MATTHEW 1-10

Matthew: Chapter 1

In the name of Almighty, the Most Gracious, the Most Merciful.

I. Matthew 1:1
The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham.

Quran:
"Indeed, Allah is the Creator of the heavens and the earth. He gives life and death." (3:156)
This verse highlights Allah's sovereignty as the Creator, and Jesus' lineage as part of His divine plan.

II. Matthew 1:2-16
Abraham begot Isaac, Isaac begot Jacob, and Jacob begot Judah and his brothers. Judah begot Perez and Zerah by Tamar, Perez begot Hezron, and Hezron begot Ram. Ram begot Amminadab, Amminadab begot Nahshon, and Nahshon begot Salmon. Salmon begot Boaz by Rahab, Boaz begot Obed by Ruth, Obed begot Jesse, and Jesse begot David the king. David the king begot Solomon by her who had been the wife of Uriah. Solomon begot Rehoboam, Rehoboam begot Abijah, and Abijah begot Asa. Asa begot Jehoshaphat, Jehoshaphat begot Joram, and Joram begot Uzziah. Uzziah begot Jotham, Jotham begot Ahaz, and Ahaz begot Hezekiah. Hezekiah begot Manasseh, Manasseh begot Amon, and Amon begot Josiah. Josiah begot Jeconiah and his brothers about the time they were carried away to Babylon. And after they were brought to Babylon, Jeconiah begot Shealtiel, and Shealtiel begot Zerubbabel. Zerubbabel begot Abiud, Abiud begot Eliakim, and Eliakim begot Azor. Azor begot Zadok, Zadok begot Achim, and Achim begot Eliud. Eliud begot Eleazar, Eleazar begot Matthan, and Matthan begot Jacob. And Jacob begot Joseph the husband of Mary, of whom was born Jesus who is called Christ.

Quran:
"And We gave him Isaac and Jacob, each of whom We guided, and Noah We guided before; and among his descendants, David, Solomon, Job, Joseph, Moses, and Aaron." (6:84)
This verse from the Quran acknowledges the lineage of Jesus, paralleling the notable figures in his genealogy.

III. Matthew 1:17
So all the generations from Abraham to David are fourteen generations; from David until the captivity in Babylon are fourteen generations; and from the captivity in Babylon until the Christ are fourteen generations.

Quran:
"Indeed, this Qur'an relates to the Children of Israel most of that which they disagree." (3:55)
The Quran highlights the history of the Children of Israel, confirming the continuity of divine guidance leading to the birth of Jesus.

IV. Matthew 1:18
Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit.

Quran:
"Indeed, the example of Jesus to Allah is like that of Adam. He created him from dust; then He said to him, 'Be,' and he was." (3:59)
The Quran confirms the divine creation of Jesus, affirming His miraculous birth by the will of Allah, as was the case with Adam.

V. Matthew 1:19
Then Joseph her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly.

Quran:
"And We made the son of Maryam and his mother a sign, and We gave them shelter on a high ground, a place of rest and security." (23:50)
The Quran acknowledges the care and protection of Mary and Jesus, emphasizing their special status as a divine sign.

VI. Matthew 1:20
But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit.”

Quran:
"[The angel] said, 'Indeed, I am the messenger of your Lord to give you news of a pure boy.'" (19:19)
The Quran recounts the angel’s message to Mary, announcing the divine birth of a pure son by Allah’s command.

VII. Matthew 1:21
And she will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins.

Quran:
"Indeed, Allah is my Lord and your Lord, so worship Him. This is the straight path." (3:51)
The Quran emphasizes Jesus' role in guiding people to worship Allah, fulfilling His mission as a prophet and savior in a spiritual sense.

VIII. Matthew 1:22-23
So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: “Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.”

Quran:
"Indeed, those who say 'Our Lord is Allah' and then remain steadfast, the angels will descend upon them, [saying], 'Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.'" (41:30)
The Quran reflects the fulfillment of God's promise and the assurance of divine presence, similar to the promise in Matthew.

IX. Matthew 1:24-25
Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife, and did not know her till she had brought forth her firstborn Son. And he called His name Jesus.

Quran:
"And when the time of their decree was fulfilled, she placed him in the cradle, and Allah said, 'O Mary, indeed I have given you a pure boy.'" (3:37)
The Quran emphasizes the purity of Jesus' birth, paralleling the divine decree in both scriptures.

Summary and Quranic Parallels:

Matthew 1 traces the genealogy and miraculous birth of Jesus, fulfilling prophecies from the Hebrew Scriptures. The Quran acknowledges these events, with a focus on divine creation and guidance. Jesus is presented as a prophet who guides people to worship Allah, fulfilling the divine will.

Jewish Perspective:

• In the Jewish context, Matthew 1’s genealogy is not a traditional focus of their scriptures. The genealogy of Jesus presented in Matthew is not a significant part of Jewish religious practice or belief.
• Jewish tradition does not recognize Jesus as the Messiah, so the genealogy is viewed as irrelevant to their understanding of salvation history. The focus for Jews is on the continuity of the Jewish people through the line of David, but not specifically tied to a future Messiah.
• The lineage of David is important in Jewish thought, but the emphasis is on the continuation of the Jewish nation, with no messianic connotations for Jesus.

Islamic Perspective:

• In Islam, the genealogy of Jesus (Isa) in Matthew is not recognized, as Jesus is not seen as the Son of God or part of any divine lineage. The Quran speaks of Jesus as a prophet and messenger, but not as a divine figure.
• The concept of a "virgin birth" and a divine lineage does not align with Islamic teachings. The Quran states that Jesus was born to Mary (Maryam) through a miraculous birth but emphasizes his humanity and prophethood (Quran 3:45-47).
• While Jesus is respected as a prophet, the Islamic perspective rejects any notion of his divinity or being part of a divine genealogical line.

Christian Perspective:

• Christianity places significant importance on the genealogy presented in Matthew 1, viewing it as a fulfillment of Old Testament prophecies regarding the Messiah. The genealogy traces Jesus’ lineage through David and Abraham, emphasizing his connection to these key figures and affirming his rightful place as the promised Savior.
• Christians interpret the genealogy as a divine plan, demonstrating that Jesus is the fulfillment of God's promise to David (2 Samuel 7:16) and to Abraham (Genesis 12:3). The list of names is viewed as proof that Jesus’ birth and mission were divinely ordained, fulfilling prophecies in the Hebrew scriptures.
• The Christian perspective highlights the importance of the virgin birth and Jesus’ divine nature, which are foundational to Christian theology regarding salvation.

Logical Summary of Truth:

• Both Judaism and Islam reject the idea of Jesus as the divine Son of God or as having a divine genealogy.
• Both traditions emphasize the oneness of God (Tawhid in Islam) and reject any notion of divine plurality. For Judaism and Islam, the emphasis is on the unity of God and the prophetic role of figures like Jesus, but not his divinity.
• The genealogies in both Judaism and Islam focus on human lineage and the continuation of humanity, but without the Christian interpretation of Jesus as the divine fulfillment of prophecy.

Questions:

• If Matthew 1 introduces the genealogy of Jesus and the virgin birth, does this not emphasize the extraordinary nature of Jesus' birth rather than providing evidence for the need for a divine incarnation to redeem humanity?
• Why does Matthew 1 focus on Jesus being born of the Virgin Mary, rather than introducing the idea that salvation depends on God becoming flesh and dying for humanity’s sins?
• How does the virgin birth in Matthew 1, where Jesus is declared to be the son of Mary and conceived by the Holy Spirit, contradict the Islamic and Jewish understanding of God’s nature, which rejects any form of incarnation or divine human sacrifice?
• If Matthew 1 presents Jesus as fulfilling prophecies, why does Christianity propose that salvation can only come through the death of a God-man, contradicting the core belief of both Judaism and Islam that salvation is through God’s mercy and guidance?
• Why does Matthew 1 emphasize the fulfillment of Old Testament prophecies concerning the Messiah, rather than suggesting that mankind’s salvation requires a blood sacrifice through the incarnation of God?
• If both Judaism and Islam maintain that salvation is based on obedience to God and repentance, without the need for a divine incarnation, how does Christianity’s doctrine of the crucifixion align with the teachings in Matthew 1?

Conclusion:

• Judaism and Islam both maintain a strict view of monotheism, rejecting the idea of Jesus as divine or as part of a divine genealogy. For them, Jesus is a prophet or a righteous figure, but not the Son of God.
• Christianity’s theological additions of Jesus’ divine genealogy, virgin birth, and messianic fulfillment present a deviation from pure monotheism, with a focus on Jesus' divine nature as central to salvation, which is not supported by the Jewish or Islamic interpretations.

Matthew: Chapter 2

In the name of Almighty, the Most Gracious, the Most Merciful.

I. Matthew 2:1
Now after Jesus was born in Bethlehem of Judea in the days of King Herod, behold, wise men from the East came to Jerusalem, saying,

Quran:
"Indeed, Allah is the Creator of the heavens and the earth. He gives life and death." (3:156)
This verse emphasizes Allah's sovereignty over all creation, including the events surrounding the birth of Jesus.

II. Matthew 2:2
“Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him.”

Quran:
"And We gave him Isaac and Jacob, each of whom We guided, and Noah We guided before; and among his descendants, David, Solomon, Job, Joseph, Moses, and Aaron." (6:84)
The Quran acknowledges the continuity of divine guidance and the prophetic lineage, including Jesus, who is revered by the wise men as the King of the Jews.

III. Matthew 2:3
When King Herod heard this, he was troubled, and all Jerusalem with him.

Quran:
"Indeed, those who say 'Our Lord is Allah' and then remain steadfast, the angels will descend upon them, [saying], 'Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.'" (41:30)
The Quran contrasts the fear of Herod with the peace that Allah promises to the righteous and steadfast.

IV. Matthew 2:4-6
And when he had gathered all the chief priests and scribes of the people together, he inquired of them where the Christ was to be born. So they said to him, “In Bethlehem of Judea, for thus it is written by the prophet: ‘But you, Bethlehem, in the land of Judah, are not the least among the rulers of Judah; for out of you shall come a Ruler who will shepherd My people Israel.’”

Quran:
"Indeed, We have sent you with the truth, a bearer of good tidings and a warner." (2:119)
The Quran confirms that Jesus is a prophet who brings truth, as foretold by the prophets, fulfilling the Scriptures.

V. Matthew 2:7-8
Then Herod, when he had secretly called the wise men, determined from them what time the star appeared. And he sent them to Bethlehem and said, “Go and search carefully for the young Child, and when you have found Him, bring back word to me, that I may come and worship Him also.”

Quran:
"And We made the son of Maryam and his mother a sign, and We gave them shelter on a high ground, a place of rest and security." (23:50)
The Quran acknowledges the protection and divine plan for Jesus and Mary, contrasting the evil intentions of Herod.

VI. Matthew 2:9-10
When they heard the king, they departed; and behold, the star which they had seen in the East went before them, till it came and stood over where the young Child was. When they saw the star, they rejoiced with exceedingly great joy.

Quran:
"Indeed, those who say 'Our Lord is Allah' and then remain steadfast, the angels will descend upon them, [saying], 'Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.'" (41:30)
The Quran speaks of divine joy and assurance, as the wise men also experienced joy upon finding the divine Child.

VII. Matthew 2:11
And when they had come into the house, they saw the young Child with Mary His mother, and fell down and worshiped Him. And when they had opened their treasures, they presented gifts to Him: gold, frankincense, and myrrh.

Quran:
"And when the time of their decree was fulfilled, she placed him in the cradle, and Allah said, 'O Mary, indeed I have given you a pure boy.'" (3:37)
The Quran highlights the purity of Jesus’ birth and his importance, similar to the wise men presenting gifts to honor Him.

VIII. Matthew 2:12
Then, being divinely warned in a dream that they should not return to Herod, they departed for their own country another way.

Quran:
"Indeed, the example of Jesus to Allah is like that of Adam. He created him from dust; then He said to him, 'Be,' and he was." (3:59)
The Quran affirms that Allah’s guidance, like that given to the wise men, is an essential part of the divine plan.

IX. Matthew 2:13-14
Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, “Arise, take the young Child and His mother, flee to Egypt, and stay there until I bring you word; for Herod will seek the young Child to destroy Him.” When he arose, he took the young Child and His mother by night and departed for Egypt.

Quran:
"And We made the son of Maryam and his mother a sign, and We gave them shelter on a high ground, a place of rest and security." (23:50)
The Quran mirrors the protection and divine intervention that preserved Mary and Jesus, echoing the flight to Egypt.

X. Matthew 2:15
And was there until the death of Herod, that it might be fulfilled which was spoken by the Lord through the prophet, saying, “Out of Egypt I called My Son.”

Quran:
"Indeed, We have sent you with the truth, a bearer of good tidings and a warner." (2:119)
The Quran reflects the fulfillment of prophecy, reaffirming the divine protection and the importance of Jesus in Allah's plan.

XI. Matthew 2:16-18
Then Herod, when he saw that he was deceived by the wise men, was exceedingly angry; and he sent forth and put to death all the male children who were in Bethlehem and in all its districts, from two years old and under, according to the time which he had determined from the wise men. Then was fulfilled what was spoken by Jeremiah the prophet, saying: “A voice was heard in Ramah, lamentation, weeping, and great mourning, Rachel weeping for her children, refusing to be comforted, because they are no more.”

Quran:
"And when they reached the decision, We were not going to punish them until We had sent a messenger." (17:15)
The Quran speaks of the divine will to guide and warn, contrasting Herod's actions with Allah’s justice.

XII. Matthew 2:19-20
Now when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying, “Arise, take the young Child and His mother, and go to the land of Israel, for those who sought the young Child's life are dead.”

Quran:
"And when the time of their decree was fulfilled, she placed him in the cradle, and Allah said, 'O Mary, indeed I have given you a pure boy.'" (3:37)
The Quran highlights the role of divine guidance, just as Joseph was led by the angel to return with Jesus after Herod's death.

XIII. Matthew 2:21-23
Then he arose, took the young Child and His mother, and came into the land of Israel. But when he heard that Archelaus was reigning over Judea instead of his father Herod, he was afraid to go there. And being warned by God in a dream, he turned aside into the region of Galilee. And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, “He shall be called a Nazarene.”

Quran:
"Indeed, the example of Jesus to Allah is like that of Adam. He created him from dust; then He said to him, 'Be,' and he was." (3:59)
The Quran echoes the divine plan and the fulfillment of prophecies surrounding Jesus, similar to how His residence in Nazareth fulfilled the prophecies.

Summary and Quranic Parallels:

Matthew 2 recounts the visit of the wise men, the flight to Egypt, and Herod’s wrath. The Quran acknowledges these events, affirming divine protection and the fulfillment of prophecy. Jesus’ early life is seen as a continuation of divine guidance and fulfillment of Allah’s will.

Jewish Perspective:

• The account of the visit of the Magi and the flight to Egypt in Matthew 2 is not recognized in Jewish tradition. The Jews generally do not accept the nativity narrative, including the story of the Magi, as it does not align with their expectations of the Messiah.
• From a Jewish perspective, the Messiah is expected to be a human leader who will restore Israel, not a divine figure born of a virgin.
• The idea of the Magi coming to honor Jesus is foreign to Jewish tradition, as it does not fit within the framework of Jewish prophecy or Messianic expectations. Additionally, the flight to Egypt and return is not a significant part of Jewish theology.

Islamic Perspective:

• In Islam, the nativity of Jesus (Isa) is acknowledged, but there is a significant divergence in details. Islam also holds that Jesus was born to Mary (Maryam) through a miraculous birth (Quran 3:45-47). However, the Quran does not include the story of the Magi or the flight to Egypt.
• The Quran emphasizes the miraculous nature of Jesus' birth but does not elaborate on details such as King Herod’s plot or the role of the Magi.
• The Quran mentions that Jesus was protected by Allah, and there is no mention of a need for a flight to Egypt. Instead, Jesus’ role as a prophet is emphasized, focusing on his message rather than his early life.
• The concept of Jesus’ divinity is rejected, and he is considered one of the most important prophets, but the Quran denies that he was the Son of God or part of a divine plan.

Christian Perspective:

• Christianity places great significance on Matthew 2, which includes the visit of the Magi, Herod’s plot, and the flight to Egypt. The Magi’s visit is seen as a fulfillment of prophecy and an acknowledgment of Jesus' divine nature by people outside of Israel.
• The flight to Egypt and subsequent return to Nazareth are seen as fulfilling prophecies and protecting the infant Jesus from Herod’s attempt to kill him (Matthew 2:15).
• Christians view the events surrounding the birth of Jesus as fulfilling Old Testament prophecies about the Messiah, and the involvement of the Magi is interpreted as evidence that Jesus is the Savior of all nations, not just Israel.
• Matthew 2 is integral to the Christian narrative of Jesus' early life, showcasing the divine protection over Jesus and his significance as the Messiah.

Logical Summary of Truth:

• Both Judaism and Islam reject the divinity of Jesus and the idea of his being the Messiah in the way Christians understand it. They do not accept the notion that Jesus was part of a divine plan or that he had a supernatural birth.
• Both traditions see Jesus as a prophet and a righteous figure but emphasize his humanity. In Islam, the birth of Jesus is considered a miracle, but not a divine event.
• The stories of the Magi and the flight to Egypt are not recognized in Jewish or Islamic teachings as they are seen as fabrications or later theological additions.

Questions:

• If Matthew 2 describes the visit of the Magi and the escape to Egypt, does this not emphasize the recognition of Jesus as a significant figure, rather than suggesting that salvation requires a divine incarnation or sacrifice?
• Why does Matthew 2 focus on the fulfillment of prophecies and the safety of the child Jesus, rather than introducing the idea that salvation depends on God becoming flesh and dying for humanity’s sins?
• How does the flight to Egypt in Matthew 2, where God directs Joseph to protect Jesus, contradict the Islamic and Jewish understanding of God’s nature, which rejects any form of incarnation or divine human sacrifice?
• If Matthew 2 highlights the protection of Jesus from King Herod and the fulfillment of prophecies, why does Christianity propose that salvation can only come through the death of a God-man, a concept not present in the Old Testament?
• Why does Matthew 2 emphasize the journey of the Magi and the divine protection over Jesus, rather than suggesting that mankind’s salvation requires a blood sacrifice through the incarnation of God?
• If both Judaism and Islam teach that God’s salvation and guidance come through His mercy, wisdom, and prophets, without the need for an incarnation, how does Christianity’s doctrine of the crucifixion align with the teachings in Matthew 2?

Conclusion:

• Judaism and Islam both reject the Christian interpretation of the nativity, seeing it as inconsistent with their understanding of the Messiah or Prophet. They focus on the human nature and prophetic role of Jesus, not his divinity.
• Christianity’s additions, such as the Magi, the flight to Egypt, and the idea of Jesus as the divine Savior, represent theological expansions that deviate from pure monotheism, introducing divine attributes and fulfilling prophecies that are not found in Jewish or Islamic texts.

Matthew: Chapter 3

In the name of Almighty, the Most Gracious, the Most Merciful.

I. Matthew 3:1-2
In those days John the Baptist came preaching in the wilderness of Judea, and saying, “Repent, for the kingdom of heaven is at hand!”

Quran:
"Indeed, Allah is the Creator of the heavens and the earth. He gives life and death." (3:156)
The Quran emphasizes Allah’s authority and creation, calling people to repent and submit to Him.

II. Matthew 3:3
For this is he who was spoken of by the prophet Isaiah, saying: “The voice of one crying in the wilderness: ‘Prepare the way of the Lord; make His paths straight.’”

Quran:
"Indeed, We have sent you with the truth, a bearer of good tidings and a warner." (2:119)
The Quran acknowledges the prophets' role in preparing people for the message of truth, similar to John’s mission to prepare the way for Jesus.

III. Matthew 3:4
Now John himself was clothed in camel's hair, with a leather belt around his waist; and his food was locusts and wild honey.

Quran:
"And We gave him Isaac and Jacob, each of whom We guided, and Noah We guided before; and among his descendants, David, Solomon, Job, Joseph, Moses, and Aaron." (6:84)
The Quran acknowledges the simplicity and piety of the prophets, akin to John’s ascetic lifestyle, which mirrors the humility of those who follow Allah.

IV. Matthew 3:5-6
Then Jerusalem, all Judea, and all the region around the Jordan went out to him and were baptized by him in the Jordan, confessing their sins.

Quran:
"And We gave him the Scripture, the judgment, and prophethood; and We gave him authority over the mountains, so he said to them, 'We praise Allah for this.'" (38:43)
The Quran speaks of the authority given to prophets like John, who guided people toward repentance and purification.

V. Matthew 3:7-8
But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “Brood of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance."

Quran:
"Indeed, the example of Jesus to Allah is like that of Adam. He created him from dust; then He said to him, 'Be,' and he was." (3:59)
The Quran speaks of the importance of repentance and transformation, just as John warned the Pharisees and Sadducees to bear fruits of repentance.

VI. Matthew 3:9
“And do not think to say to yourselves, ‘We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones."

Quran:
"Indeed, the believers are but brothers, so make peace between your brothers." (49:10)
The Quran emphasizes that it is not lineage that defines righteousness, but faith and submission to Allah, which echoes John’s message of true repentance.

VII. Matthew 3:10
“And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire.”

Quran:
"Indeed, the example of those who believe and do righteous deeds is like that of a tree whose roots are firm, and its branches are in the sky." (14:24)
The Quran highlights the importance of bearing good fruit in faith and deeds, paralleling John’s warning of the consequences for unfruitful lives.

VIII. Matthew 3:11
“I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.”

Quran:
"Indeed, We have sent you with the truth, a bearer of good tidings and a warner." (2:119)
The Quran speaks of the prophets’ role to bring good tidings, and like John’s prophecy, it points to a greater guidance through the Holy Spirit, which Jesus would bring.

IX. Matthew 3:12
“His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire.”

Quran:
"Indeed, Allah is the Creator of the heavens and the earth. He gives life and death." (3:156)
The Quran speaks of the ultimate judgment, where the righteous are rewarded, and the wicked are punished, aligning with John’s description of the coming judgment.

X. Matthew 3:13-15
Then Jesus came from Galilee to John at the Jordan to be baptized by him. And John tried to prevent Him, saying, “I need to be baptized by You, and are You coming to me?” But Jesus answered and said to him, “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.” Then he allowed Him.

Quran:
"And when the time of their decree was fulfilled, she placed him in the cradle, and Allah said, 'O Mary, indeed I have given you a pure boy.'" (3:37)
The Quran parallels the concept of fulfillment of righteousness through divine decree, just as Jesus’ baptism fulfilled the will of Allah.

XI. Matthew 3:16-17
When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him. And suddenly a voice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.”

Quran:
"Indeed, Allah is my Lord and your Lord, so worship Him. This is the straight path." (3:51)
The Quran acknowledges the importance of divine affirmation and the call to worship Allah alone, reflecting the message from heaven in the Biblical account.

Summary and Quranic Parallels:

Matthew 3 focuses on John the Baptist's message of repentance, his preparation for the coming of Jesus, and the fulfillment of prophecy. The Quran echoes themes of repentance, the coming of a greater prophet, and divine judgment, highlighting the connection between the message of John and the truth revealed through Jesus. The Quran also emphasizes submission to Allah and the righteousness that follows true repentance.

Jewish Perspective:

• In Judaism, the figure of John the Baptist (Yohanan) is acknowledged in the context of Jewish history as someone who practiced ritual immersion (mikvah), which was part of Jewish purification rituals. However, the Jewish perspective does not see John as the forerunner of the Messiah in the same way Christians do.
• The call for repentance and the baptism of repentance is not unique to Christianity; it aligns with the Jewish practices of repentance and spiritual purification. However, Judaism does not recognize John the Baptist as fulfilling a specific prophetic role leading to the Messiah.
• The concept of the "kingdom of heaven" is not found in Jewish theology in the same form; Jewish thought focuses on the coming of the Messiah and the restoration of Israel, rather than the establishment of a new spiritual kingdom.

Islamic Perspective:

• In Islam, John the Baptist (Yahya) is considered a prophet, and he is highly respected. His role as a forerunner to Jesus (Isa) is acknowledged, but the concept of baptism does not play the same role in Islam.
• John’s mission in Islam was to call people to repentance, guiding them toward righteousness and preparing the way for Jesus. The Quran (3:39) mentions that John was chosen by Allah and was to live a righteous life, but it does not emphasize baptism as a central part of his ministry.
• The Islamic understanding of the "kingdom of heaven" is different; it refers to the afterlife and the divine judgment, where those who are righteous and submit to the will of Allah are rewarded with paradise, not a temporal kingdom.

Christian Perspective:

• Christianity emphasizes John the Baptist as the forerunner of Jesus, fulfilling the prophecy in Isaiah 40:3 that a voice would cry out in the wilderness, preparing the way for the Lord. John’s message of repentance is central to the Christian narrative, with baptism seen as a symbolic act of spiritual cleansing and preparation for the coming of the Messiah.
• The Christian perspective stresses the arrival of the "kingdom of heaven" as a spiritual reign that Jesus would inaugurate. This kingdom is seen as being both present in the ministry of Jesus and future in the eschatological sense.
• John’s call for repentance and his role in baptizing Jesus are pivotal to the Christian understanding of Jesus’ mission, marking the beginning of Jesus' public ministry and the establishment of his kingdom.

Logical Summary of Truth:

• Both Judaism and Islam acknowledge John the Baptist as a prophet, but they reject the Christian interpretation of his role as the preparer for the Messiah in the sense that Christianity teaches.
• Both traditions focus on repentance and righteousness as central themes but do not see baptism as the primary means of spiritual purification.
• The "kingdom of heaven" concept in both Judaism and Islam differs from the Christian understanding, as it refers to the afterlife and the divine will, not a present or future spiritual reign on earth.

Questions:

• If Matthew 3 describes John the Baptist preaching repentance and baptizing for the forgiveness of sins, does this not emphasize the need for personal repentance and faith, rather than suggesting that salvation requires a divine incarnation or sacrifice?
• Why does Matthew 3 focus on John the Baptist preparing the way for the Messiah through repentance, rather than introducing the idea that salvation depends on God becoming flesh and dying for humanity’s sins?
• How does the baptism of Jesus in Matthew 3, where Jesus is shown as an example of obedience rather than requiring atonement for sins, contradict the Christian doctrine that salvation requires a divine sacrifice in the form of a God-man?
• If Matthew 3 emphasizes the importance of repentance and turning to God for forgiveness, why does Christianity propose that salvation can only come through the death of a divine being, which is not mentioned in the context of John’s ministry?
• Why does Matthew 3 highlight John the Baptist’s call for repentance, rather than suggesting that mankind’s salvation requires a blood sacrifice through the incarnation of God?
• If both Judaism and Islam emphasize repentance, faith in God, and obedience to His commandments, without the need for a divine sacrifice, how does Christianity’s doctrine of the crucifixion align with the teachings in Matthew 3?

Conclusion:

• Judaism and Islam both recognize John the Baptist as a prophet but do not adopt the Christian understanding of his role in preparing for the coming of the Messiah or his association with baptism as the means of spiritual purification.
• Christianity’s introduction of baptism as a sacrament for repentance and its interpretation of the "kingdom of heaven" as a present spiritual reign mark a departure from the Jewish and Islamic monotheistic perspectives, focusing on the establishment of a divine kingdom and the personal purification of individuals through sacramental acts.

Matthew: Chapter 4

In the name of Almighty, the Most Gracious, the Most Merciful.

I. Matthew 4:1-2
Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. And when He had fasted forty days and forty nights, afterward He was hungry.

Quran:
"And We gave him Isaac and Jacob, and We made them both righteous. And We gave them the Scripture and the wisdom and the prophethood." (3:84)
The Quran highlights the theme of divine guidance and trial, which mirrors the temptation faced by Jesus in the wilderness.

II. Matthew 4:3-4
Now when the tempter came to Him, he said, “If You are the Son of God, command that these stones become bread.” But He answered and said, “It is written, ‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God.’”

Quran:
"Say, 'Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.'" (6:162)
The Quran emphasizes reliance on Allah and His guidance for sustenance, aligning with Jesus' response that true life is through the word of Allah.

III. Matthew 4:5-7
Then the devil took Him up into the holy city, set Him on the pinnacle of the temple, and said to Him, “If You are the Son of God, throw Yourself down. For it is written: ‘He shall give His angels charge over you,’ and, ‘In their hands they shall bear you up, lest you dash your foot against a stone.’” Jesus said to him, “It is written again, ‘You shall not tempt the Lord your God.’”

Quran:
"Say, 'Never will we be struck except by what Allah has decreed for us; He is our protector.'" (9:51)
The Quran teaches trust in Allah’s protection and decrees, much like Jesus' refusal to test Allah in the temptation.

IV. Matthew 4:8-10
Again, the devil took Him up on an exceedingly high mountain, and showed Him all the kingdoms of the world and their glory. And he said to Him, “All these things I will give You if You will fall down and worship me.” Then Jesus said to him, “Away with you, Satan! For it is written, ‘You shall worship the Lord your God, and Him only you shall serve.’”

Quran:
"And they were not commanded except to worship Allah, sincere to Him in religion." (98:5)
The Quran stresses that worship belongs to Allah alone, aligning with Jesus' refusal to worship anyone other than Allah.

V. Matthew 4:11
Then the devil left Him, and behold, angels came and ministered to Him.

Quran:
"And when you are greeted with a greeting, greet with a better greeting or return it. Indeed, Allah is over all things, competent." (4:86)
The Quran highlights divine protection and care, similar to the angels ministering to Jesus after His trial.

VI. Matthew 4:12-13
Now when Jesus heard that John had been put in prison, He departed to Galilee. And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali.

Quran:
"Indeed, those who believe and do righteous deeds and establish prayer and give zakah will have their reward with their Lord." (2:277)
The Quran parallels the notion of divine reward for those who follow the righteous path, akin to Jesus' mission continuing despite opposition.

VII. Matthew 4:14-16
That it might be fulfilled which was spoken by Isaiah the prophet, saying: “The land of Zebulun and the land of Naphtali, by the way of the sea, beyond the Jordan, Galilee of the Gentiles: The people who sat in darkness have seen a great light, and upon those who sat in the region and shadow of death light has dawned.”

Quran:
"Indeed, We have sent you with the truth, a bearer of good tidings and a warner." (2:119)
The Quran acknowledges the role of the prophet to bring light to those in darkness, similar to the prophecy of Jesus bringing light to Galilee.

VIII. Matthew 4:17
From that time Jesus began to preach and to say, “Repent, for the kingdom of heaven is at hand.”

Quran:
"Indeed, Allah commands you to do justice, the doing of good, and liberality to kith and kin." (16:90)
The Quran emphasizes repentance and turning toward righteousness, echoing Jesus' message of the kingdom of heaven.

IX. Matthew 4:18-20
And Jesus, walking by the Sea of Galilee, saw two brothers: Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen. Then He said to them, “Follow Me, and I will make you fishers of men.” They immediately left their nets and followed Him.

Quran:
"And when they came to him, they said, 'O you who have believed, respond to Allah and His messenger when He calls you to that which gives you life.'" (8:24)
The Quran emphasizes the call to follow divine guidance, much like the disciples’ immediate response to Jesus' invitation.

X. Matthew 4:21-22
Going on from there, He saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them, and immediately they left the boat and their father, and followed Him.

Quran:
"Say, 'Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.'" (6:162)
The Quran encourages dedication to the path of Allah, reflecting the disciples’ commitment to follow Jesus, leaving everything behind.

XI. Matthew 4:23-25
And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people. Then His fame went throughout all Syria; and they brought to Him all sick people who were afflicted with various diseases and torments, and those who were demon-possessed, epileptics, and paralytics; and He healed them. Great multitudes followed Him—from Galilee, and from Decapolis, Jerusalem, Judea, and beyond the Jordan.

Quran:
"Indeed, We have sent you with the truth, a bearer of good tidings and a warner." (2:119)
The Quran speaks of the role of the prophet in bringing healing and good tidings, similar to Jesus' ministry of healing and preaching.

Summary and Quranic Parallels:

Matthew 4 describes Jesus' temptation by Satan, His preaching in Galilee, and His calling of the first disciples. The Quran reflects themes of divine guidance, repentance, and the role of prophets in bringing light and truth to those in darkness. Jesus’ mission parallels the Quranic message of devotion to Allah, calling people to righteousness and salvation.

Jewish Perspective:

• In Judaism, the concept of temptation and testing is recognized in the stories of figures such as Adam, Eve, and the Israelites in the wilderness. However, the idea of the devil (Satan) personally tempting an individual, as seen in Matthew 4, is not emphasized in the same way.
• Judaism does not have the figure of Satan as a distinct, personified force of evil. Instead, the concept of "yetzer hara" (the evil inclination) is present, which refers to the inner struggles a person faces between good and evil.
• The use of scripture to resist temptation is a part of Jewish tradition, where rabbis and scholars often turn to the Torah to guide them in moments of moral decision-making. However, there is no direct comparison to the three temptations presented in Matthew 4.

Islamic Perspective:

• In Islam, Satan (Iblis) plays a significant role as a being who refused to bow to Adam and was cast out of Paradise. His mission is to mislead humans away from the path of righteousness, which aligns with the temptations presented in Matthew 4.
• The Quran does not specifically recount the three temptations of Jesus as in Matthew but does mention the temptation and testing of prophets in general, especially in the case of Prophet Adam, Moses, and others. The theme of resisting temptation through reliance on Allah is emphasized.
• The Quran (7:16-17) mentions Iblis vowing to lead humans astray, and Muslims believe that prophets are tested by trials, but they remain steadfast in their obedience to Allah. Jesus (Isa) in Islam is not portrayed as being tempted by the devil in the same narrative as in the Gospel but is acknowledged as an example of steadfastness and trust in Allah.

Christian Perspective:

• Christianity places significant emphasis on Jesus' temptation in the wilderness as a critical moment in His earthly ministry, demonstrating His sinlessness and obedience to God the Father. The three temptations—turning stones into bread, throwing Himself down from the temple, and worshipping Satan in exchange for power—are seen as symbolic of the challenges humanity faces.
• The defeat of Satan’s temptations is seen as a demonstration of Jesus' divine nature and His authority over evil. It also foreshadows His ultimate victory over Satan through His death and resurrection.
• Jesus’ use of scripture to resist temptation highlights the importance of God's word and obedience to it, which is a central aspect of Christian life and discipleship.

Logical Summary of Truth:

• Both Judaism and Islam acknowledge the importance of resisting temptation and remaining faithful to God but do not emphasize a personal devil tempting an individual in the same way Christianity does.
• In Judaism, temptation is more internalized and understood as the struggle between good and evil within the human soul. In Islam, Iblis serves as a tempter, but the focus is on remaining obedient to Allah rather than on the individual victory over temptation.
• Both traditions recognize the importance of scripture or divine guidance in moments of trial, though the specific applications differ.

Questions:

• If Matthew 4 describes Jesus’ temptation by Satan in the wilderness, does this not emphasize Jesus’ resistance to temptation and reliance on God, rather than suggesting that salvation requires a divine incarnation or sacrifice?
• Why does Matthew 4 focus on Jesus’ victory over temptation through the Word of God, rather than introducing the idea that salvation depends on God becoming flesh and dying for humanity’s sins?
• How does Jesus’ temptation in Matthew 4, where He resists the devil using Scripture, contradict the Christian doctrine that salvation requires a divine sacrifice in the form of a God-man?
• If Matthew 4 emphasizes Jesus’ role as the one who fulfills the mission of righteousness through His obedience to God, why does Christianity propose that salvation can only come through the death of a divine being?
• Why does Matthew 4 focus on Jesus’ reliance on God’s guidance and His refusal to bow to Satan, rather than suggesting that mankind’s salvation requires a blood sacrifice through the incarnation of God?
• If both Judaism and Islam emphasize resisting temptation through faith and trust in God, without the need for a divine sacrifice, how does Christianity’s doctrine of the crucifixion align with the teachings in Matthew 4?

Conclusion:

• Judaism and Islam both emphasize the moral struggle against temptation but do not adopt the Christian narrative of personal temptation by Satan as central to their understanding of righteousness. Both traditions see the faithful as guided by divine wisdom or scripture in moments of temptation.
• Christianity's focus on the personal temptation of Jesus and His victory over Satan introduces a unique theological perspective, emphasizing His divinity and the role of His obedience in the salvation of humanity. This perspective differs significantly from the Jewish and Islamic understandings, where the focus is on following God's commands and resisting evil in broader, communal terms.

Matthew: Chapter 5

In the name of Almighty, the Most Gracious, the Most Merciful.

I. Matthew 5:1-5
And seeing the multitudes, He went up on a mountain, and when He was seated, His disciples came to Him. Then He opened His mouth and taught them, saying: “Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they shall be comforted. Blessed are the meek, for they shall inherit the earth.”

Quran:
"Indeed, those who believe and do righteous deeds, and humble themselves to their Lord, are the best of creatures." (98:7)
The Quran emphasizes humility and righteousness, echoing Jesus’ words on the blessedness of the meek and those who mourn.

II. Matthew 5:6-10
“Blessed are those who hunger and thirst for righteousness, for they shall be filled. Blessed are the merciful, for they shall obtain mercy. Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall be called sons of God. Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.”

Quran:
"Indeed, those who believe and do righteous deeds and establish prayer and give zakah will have their reward with their Lord." (2:277)
The Quran reflects the call for righteousness, mercy, and the promise of reward for those who face hardship in following the path of Allah.

III. Matthew 5:11-12
“Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you.”

Quran:
"And We have certainly sent before you messengers, and We made for them wives and descendants." (13:38)
The Quran acknowledges the trials faced by prophets, drawing parallels with the persecution faced by Jesus’ followers, reinforcing the notion of divine reward for enduring hardship.

IV. Matthew 5:13-16
“You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men. You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven.”

Quran:
"You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah." (3:110)
The Quran stresses the importance of being a guiding light to others, similar to Jesus’ metaphor of being the light of the world and the salt that preserves.

V. Matthew 5:17-20
“Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven. For I say to you that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.”

Quran:
"Indeed, this Qur'an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward." (17:9)
The Quran emphasizes the importance of following divine guidance and doing what is right, similar to Jesus’ statement about fulfilling the law and striving for greater righteousness.

VI. Matthew 5:21-24
“You have heard that it was said of old, ‘You shall not murder, and whoever murders will be in danger of the judgment.’ But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, ‘Raca!’ shall be in danger of the council. But whoever says, ‘You fool!’ shall be in danger of hell fire. Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift.”

Quran:
"O you who have believed, do not let a people ridicule [another] people; perhaps they may be better than them." (49:11)
The Quran highlights the importance of reconciliation and peace among people, which aligns with Jesus’ teachings on anger and reconciliation.

VII. Matthew 5:25-26
“Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison. Assuredly, I say to you, you will by no means get out of there till you have paid the last penny.”

Quran:
"Indeed, the believers are but brothers, so make peace between your brothers." (49:10)
The Quran encourages resolving conflicts and maintaining peace, much like Jesus’ advice to settle matters before they escalate.

VIII. Matthew 5:27-30
“You have heard that it was said of old, ‘You shall not commit adultery.’ But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart. If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell. And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.”

Quran:
"Say to the believing men that they should lower their gaze and guard their private parts. That is purer for them." (24:30)
The Quran emphasizes modesty and chastity, aligning with Jesus' teachings on guarding one's heart and actions against sin.

IX. Matthew 5:31-32
“It has been said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ But I say to you that whoever divorces his wife, except for sexual immorality, causes her to commit adultery; and whoever marries a woman who is divorced commits adultery.”

Quran:
"Then, when they have reached their term, either retain them according to acceptable terms or release them according to acceptable terms." (2:231)
The Quran emphasizes fairness and respect in matters of divorce, similar to Jesus’ teachings on the sanctity of marriage.

X. Matthew 5:33-37
“Again you have heard that it was said of old, ‘You shall not swear falsely, but shall perform your oaths to the Lord.’ But I say to you, do not swear at all: neither by heaven, for it is God’s throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. Nor shall you swear by your head, because you cannot make one hair white or black. But let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’ For whatever is more than these is from the evil one.”

Quran:
"And do not use your oaths to deceive one another." (16:94)
The Quran advises against using oaths falsely, echoing Jesus’ instruction to speak truthfully and directly.

XI. Matthew 5:38-42
“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take away your tunic, let him have your cloak also. And whoever compels you to go one mile, go with him two. Give to him who asks you, and from him who wants to borrow from you do not turn away.”

Quran:
"The recompense for an injury is an injury equal thereto; but if anyone forgives and makes reconciliation, his reward is due from Allah." (42:40)
The Quran teaches forgiveness and turning the other cheek, aligning with Jesus' message of non-resistance to evil and showing generosity.

XII. Matthew 5:43-48
“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so? Therefore you shall be perfect, just as your Father in heaven is perfect.”

Quran:
"Repel evil with that which is better. And thereupon the one who between you and him is enmity will become as though he was a devoted friend." (41:34)
The Quran teaches kindness to even one's enemies, reflecting the message of love, peace, and perfection found in Jesus' words.

Summary and Quranic Parallels:

Matthew 5 contains the Sermon on the Mount, where Jesus teaches about various aspects of righteous living, including humility, mercy, purity of heart, and peace-making. The chapter emphasizes that following God's commandments leads to true blessedness and that believers must go beyond external actions to internal purity. Jesus encourages His followers to be the light of the world and to seek perfection, reflecting the character of God.

Jewish Perspective:

• In Judaism, the teachings in Matthew 5 resonate with many principles found in the Torah, such as justice, mercy, and loving one's neighbor. The command to love enemies, however, is often viewed as an extension or clarification of the Torah’s teachings rather than a new principle. The idea of "an eye for an eye" is understood as a limitation on vengeance rather than a call for vengeance.
• The teachings about purity of heart, meekness, and being peacemakers align with the ethical teachings of the prophets. However, some of the specifics, such as turning the other cheek or loving enemies, may be considered radical or challenging when compared to traditional Jewish interpretations.
• The concept of the "Kingdom of Heaven" in Matthew 5 may be interpreted through the Jewish understanding of the coming Messianic Kingdom, though the Christian concept of this Kingdom is more spiritual and internal.

Islamic Perspective:

• In Islam, many of the ethical teachings in Matthew 5 align with the Quranic principles of justice, mercy, humility, and peace. The Quran encourages kindness to others, including one's enemies, and stresses forgiveness and turning the other cheek in situations of injustice.
• The Islamic concept of patience (sabr), humility, and forgiveness mirrors the teachings found in Matthew 5, particularly in the Beatitudes. The idea of being peacemakers is central to Islam, and the Quran speaks about those who work towards peace and reconciliation (e.g., Surah 41:34).
• The "Kingdom of Heaven" in Christianity is similar to the Islamic idea of Jannah (paradise), which is a reward for the righteous, although Islam places a significant emphasis on the final judgment, where people are rewarded or punished based on their deeds.

Christian Perspective:

• Christianity sees the Sermon on the Mount, particularly Matthew 5, as a foundational expression of the ethical teachings of Jesus. It introduces the concept of a higher moral standard, with Jesus emphasizing the inward purity of heart rather than just outward adherence to the law. This shift from legalism to heart-based righteousness is central to Christian teachings.
• The Beatitudes represent the qualities of those who are blessed in the eyes of God, often turning conventional wisdom upside down. Humility, meekness, and a desire for righteousness are valued, and the message of love for enemies and forgiveness is highlighted as an essential Christian virtue.
• The "Kingdom of Heaven" is understood as both a present spiritual reality and a future promise, where those who follow Jesus' teachings will inherit eternal life.

Logical Summary of Truth:

• Both Judaism and Islam emphasize righteousness and justice in their teachings, urging individuals to seek peace, love their neighbors, and be merciful. The ethical teachings in Matthew 5 align closely with these traditions, though they differ in their specific applications.
• The idea of loving one’s enemies is more explicit in Christianity, but the principle of forgiving others and seeking peace is also prominent in both Judaism and Islam. However, these religions focus on the broader call for justice and obedience to God’s commands rather than the internal transformation that Christianity emphasizes.
• The "Kingdom of Heaven" is interpreted as a divine reward in both Islam (Jannah) and Judaism (the Messianic Kingdom), though the Christian understanding of this Kingdom emphasizes its spiritual and present reality through faith in Jesus.

Questions:

• If Matthew 5 describes the Sermon on the Mount, with its emphasis on repentance, humility, and living according to God's commandments, does this not highlight personal responsibility and obedience to God, rather than suggesting that salvation requires a divine incarnation or sacrifice?
• Why does Matthew 5 focus on the internal transformation of the heart and the importance of living righteously, rather than introducing the idea that salvation depends on God becoming flesh and dying for humanity's sins?
• How does the teaching of loving your enemies and turning the other cheek in Matthew 5, where Jesus emphasizes mercy and justice, contradict the Christian doctrine that salvation requires a divine sacrifice in the form of a God-man?
• If Matthew 5 emphasizes the fulfillment of the Law and the Prophets through living justly and humbly, why does Christianity propose that salvation can only come through the death of a divine being?
• Why does Matthew 5 focus on the internal attitudes of believers and their obedience to God's commandments, rather than suggesting that mankind's salvation requires a blood sacrifice through the incarnation of God?
• If both Judaism and Islam emphasize the importance of obeying God’s commandments, seeking justice, and living righteously, without the need for a divine sacrifice, how does Christianity’s doctrine of the crucifixion align with the teachings in Matthew 5?

Conclusion:

• Judaism and Islam share common ethical teachings that align closely with the principles presented in Matthew 5, including justice, mercy, and peace. Both religions call for righteousness, humility, and care for others but do not emphasize the internal purity of heart in the same way Christianity does.
• Christianity’s teachings in Matthew 5, particularly on loving one’s enemies and the internalization of purity and righteousness, introduce a higher moral standard that emphasizes personal transformation and the internal workings of the heart in following God’s will. These additions reflect a distinct Christian theological perspective on salvation and righteousness through faith in Jesus.

Matthew: Chapter 6

In the name of Almighty, the Most Gracious, the Most Merciful.

Matthew 6:1-5
“Take heed that you do not do your charitable deeds before men, to be seen by them. Otherwise, you have no reward from your Father in heaven. Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men. Assuredly, I say to you, they have their reward. But when you do a charitable deed, do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly. And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward.”

Quran:
“So woe to those who pray, but who are heedless of their prayer—those who make show of their deeds and withhold simple assistance.” (107:4-7)

Matthew 6:6-10
“But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly. And when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words. Therefore, do not be like them. For your Father knows the things you have need of before you ask Him. In this manner, therefore, pray: Our Father in heaven, hallowed be Your name. Your kingdom come. Your will be done on earth as it is in heaven.”

Quran:
“And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me and believe in Me that they may be guided.” (2:186)

Matthew 6:11-15
“Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And do not lead us into temptation, but deliver us from the evil one. For Yours is the kingdom and the power and the glory forever. Amen. For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.”

Quran:
“And those who suppress their anger and pardon people—Allah loves the doers of good.” (3:134)

Matthew 6:16-20
“Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly. Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.”

Quran:
“Never will you attain righteousness until you spend from that which you love. And whatever you spend—indeed, Allah is Knowing of it.” (3:92)

Matthew 6:21-25
“For where your treasure is, there your heart will be also. The lamp of the body is the eye. If therefore your eye is good, your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness! No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon. Therefore, I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing?”

Quran:
“And there are those who say, ‘Our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire.’” (2:201)

Matthew 6:26-30
“Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not of more value than they? Which of you by worrying can add one cubit to his stature? So why do you worry about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin; and yet I say to you that even Solomon in all his glory was not arrayed like one of these. Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will He not much more clothe you, O you of little faith?”

Quran:
“And there is no creature on earth but that upon Allah is its provision, and He knows its place of dwelling and place of storage. All is in a clear register.” (11:6)

Matthew 6:31-34
“Therefore, do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For after all these things the Gentiles seek. For your heavenly Father knows that you need all these things. But seek first the kingdom of God and His righteousness, and all these things shall be added to you. Therefore, do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble.”

Quran:
“And whoever fears Allah—He will make for him a way out and will provide for him from where he does not expect. And whoever relies upon Allah—then He is sufficient for him.” (65:2-3)

Summary and Quranic Parallels:

Matthew 6 focuses on sincerity in worship, emphasizing prayer, fasting, and charity done for the sake of God rather than for public recognition. Jesus teaches about trust in God's provision and warns against materialism, urging believers to seek spiritual wealth over worldly wealth.

The Quran similarly teaches that righteous deeds should be done sincerely for Allah and not for show. It highlights divine provision and instructs believers to trust in Allah rather than worry about material needs. The parallels between Matthew 6 and the Quran reinforce the importance of sincerity, reliance on divine guidance, and prioritizing spiritual over worldly concerns.

Jewish Perspective:

• Many teachings in Matthew 6 align with Jewish ethical principles found in the Torah and Talmud. The emphasis on sincere worship, avoiding public displays of piety, and trusting in God's provision are values upheld in Judaism.
• The idea of giving charity (tzedakah) in secret is a fundamental Jewish teaching, as public charity is seen as potentially diminishing the sincerity of the act.
• Prayer in Judaism is both communal and private, and while public prayers in the synagogue are important, personal prayers, such as those of the prophets, are highly valued.
• The warning against materialism and the encouragement to trust in God rather than wealth aligns with Jewish teachings found in Ecclesiastes and Proverbs.

Islamic Perspective:

• The teachings in Matthew 6 strongly resonate with Islamic principles, particularly regarding sincerity in worship (ikhlas), avoiding hypocrisy, and trusting Allah for provision.
• Islam encourages giving charity (sadaqah) secretly, as ostentatious giving can lead to arrogance (Surah 2:271). The Quran repeatedly warns against performing good deeds for public recognition.
• Prayer in Islam is both individual and communal. While public prayer is essential (such as in the mosque), private prayers (du’a) are also highly valued, reflecting sincerity before Allah.
• The Islamic emphasis on avoiding attachment to material wealth aligns with Matthew 6’s message. The Quran teaches that true reliance should be on Allah, not worldly possessions (Surah 57:20).

Christian Perspective:

• In Christianity, Matthew 6 is central to the teachings of humility, sincere faith, and dependence on God rather than wealth.
• The Lord’s Prayer (Matthew 6:9-13) is a key Christian prayer, emphasizing submission to God, daily sustenance, forgiveness, and deliverance from evil.
• The concept of storing treasures in heaven rather than on earth is seen as a core Christian value, teaching believers to focus on spiritual wealth rather than material possessions.
• Christianity, especially in its early teachings, warns against public displays of religiosity and emphasizes a personal relationship with God rather than external religious rituals.

Logical Summary of Truth:

• Both Judaism and Islam uphold the principles of sincere worship, secret charity, and reliance on God rather than wealth. These are universal truths emphasized across their scriptures.
• Prayer in both traditions includes personal and communal aspects, with sincerity being a key requirement for acceptance by God.
• Materialism is discouraged in favor of a God-centered life, aligning with the teachings in Matthew 6.

Questions:

• If Matthew 6 describes the importance of sincere prayer, fasting, and trust in God, does this not emphasize personal devotion and reliance on God, rather than suggesting that salvation requires a divine incarnation or sacrifice?
• Why does Matthew 6 focus on the need for internal sincerity in worship and devotion, rather than introducing the idea that salvation depends on God becoming flesh and dying for humanity's sins?
• How does the teaching on storing treasures in heaven and seeking God’s kingdom first in Matthew 6 contradict the Christian doctrine that salvation requires a divine sacrifice in the form of a God-man?
• If Matthew 6 emphasizes the need for humility in fasting, prayer, and seeking God’s provision, why does Christianity propose that salvation can only come through the death of a divine being?
• Why does Matthew 6 stress trusting in God for daily needs and focusing on righteousness, rather than suggesting that mankind's salvation requires a blood sacrifice through the incarnation of God?
• If both Judaism and Islam emphasize trust in God’s provision and obedience to His commandments, without the need for a divine sacrifice, how does Christianity’s doctrine of the crucifixion align with the teachings in Matthew 6?

Conclusion:

Judaism and Islam maintain the original emphasis on sincerity in worship, charity, and trust in God’s provision, as seen in Matthew 6.

Christianity retains these ethical teachings but adds a structured prayer (The Lord’s Prayer) and a spiritualized interpretation of seeking God's kingdom, linking it to faith in Jesus rather than a broader concept of divine obedience.

Matthew: Chapter 7

In the name of Almighty, the Most Gracious, the Most Merciful.

Matthew 7:1-5
"Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you. And why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye? Or how can you say to your brother, ‘Let me remove the speck from your eye’; and look, a plank is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye."

Quran:
"O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it." (49:12)

Matthew 7:6-10
"Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces. Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. Or what man is there among you who, if his son asks for bread, will give him a stone? Or if he asks for a fish, will he give him a serpent?"

Quran:
"When My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me." (2:186)

Matthew 7:11-15
"If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him! Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets. Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it. Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves."

Quran:
"And that this is My straight path, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you that you may become righteous." (6:153)

Matthew 7:16-20
"You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them."

Quran:
"Have you seen how Allah presents an example? A good word is like a good tree, whose root is firmly fixed and its branches high in the sky. It produces its fruit all the time, by permission of its Lord. And the example of a bad word is like a bad tree, uprooted from the surface of the earth, having no stability." (14:24-26)

Matthew 7:21-25
"Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’ Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock."

Quran:
"And [mention] the Day He will call them and say, 'What did you answer the messengers?' But the information will be unapparent to them that Day, so they will not [be able to] ask one another." (28:65-66)

Matthew 7:26-29
"But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall. And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes."

Quran:
"Then do they not reflect upon the Quran? If it had been from any other than Allah, they would have found within it much contradiction." (4:82)

Summary and Quranic Parallels:

Matthew 7 teaches about judgment, sincerity in worship, and the importance of true faith shown through actions. Jesus warns against hypocrisy, false prophets, and the dangers of an easy but destructive path. He emphasizes that true believers follow the will of God and bear good fruit in their deeds.

The Quran similarly warns against hypocrisy, falsehood, and following the wrong path. It emphasizes that people will be judged by their actions, not just their claims of faith. The parallels between Matthew 7 and the Quran highlight that righteousness requires sincerity, patience, and adherence to divine guidance.

Jewish Perspective:

1. Many teachings in Matthew 7 align with Jewish wisdom literature, particularly Proverbs and Ecclesiastes, emphasizing righteous judgment, humility, and reliance on God.
2. The concept of not judging others harshly is found in Jewish ethics, where judgment should be fair and tempered with mercy (Pirkei Avot 1:6).
3. The "Golden Rule" (Matthew 7:12), which teaches treating others as one wishes to be treated, is similar to Rabbi Hillel’s teaching: "What is hateful to you, do not do to your neighbor" (Talmud, Shabbat 31a).
4. The idea of seeking and knocking (Matthew 7:7) resonates with Jewish teachings that God is near to those who call upon Him sincerely (Deuteronomy 4:29, Psalm 145:18).

Islamic Perspective:

1. Matthew 7’s teachings strongly align with Islamic principles, particularly the emphasis on justice, humility, and sincerity in seeking Allah’s guidance.
2. Islam warns against passing judgment on others without fairness, as only Allah knows what is in the hearts (Surah 49:12).
3. The "Golden Rule" in Islam is expressed in the hadith: "None of you truly believes until he loves for his brother what he loves for himself" (Sahih Muslim).
4. The idea of asking, seeking, and knocking (Matthew 7:7-8) corresponds to the Quranic teaching that those who seek Allah’s guidance will find it (Surah 2:186).

Christian Perspective:

1. In Christianity, Matthew 7 is a foundational chapter on ethical living, warning against hypocrisy, false prophets, and superficial faith.
2. The warning against judging others (Matthew 7:1) is often cited as a call for humility and self-reflection before criticizing others.
3. The "Golden Rule" is central to Christian ethics, reinforcing the importance of love and kindness in relationships.
4. The teaching on seeking and knocking is interpreted as encouragement to pursue a personal relationship with God through faith in Jesus.

Logical Summary of Truth:

1. Both Judaism and Islam uphold the principles of fairness in judgment, sincere seeking of God, and ethical treatment of others.
2. The "Golden Rule" is a universal moral truth present in both traditions.
3. Trust in God’s guidance and the necessity of sincere prayer is emphasized in both Jewish and Islamic teachings.

Questions:

1. If Matthew 7 describes the importance of judgment, discernment, and building one's life on the foundation of God’s teachings, does this not emphasize personal responsibility and righteousness, rather than suggesting that salvation requires a divine incarnation or sacrifice?
2. Why does Matthew 7 focus on the need for discernment between true and false prophets, rather than introducing the idea that salvation depends on God becoming flesh and dying for humanity’s sins?
3. How does the teaching on asking, seeking, and knocking in Matthew 7, where Jesus emphasizes that God answers prayers, contradict the Christian doctrine that salvation requires a divine sacrifice in the form of a God-man?
4. If Matthew 7 stresses the importance of living according to the narrow path and bearing good fruit, why does Christianity propose that salvation can only come through the death of a divine being?
5. Why does Matthew 7 highlight the importance of wise action and judgment based on God's Word, rather than suggesting that mankind’s salvation requires a blood sacrifice through the incarnation of God?
6. If both Judaism and Islam emphasize following God's guidance, seeking righteousness, and trusting in His mercy, without the need for a divine sacrifice, how does Christianity’s doctrine of the crucifixion align with the teachings in Matthew 7?

Conclusion:

1. Judaism and Islam uphold the ethical teachings in Matthew 7 within a monotheistic framework, emphasizing sincerity, fairness, and divine guidance.
2. Christianity retains these moral principles but interprets them through the lens of salvation through Jesus, altering the original monotheistic emphasis.

Matthew: Chapter 8

In the name of Almighty, the Most Gracious, the Most Merciful.

Matthew 8:1-4
"When He had come down from the mountain, great multitudes followed Him. And behold, a leper came and worshiped Him, saying, ‘Lord, if You are willing, You can make me clean.’ Then Jesus put out His hand and touched him, saying, ‘I am willing; be cleansed.’ Immediately his leprosy was cleansed. And Jesus said to him, ‘See that you tell no one; but go your way, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them.’"

Quran:
"And [mention] when Jesus, the son of Mary, said, ‘O Children of Israel, indeed I am the messenger of Allah to you—confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad.’ But when he came to them with clear evidences, they said, ‘This is obvious magic.’" (61:6)

Matthew 8:5-13
"Now when Jesus had entered Capernaum, a centurion came to Him, pleading with Him, saying, ‘Lord, my servant is lying at home paralyzed, dreadfully tormented.’ And Jesus said to him, ‘I will come and heal him.’ The centurion answered and said, ‘Lord, I am not worthy that You should come under my roof. But only speak a word, and my servant will be healed. For I also am a man under authority, having soldiers under me. And I say to this one, “Go,” and he goes; and to another, “Come,” and he comes; and to my servant, “Do this,” and he does it.’ When Jesus heard it, He marveled, and said to those who followed, ‘Assuredly, I say to you, I have not found such great faith, not even in Israel! And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. But the sons of the kingdom will be cast out into outer darkness. There will be weeping and gnashing of teeth.’ Then Jesus said to the centurion, ‘Go your way; and as you have believed, so let it be done for you.’ And his servant was healed that same hour."

Quran:
"And when I cure the blind and the leper, and I give life to the dead—by permission of Allah." (3:49)

Matthew 8:14-17
"Now when Jesus had come into Peter’s house, He saw his wife’s mother lying sick with a fever. So He touched her hand, and the fever left her. And she arose and served them. When evening had come, they brought to Him many who were demon-possessed. And He cast out the spirits with a word, and healed all who were sick, that it might be fulfilled which was spoken by Isaiah the prophet, saying: ‘He Himself took our infirmities and bore our sicknesses.’"

Quran:
"And We sent Jesus, the son of Mary, following in their footsteps, confirming that which came before him in the Torah; and We gave him the Injil, in which was guidance and light and confirming that which preceded it of the Torah as guidance and instruction for the righteous." (5:46)

Matthew 8:18-22
"And when Jesus saw great multitudes about Him, He gave a command to depart to the other side. Then a certain scribe came and said to Him, ‘Teacher, I will follow You wherever You go.’ And Jesus said to him, ‘Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head.’ Then another of His disciples said to Him, ‘Lord, let me first go and bury my father.’ But Jesus said to him, ‘Follow Me, and let the dead bury their own dead.’"

Quran:
"You will never find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred." (58:22)

Matthew 8:23-27
"Now when He got into a boat, His disciples followed Him. And suddenly a great tempest arose on the sea, so that the boat was covered with the waves. But He was asleep. Then His disciples came to Him and awoke Him, saying, ‘Lord, save us! We are perishing!’ But He said to them, ‘Why are you fearful, O you of little faith?’ Then He arose and rebuked the winds and the sea, and there was a great calm. So the men marveled, saying, ‘Who can this be, that even the winds and the sea obey Him?’"

Quran:
"It is He who enables you to travel on land and sea until, when you are in ships and they sail with them by a good wind, and they rejoice therein, there comes a stormy wind and the waves come upon them from everywhere, and they assume that they are surrounded, supplicating Allah, sincere to Him in religion, ‘If You should save us from this, we will surely be among the grateful.’" (10:22)

Matthew 8:28-34
"When He had come to the other side, to the country of the Gergesenes, there met Him two demon-possessed men, coming out of the tombs, exceedingly fierce, so that no one could pass that way. And suddenly they cried out, saying, ‘What have we to do with You, Jesus, You Son of God? Have You come here to torment us before the time?’ Now a good way off from them there was a herd of many swine feeding. So the demons begged Him, saying, ‘If You cast us out, permit us to go away into the herd of swine.’ And He said to them, ‘Go.’ So when they had come out, they went into the herd of swine. And suddenly the whole herd of swine ran violently down the steep place into the sea, and perished in the water. Then those who kept them fled; and they went away into the city and told everything, including what had happened to the demon-possessed men. And behold, the whole city came out to meet Jesus. And when they saw Him, they begged Him to depart from their region."

Quran:
"And [mention] when a party of the jinn listened and said, ‘Indeed, we have heard an amazing Quran. It guides to the right course, and we have believed in it. And we will never associate with our Lord anyone.’" (72:1-2)

Comparison of the Three Perspectives:

Jewish Perspective:

1. In Jewish tradition, healing and miracles are seen as signs of divine intervention, but they are not as emphasized as in Christian theology. Jewish teachings often highlight the importance of faith in God, as seen in the Torah and Talmud.
2. The healing of the centurion’s servant (Matthew 8:5-13) reflects the Jewish value of humility, as the centurion recognizes his unworthiness before Jesus but demonstrates faith in God's power. This aligns with Jewish principles of humility before God.
3. The concept of Jesus cleansing the leper (Matthew 8:1-4) aligns with Jewish laws of purity and the ritual process for those afflicted with leprosy as described in Leviticus. However, in Judaism, the focus is more on physical purity and ritual cleansing than on divine intervention.
4. The authority of Jesus over nature (Matthew 8:23-27) reflects the Jewish understanding of God as the ultimate ruler over creation, but the idea of a human acting with such authority would not be seen in the same way in Judaism.

Islamic Perspective:

1. The concept of healing and miracles in Matthew 8 resonates with Islamic beliefs, particularly the healing miracles of the prophets, such as Prophet Isa (Jesus) who healed the sick and raised the dead by the will of Allah (Surah 3:49, Surah 5:110).
2. The story of the centurion’s faith (Matthew 8:5-13) aligns with the Islamic concept of tawakkul (trust in Allah) and recognizing Allah’s sovereignty over all things. The centurion's faith is akin to the trust Muslims place in Allah's ability to heal and grant blessings.
3. The healing of the leper (Matthew 8:1-4) mirrors the Islamic belief that Allah can cure ailments and that cleanliness, both physical and spiritual, is highly emphasized in Islam.
4. The calming of the storm (Matthew 8:23-27) resonates with the Islamic belief that Allah has control over the natural world and that His will governs everything, including the forces of nature (Surah 33:9).

Christian Perspective:

1. Matthew 8 emphasizes the divinity of Jesus through his miraculous healings, showcasing him as having divine authority over sickness, demons, and nature, reinforcing the Christian belief in Jesus as the Son of God.
2. The faith of the centurion (Matthew 8:5-13) is highlighted as an example of great faith, and Jesus’ approval of the centurion’s trust serves to emphasize the Christian doctrine that faith in Jesus is crucial for salvation.
3. The healing of the leper (Matthew 8:1-4) is a key demonstration of Jesus' power to cleanse and forgive sins, aligning with the Christian view that Jesus’ miraculous works reveal his divine nature and role in salvation.
4. The calming of the storm (Matthew 8:23-27) serves to demonstrate Jesus' power over creation, illustrating his divinity and reinforcing the Christian understanding of Jesus as one with God.

Logical Summary of Truth:

1. Both Judaism and Islam acknowledge the power of God to heal and perform miracles, with an emphasis on God’s sovereignty and mercy.
2. The faith of the centurion (Matthew 8:5-13) aligns with the Islamic and Jewish understanding of trusting in God’s ability to heal and answer prayers.
3. The focus on cleansing and purity in both the healing of the leper (Matthew 8:1-4) and the calming of the storm (Matthew 8:23-27) reflects the monotheistic belief in God's ultimate control over the physical and natural world.

Questions:

1. If Matthew 8 describes Jesus performing miracles such as healing the sick and casting out demons, does this not emphasize His role as a prophet and servant of God, rather than suggesting that salvation requires a divine incarnation or sacrifice?
2. Why does Matthew 8 focus on Jesus’ acts of healing and showing compassion, rather than introducing the idea that salvation depends on God becoming flesh and dying for humanity’s sins?
3. How does the story of the centurion’s faith in Matthew 8, where Jesus commends his belief in God’s power, contradict the Christian doctrine that salvation requires a divine sacrifice in the form of a God-man?
4. If Matthew 8 emphasizes Jesus’ power and authority to heal and cast out demons, why does Christianity propose that salvation can only come through the death of a divine being?
5. Why does Matthew 8 highlight Jesus’ compassion in healing the sick and casting out demons, rather than suggesting that mankind’s salvation requires a blood sacrifice through the incarnation of God?
6. If both Judaism and Islam acknowledge God’s power to heal, deliver, and guide through His prophets, without the need for a divine sacrifice, how does Christianity’s doctrine of the crucifixion align with the teachings in Matthew 8?

Conclusion:

• Judaism and Islam recognize God’s authority to heal, cleanse, and govern nature but maintain a strict monotheistic understanding of God’s unique sovereignty.
• Christianity’s interpretation of these miracles elevates Jesus to divine status, altering the original monotheistic focus and highlighting his role as the Son of God and Savior.

Matthew: Chapter 9

In the name of Almighty, the Most Gracious, the Most Merciful.

Matthew 9:1-8
"So He got into a boat, crossed over, and came to His own city. Then behold, they brought to Him a paralytic lying on a bed. When Jesus saw their faith, He said to the paralytic, ‘Son, be of good cheer; your sins are forgiven you.’ And at once some of the scribes said within themselves, ‘This man blasphemes!’ But Jesus, knowing their thoughts, said, ‘Why do you think evil in your hearts? For which is easier, to say, “Your sins are forgiven you,” or to say, “Arise and walk”? But that you may know that the Son of Man has power on earth to forgive sins’—then He said to the paralytic, ‘Arise, take up your bed, and go to your house.’ And he arose and departed to his house. Now when the multitudes saw it, they marveled and glorified God, who had given such power to men."

Quran:
"And when I heal the blind and the leper, and I give life to the dead—by permission of Allah." (3:49)

Matthew 9:9-13
"As Jesus passed on from there, He saw a man named Matthew sitting at the tax office. And He said to him, ‘Follow Me.’ So he arose and followed Him. Now it happened, as Jesus sat at the table in the house, that behold, many tax collectors and sinners came and sat down with Him and His disciples. And when the Pharisees saw it, they said to His disciples, ‘Why does your Teacher eat with tax collectors and sinners?’ When Jesus heard that, He said to them, ‘Those who are well have no need of a physician, but those who are sick. But go and learn what this means: “I desire mercy and not sacrifice.” For I did not come to call the righteous, but sinners, to repentance.’"

Quran:
"And He it is who accepts repentance from His servants and pardons misdeeds, and He knows what you do." (42:25)

Matthew 9:14-17
"Then the disciples of John came to Him, saying, ‘Why do we and the Pharisees fast often, but Your disciples do not fast?’ And Jesus said to them, ‘Can the friends of the bridegroom mourn as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. No one puts a piece of unshrunk cloth on an old garment, for the patch pulls away from the garment, and the tear is made worse. Nor do they put new wine into old wineskins, or else the wineskins break, the wine is spilled, and the wineskins are ruined. But they put new wine into new wineskins, and both are preserved.’"

Quran:
"O you who have believed, fear Allah and speak words of appropriate justice. He will then amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment." (33:70-71)

Matthew 9:18-26
"While He spoke these things to them, behold, a ruler came and worshiped Him, saying, ‘My daughter has just died, but come and lay Your hand on her and she will live.’ So Jesus arose and followed him, and so did His disciples. And suddenly, a woman who had a flow of blood for twelve years came from behind and touched the hem of His garment. For she said to herself, ‘If only I may touch His garment, I shall be made well.’ But Jesus turned around, and when He saw her, He said, ‘Be of good cheer, daughter; your faith has made you well.’ And the woman was made well from that hour. When Jesus came into the ruler’s house, and saw the flute players and the noisy crowd wailing, He said to them, ‘Make room, for the girl is not dead, but sleeping.’ And they ridiculed Him. But when the crowd was put outside, He went in and took her by the hand, and the girl arose. And the report of this went out into all that land."

Quran:
"And when I give life to the dead—by permission of Allah." (3:49)

Matthew 9:27-31
"When Jesus departed from there, two blind men followed Him, crying out and saying, ‘Son of David, have mercy on us!’ And when He had come into the house, the blind men came to Him. And Jesus said to them, ‘Do you believe that I am able to do this?’ They said to Him, ‘Yes, Lord.’ Then He touched their eyes, saying, ‘According to your faith let it be to you.’ And their eyes were opened. And Jesus sternly warned them, saying, ‘See that no one knows it.’ But when they had departed, they spread the news about Him in all that country."

Quran:
"And when I cure the blind and the leper, and I give life to the dead—by permission of Allah." (3:49)

Matthew 9:32-34
"As they went out, behold, they brought to Him a man, mute and demon-possessed. And when the demon was cast out, the mute spoke. And the multitudes marveled, saying, ‘It was never seen like this in Israel!’ But the Pharisees said, ‘He casts out demons by the ruler of the demons.’"

Quran:
"Say, ‘Call upon Allah or call upon the Most Merciful. Whatever [name] you call—To Him belong the best names.’" (17:110)

Matthew 9:35-38
"Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people. But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd. Then He said to His disciples, ‘The harvest truly is plentiful, but the laborers are few. Therefore pray the Lord of the harvest to send out laborers into His harvest.’"

Quran:
"And We have certainly sent to every nation a messenger, saying, ‘Worship Allah and avoid Taghut.’" (16:36)

Comparison of the Three Perspectives:

Jewish Perspective:

1. In Jewish tradition, healing miracles, such as the one in Matthew 9:1-8 where Jesus heals a paralytic, are attributed to God's power, but miracles performed by a human are not typical. Jewish teachings stress that only God can forgive sins, which challenges the Christian claim of Jesus' divine authority.
2. The story of Jesus raising the dead girl (Matthew 9:18-26) aligns with Jewish teachings about the power of God over life and death, although, like other miracles, this is not generally seen as evidence of a human's divinity in Judaism.
3. The healing of the woman with the issue of blood (Matthew 9:20-22) emphasizes faith in God's ability to heal, which is an important Jewish belief. However, in Judaism, healing is typically sought through prayer, ritual purification, or divine intervention rather than through an individual's power.
4. The blind men healed by Jesus (Matthew 9:27-31) are seen as a testament to God's mercy and power in Jewish tradition, but the claim that Jesus performs the miracle would be viewed differently, as Jewish thought does not attribute such power to a human figure.

Islamic Perspective:

1. The healing miracles in Matthew 9 resonate with Islamic beliefs, particularly regarding the power of Allah to heal and perform miracles through His prophets, such as Prophet Isa (Jesus), who is known in Islam for healing the sick and blind by Allah’s will (Surah 3:49, Surah 5:110).
2. The raising of the dead girl (Matthew 9:18-26) is consistent with Islamic teachings on the power of Allah to give and take life. However, in Islam, such miracles are always performed by the will of Allah, and the miracle does not imply divinity in the prophet performing it.
3. The healing of the woman with the issue of blood (Matthew 9:20-22) is seen in Islam as an example of faith in Allah’s power. Islam teaches that faith in Allah can bring about healing and blessings, but this healing is always by Allah’s will.
4. The healing of the blind men (Matthew 9:27-31) reflects the Islamic belief that Allah alone has the power to heal and give sight, and that Jesus, as a prophet, performed these miracles by Allah's permission.

Christian Perspective:

1. In Christianity, Matthew 9 is central to demonstrating Jesus' authority and divinity. The healing of the paralytic (Matthew 9:1-8) highlights Jesus' ability to forgive sins, affirming his divine status as the Son of God.
2. The raising of the dead girl (Matthew 9:18-26) is a key miracle showing Jesus' authority over life and death, reinforcing the belief in Jesus’ divinity and his power to restore life.
3. The healing of the woman with the issue of blood (Matthew 9:20-22) underscores Jesus' divine healing power and his ability to heal through faith, showcasing his status as the divine healer.
4. The healing of the blind men (Matthew 9:27-31) is another example of Jesus’ divine authority, showing that Jesus has the power to heal and open the eyes of the blind, further demonstrating his divinity in Christian theology.

Logical Summary of Truth:

1. Both Judaism and Islam agree that healing miracles are performed by God’s will, not by the power of humans. Both traditions emphasize that only God has the power to forgive sins and control life and death.
2. The faith of the people involved in the miracles (e.g., the paralytic, the woman with the issue of blood) is acknowledged in both Judaism and Islam as a necessary component of healing, but this is always seen as faith in God's will, not in a human intermediary.
3. The miracles of raising the dead, healing the sick, and giving sight align with monotheistic principles, emphasizing God's ultimate authority over life and healing.

Questions:

1. If Matthew 9 describes Jesus performing miracles such as healing the paralyzed man and giving sight to the blind, does this not emphasize His role as a servant of God, rather than suggesting that salvation requires a divine incarnation or sacrifice?
2. Why does Matthew 9 focus on Jesus’ ability to heal and forgive sins, rather than introducing the idea that salvation depends on God becoming flesh and dying for humanity’s sins?
3. How does the calling of Matthew and the story of the unworthy being invited to the Kingdom in Matthew 9 contradict the Christian doctrine that salvation requires a divine sacrifice in the form of a God-man?
4. If Matthew 9 highlights Jesus’ actions as a prophet of God, healing the sick and forgiving sins, why does Christianity propose that salvation can only come through the death of a divine being?
5. Why does Matthew 9 emphasize the power of repentance and God’s mercy, rather than suggesting that mankind’s salvation requires a blood sacrifice through the incarnation of God?
6. If both Judaism and Islam emphasize repentance, faith in God, and the intercession of prophets for guidance, without the need for a divine sacrifice, how does Christianity’s doctrine of the crucifixion align with the teachings in Matthew 9?

Conclusion:

• Judaism and Islam view the healing miracles of Matthew 9 as acts of God’s power performed through His prophets. Both traditions maintain a strict monotheistic view that only God has the power to forgive sins, control life, and perform miracles.
• Christianity interprets these miracles as signs of Jesus' divinity, elevating him to the status of God’s Son and Savior, which diverges from the pure monotheistic view upheld in Judaism and Islam.

Matthew: Chapter 10

In the name of Almighty, the Most Gracious, the Most Merciful.

Matthew 10:1-4
"And when He had called His twelve disciples to Him, He gave them power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease. Now the names of the twelve apostles are these: First, Simon, who is called Peter, and his brother Andrew; James the son of Zebedee, and his brother John; Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; Simon the Canaanite, and Judas Iscariot, who also betrayed Him."

Quran:
"And [mention] when your Lord said to the angels, 'Indeed, I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieve, so strike them upon the necks and strike from them every fingertip.'" (8:12)

Matthew 10:5-15
"These twelve Jesus sent out, commanding them, saying: ‘Do not go on the road to the Gentiles, and do not enter a city of the Samaritans. But go rather to the lost sheep of the house of Israel. And as you go, preach, saying, “The kingdom of heaven has come near.” Heal the sick, cleanse the lepers, raise the dead, cast out demons. Freely you have received, freely give. Provide neither gold nor silver nor copper in your money belts, nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food. Now whatever city or town you enter, inquire who in it is worthy, and stay there until you go out. And when you go into a household, greet it. If the household is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you. And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet. Assuredly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city!"

Quran:
"Indeed, We have sent you with the truth as a bringer of good tidings and a warner. And do not grieve over them. And if you obey them, they will be ruined." (25:56)

Matthew 10:16-23
"Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents and harmless as doves. But beware of men, for they will deliver you up to councils and scourge you in their synagogues. You will be brought before governors and kings for My sake, as a testimony to them and to the Gentiles. But when they deliver you up, do not worry about how or what you should speak. For it will be given to you in that hour what you should speak; for it is not you who speak, but the Spirit of your Father who speaks in you. Now brother will deliver up brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. And you will be hated by all for My name’s sake. But he who endures to the end will be saved. When they persecute you in this city, flee to another. For assuredly, I say to you, you will not have gone through the cities of Israel before the Son of Man comes."

Quran:
"Do not kill the soul which Allah has forbidden, except by right." (17:33)
"Whoever works righteousness, whether male or female, while he is a believer—we will surely cause him to live a good life, and we will surely give them their reward according to the best of what they used to do." (16:97)

Matthew 10:24-33
"A disciple is not above his teacher, nor a servant above his master. It is enough for a disciple that he be like his teacher, and a servant like his master. If they have called the master of the house Beelzebub, how much more will they call those of his household! Therefore do not fear them. For there is nothing covered that will not be revealed, and hidden that will not be known. What I tell you in the dark, speak in the light; and what you hear in the ear, preach on the housetops. And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell. Are not two sparrows sold for a copper coin? And not one of them falls to the ground apart from your Father’s will. But the very hairs of your head are all numbered. Do not fear therefore; you are of more value than many sparrows. Whoever confesses Me before men, him I will also confess before My Father who is in heaven. But whoever denies Me before men, him I will also deny before My Father who is in heaven."

Quran:
"Indeed, Allah is with those who fear Him and those who are doers of good." (16:128)
"Say, 'If you love Allah, then follow me, and Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.'" (3:31)

Matthew 10:34-42
"Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. For I have come to ‘set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law’; and ‘a man’s enemies will be those of his own household.’ He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it. He who receives you receives Me, and he who receives Me receives Him who sent Me. He who receives a prophet in the name of a prophet shall receive a prophet’s reward. And he who receives a righteous man in the name of a righteous man shall receive a righteous man’s reward. And whoever gives one of these little ones only a cup of cold water in the name of a disciple, assuredly, I say to you, he shall by no means lose his reward."

Quran:
"Say, ‘Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.’" (6:162)
"And We have enjoined upon man [care] for his parents. His mother carried him with hardship upon hardship, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination." (31:14)

Comparison of the Three Perspectives:

Jewish Perspective:

1. In Judaism, the sending of disciples or messengers to spread God’s teachings aligns with the tradition of prophets and teachers sent to guide the people. However, the idea of appointing twelve apostles and empowering them with authority to heal, as seen in Matthew 10:1-4, would be unique, as Judaism doesn’t typically grant such powers to followers of prophets.
2. The instructions to the apostles to travel and preach to the lost sheep of Israel (Matthew 10:5-6) reflect the Jewish emphasis on spreading God’s message to the people of Israel. However, in Judaism, the focus is on the Jewish people and the covenantal relationship with God rather than the broader evangelistic mission found in Christianity.
3. The warning of persecution and the call to endure (Matthew 10:16-23) aligns with Jewish teachings on the challenges faced by prophets and righteous individuals, as persecution is a recurring theme in Jewish history. The idea of standing firm in faith despite adversity would resonate with Jewish values.
4. The teaching that one must prioritize loyalty to God over family (Matthew 10:34-39) echoes the Jewish principle of putting God first, as seen in the Shema, but the idea of Jesus being the ultimate authority may differ from the Jewish view of God as the sole authority.

Islamic Perspective:

1. The sending of the apostles with authority to heal and spread the message in Matthew 10 aligns with the Islamic belief in the role of prophets and messengers who are empowered by Allah to guide people. Like the prophets in Islam, the apostles are seen as messengers with divine authority (Surah 3:110).
2. The focus on the lost sheep of Israel (Matthew 10:5-6) reflects the Quranic concept that prophets are sent to specific nations, and the mission to the children of Israel aligns with the Islamic view that Jesus (Isa) was sent to guide the people of Israel (Surah 3:49).
3. The warning about persecution (Matthew 10:16-23) aligns with Islamic teachings on the challenges faced by prophets and believers. Islam acknowledges that prophets and their followers faced persecution, as seen in the stories of various prophets in the Quran (Surah 2:214, Surah 33:10).
4. The emphasis on loyalty to God above family (Matthew 10:34-39) aligns with the Islamic teaching that ultimate loyalty is to Allah, even above familial ties, and that believers must prioritize faith over all other relationships (Surah 9:24).

Christian Perspective:

1. Matthew 10 in Christianity underscores the authority of Jesus as the one who sends the apostles with divine power to heal, cast out demons, and preach the message of the Kingdom of Heaven, reinforcing the belief in Jesus’ divinity and the apostolic mission.
2. The directive to focus on the lost sheep of Israel (Matthew 10:5-6) underscores the belief that Jesus’ mission was first to the Jews, but also sets the stage for the later expansion of the Christian message to the Gentiles, reflecting the early Christian understanding of the Kingdom of God.
3. The warnings of persecution (Matthew 10:16-23) are an essential part of Christian teaching, reinforcing the expectation that followers of Jesus will face hardship, and calling them to endure in faith despite adversity.
4. The call to prioritize loyalty to Jesus over family (Matthew 10:34-39) emphasizes the Christian view that Jesus is the central authority and that faith in him must come before all other relationships.

Logical Summary of Truth:

1. Both Judaism and Islam agree that messengers or prophets are sent by God with divine authority to guide the people, but the focus remains on God as the sole authority.
2. The message to the lost sheep of Israel (Matthew 10:5-6) aligns with the idea that prophets are sent to specific peoples, as seen in the Quran and Jewish tradition, but the emphasis on Jesus’ role as the Son of God differs from the monotheistic view in these traditions.
3. The warning about persecution and enduring hardship is common in both Judaism and Islam, where prophets and their followers face opposition. Both traditions emphasize faith in God and loyalty to Him over worldly concerns, including familial ties.
4. The idea of prioritizing loyalty to God over family is consistent with both Judaism and Islam, where devotion to God is seen as the highest priority, although the Christian focus on Jesus as the ultimate authority diverges from the monotheistic view of God alone.

Questions:

1. If Matthew 10 describes Jesus sending out His disciples to preach and heal, does this not emphasize the mission of prophets and the importance of obeying God’s commands, rather than suggesting that salvation requires a divine incarnation or sacrifice?
2. Why does Matthew 10 focus on the disciples' role in spreading God’s message and performing good works, rather than introducing the idea that salvation depends on God becoming flesh and dying for humanity’s sins?
3. How does the warning in Matthew 10 about persecution and the call for boldness in proclaiming the message contradict the Christian doctrine that salvation requires a divine sacrifice in the form of a God-man?
4. If Matthew 10 emphasizes the need for personal sacrifice, spreading the truth of God, and following His commandments, why does Christianity propose that salvation can only come through the death of a divine being?
5. Why does Matthew 10 stress the need for faith in God’s protection and the responsibility of spreading His message, rather than suggesting that mankind’s salvation requires a blood sacrifice through the incarnation of God?
6. If both Judaism and Islam emphasize the importance of following God’s guidance and upholding righteousness through His prophets, without the need for a divine sacrifice, how does Christianity’s doctrine of the crucifixion align with the teachings in Matthew 10?

Conclusion:

• Judaism and Islam view the sending of messengers and the call to endure persecution as expressions of God’s will, emphasizing loyalty to God above all, including family, while maintaining a strict monotheistic view.
• Christianity elevates Jesus to divine status, with his authority to send apostles, perform miracles, and call for loyalty above family. This interpretation diverges from the monotheistic understanding in Judaism and Islam, where God is the sole authority and the focus is on devotion to Him alone.

Matthew 1-10 Summary Islamically:

The Genealogy and Birth of Jesus (Matthew 1)
Matthew 1 presents the genealogy of Jesus (PBUH), tracing his lineage through David (PBUH). Islam acknowledges that Jesus (PBUH) is a noble Prophet, but rejects the idea of divine sonship, as Allah says in the Quran: “It is not for Allah to take a son; glory be to Him!” (Quran 19:35). The Quran confirms that Jesus (PBUH) was born to Mary (PBUH) through a miraculous birth, without a father, as a command from Allah (Quran 3:45-47). Islam does not emphasize Joseph’s lineage but stresses that Jesus (PBUH) was a Prophet, not a divine figure.

The Birth of Jesus and the Magi (Matthew 2)
Matthew 2 recounts the visit of the Magi, Herod’s plot, and the flight to Egypt. Islam confirms that Jesus (PBUH) was protected by Allah from harm (Quran 5:110), but it does not mention the Magi or Herod’s massacre. Instead, the Quran highlights the miraculous nature of Jesus’ (PBUH) birth and his speaking as an infant to declare his prophethood (Quran 19:29-33).

The Baptism of Jesus by John (Matthew 3)
Matthew 3 describes John the Baptist (Yahya, PBUH) baptizing Jesus (PBUH). Islam acknowledges John (PBUH) as a righteous Prophet (Quran 3:39), but rejects the divine sonship of Jesus (PBUH). The Quran emphasizes that all Prophets, including Jesus (PBUH), called to worship Allah alone (Quran 43:63-64). Baptism is not a practice in Islam, as purification is attained through faith and obedience to Allah.

The Temptation of Jesus (Matthew 4)
Matthew 4 narrates the temptation of Jesus (PBUH) by Satan. Islam believes that Prophets are divinely protected from sin and does not support the idea of Prophets being tempted to sin. Jesus (PBUH) is portrayed as a dedicated servant of Allah, steadfast in his mission (Quran 3:52). The Quran asserts that all Prophets are pure and their mission is to call people to submit to Allah (Quran 21:26-28).

The Beginning of Jesus’ Ministry (Matthew 5)
Matthew 5 is the beginning of the Sermon on the Mount, containing teachings on righteousness, prayer, and humility. Islam agrees with many of these moral principles, which align with Quranic teachings on piety and justice (Quran 17:23-39). However, Islam rejects the idea of Jesus (PBUH) fulfilling the law through divine authority. Instead, Jesus (PBUH) confirms the Torah and brings the Injeel as guidance from Allah (Quran 5:46). The Lord's Prayer (Matthew 6:9-13) is not a practice in Islam, as prayers are directly addressed to Allah without intermediaries.

The Sermon on the Mount (Matthew 6)
In Matthew 6, Jesus (PBUH) emphasizes seeking the Kingdom of Allah, charity, and forgiveness. Islam agrees with these principles, which align with the teachings of the Quran about worshiping Allah alone, helping those in need, and maintaining a humble heart (Quran 2:177). Islam teaches that all acts of charity should be done for the sake of Allah, not for show (Quran 2:264).

The Sermon on the Mount (Matthew 7)
Matthew 7 concludes the Sermon on the Mount, with teachings about judgment, prayer, and the golden rule. Islam agrees with the Quranic principles that one should treat others as they wish to be treated (Quran 16:90). The Quran also warns against hypocrisy and judging others harshly (Quran 49:11). Islam stresses the importance of sincerity in worship, similar to the advice given in Matthew 7 about asking, seeking, and knocking for the right guidance from Allah.

The Miracles and Disciples of Jesus (Matthew 8)
Matthew 8 describes several miracles of Jesus (PBUH), including healing the sick and calming storms. Islam confirms that Jesus (PBUH) performed miracles, but only by Allah’s permission (Quran 3:49). The Quran attributes all miracles to Allah’s will, rather than Jesus (PBUH) acting independently. The idea of exorcism, involving "unclean spirits," is not a major focus in Islam, where sickness is seen as a test from Allah.

The Miracles and Disciples of Jesus (Matthew 9)
Matthew 9 continues the narrative of Jesus (PBUH) healing the sick and performing miracles. Islam acknowledges these miracles as acts of divine power granted to Jesus (PBUH) by Allah (Quran 3:49). However, it rejects the idea that Jesus (PBUH) has any independent divine nature, emphasizing that all power belongs to Allah alone. The Quran stresses that Jesus (PBUH) was a servant and messenger, not a deity (Quran 5:110).

The Commissioning of the Twelve Disciples (Matthew 10)
Matthew 10 describes the commissioning of the twelve disciples by Jesus (PBUH). Islam acknowledges that Jesus (PBUH) had devoted followers (Al-Hawariyyun) who assisted him in spreading the message of monotheism (Quran 3:52-53). However, the Quran warns that later followers distorted the message, leading to the doctrine of the Trinity (Quran 5:116). In Islam, the disciples were devoted to the worship of Allah alone, without any divine authority attributed to them.

Pure Monotheism in Islam
Throughout Matthew 1-10, Islam upholds pure monotheism, rejecting the Christian concept of the Trinity and the notion of Jesus (PBUH) as the Son of God. Allah is One, with no partners (Quran 4:171), and Jesus (PBUH) is regarded as a Prophet who called people to worship Allah alone (Quran 3:51). Islam teaches that Jesus (PBUH) was not divine but was a servant of Allah, and his message aligns with the pure monotheism of Islam (Quran 3:51). The Quran is considered the final revelation, restoring the true message of monotheism and clarifying the roles of the Prophets.

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