Text -- Matthew 10:6 (NET)

10:6 Go instead to the lost sheep of the house of Israel.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 10:6

The lost sheep ( ta probata ta apolōlota ).

The sheep, the lost ones. Mentioned here first by Matthew. Jesus uses it not in blame, but in pity (Bruce). Bengel notes that Jesus says "lost"more frequently than "led astray.""If the Jewish nation could be brought to repentance the new age would dawn"(McNeile).

Vincent: Mat 10:6

The lost sheep ( τὰ πρόβατα τὰ ἀπολωλότα )

The Greek order throws the emphasis on lost; the sheep, the lost ones. Bengel observes that Jesus says lost oftener than led astray. Compare Mat 18:12, Mat 18:14.

JFB: Mat 10:6

Until Christ's death, which broke down the middle wall of Partition (Eph 2:14), the Gospel commission was to the Jews only, who, though the visible people of God, were "lost sheep," not merely in the sense which all sinners are (Isa 53:6; 1Pe 2:25; compare with Luk 19:10), but as abandoned and left to wander from the right way by faithless shepherds (Jer 50:6, Jer 50:17; Eze 34:2-6, &c.).

Clarke: Mat 10:6

But go rather to the lost sheep, etc. - The Jewish Church was the ancient fold of God; but the sheep had wandered from their Shepherd, and were lost. Our blessed Lord sends these under-shepherds to seek, find, and bring them back to the Shepherd and Overseer of their souls.

Calvin: Mat 10:6

6.But go rather to the lost sheep The first rank, as we have said, is assigned to the Jews, because they were the firstborn; or rather, because at that time they alone were acknowledged by God to belong to his family, while others were excluded. ⁵⁶⁹ He calls them lost sheep, partly that the apostles, moved by compassion, may more readily and with warmer affection run to their assistance, and partly to inform them that there is at present abundant occasion for their labors. At the same time, under the figure of this nation, Christ taught what is the condition of the whole human race. The Jews, who were near to God, and in covenant with him, and therefore were the lawful heirs of eternal life, are nevertheless pronounced to be lost, till they regain salvation through Christ. What then remains for us who are inferior to them in honor? ⁵⁷⁰ Again, the word sheep is applied even to the reprobate, who, properly speaking, did not belong to the flock of God, because the adoption extended to the whole nation; as those who deserved to be rejected, on account of their treachery, are elsewhere called the children of the kingdom, (Mat 8:12.) In a word, by the term sheep, Christ recommends the Jews to the apostles, that they may dedicate their labors to them, because they could recognize as the flock of God none but those who had been gathered into the fold.

TSK: Mat 10:6

go : Mat 15:24-26; Luk 24:47; Act 3:26, Act 13:46, Act 18:6, Act 26:20, Act 28:25-28; Rom 11:11-15

lost : Mat 18:11; Psa 119:176; Isa 53:6; Jer 50:6, Jer 50:17; Eze 34:6, Eze 34:8, Eze 34:16; Luk 15:3-10; 1Pe 2:25

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 10:6

But go rather to the lost sheep ... - That is, to the Jews. He regarded them as wandering and lost, like sheep straying without a shepherd. They had been the chosen people of God; they had long looked for the Messiah; and it was proper that the gospel should be first offered to them.

Poole: Mat 10:5-6

Ver. 5,6. Here Christ limiteth their ministry to the Jews. The apostle tells us, Rom 15:8 , Christ was a minister of the circumcision for the truth of God, to conform the promises made unto the fathers; and the apostle tells the Jews, Act 13:46 , It was necessary that the word of God should first have been spoken to you. Therefore in this his first mission, he restrains his apostles from going to the Gentiles, to whom they had afterwards a commission to go, Mat 28:19 , and did go, but not before the Jews had judged themselves unworthy of everlasting life, Act 13:46 , by rejecting and blaspheming the gospel, and persecuting the ministers of it. They are also commanded not to go

into any city of the Samaritans The Samaritans were partly Jews apostatized, and partly heathens, descended from those whom the king of Syria sent thither, when the ten tribes were carried into captivity, 2Ki 17:6 , and from some Jews left in the land. You shall read of their religion there, 2Ki 17:31-41 . They were perfectly hated by the Jews, and as perfect haters of them, as may be gathered from Luk 9:52,53Jo 4:9 . Our Lord, partly in regard they also were no better than Gentiles, and so hated as they were of the Jews, would not suffer these his first ministers to go and preach amongst them. Not that they were forbidden (if some particular persons, whether Gentiles or Samaritans, came to them) to preach to them, but only not to make it their work to go into their country or cities; the time was not yet come for this great light to shine upon the Gentiles.

But go rather to the lost sheep of the house of Israel By Israel he here meaneth the two tribes that clave to the house of David, for the ten tribes ever since their captivity 2Ki 17:6had lost their share in that name. He calls them lost sheep in the sense that Jeremiah speaks, Jer 1:6 , My people hath been lost sheep: their shepherds have caused them to go astray. So that lost sheep here signifies wandering sheep, for want of proper guides. The Jews at this time had miserable teachers, so as they wandered as lost sheep. And this comporteth with what we had in the last verses of the former chapter. There was a great harvest and but few labourers; he is therefore providing them labourers, shepherds that should gather those scattered sheep into one fold.

Gill: Mat 10:6

But go rather to the lost sheep of the house of Israel. To whom he himself was sent, Mat 15:24. By "the house of Israel" is meant the whole Jewish nation; for though this phrase, when distinguished from the house of Judah, designs only the ten tribes; yet here it intends all the Jews, then living in the land of Judea, among whom there were some of all the tribes: and by "the lost sheep" of this house, are meant either all the people of the Jews in general, who were wandering, and were lost in error and sin, and to whom the external ministry of the Gospel came; or rather the elect of God among them, for whose sake particularly the apostles were sent unto them. These are called "sheep", because they were chosen of God, and given to Christ to be redeemed, looked up, sought out, and saved by him; and "lost" ones, not only because lost in Adam, and by their own transgressions, so that neither they themselves, nor any mere creature, could save them from eternal ruin and destruction; but also, because they were made to go astray, and were lost through the negligence and errors of their pastors, the Scribes and Pharisees: and this character is the rather given of them, partly to reflect upon the characters of the shepherds of Israel: and partly to magnify the grace of God, in having regard to such ruined and miserable creatures; and also to excite the compassion and diligence of the apostles, to preach the Gospel to them: respect seems to be had to Jer 1:16.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 10:6

¹ tn Grk “But go.” The Greek μᾶλλον (mallon, “rather, instead”) conveys the adversative nuance here so that δέ (de) has not been translated.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 10:1-42

1 Christ sends out his twelve apostles, enabling them with power to do miracles;

5 giving them their charge, teaches them;

16 comforts them against persecutions;

40 and promises a blessing to those that receive them.

MHCC: Mat 10:5-15

The Gentiles must not have the gospel brought them, till the Jews have refused it. This restraint on the apostles was only in their first mission. Wherever they went they must proclaim, The kingdom of heaven is at hand. They preached, to establish the faith; the kingdom, to animate the hope; of heaven, to inspire the love of heavenly things, and the contempt of earthly; which is at hand, that men may prepare for it without delay. Christ gave power to work miracles for the confirming of their doctrine. This is not necessary now that the kingdom of God is come. It showed that the intent of the doctrine they preached, was to heal sick souls, and to raise those that were dead in sin. In proclaiming the gospel of free grace for the healing and saving of men's souls, we must above all avoid the appearance of the spirit of an hireling. They are directed what to do in strange towns and cities. The servant of Christ is the ambassador of peace to whatever place he is sent. His message is even to the vilest sinners, yet it behoves him to find out the best persons in every place. It becomes us to pray heartily for all, and to conduct ourselves courteously to all. They are directed how to act as to those that refused them. The whole counsel of God must be declared, and those who will not attend to the gracious message, must be shown that their state is dangerous. This should be seriously laid to heart by all that hear the gospel, lest their privileges only serve to increase their condemnation.

Matthew Henry: Mat 10:5-15

We have here the instructions that Christ gave to his disciples, when he gave them their commission. Whether this charge was given them in a continued discourse, or the several articles of it hinted to them at several times, is not material; in this he commanded them. Jacob's blessing his sons, is called his commanding them, and with these commands Christ commanded a blessing. Observe,

I. The people to whom he sent them. These ambassadors are directed what places to go to.

1. Not to the Gentiles nor the Samaritans. They must not go into the way of the Gentiles, nor into any road out of the land of Israel, whatever temptations they might have. The Gentiles must not have the gospel brought them, till the Jews have first refused it. As to the Samaritans, who were the posterity of the mongrel people that the king of Assyria planted about Samaria, their country lay between Judea and Galilee, so that they could not avoid going into the way of the Samaritans, but they must not enter into any of their cities. Christ had declined manifesting himself to the Gentiles or Samaritans, and therefore the apostles must not preach to them. If the gospel be hid from any place, Christ thereby hides himself from that place. This restraint was upon them only in their first mission, afterwards they were appointed to go into all the world, and teach all nations.

2. But to the lost sheep of the house of Israel. To them Christ appropriated his own ministry (Mat 15:24), for he was a minister of the circumcision (Rom 15:8): and, therefore, to them the apostles, who were but his attendants and agents, must be confined. The first offer of salvation must be made to the Jews, Act 3:26. Note, Christ had a particular and very tender concern for the house of Israel; they were beloved for the fathers' sakes, Rom 11:28. He looked with compassion upon them as lost sheep, whom he, as a shepherd, was to gather out of the by-paths of sin and error, into which they were gone astray, and in which, if not brought back, they would wander endlessly; see Jer 2:6. The Gentiles also had been as lost sheep, 1Pe 2:25. Christ gives this description of those to whom they were sent, to quicken them to diligence in their work, they were sent to the house of Israel (of which number they themselves lately were), whom they could not but pity, and be desirous to help.

II. The preaching work which he appointed them. He did not send them forth without an errand; no, As ye go, preach, Mat 10:7. They were to be itinerant preachers: wherever they come they must proclaim the beginning of the gospel, saying, The kingdom of heaven is at hand. Not that they must say nothing else, but this must be their text; on this subject they must enlarge: let people know, that the kingdom of the Messiah, who is the Lord from heaven, is now to be set up according to the scriptures; from whence it follows, that men must repent of their sins and forsake them, that they might be admitted to the privileges of that kingdom. It is said (Mar 6:12), they went out, and preached that men should repent; which was the proper use and application of this doctrine, concerning the approach of the kingdom of heaven. They must, therefore, expect to hear more of this long-looked-for Messiah shortly, and must be ready to receive his doctrine, to believe in him, and to submit to his yoke. The preaching of this was like the morning light, to give notice of the approach of the rising sun. How unlike was this to the preaching of Jonah, which proclaimed ruin at hand! Jon 3:4. This proclaims salvation at hand, nigh them that fear God; mercy and truth meet together (Psa 85:9, Psa 85:10), that is, the kingdom of heaven at hand: not so much the personal presence of the king; that must not be doated upon; but a spiritual kingdom which is to be set up, when his bodily presence is removed, in the hearts of men.

Now this was the same that John the Baptist and Christ had preached before. Note, People need to have good truths pressed again and again upon them, and if they be preached and heard with new affections, they are as if they were fresh to us. Christ, in the gospel, is the same yesterday, today, and for ever, Heb 13:8. Afterwards, indeed, when the Spirit was poured out, and the Christian church was formed, this kingdom of heaven came, which was now spoken of as at hand; but the kingdom of heaven must still be the subject of our preaching: now it is come, we must tell people it is come to them, and must lay before them the precepts and privileges of it; and there is a kingdom of glory yet to come, which we must speak of as at hand, and quicken people to diligence from the consideration of that.

III. The power he gave them to work miracles for the confirmation of their doctrine, Mat 10:8. When he sent them to preach the same doctrine that he had preached, he empowered them to confirm it, by the same divine seals, which could never be set to a lie. This is not necessary now the kingdom of God is come; to call for miracles now is to lay again the foundation when the building is reared. The point being settled, and the doctrine of Christ sufficiently attested, by the miracles which Christ and his apostles wrought, it is tempting God to ask for more signs. They are directed here,

1. To use their power in doing good: not "Go and remove mountains,"or "fetch fire from heaven,"but, Heal the sick, cleanse the lepers. They are sent abroad as public blessings, to intimate to the world, that love and goodness were the spirit and genius of that gospel which they came to preach, and of that kingdom which they were employed to set up. By this it would appear, that they were the servants of that God who is good and does good, and whose mercy is over all his works; and that the intention of the doctrine they preached, was to heal sick souls, and to raise those that were dead in sin; and therefore, perhaps, that of raising the dead is mentioned; for though we read not of their raising any to life before the resurrection of Christ, yet they were instrumental to raise many to spiritual life.

2. In doing good freely; Freely ye heave received, freely give. Those that had power to heal all diseases, had an opportunity to enrich themselves; who would not purchase such easy certain cures at any rate? Therefore they are cautioned not to make a gain of the power they had to work miracles: they must cure gratis , further to exemplify the nature and complexion of the gospel kingdom, which is made up, not only of grace, but of free grace. Gratia gratis data (Rom 3:24), freely by his grace, Buy medicines without money, and without price, Isa 55:1. And the reason is, because freely you have received. Their power to heal the sick cost them nothing, and, therefore, they must not make any secular advantage to themselves of it. Simon Magus would not have offered money for the gifts of the Holy Ghost, if he had not hoped to get money by them; Act 8:18. Note, The consideration of Christ's freeness in doing good to us, should make us free in doing good to others.

IV. The provision that must be made for them in this expedition; it is a thing to be considered in sending an ambassador, who must bear the charge of the embassy. As to that,

1. They must make no provision for it themselves, Mat 10:9, Mat 10:10. Provide neither gold nor silver. As, on the one hand, they shall not raise estates by their work, so, on the other hand, they shall not spend what little they have of their own upon it. This was confined to the present mission, and Christ would teach them, (1.) To act under the conduct of human prudence. They were now to make but a short excursion, and were soon to return to their Master, and to their head-quarters again, and, therefore, why should they burthen themselves with that which they would have no occasion for? (2.) To act in dependence upon Divine Providence. They must be taught to live, without taking thought for life, Mat 6:25, etc. Note, They who go upon Christ's errand, have, of all people, most reason to trust him for food convenient. Doubtless he will not be wanting to those that are working for him. Those whom he employs, as they are taken under special protection, so they are entitled to special provisions. Christ's hired servants shall have bread enough and to spare; while we abide faithful to God and our duty, and are in care to do our work well, we may cast all our other care upon God; Jehovah-jireh, let the Lord provide for us and ours as he thinks fit.

2. They might expect that those to whom they were sent would provide for them what was necessary, Mat 10:10. The workman is worthy of his meat. They must not expect to be fed by miracles, as Elijah was: but they might depend upon God to incline the hearts of those they went among, to be kind to them, and provide for them. Though they who serve at the altar may not expect to grow rich by the altar, yet they may expect to live, and to live comfortably upon it, 1Co 9:13, 1Co 9:14. It is fit they should have their maintenance from their work. Ministers are, and must be, workmen, labourers, and they that are so are worthy of their meat, so as not to be forced to any other labour for the earning of it. Christ would have his disciples, as not to distrust their God, so not to distrust their countrymen, so far as to doubt of a comfortable subsistence among them. If you preach to them, and endeavour to do good among them, surely they will give you meat and drink enough for your necessities: and if they do, never desire dainties; God will pay you your wages hereafter, and it will be running on in the mean time.

V. The proceedings they were to observe in dealing with any place, Mat 10:11-15. They went abroad they knew not whither, uninvited, unexpected, knowing none, and known of none; the land of their nativity was to them a strange land; what rule must they go by? what course must they take? Christ would not send them out without full instructions, and here they are.

1. They are here directed how to conduct themselves toward those that were strangers to them; How to do,

(1.) In strange towns and cities: when you come to a town, enquire who in it is worthy. [1.] It is supposed that there were some such in every place, as were better disposed than others to receive the gospel, and the preachers of it; though it was a time of general corruption and apostasy. Note, In the worst of times and places, we may charitably hope that there are some who distinguish themselves, and are better than their neighbours; some who swim against the stream, and are as wheat among the chaff. There were saints in Nero's household. Enquire who is worthy, who there are that have some fear of God before their eyes, and have made a good improvement of the light and knowledge they have. The best are far from meriting the favour of a gospel offer; but some would be more likely than others to give the apostles and their message a favourable entertainment, and would not trample these pearls under their feet. Note, Previous dispositions to that which is good, are both directions and encouragements to ministers, in dealing with people. There is most hope of the word being profitable to those who are already so well inclined, as that it is acceptable to them; and there is here and there one such. [2.] They must enquire out such; not enquire for the best inns; public houses were no proper places for them that neither took money with them (Mat 10:9), nor expected to receive any (Mat 10:8); but they must look out for accommodations in private houses, with those that would entertain them well, and expect no other recompence for it but a prophet's reward, an apostle's reward, their praying and preaching. Note, They that entertain the gospel, must neither grudge the expense of it, nor promise themselves to get by it in this world. They must enquire, not who is rich, but who is worthy; not who is the best gentleman, but who is the best man. Note, Christ's disciples, wherever they come, should ask for the good people of the place, and be acquainted with them; when we took God for our God, we took his people for our people, and like will rejoice in its like. Paul in all his travels found out the brethren, if there were any, Act 28:14. It is implied, that if they did enquire who was worthy, they might discover them. They that were better than their neighbours would be taken notice of, and any one could tell them, there lives an honest, sober, good man; for this is a character which, like the ointment of the right hand, betrays itself and fills the house with its odours. Every body knew where the seer's house was, 1Sa 9:18. [3.] In the house of those they found worthy, they must continue; which intimates that they were to make so short a stay at each town, that they needed not change their lodging, but whatever house providence brought them to at first, there they must continue till they left that town. They are justly suspected, as having no good design, that are often changing their quarters. Note, It becomes the disciples of Christ to make the best of that which is, to abide by it, and not be for shifting upon every dislike or inconvenience.

(2.) In strange houses. When they had found the house of one they thought worthy, they must at their entrance salute it. "In those common civilities, be beforehand with people, in token of your humility. Think it not a disparagement, to invite yourselves into a house, nor stand upon the punctilio of being invited. Salute the family, [1.] To draw on further discourse, and so to introduce your message."(From matters of common conversation, we may insensibly pass into that communication which is good to the use of edifying.) [2.] "To try whether you are welcome or not; you will take notice whether the salutation be received with shyness and coldness, or with a ready return. He that will not receive your salutation kindly, will not receive your message kindly; for he that is unskilful and unfaithful in a little, will also be in much, Luk 16:10. [3.] To insinuate yourselves into their good opinion. Salute the family, that they may see that though you are serious, you are not morose."Note, Religion teaches us to be courteous and civil, and obliging to all with whom we have to do. Though the apostles went out backed with the authority of the Son of God himself, yet their instructions were, when they came into a house, not to command it, but to salute it; for love's sake rather to beseech, is the evangelical way, Phm 1:8, Phm 1:9. Souls are first drawn to Christ with the cords of a man, and kept to him by the bands of love, Hos 11:4. When Peter made the first offer of the gospel to Cornelius, a Gentile, Peter was first saluted; see Act 10:25, for the Gentiles courted that which the Jews were courted to.

When they had saluted the family after a godly sort, they must by the return, judge concerning the family, and proceed accordingly. Note, The eye of God is upon us, to observe what entertainment we give to good people and good ministers; if the house be worthy, let your peace come and rest upon it; if not, let it return to you, Mat 10:13. It seems then, that after they had enquired for the most worthy (Mat 10:11), it was possible they might light upon those that were unworthy. Note, Though it is wisdom to hearken to, yet it is folly to rely upon, common report and opinion; we ought to use a judgment of discretion, and to see with our own eyes. The wisdom of the prudent is himself to understand his own way. Now this rule is intended,

First, For satisfaction to the apostles. The common salutation was, Peace be unto you; this, as they used it, was turned into gospel; it was the peace of God, the peace of the kingdom of heaven, that they wished. Now lest they should make a scruple of pronouncing this blessing upon all promiscuously, because many were utterly unworthy of it, this is to clear them of that scruple; Christ tells them that this gospel prayer (for so it was now become) should be put up for all, as the gospel proffer was made to all indefinitely, and that they should leave it to God who knows the heart, and every man's true character, to determine the issue of it. If the house be worthy, it will reap the benefit of your blessing; if now, there is no harm done, you will not lose the benefit of it; it shall return to you, as David's prayers for his ungrateful enemies did, Psa 35:13. Note, It becomes us to judge charitably of all, to pray heartily for all, and to conduct ourselves courteously to all, for that is our part, and then to leave it with God to determine what effect it shall have upon them, for that is his part.

Secondly, For direction to them. "If, upon your salutation, it appear that they are indeed worthy, let them have more of your company, and so let your peace come upon them; preach the gospel to them, peace by Jesus Christ; but if otherwise, if they carry it rudely to you, and shut their doors against you, let your peace, as much as in you lies, return to you. Retract what you have said, and turn your backs upon them; by slighting this, they have made themselves unworthy of the rest of your favours, and cut themselves short of them."Note, Great blessings are often lost by a neglect seemingly small and inconsiderable, when men are in their probation and upon their behaviour. Thus Esau lost his birthright (Gen 25:34), and Saul his kingdom, 1Sa 13:13, 1Sa 13:14.

2. They are here directed how to carry it towards those that were refusers of them. The case is put (Mat 10:14) of those that would not receive them, nor hear their words. The apostles might think, that now they had such a doctrine to preach, and such a power to work miracles for the confirmation of it, no doubt but they should be universally entertained and made welcome: they are, therefore, told before, that there would be those that would slight them, and put contempt on them and their message. Note, The best and most powerful preachers of the gospel must expect to meet with some, that will not so much as give them the hearing, nor show them any token of respect. Many turn a deaf ear, even to the joyful sound, and will not hearken to the voice of the charmers, charm they never so wisely. Observe, "They will not receive you, and they will not hear your words. "Note, Contempt of the gospel, and contempt of gospel ministers, commonly go together, and they will either of them be construed into a contempt of Christ, and will be reckoned for accordingly.

Now in this case we have here,

(1.) The directions given to the apostles what to do. They must depart out of that house or city. Note, The gospel will not tarry long with those that put it away from them. At their departure they must shake off the dust of their feet, [1.] In detestation of their wickedness; it was so abominable, that it did even pollute the ground they went upon, which must therefore be shaken off as a filthy thing. The apostles must have no fellowship nor communion with them; must not so much as carry away the dust of their city with them. The work of them that turn aside shall not cleave to me, Psa 101:3. The prophet was not to eat or drink in Bethel, 1Ki 13:9. [2.] As a denunciation of wrath against them. It was to signify, that they were base and vile as dust, and that God would shake them off. The dust of the apostles' feet, which they left behind them, would witness against them, and be brought in as evidence, that the gospel had been preached to them, Mar 6:11. Compare Jam 5:3. See this practised, Act 13:51, Act 18:6. Note, They who despise God and his gospel shall be lightly esteemed.

(2.) The doom passed upon such wilful recusants, Mat 10:15. It shall be more tolerable, in the day of judgment, for the land of Sodom, as wicked a place as it was. Note, [1.] There is a day of judgment coming, when all those that refused the gospel will certainly be called to account for it; however they now make a jest of it. They that would not hear the doctrine that would save them, shall be made to hear the sentence that will ruin them. Their judgment is respited till that day. [2.] There are different degrees of punishment in that day. All the pains of hell will be intolerable; but some will be more so than others. Some sinners sink deeper into hell than others, and are beaten with more stripes. [3.] The condemnation of those that reject the gospel, will in that day be severer and heavier than that of Sodom and Gomorrah. Sodom is said to suffer the vengeance of eternal fire, Jud 1:7. But that vengeance will come with an aggravation upon those that despise the great salvation. Sodom and Gomorrah were exceedingly wicked (Gen 13:13), and that which filled up the measure of their iniquity was, that they received not the angels that were sent to them, but abused them (Gen 19:4, Gen 19:5), and hearkened not to their words, Mat 10:14. And yet it will be more tolerable for them than for those who receive not Christ's ministers and hearken not to their words. God's wrath against them will be more flaming, and their own reflections upon themselves more cutting. Son, remember I will sound most dreadfully in the ears of such as had a fair offer made them of eternal life, and chose death rather. The iniquity of Israel, when God sent them his servants the prophets, is represented as, upon that account, more heinous than the iniquity of Sodom (Eze 16:48, Eze 16:49), much more now he sent them his Son, the great Prophet.

Barclay: Mat 10:5-8

10:5-8a Jesus sent out these twelve, and these were the orders he gave them: "Do not," he said, "go out on the road to the Gentiles, and do not enter into any city of the Samaritans; but go rather to the sheep of the house of Israel who have perished. As you go make this proclamation: The Kingdom of Heaven is near. Heal the sick, raise the dead, cleanse the leper, cast out demons."

Here we have the beginning of the King's commission to his messengers. The word which is used in the Greek for Jesus commanding his men, or giving them orders is interesting and illuminating. It is the word paragellein. This word in Greek has four special usages. (i) It is the regular word of military command; Jesus was like a general sending his commanders out on a campaign, and briefing them before they went. (ii) It is the word used of calling one's friends to one's help. Jesus was like a man with a great ideal summoning his friends to make that ideal come true. (iii) It is the word which is used of a teacher giving rules and precepts to his students. Jesus was like a teacher sending his students out into the world, equipped with his teaching and his message. (iv) It is the word which is regularly used for an imperial command. Jesus was like a king despatching his ambassadors into the world to carry out his orders and to speak for him.

This passage begins with what everyone must find a very difficult instruction. It begins by forbidding the twelve to go to the Gentiles or to the Samaritans. There are many who find it very difficult to believe that Jesus ever said this at all, This apparent exclusiveness is very unlike him; and it has been suggested that this saying was put into his mouth by those who in the later days wished to keep the gospel for the Jews, the very men who bitterly opposed Paul, when he wished to take the gospel to the Gentiles.

But there are certain things to be remembered. This saying is so uncharacteristic of Jesus that no one could have invented it; he must have said it, and so there must be some explanation.

We can be quite certain it was not a permanent command. Within the gospel itself we see Jesus talking graciously and intimately to a woman of Samaria and revealing himself (Joh 4:4-42); we see him telling one of his immortal stories to her (Luk 10:30); we see him healing the daughter of Syro-Phoenician woman (Mat 15:28); and Matthew himself tells us of Jesus' final commission of his men to go out into all the world and to bring all nations into the gospel (Mat 28:19-20). What then is the explanation?

The twelve were forbidden to go to the Gentiles; that meant that they could not go north into Syria, nor could they even go east into the Decapolis, which was largely a Gentile region. They could not go south into Samaria for that was forbidden. The effect of this order was in actual fact to limit the first journeys of the twelve to Galilee. There were three good reasons for that.

(i) The Jews had in God's scheme of things a very special place; in the justice of God they had to be given the first offer of the gospel. It is true that they rejected it, but the whole of history was designed to give them the first opportunity to accept.

(ii) The twelve were not equipped to preach to the Gentiles. They had neither the background, nor the knowledge nor the technique. Before the gospel could be effectively brought to the Gentiles a man with Paul's life and background had to emerge. A message has little chance of success, if the messenger is ill-equipped to deliver it. If a preacher or teacher is wise, he will realize his limitations, and will see clearly what he is fitted and what he is not fitted to do.

(iii) But the great reason for this command is simply this--any wise commander knows that he must limit his objectives. He must direct his attack at one chosen point. If he diffuses his forces here, there and everywhere, he dissipates his strength and invites failure. The smaller his forces the more limited his immediate objective must be. To attempt to attack on too broad a front is simply to court disaster. Jesus knew that, and his aim was to concentrate his attack on Galilee, for Galilee, as we have seen, was the most open of all parts of Palestine to a new gospel and a new message (compare on Mat 4:12-17). This command of Jesus was a temporary command. He was the wise commander who refused to diffuse and dissipate his forces; he skillfully concentrated his attack on one limited objective in order to achieve an ultimate and universal victory.

Barclay: Mat 10:5-8

The King's messengers had words to speak and deeds to do.

(i) They had to announce the imminence of the Kingdom. As we have seen (compare on Mat 6:10-11) the Kingdom of God is a society on earth, where God's will is as perfectly done as it is in heaven. Of all persons who ever lived in the world Jesus was, and is, the only person who ever perfectly did, and obeyed, and fulfilled, God's will. Therefore in him the Kingdom had come. It is as if the messengers of the King were to say, "Look! You have dreamed of the Kingdom, and you have longed for the Kingdom. Here in the life of Jesus is the Kingdom. Look at him, and see what being in the Kingdom means." In Jesus the Kingdom of God had come to men.

(ii) But the task of the twelve was not confined to speaking words; it involved doing deeds. They had to heal the sick, to raise the dead, to cleanse the lepers, to cast out demons. All these injunctions are to be taken in a double sense. They are to be taken physically, because Jesus Christ came to bring health and healing to the bodies of men. But they are also to be taken spiritually. They describe the change wrought by Jesus Christ in the souls of men.

(a) They were to heal the sick. The word used for sick is very suggestive. It is a part of the Greek verb asthenein (770), the primary meaning of which is to be weak; asthenes (772) is the standard Greek adjective for weak. When Christ comes to a man, he strengthens the weak will, he buttresses the weak resistance, he nerves the feeble arm for fight, he confirms the weak resolution. Jesus Christ fills our human weakness with his divine power.

(b) They were to raise the dead. A man can be dead in sin. His will to resist can be broken; his vision of the good can be darkened until it does not exist; he may be helplessly and hopelessly in the grip of his sins, blind to goodness and deaf to God. When Jesus Christ comes into a man's life, he resurrects him to goodness, he revitalizes the goodness within us which our sinning has killed.

© They were to cleanse the lepers. As we have seen, the leper was regarded as polluted. Leviticus says of him, "He shall remain unclean as long as he has the disease; he is unclean; he shall dwell alone in a habitation outside the camp" (Lev 13:46). 2Ki 7:3-4shows us the lepers who only in the day of deadly famine dared to enter into the city. 2Ki 15:5tells us how Azariah the king was smitten with leprosy, and to the day of his death he had to live in a lazar house, separated from all men. It is interesting to note that even in Persia this pollution of the leper was believed in. Herodotus (1: 138) tells us that, "if a man in Persia has the leprosy he is not snowed to enter into a city or to have any dealings with any other Persians; he must, they say, have sinned against the sun."

So, then, the twelve were to bring cleansing to the polluted. A man can stain his life with sin; he can pollute his mind, his heart, his body with the consequences of his sin. His words, his actions, his influence can become so befouled that they are an unclean influence on all with whom he comes into contact. Jesus Christ can cleanse the soul that has stained itself with sin; he can bring to men the divine antiseptic against sin; he cleanses human sin with the divine purity.

(d) They were to cast out demons. A demon-possessed man was a man in the grip of an evil power; he was no longer master of himself and of his actions; the evil power within had him in its mastery. A man can be mastered by evil; he can be dominated by evil habits; evil can have a mesmeric fascination for him. Jesus comes not only to cancel sin, but to break the power of cancelled sin. Jesus Christ brings to men enslaved by sin the liberating power of God.

Constable: Mat 8:1--11:2

III. The manifestation of the King 8:1--11:1

"Matthew has laid the foundational structure for his argument in chapters one through seven. The genealogy and birth have attested to the legal qualifications of the Messiah as they are stated in the Old Testament. Not only so, but in His birth great and fundamental prophecies have been fulfilled. The King, according to protocol, has a forerunner preceding Him in His appearance on the scene of Israel's history. The moral qualities of Jesus have been authenticated by His baptism and temptation. The King Himself then commences His ministry of proclaiming the nearness of the kingdom and authenticates it with great miracles. To instruct His disciples as to the true character of righteousness which is to distinguish Him, He draws them apart on the mountain. After Matthew has recorded the Sermon on the Mount, he goes on to relate the King's presentation to Israel (Matthew 8:1-11:1)."³⁶⁰

Constable: Mat 9:35--11:2

B. Declarations of the King's presence 9:35-11:1

The heart of this section contains Jesus' charge to His disciples to proclaim the nearness of the kingdom (ch. 10). Matthew prefaced this charge with a demonstration of the King's power, as he prefaced the Sermon on the Mount by authenticating the King's qualifications (cf. 4:23; 9:35). However there are also some significant dissimilarities between these sections of the Gospel. Before the Sermon on the Mount, Jesus separated from the multitudes (5:1), but here He has compassion on them (9:36). Then He ministered to His disciples, but now He sends His disciples to minister to the multitudes in Israel. The Sermon on the Mount is basic to the disciples' understanding of the kingdom. This discourse is foundational to their proclaiming the kingdom. Jesus had already begun to deal with discipleship issues (8:18-22; 9:9-17). Now He gave these more attention.

Constable: Mat 10:5-42

3. Jesus' charge concerning His apostles' mission 10:5-42

Matthew proceeded to record Jesus' second major discourse in his Gospel: the Mission Discourse. It contains the instructions Jesus gave the 12 Apostles before He sent them out to proclaim the nearness of the messianic kingdom.⁴³¹

Constable: Mat 10:5-8

The scope of their mission 10:5-8

Jesus first explained the sphere and nature of the apostles' temporary ministry to Israel.

10:5-6 The apostles were to limit their ministry to the Jews living in Galilee. They were not to go north or east into Gentile territory nor south where the Samaritans predominated. The Samaritans were only partially Jewish racially. They were the descendants of the poorest of the Jews, whom the Assyrians left in the Promised Land when they took the Northern Kingdom into captivity, and the Gentiles whom the Assyrians imported. Religiously they only accepted the Pentateuch as authoritative.

The apostles were to go specifically to the lost sheep of the house of Israel, a term that described all the Jews (Isa. 53:6; Jer. 50:6; Ezek. 34). The designation highlights the needy character of the Jews. Jesus sent them to the Jews exclusively to do three things. They would announce the appearance of a Jewish Messiah, announce a Jewish kingdom, and provide signs to Jews who required them as proof of divine authorization. Jesus did not need the additional opposition that would come from Gentiles and Samaritans. He would have to deal with enough of that from the Jews. His kingdom would be a universal one, but at this stage of His ministry Jesus wanted to offer it to the Jews first. We have already noted that Jesus had restricted His ministry primarily but not exclusively to Jews (8:1-13).

10:7-8 The apostles were to herald the same message that John (3:2) and Jesus proclaimed (4:17, 23; 9:35). They were to be itinerant preachers, as these men had been.⁴³² The absence of "repent" here should not be a problem since, as we have pointed out, repentance was not a separate step in preparation but a way of describing adequate preparation.

"If the Jewish nation could be brought to repentance, the new age would dawn; see Ac. iii. 19f., Jo. iv. 22."⁴³³

It was at hand, namely imminent. It had not yet begun. The powers the apostles had would impress their Jewish hearers with God's authentication of their message (cf. 12:28). That was the purpose of signs throughout the Old and New Testaments.⁴³⁴

Matthew had not mentioned raising the dead and cleansing lepers previously (v. 1). The disciples were not to charge for their services because what they had received had not cost them anything.

College: Mat 10:1-42

MATTHEW 10

F. A CALL TO MISSION (9:35-10:4) (Continued)

10:1. Remarkably, the disciple's prayer for additional workers is answered by Jesus taking action to enlist the disciples as laborers to be sent into the harvest fields (10:1-4). The number of disciples has grown from five (4:18-22; 9:9) to twelve , thus establishing them as the core of the new messianic community (cf. 19:28). As such, they are empowered with the same authority exhibited in Jesus to cast out demons and to heal illnesses. They are thus equipped to participate in Jesus' own ministry of relieving the oppressed from affliction and the tyranny of evil. It is Jesus' creative empowerment that enables them to fulfill their role as " fishers of men" (4:19).

10:2-4. The twelve are now identified as apostles (10:2), since they are to be " sent out" on a mission patterned after Jesus'. They are then introduced by name with only minimal information provided concerning their background. Four of the disciples are introduced by name only ( Philip , Bartholomew , Thomas , and Thaddaeus ). Four others are introduced with only a brief reference indicating family relationships ( his brother Andrew , James, son of Zebedee , his brother John , James, son of Alphaeus ). Two of the disciples are identified by their social or political affiliations ( Matthew, the tax collector , and Simon the Zealot ). The first and last names in the list are introduced with participial phrases that become descriptive of their respective roles in the ongoing story ( Simon, who is called Peter , and Judas Iscariot, who betrayed him , cf. 16:18; 26:14-16). No longer will these disciples simply " follow Jesus," now they must emulate his ministry by a parallel mission. Jesus now gives them explicit instructions concerning their mission (10:5-42).

G. THE MISSIONARY DISCOURSE (10:5-42)

Although the structure of Jesus' second discourse has not found a consensus, it does appear that Weaver's proposal to divide the discourse into three parts (i.e., 10:5b-15; 10:16-23; 10:24-42) based on the threefold repetition of " I tell you the truth" (vv. 15, 23, and 42), followed by a warning or promise phrased in eschatological terms, is probably the best option. Accordingly, an overview of 9:25-11:1 might be outlined as follows:

Narrative Introduction 9:35-10:5a

Instructions for Mission 10:5b-15

Persecution and Response 10:16-23

The Disciple's Relationship to Jesus 10:24-42

Narrative Conclusion 11:1

Two major themes dominate the discourse. First, the mission of the disciples is to be founded in the paradigmatic example of Jesus' own ministry. They receive his " authority" to do precisely what he has been doing (10:1). Like Jesus, their mission must be limited to the " lost sheep of Israel" (10:6). They are to proclaim the same message of the dawning kingdom (10:7; cf. 3:1; 4:17). Like Jesus, their proclamation will be accompanied with the same powers to " heal the sick, raise the dead, cleanse the lepers, drive out demons" (10:8). Their involvement in a ministry patterned after Jesus' also necessitates an itinerant lifestyle where one learns to trust in God for even the basics of life (10:9-14). Like Jesus they will be persecuted (10:23/23:34), flogged (10:17/20:19), brought before Gentile authorities (10:17-20/20:19; 27:11-26), and even put to death (10:28-30/16:21; 17:22; 20:17-19). In the face of all opposition the disciples must exhibit certain qualities and actions: " be as shrewd as snakes and as innocent as doves" (10:16); when you are persecuted in one city, " flee to another" (10:23); do not fear (10:26-31); never deny your allegiance to Jesus (10:32-33); constantly reexamine your priorities (10:37-39).

The second theme woven into the fabric of the discourse is the insistence that the disciples' shepherd-like mission has various eschatological consequences: For those who reject their message " it will be more bearable for Sodom and Gomorrah on the day of judgment" (10:15). Eventually, the coming of the Son of Man will validate Jesus' claims and confirm the testimony of the disciples by bringing judgment upon those who oppose them (10:23). The eternal destiny of the disciples depends on their willingness to acknowledge their faith no matter what the opposition (10:32-33). A favorable response given to the disciples means a positive response from the Father who will reward accordingly (10:40-42).

The overall function of the discourse is to establish the closest possible relationship between Jesus and his disciples in terms of their mission and the fate that awaits them. What it means to " follow" Jesus is about to take on significant new dimensions.

1. Instructions for Mission (10:5-15)

⁵ These twelve Jesus sent out with the following instructions: " Do not go among the Gentiles or enter any town of the Samaritans. ⁶ Go rather to the lost sheep of Israel. ⁷ As you go, preach this message: 'The kingdom of heaven is near.' ⁸ Heal the sick, raise the dead, cleanse those who have leprosy, ^a drive out demons. Freely you have received, freely give. ⁹ Do not take along any gold or silver or copper in your belts; ¹⁰ take no bag for the journey, or extra tunic, or sandals or a staff; for the worker is worth his keep.

¹¹" Whatever town or village you enter, search for some worthy person there and stay at his house until you leave. ¹² As you enter the home, give it your greeting. ¹³ If the home is deserving, let your peace rest on it; if it is not, let your peace return to you. ¹⁴ If anyone will not welcome you or listen to your words, shake the dust off your feet when you leave that home or town. ¹⁵ I tell you the truth, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town.

^a 8 The Greek word was used for various diseases affecting the skin-not necessarily leprosy.

The opening section of the discourse is dominated by imperatival statements (sixteen), as Jesus instructs his disciples, (1) where they are to go (10:5b-6), (2) what they are to do (10:7-10), and (3) how they are to deal with responses to their ministry (10:11-15).

10:5-6. Concerning where they are to go, Jesus establishes the focus of their mission by two negative imperatives, followed by a positive command. The prohibitions not to go to the Gentiles or to the Samaritans are not racially motivated. As has been observed throughout Matthew, non-Jews are often viewed favorably and do benefit from Jesus' ministry (2:1-12; 3:9; 8:10-11; 15:21-28). Some see Jesus' prohibition as incongruent with a Gospel that ends with a commission to take the Good News to all the nations (28:19). Although not all are agreed how to resolve the seeming tension between Matthew's universalism and the limited particularism suggested by this text (cf. 10:5-6; 15:24), it would seem that the solution must be found in convenantal considerations of the OT, and the priority given Israel in prophetic promises. In Pauline terms, God's covenantal faithfulness demands the salvific scheme of " to the Jew first and then to the Gentiles" (Rom 1:16).

10:7-8. The message they are to proclaim ( The kingdom of heaven is near ) is the same as that heralded by both John the Baptist and Jesus (3:1; 4:17, 23; 9:35). The message of God's impending reign is most appropriate for those deemed " subjects of the kingdom" (8:12). The authority granted to them (10:1) enables them to exhibit the reality of God's presence by healing sicknesses, raising the dead, cleansing lepers, and driving out demons. Like Jesus' own ministry the exhibition of these miraculous powers symbolically exemplified the Good News of the kingdom. Since they have freely received such authority, they must exercise their " gifts" free of charge. They must never turn the free gifts of God into a business venture (v. 8b).

10:9-10. The exhortation to engage in their ministry free of charge is followed by a series of imperatives highlighting the sacrificial nature of their ministry. The disciples are not only prohibited from profiting financially from their mission, they are forbidden to take with them any money (gold, silver, copper), or any other items that seemingly would be of necessity for the traveler: a bag for carrying extra food and provisions, a change of clothes, an extra pair of sandals, and a walking stick, that can also provide some protection from possible physical threats. Essentially, they are to travel unencumbered by anything that might restrict the haste of their mission. By embarking on their journey without basic provisions the disciples will learn to trust God's providential care, who will provide for them through those who favorably receive them.

10:11-13. Next, Jesus spells out the procedures to follow when they enter a town or village . The emphasis is upon how they are to respond to the reception given them and their message. They are to seek lodging only with those deemed worthy , meaning those who are positively disposed toward their mission and message. Thus daily needs are met through the hospitable good will of their host. Such a receptive home deserves the greeting : " peace be upon this house." Probably the offer of peace is intended to symbolize the blessings of the kingdom. On the other hand, those homes that are not receptive (=unworthy) do not benefit from God's shalom found in Jesus.

10:14-15. The section closes on a negative note by focusing on those who neither welcome [them] or listen to [their] words . The disciples are to respond to such rejection by publicly demonstrating their complete disassociation from those who reject them. The symbolic gesture of " shaking off the dust from the feet" upon departure would not have been missed by Jewish observers. It was typical of Jews to evoke this ritual when re-entering Jewish boundaries, having passed through Gentile territory. The gesture made a statement both with regards to the status of the home or community they were leaving and the intent to have nothing more to do with it. In fact, the city that rejects Jesus' disciples deserve a worse fate than Sodom and Gomorrah. The infamous cities of Sodom and Gomorrah (cf. Gen 18) were notorious for their wickedness, and very much deserving of God's consuming wrath. Yet, the fate of a town or home that rejects the Good News of the kingdom is far more serious than that experienced by Sodom and Gomorrah. Jesus could not stress to the disciples in more emphatic terms the decisive significance to be attached to their ministry.

2. Persecution and Response (10:16-23)

¹⁶ I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves.

¹⁷" Be on your guard against men; they will hand you over to the local councils and flog you in their synagogues. ¹⁸ On my account you will be brought before governors and kings as witnesses to them and to the Gentiles. ¹⁹ But when they arrest you, do not worry about what to say or how to say it. At that time you will be given what to say, ²⁰ for it will not be you speaking, but the Spirit of your Father speaking through you.

²¹" Brother will betray brother to death, and a father his child; children will rebel against their parents and have them put to death. ²² All men will hate you because of me, but he who stands firm to the end will be saved. ²³ When you are persecuted in one place, flee to another. I tell you the truth, you will not finish going through the cities of Israel before the Son of Man comes.

At the end of the previous section (vv. 14-15) Jesus makes it clear that there will be those who reject the gospel of the kingdom. The rejection of the message resulted in the disciples leaving the area, and showing their disdain by the symbolic gesture of shaking the dust from their feet. Having introduced the negative side of their mission, Jesus now (vv. 16-23) details the extent of the opposition they will face as a result of their ministry, and instructs them how they are to respond. It should be observed that the details of Jesus' words go far beyond the immediate mission of the twelve. Jesus envisions the ongoing mission of the church that eventually resulted in being brought before Gentile " governors and kings" (v. 18). In this way the discourse speaks not only to the twelve, but to the later church.

10:16. Beginning with v. 16 Jesus moves beyond mere rejection to describe an escalation of violent hostility the disciples will ultimately face. The sheep/wolf imagery graphically depicts the disciples as defenseless sheep facing the ferocious attack of hungry wolves. The exact nature of the threat is spelled out in later texts. But Jesus does give instructions concerning how they are to respond to such danger: be as shrewd as snakes and as innocent as doves . In the heat of opposition two qualities are absolutely necessary. To be " shrewd" (frovnimo", phronimos ) means to react to difficult situations with a prudent, clear-headedness that carefully thinks through one's actions. Comparison to the snake is drawn from Genesis 3:1 where the serpent is described as " more crafty than any of the wild animals the Lord has made." The disciples must also possess an innocence symbolized by the dove. The term literally means " unmixed" and describes an undivided loyalty and " purity of intention" to do what is right. These life threatening situations are countered by a practical sensibility along with a transparent innocence. Like Jesus, such a response reduces opponents to silence (cf. 22:46).

10:17-18. Jesus' general warning (v. 16) is followed by a series of examples detailing how hostility directed at the disciples will be manifested (vv. 17-18; 21-22). Once again, however, Jesus provides instructions concerning how the disciples should respond to adverse situations. They must exhibit caution to avoid those who would seek them harm. There are those who would seize them by force and turn them over (paradwvsousin, paradôsousin) to local authorities. The councils (sunevdria, synedria ) refer to the various forms of Jewish jurisprudence. In their synagogues they will be beaten, probably being careful to observe the dictates of Deuteronomy 25:1-3. The disciples will eventually find themselves in custody and interrogated by Gentile authorities. Jesus is emphatic that it is their association with him that is the dominant factor precipitating their persecution ( On my account ). Therefore, their interrogation before Gentile authorities should be viewed as an opportunity to give their witness. In Jesus' estimation, suffering and hardship not only must be endured; it should be embraced as an opportunity to further their mission.

10:19-20. The negative focus on persecution is supplemented with the promise of God's sustaining presence. They are not to be unduly " anxious" (merimnhvshte, merimnçsçte; cf. 6:25-34) about their witness in the midst of trying conditions. Jesus promises that both the " what" and the " how" of their verbal defense before their accusers will be provided by the Spirit of your Father . In the very moment of their need God will provide the disciples with their witness, both in terms of content and the manner of delivery. Although they may appear helpless and vulnerable before interrogating authorities, Jesus promises that the power of God will turn the threatening situation into an occasion for faithful witness. The reference to the Spirit as the " Spirit of your Father" serves to counter the shattered family relationships described in v. 21. The disciples are children of the heavenly Father and will not be left to their own devices in the critical hour of trial.

10:21-22. Jesus now returns to a rather grim scenario where persecution takes on an even more ominous tone. Jesus predicts a time will come when family members turn on one another, and are even responsible for handing over members of their own family to be put to death. Such persecution points to an experience beyond the immediate Galilean mission. Nevertheless, all disciples must be prepared for divisive hostile reactions that the message of the kingdom sometimes elicits. In v. 22 the hyperbolic All men will hate you indicates that persecution and rejection will come also from the general populace. There will be no " cities of refuge," nor should they expect that their message will find favor with the majority. Jesus indicates that the persecution they experience is directly related to their identification and allegiance to him. As such, their loyalty cannot be compromised if they hope to be saved in the end. It appears that the lot of the disciples is to face ongoing opposition, and even continual life-threatening situations, to which they must respond with a long-term commitment to steadfast faithfulness.

10:23. Although the disciples are called to uncompromising courage they are not to seek martyrdom by a reckless disregard for their own safety. When faced with persecution in one place it is not an act of cowardice to flee to another . Even Jesus prudently " withdraws" on occasion when faced with active resistance (cf. 12:15; 15:21). However, as Weaver argues, Jesus' call to flee may relate primarily to the urgency of their mission, rather than their escape from danger. It follows that the reason (gavr, gar ) why they should move on to more receptive places is that their task of going through the cities of Israel before the Son of Man comes demands that they make progress, and not be delayed by those who reject their message.

The " termination point" of their mission to Israel is the " coming of the Son of Man." It is difficult to know precisely what Jesus meant by linking the disciples' missionary efforts among the " cities of Israel" to the termination of such efforts by the coming of the Son of Man. Did he mean that the coming of the Son of Man after his death and resurrection would empower the church to a worldwide mission, no longer limited to the " lost sheep of Israel" ? Perhaps the text simply envisions an ongoing Jewish evangelism until the parousia of the Son of Man, i.e., end of time. Others have argued that Jesus had in mind that a mission to the Jews would continue until the Son of Man comes in judgment upon Israel in some catastrophic event like the destruction of Jerusalem (cf. ch. 24). While it is difficult to know with certainty what Jesus meant, the disciples can be assured that their mission will culminate in the vindication of their efforts.

3. The Disciples' Relationship to Jesus (10:24-42)

²⁴" A student is not above his teacher, nor a servant above his master. ²⁵ It is enough for the student to be like his teacher, and the servant like his master. If the head of the house has been called Beelzebub, ^a how much more the members of his household!

²⁶" So do not be afraid of them. There is nothing concealed that will not be disclosed, or hidden that will not be made known. ²⁷ What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the roofs. ²⁸ Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell. ²⁹ Are not two sparrows sold for a penny ^b ? Yet not one of them will fall to the ground apart from the will of your Father. ³⁰ And even the very hairs of your head are all numbered. ³¹ So don't be afraid; you are worth more than many sparrows.

³²" Whoever acknowledges me before men, I will also acknowledge him before my Father in heaven. ³³ But whoever disowns me before men, I will disown him before my Father in heaven.

³⁴" Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword. ³⁵ For I have come to turn

" 'a man against his father,

a daughter against her mother,

a daughter-in-law against her mother-in-law -

³⁶ a man's enemies will be the members of his own household.' ^c

³⁷" Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me; ³⁸ and anyone who does not take his cross and follow me is not worthy of me. ³⁹ Whoever finds his life will lose it, and whoever loses his life for my sake will find it.

⁴⁰" He who receives you receives me, and he who receives me receives the one who sent me. ⁴¹ Anyone who receives a prophet because he is a prophet will receive a prophet's reward, and anyone who receives a righteous man because he is a righteous man will receive a righteous man's reward. ⁴² And if anyone gives even a cup of cold water to one of these little ones because he is my disciple, I tell you the truth, he will certainly not lose his reward."

^a 25 Greek Beezeboul or Beelzeboul ^b 29 Greek an assarion ^c 36 Micah 7:6

This section begins with a brief transitional saying linking the experience of the disciples to that of their " teacher" and " master" (vv. 24-25). The intent is to firmly ground their experience of persecution and hardship in their relationship with Jesus. Subsequent texts (vv. 26-42) build on that relationship by encouraging a fearless witness before men (vv. 26-33), and a loyalty that transcends even the closest of relationships (v. 34-39). The discourse closes (vv. 40-42) with the insistence that the reception given the disciples is equivalent to that extended to Jesus and the " one who sent" him. Thus Jesus concludes by establishing a bond that links the disciples, himself, and God in the closest of relationships.

10:24-25. Jesus first establishes the relationship of the disciples to himself by a twofold analogy based on student/teacher and slave/master relationships. The point of the analogy is obvious: By virtue of the disciples' relationship to Jesus they cannot expect to be treated any differently from that which their " teacher" and " Lord" experienced. In fact, the greatest aspiration of the disciple is to be " like" Jesus in both service and suffering. The " likeness" may entail the same negative assessment that was earlier given Jesus' person (cf. 9:34; 12:24): the head of the house has been called Beelzebub . Certainly the ministry of the disciples performed in the name of Jesus will not escape such slanderous assessments. Thus, the disciples can expect to be participants in Jesus' rejection and suffering.

10:26-27. In spite of the adversity they will face, Jesus calls them to a " fearless witness" (vv. 26-33). Three times in this section Jesus encourages his disciples " not to fear" (vv. 26, 28, 31) and supports his exhortation by offering three reasons why they should not fear. First, they are not to fear those who oppose or malign their ministry because their opponents live in ignorance and darkness, while they are God's agents to bring to light that which was formerly concealed. That which is to be revealed is none other than that which Jesus has made known to them. Although presently his words are uttered privately and in a somewhat cryptic form they will openly and with clarity proclaim his words in the most public of places ( from the roof ). Since God actively works within the ministry of the disciples to disclose his redemptive plan they should be bold in their proclamation.

10:28. The second reason why the disciples need not fear their opponents is that they have only limited power at their disposal: they can kill the body but cannot kill the soul . The intent of Jesus' words is not to argue for an extreme dualistic understanding of human nature, i.e., that humans can be separated into two unrelated parts, " body" and " soul." Rather, the point is that while those who persecute the disciples can harm the body, they have no power over the total person, composed of both " body and soul." Although men may terminate physical bodily life, only God possesses the power to finally and ultimately destroy the total person (=body and soul) in Gehenna (see 5:22). Since it is God alone who has ultimate jurisdiction over one's eternal destiny, it would seem the wiser course to fear God rather than those who can only end one's physical existence.

10:29-31. The third don't be afraid comes as a conclusion to Jesus' illustration of God' providential care and concern for the disciples. Of all the birds used for food, sparrows (strouqov", strouthos , lit. " little sparrow" ) were considered the least expensive. Yet, the providential care of God is concerned with the fate of even the least of his creatures. The consolation is based on the fact that nothing, even something as trivial as the loss of a sparrow, goes unnoticed by God. The second illustration of numbering hairs is also intended to emphasize that nothing escapes God's notice, not even the trivial details of how many hairs are on one's head. The passive verb ( are numbered hjriqmhmevvnai, çrithmçmenai) emphasizes that God has counted and fully knows that which is beyond what any human can know. The intent of this proverbial saying is not to guarantee that the Lord will protect the disciples from all affliction (cf. 1 Sam 14:45; 2 Sam 14:17; 1 Kgs 1:52; Luke 21:18; Acts 27:34), but simply to assure them that even in their affliction, God is fully aware and is somehow working out his divine will. It follows " from the lesser to the greater," that since they are worth more than the sparrow they need not fear persecution, but simply trust that God in his unfathomable wisdom and knowledge will work the good in all things (Rom 8:28).

10:32-33. Jesus concludes his focus on " fearlessness" by spelling out the consequences of either acknowledg[ing him] before men or disown[ing him] before men . To acknowledge Jesus " before men" is to openly and wholeheartedly express one's solidarity and allegiance with him. Notice that one's stance towards Jesus determines one's acceptance by the Father. If in the midst of persecution the disciple fearlessly acknowledges his or her allegiance to Jesus, then Jesus will come to his or her defense on the day of judgment. However, if in the heat of public scrutiny one rejects Jesus by denying a commitment to him, the result will be rejection by God. Obviously, Jesus stands in a special place of authority, as the final arbiter of one's eternal destiny.

10:34. Throughout the next section (vv. 34-39) the focus is upon the absolute priority of one's relationship to Jesus (note the personal pronouns " I," " me," and " my" ). The tone of the section is set by Jesus' startling announcement that the purpose of his coming was not to bring peace, but a sword . The words are intended to counter the faulty notion (mhΙ nomivshte, mç nomisçte, cf. 5:17) that Jesus' messianic vocation means that an era of peace and tranquility has now come. Although some Jewish traditions anticipated an age of peace when the Messiah arrives (see Isa 9:5-7; 11:6; 66:25; Zech 9:9-10; 1 Chr 22:9; cf. Luke 2:14), the peace that Jesus offers does not insure the absence of conflict or social disruptions. In fact, Jesus has not come to bring a stability associated with the absence of fighting, but rather his presence provokes a hostility associated with open warfare. The symbol of the " sword," not the " dove," is more appropriate when describing the impact of Jesus' messianic vocation. The metaphor of " sword" is not intended to convey the use of violent force, but symbolizes divided loyalties, even within family units, because of the demands of the kingdom. As the next two verses make clear (vv. 35-36), the closest of human relationships are sometimes divided by the " sword" that Jesus brings.

10:35-36. Jesus' coming has the effect of turning members of the same household against one another. Using the language of Micah 7:6 (see v. 21), Jesus envisions discord and animosity among family members because the message of the kingdom places people in a crisis of decision, either for or against. Basic conventional norms and loyalties are shattered by the priority of the kingdom of God as announced by Jesus. There is no neutrality or mutual toleration, one either responds favorably to the message or violently rejects it. The result is that a man's enemies will be members of his own household . Such disruptions are inevitable in households because light and darkness cannot mutually coexist.

10:37. In the midst of such conflict and the loss of familial security it is tempting to compromise one's loyalties. However, Jesus insists that absolute priority must be given one's relationship to him, even over family ties. In other words, when the " sword" of the kingdom results in family divisions the disciple must make his allegiance clear. The failure to be aligned with Jesus, even against family members, means the forfeiture of one's status as a disciple (= not worthy of me ). Jesus' demand of total allegiance on such a personal level is certainly unprecedented within the rabbinic tradition.

10:38-39. The extravagant devotion called for by Jesus in verse 37 is graphically spelled out in verses 38-39. The vivid metaphorical reference to taking up one's cross captures the imagery of a condemned man forced to carry the means of his own execution. Jesus charges the one who would follow him to actively take up the cross and follow him in a voluntary act of self-denial and obedience. Their solidarity with Jesus demands that the disciples walk the same path of sacrificial obedience. As noted by Hagner: " Taking up one's cross refers not to the personal problems or difficulties of life that one must bear, as it is sometimes used in common parlance, but to a radical obedience that entails self-denial and, indeed, a dying to self. To take up one's cross is to follow in the footsteps of Jesus, who is the model of such radical obedience and self-denial (cf. 4:1-11)." With these words Jesus has provided the most explicit reference to the violent fate that awaits him (cf. 16:21-24). The paradoxical saying of verse 39 reinforces the message of verse 38 and puts it into proper perspective. If the disciples are to emulate Jesus' sacrificial ministry they must embrace a perspective wherein " life" for Jesus' sake is perceived as of greater value than even one's physical life. While alignment with Jesus may result in the sacrifice of one's present life, in the end the faithful disciple reaps the reward of eternal life. It is thus in the interest of life in the fullest that the disciple fearlessly faces the prospects of death.

10:40. The concluding verses (vv. 40-42) open with a succinct pronouncement aptly underscoring the major theme of the discourse: He who receives you receives me . It follows that a positive reception of the disciples amounts to a positive reception of Jesus. However, Jesus extends the concept of solidarity to include himself and the one who sent him (i.e., God). Although Jesus now sends out his disciples into ministry, it was God who acted first by sending Jesus. Since God is the original " sender," the mission of the disciples is ultimately grounded in God's authority. Therefore to reject their ministry is to scorn the favor of God.

10:41-42. The discourse closes by spelling out the positive results of a favorable reception of the disciples. The designations of prophet and righteous man are intended to be illustrative of the positive response that should be given the disciples, called " little ones" in v. 42. Since the " prophet" and " righteous man" represent God, those who warmly receive them are blessed accordingly. Although the disciples, called little ones (cf. 18:1-9), can claim no status or worldly clout, a simple act of kindness extended to them, such as the offer of a cup of cold water , will be richly rewarded by God. Thus these final words function as a powerful word of encouragement to impress upon the disciples the enormous significance of the task to which Jesus has called them.

-College Press New Testament Commentary: with the NIV

Lapide: Mat 10:1-42

CHAPTER 10

And when He had called, &c. Observe that Christ, out of all His disciples, chose principally twelve, as S. Luke shows more at length (vi. 13.). He chose twelve Apostles that they should be His chief legates, whom He invested with plenary authority and power, and sent them forth into all the world to proclaim His Gospel unto all nations. He chose also seventy-two others; but these He called disciples, not Apostles, although they too are spoken of by ancient writers as Apostles, that is legates or ambassadors of Christ. And such in fact they were, but with less power, as being subject and subordinate to the twelve Apostles. These twelve Christ now sends forth, that they may begin to discharge the office to which they were called, that they may serve their novitiate under Himself as their master, that afterwards being made priests and bishops, they may after His death fully accomplish their office and ministry. Wherefore Christ made the Apostles the Princes of His Church, and superior to all the faithful, both martyrs, confessors, and virgins, not only in office and dignity, but also in grace and sanctity. For upon them he has founded His Church, as we may learn from Eph 2:20, and Rev 21:19.

Moreover the power of the Apostles was the greatest in the Church, far greater than that of Bishops; for the Apostles were chosen and sent forth directly by Christ the Lord, as it were legates a latere of Christ, with absolute power through the whole world, not only to preach the Gospel, and confirm it by miracles, but also by writing. For the Apostles had the power of writing canonical books (as in fact Matthew and John wrote Gospels), canonical epistles and the Apocalypse. They also had power to found churches everywhere, and to institute and ordain priests and bishops, and the whole hierarchical order, together with ceremonies of the Eucharistic Sacrifice and all the Sacraments.

Observe that in this triple power the Apostles were all equal among themselves and with S. Peter. Yet were they subordinate to him as their head and superior. This is why Peter (Mat 10:2) is placed and named first amongst them.

And heal all manner of sickness, &c. Gr. νόσυν, i.e., disease. Both this power, and that of casting out devils was given to the Apostles after the manner of an abiding habit. God did not endue them with a physical faculty of healing diseases; but His omnipotent power was promised to them so as always to assist them, in such a way that as often as they willed to do these things, immediately God cast out the devils, and bestowed healing. This power was given them for the confirmation of their preaching, that by this means they might convince the people.

Now the names, &c. The reason why Christ chose exactly twelve Apostles, neither more nor less, was that they should correspond to the twelve Patriarchs, sons of Jacob. For as these were of the Jews, so were the Apostles the parents of all Christians. So SS. Jerome, Austin, and all the Fathers. Rabanus speaks of other mysteries in this number, and following him, S. Thomas ( in Catena ) says: This number twelve is made by multiplying three into four, and signifies that they should preach belief in the Trinity in the four quarters of the world. They were typified by the twelve sons of Jacob, by the twelve princes of the children of Israel, by the twelve wells of Elim, by the twelve stones of the breast-plate, the twelve loaves of the shew-bread, the twelve spies, the twelve stones taken out of Jordan, the twelve oxen that supported the brazen sea, the twelve stars in the crown of the bridegroom in the Apocalypse, the twelve foundations of the city, the twelve gates.

The first, Simon, who is called Peter, &c. Beza, that he may get rid of the primacy of Peter and the Bishops of Rome who have succeeded him, thinks that first is a spurious reading, and ought to be expunged. But it is the uniform reading of all the codices and versions—Greek, Latin, Syriac, and Hebrew. And it is incredible that the passage should have been corrupted by the later Greeks, who are schismatics, and deny the primacy of Peter. Rather would they have expunged the word first, if they could colourably have done so. In short, wherever the names of all the Apostles are given in Scripture, Peter is placed first, Judas last; whilst with respect to the rest the order varies, as is plain from Mar 3:16, Luk 6:14, Act 1:13.

Moreover, Peter is called the first of the Apostles: not in age, for Andrew was older than he, as Epiphanius testifies ( Hæres 51); not in vocation, for Andrew was called before him ( S. John 1: 41); not in love, for Christ loved S. John above all the rest, and therefore he leaned upon His breast at His last Supper. It remains, therefore, that Peter was the first of the Apostles in excellence and authority, being, indeed, their head and ruler. Thus it is that the names of the rest are not given in any uniform order, nor one called second, another third, because all were equal, and all equally subject to Peter. From this word first, in Latin primus, comes the expression Primacy of Peter, which all the ancient Greeks and Latins acknowledged. Hear S. Chrysostom, "Peter was the first and, as it were, the head of all the Apostles." S. Jerome ( lib. 1 contra Jovin. c. 17), "Among the twelve Apostles, one is chosen, that a head being appointed, occasion of schism may be taken away." Ambrosiaster (in 2 Cor. c. 12), Andrew followed the Saviour before Peter, and yet not Andrew, but Peter, received the Primacy. Peter, therefore, as the Primate of the Apostles, had power to admonish and correct them if they erred in faith or morals, to put an end to contentions, to assign them their provinces, to substitute others in their place if they fell, as he substituted Matthias in the room of the traitor, Judas. For this subordination of the Apostles, of bishops, and all the faithful under one head was necessary for the unity, stability, and good government of the Church, as S. Cyprian teaches—Hæres 2. Peter alone among the Apostles had ordinary jurisdiction, to which in due order the Roman Pontiffs succeed. For Peter set up his Pontifical chair at Rome, where he died a martyr. But the Apostles had delegated jurisdiction from Christ, to which there were no successors.

You will say, the bishops are said to be the successors of the Apostles. I reply, this is only said by way of analogy, because bishops share with the Apostles in episcopal order and jurisdiction, because bishops are superior to other priests in the same way that the twelve Apostles were superior to the seventy-two disciples. But bishops do not possess that three-fold Apostolic power of which I spoke in the beginning of this chapter. The power of bishops only extends to their own dioceses, but that of the Apostles to all nations throughout the whole world.

Andrew his brother. Mark places James and John before Andrew, making him the fourth. Luke does the same in Acts i., 13, but in his Gospel he places him before them as Matthew does. These variations in the order of the names is to show that the Apostles are all equal in dignity and office. Whence Cajetan says upon this passage, "Peter alone has the distinction of being called first, in order to intimate that it closely pertains to Christian knowledge to recognise the Primacy of Peter, and that it is of no consequence to know the order of the Apostles among themselves."

S. John in the Apocalypse, in describing the twelve Apostles as the twelve foundations of the heavenly Jerusalem, assigns to each his place with their own peculiar precious stones—The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; the fifth, a sardonyx; the sixth, sardius; the seventh, chrysolyte; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. (Rev 21:19).

The first, jasper, denotes Peter, on account of the firmness of his faith; the second, a sapphire, Andrew, because of his heavenly life and love; the third, a chalcedony, or carbuncle, James, burning with zeal; the fourth, an emerald, John, blooming and a virgin; the fifth, a sardonyx, Philip, on account of the whiteness of his mind; the sixth, the ruddy sardius, Bartholomew, flayed alive; the seventh, a chrysolyte, the colour of the sea, Matthew, a penitent; the eighth, a polished beryl, Thomas, polished and established by Christ in the faith of his Resurrection; the ninth, a topaz, James the less, radiant with sanctity; the tenth, a chrysoprasus, Judas Thaddæus, who, by his acute wisdom, was hostile to heretics, as it were an onion, for πρὰσον means an onion; the eleventh, a jacinth, Simon the Canaanite, on account of the sweetness of his manners; the twelfth, the lowly Matthias, and the least.

Paul and Barnabas are not reckoned among these twelve Apostles, because they were called by Christ to the Apostolate, not whilst He was upon earth, but when He was reigning in heaven. They had equal power, and an equal measure of the Spirit, with the twelve Apostles.

Andrew is a Greek word, and means manly, strong, heroic. Many of the Jews, after they became subject to Alexander's successors, learnt Greek and took Greek names. Andrew was, what his name signifies—brave and heroic in his preaching and passion, from the strength of his love to Christ, panting for his cross. He was, says Gaudentius, the first of all the disciples of John the Baptist, and being by him sent to Christ, first began to know Him.

James, the son of Zebedee: he was surnamed the Greater. He was the patron and Apostle of Spain, and was the first of the Apostles who suffered martyrdom, being beheaded by Herod Agrippa.

John, his brother. This is the beloved disciple of Christ, of whom I have spoken at length in the prefaces to his Gospel, Epistles, and Apocalypse.

Philip is Greek; φίλος ίππων, a lover of horses, meaning a knight, warlike. For Philip was as a war-horse of Christ against the Jews and infidels. Concerning this, see the Apoc. (vi. 2), "and behold a white horse, and he that sat upon him had a bow, and a crown was given unto him, and he went forth conquering and to conquer."

Bartholomew has been explained to mean the son of him who suspendeth the waters, from bar, a son, thala, he suspended, marim, waters. Whence Ruperti and Osorius think that Christ turned into wine upon the occasion of Bartholomew's wedding at Cana of Galilee, as though he had been the bridegroom. Others reject this. For Bartholomew is the same as son of Tolmai. Tolmai was a common name among the Hebrews, as is plain from Jos 15:14, and 2Sa 3:3. Less aptly, some interpret Bartholemew as son of Ptolemy, as though he had been sprung from the Ptolemies, kings of Egypt.

Thomas in Gr. Didymus, a twin. Concerning him, see Joh 20:24.

Matthew, the publican. Note S. Matthew's humility, who when the other Evangelists were silent about his being a publican, publicly announced himself a sinner.

James, the son of Alphæus : Alpheus means in Hebrew, learned, or a doctor. This Alphæus, the father of James, was a different person from Alphæus, the father of Matthew (Mar 2:14). For this Alphæus, the father of James, was the husband of Mary of Cleopas, who is called the sister of Mary, the mother of the Lord (Joh 19:25). Whence Helecas, Bishop of Saragossa, and others, think Alphæus is the same as Cleopas. Alphæus begat James and Jude of Mary. This was James the Less, of whom I speak at length in the Preface to his Epistle.

Thaddæus : this is the same as Jude, the author of a canonical Epistle. Of him also I have spoken in the Preface to his Epistle.

Simon the Canaanite. This Simon is not so called because he was sprung from the Canaanites, as some wrongly imagine, for all the Apostles were Jews, but because he was born at Cana of Galilee. Hence Nicephorus (lib. 8, c. 30) and Baronius think that he was the bridegroom at the marriage feast when Christ turned the water into wine. Because Cana in Heb. means zeal, S. Jerome says he was called the Canaanite, i.e. Zealotes, the Zealot, with a double allusion to the city of Cana and his zeal

And Judas Iscariot : as though Ish keriot : i.e., a man of Carioth, a city of the tribe of Judah. (See Jos 15:25.) So Angelus Caninius on Hebrew names (cap. 13.) Others, with greater probability, are of opinion that he was so called because he came from the village of Iscarioth, in the tribe of Ephraim, not far from Samaria. So S. Jerome in this place, and on Isa 28:1, Maldonatus and Adrichomius. Iscariot means in Hebrew the same as mercenary, for sachar is merchandise. And this well agrees with Judas, who made merchandise of Christ. Christ chose Judas, although He knew that he would prove a traitor, because He was willing to bear his treachery, and to add it to the weight of His Passion, for He wished His Passion to be in all respects complete. He willed to suffer every kind of torment and from all sorts of men, to teach us to do good, not only to the good and thankful, but also to the evil and the unthankful. Hear S. Ambrose (lib. 5 in Luc.): "Judas is chosen, not through imprudence, but through providence, since Christ willed to be betrayed by him, in order that thou, if thou art forsaken by thy friend, or even if betrayed by thy friend, mayest bear patiently the error of thy judgment, the loss of thy kindness." (See S. Jerome on Isa 28:1.) "Woe to the crown of pride, the drunkards of Ephraim, and the fading flower, the glory his of exaltation" (Vulg.), which the Sept. translates, "Woe to the crown of wrong, the mercenaries of Ephraim, a flower falling from glory upon the top of the fat mountain." S. Jerome understands this mystically of Judas, the traitor; "who was," he says, "of the tribe of Ephraim, of one of its villages, Iscarioth. He indeed sold the Lord for a price. He indeed, as a flower, fell from the glory of his Apostleship upon that most fat mountain of which we suppose it is spoken, 'Jacob hath eaten and drunk, and is filled; and the oved hath grown fat and kicked.' or, according to the Heb. upon 'the valley of the fat ones,' i.e., Gethsemane, by which also is signified the name of the place in which Judas betrayed the Lord." After a little, he adds, "The traitor was drunken, not with wine, but with avarice, and the incurable madness of asps, even the food of the devil; who, after the morsel, entered into him and wholly devoured him, because 'his prayer was turned into sin,' and not, even in repentance, had he the fruit of salvation."

Note, first, Christ combines together all his Apostles, and assigns to each his companion, making six pairs. With Peter He joins Andrew, and so on; that each may derive help and confirmation from his companion in his preaching. And for this cause He sent them out two and two (Luk 10:1.)

Again, among His Apostles, Christ chose three pairs of brethren, viz., Peter and Andrew, James and John, James the Less and Jude; some add Simon the Canaanite who, they say, was a brother of James and Jude. He did this to teach how dear to Him is brotherly love, according to that saying in Eccles. (xxv. 1): "In these things hath my spirit delight, which are approved before God and man, the concord of brethren, the love of neighbours, and a husband and 10 wife agreeing together." Also Pro 18:19, "a brother who is helped by a brother is as a strong city."

Observe, secondly, several of the Apostles were relations of Christ, as James and John, James the Less and Jude. For Christ chose His Apostles, not to be sleek and wealthy princes, but to endure labours, poverty, crosses, torments, and martyrdom. Whence He gave them abundance of good things—not temporal but spiritual—even as the order of charity requires, according to which it is right to wish and care for greater grace for parents and relations than for others.

I may add, it behoved the WORD, when He took our flesh, to unite those who were most near to Him in the flesh more closely to His Divinity also, by grace. And this He did, so that His mother was the holiest of all, then S. Joseph, after him Joachim and Anna, as His grandparents: also John the Baptist and his mother, James and John, James the Less, and Jude, as His relations and kinsfolk. For these, because by fleshly relationship they were nearer Christ's humanity, so also were they brought into chosen connection with His Divinity through grace. Therefore this was not in Christ the fault of accepting persons, as it is in Prelates, who, contrary to what is right, burden rather than truly honour their nephews and kinsmen with dignities, prebends and riches.

Lastly, there were three chief Apostles, viz., Peter, James and John, whom Christ took as the witnesses of His transfiguration, His Passion in the Garden, and other secrets, whence these are, as it were, the pillars of the Church, and the Triumvirs of the Apostles.

Go not into the way of the Gentiles. Syriac has, of the profane : Way of the G. is a Hebraism for, to the Gentiles. Similar is Jer 2:18. "And now what hast thou to do in the way of Egypt?" That is, "Why art thou going into Egypt?"

This is the first precept of Christ, by which sending His Apostles forth to preach, He bids them go not to the Gentiles or the Samaritans, but to the Jews. The reason was, because they were the children of the Kingdom, and sons of Abraham, Isaac and Jacob, to whom the Messiah, that is Christ, had been promised by God. Had not Christ acted thus, the Jews might have taken exception against him and the Apostles, and said, "Thou art not the true Messiah, for thou preachest the Gospel to the Gentiles and Samaritans. Our Messiah was promised by the Prophets to the Jews, not to the Gentiles." This precept, however, was only temporary. It only lasted during the life of Christ on earth. After His Resurrection Christ sent His Apostles to evangelize the nations throughout the whole world. Then was taken away the distinction between Jews and Gentiles, and of both there was made one Fold and one Shepherd. So S. Jer., Chrys., and others. S. Paul puts the command of Christ in this verse in another form, when he says, "For I say that Christ Jesus was the Minister of the circumcision for the truth of God to confirm the promises made unto the fathers."

And as ye go, preach, saying, &c. This is the second and the chief command of Christ to His Apostles, viz., that they should traverse Judea, and preach the Kingdom of Heaven, and invite, yea compel men to come into it. It was as though Christ said, In a short time I will, by My death, open Heaven to men, which has been shut for so many thousands of years by Adam's sin, and I will open the way of entrance into it. Invite all therefore to enter upon this way that they may gain the Kingdom. This was the sum and substance of Christ's preaching.

Heal the sick, &c. This is the third precept of Christ, by which He bids them use freely the power which had been given them of working miracles to persuade men to believe in Christ, that their souls might be healed of unbelief.

Freely ye have received, &c. For freely the Greek has, δωρεάν, as a gift, gratis in the Vulgate. This is Christ's fourth precept. By using the word gratis, he takes away the occasion of pride, says S. Chrys., since they know that they have not this power of themselves; but by God's free gift have received it, without merit of their own. In like manner this word gratis excludes all avarice and simony, that they may not sell their miracles for money. Again, they are admonished to be liberal in exercising this power, keeping as the end in view the benefit of others, like Mountains, which the more water they send forth abroad, the more they interiorly receive. This is what Isaiah foretold concerning Christ. "Ho! every one that thirsteth, come ye to the waters. Come ye, buy wine and milk without money and without price." For this liberality became the King of kings, that is Christ the Lord, and therefore He willed His Apostles to be altogether opposed to every appearance, yea, even shadow, of simony and covetousness, that they should not receive any gift, lest men should think they were seeking their own wealth, and so be turned away from the faith of Christ. The Apostles would have sinned and broken the command of Christ if they had received gifts on account of their preaching. Thus S. Hilarion, as S. Jerome testifies in his life, healed very many sick persons, but would not receive any gifts from them, not so much as a morsel of bread; for he was wont to say, " Gratis ye have received, gratis give." He replied to a certain nobleman whose name was Orion, whom he had delivered from a legion of devils, and who urgently pressed him to receive a gift, at least that he might distribute it among the poor, "Be not grieved, my son, at what I do, for I do it for thy sake and my sake. If I should receive this I should offend God, and the legion would return to thee."

A provincial council of Constantinople in a Synodical Epistle expounds, Gratis ye have received, &c., of the priesthood, that it must not be simoniacally sold.

Observe, the precise reason why the Apostles were bound to bestow gratis the Charismata given to them by God was not merely because they had received them gratis from God. For he who has received knowledge, or some natural skill infused into him by God, like Bezaleel, the architect of the Tabernacle,—such an one, I say, may lawfully sell it, and teach it to others for money, as some masters of arts do. The precise reason, therefore, is because this thing is so sublime, and of such a nature that it cannot be acquired by human industry, but can only be received by the free grace of God; because it is indeed divine, and therefore far surpassing and transcending all price. This is the meaning of gratis ye have received. Wherefore to wish to estimate it at a price, and to sell it, is to treat it unworthily and profane it. It is to do a grievous indignity to it and to God, from Whom it has its sanctity: and therefore it is the crime

You will say, Then by parity of reasoning, he who exchanges one sacred thing for another is guilty of simony by the law of nature, and by the Divine law, because he does not give it gratis. Adrian admits this ( quodlib. 9 ad 4, conclus. lit. E.). But I reply by denying the consequence. For in this place, to give gratis is to give without temporal hire or reward. This may be collected from what follows: Provide (Gr. Possess ) neither old, &c. For things sacred have no temporal price. And this is neither given nor received when one sacred thing is exchanged for another. So SS. Jer., Chrys., and others. (See Lessius, Tract. de Simonia, dub. 3.) Let religious and apostolic men follow closely this precept of Christ, for it very greatly conduces to His glory and the salvation of souls, as I have learned by an experience of forty years. S. Ignatius, the Founder of our Society (Reg. 17, Sum. Constit.) thus wisely lays down: "Let all who are under obedience to this Society remember that they ought to give gratis what they have gratis received, neither asking nor receiving pay, nor any alms, by which masses, confessions, or sermons, or any other offices whatsoever of the things which the Society, according to our institution, is able to exercise, may seem to be compensated; that thus it may be able to advance with greater freedom both in the Divine service and the edification of our neighbours."

Once, when S. Antony was on a journey, he saw an immense piece of gold. He admired the size of the glittering piece of metal and ran as fast as he could to his mountain, as though he were running from a fire. Whenever money was offered to S. Vincent Ferrar as he was preaching through the villages, he refused it, and forbade his companions accepting it. S. Francis was wont to say that "money to the servants of God is nothing else than a devil, and a poisonous snake."

Provide neither gold, &c., in your purses, Gr. in your girdles ; for formerly they attached purses to their girdles, or wove them into their girdles. This was especially the case with soldiers and travellers. Whence the proverb, "He has lost his girdle," said of him who has no money. Hence also coffers have been called girdles.

This is the fifth precept of Christ given to His Apostles concerning not possessing money. It was given for three reasons. 1. That being free from all earthly affections and cares, they should depend entirely upon God's providence. 2. That they should be wholly intent upon preaching the Gospel, and give all their thoughts and cares to that. 3. That they might give to all nations an illustrious example of simplicity, poverty, contempt of riches, whereby—by means of this angelical life—they might draw all men to love and admire them. There is nothing, says Euthymius, which makes men so admirable as a frugal life, and to be contented with whatever comes to hand.

Symbolically, S. Jerome says, "gold, we often read, is to be taken for understanding, silver for speech, brass for voice. These cannot be received by us from others, but are given to us as a possession by the Lord."

You will inquire whether those precepts of Christ concerning not possessing money, shoes, staff, and two tunics, or coats, were given to the Apostles in perpetuity, or were or were they only temporary? S. Hilary, S. Jerome, S. Ambrose, S. Austin, and after them Maldonatus, are of opinion that they were perpetual; so that the Apostles in all their travels, in which they preached to the Gentiles, were tied to this form and species of poverty. The common opinion is that these precepts were only temporarily binding, that is to say, only whilst they were preaching to the Jews during Christ's earthly life.

First, I say that this latter opinion is the correct one. It is plainly so from Christ's saying, Go ye not into the way of the Gentiles, &c. For the Messiah must be first shown to the Jews, that if they received Him, the Gentiles might the more readily accept Him

2. It is plain from Luk 22:35, where Christ speaking retrospectively of this mission and precept, says, When I sent you without bag and scrip and shoes, lacked ye anything? And they said, Nothing. He saith unto them, But now, &c. This word now shows that he was giving them a different precept, viz., that they should take a scrip, and buy a sword.

3. The Apostles in going to the Gentiles were preaching to infidels who were likely at first to be prejudiced against them as enemies of their gods, and who would not deign to give them food and hospitality. Before, therefore, they could persuade them to believe, they must provide themselves with the means of living, especially as they were often accompanied by a large number of catechists, interpreters, and other coadjutors. Thus, when Paul was going to Jerusalem, there accompanied him Sopater, Aristarchus, Secundus, Timotheus, Caius, Tychicus and Trophimus (See Act 20:4).

The Apostles were accustomed to allow a pious and wealthy woman to accompany them, to provide for them. This clearly appears from 1Co 9:5: "Have we not power to carry about a woman, a sister (Vulg.), even as the other Apostles?" Christ Himself did the same thing, who permitted Magdalen, and other pious women whom he had converted, to accompany Him to provide for Himself and His followers (see Luk 8:3). Yea, Judas had coffers (Vulg, ), and bore what was put into them. And in the 6th of John, the disciples say to Christ: "Whence shall we buy bread that these may eat?"

You may say that Christ did not Himself keep the precept which He gave to His Apostles concerning not carrying money. I answer that Christ did observe it at the commencement of His ministry. He was then without any coffers, as appears from His words, "Foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His head." It was with the object of providing for His twelve Apostles and seventy Disciples, whom He took about with Him, that He permitted Judas to carry coffers (Vulg.). For who could exercise hospitality towards so great a number of people? Who could, or would, sustain them for a continuance? But Christ sent His Apostles throughout Judea only in pairs. And two people could easily find hospitality from anyone piously disposed. In like manner when S. Francis Xavier was going to the Indies, he took no provision for his journey into the ship. Indeed, he refused what was offered him by the King of Portugal. He daily begged his bread from the sailors and passengers, because he was alone. But now, at the present time, when fifties and hundreds from the Society of Jesus and other Orders are often sent out to preach the Gospel in the Indies, it is only right that they should carry some provision with them for their voyage. For where are the sailors or passengers who could or would supply all these persons during a six months' voyage? So S. Vincent Ferrer, who went through the countries of Europe in an apostolic manner evangelizing, was wont to have hundreds, yea thousands of people accompanying him. And so he had his purveyors, who provided food and other necessaries for all; for the ordinary inhabitants could not have borne the burden.

I say, however, in the second place, that these precepts, so far as their substance and scope are concerned, which were to exhibit a mind free from covetousness, and to place before it a great contempt of all earthly things, and a firm trust in the providence of God; these are the things, I say, which Christ wished to impress upon His Apostles by these precepts. And these the Apostles in very deed fulfilled, when, having received the Holy Ghost at Pentecost, they thought, spoke, and treated of nothing except heavenly things. And so these precepts of Christ, not merely as to their scope, but as to their very letter, whenever and wherever it was possible to do so, were fulfilled by them. Yea, to these precepts Paul added the determination that he would not receive from the faithful the expense of his maintenance, but would procure a livelihood by the labour of his hands. And this is all that is meant by the Fathers who were cited at the commencement of this discussion. S. Francis imitated this example of Apostolic poverty when he sent out his brethren two by two to preach, and gave them this as their only viaticum, "Cast thy care upon the Lord, and He will nourish thee."

Nor scrip, &c. The scrip is a pouch, or traveller's bag, in which wayfarers put bread and food to eat on the way, hence the adage, "The beggar's bag is not full."

Neither two coats : understand two pairs of coats, or tunics, says Thomas, for a change, that you may put on, now one, now the other. For Christ does not here forbid the putting on of two garments at the same time on account of cold or other necessity, for Christ Himself was clothed with two garments, as appears from Joh 19:23. So S. Jerome, &c.

More simply, Lyra, Toletus and Barradi understand a single tunic to be here meant. For one coat in so hot a country as judea is sufficient. Wherefore Christ had only one outer coat, for that seamless garment was an inner one, or a shirt. Over the outer garment it was afterwards the custom to throw a pallium, or cloke.

Neither shoes: not two pair of shoes, say S. Thomas and Cajetan: but the more simple way of taking it is to understand that such shoes as cover the whole foot are forbidden, not sandals, which only protect the soles of the feet from being hurt by stones. S. Mark (vi. 9) shows that these were allowed to the Apostles. For Palestine is a rough and stony country as well as a hot one. So S. Jer., Enthym., Tolet, Jansen, and S. Austin understand the passage. But shoes confine and, as it were, imprison the feet, and make them less expeditious in travelling, and sometimes too hot. Christ then forbade shoes to His Apostles, as they were travelling about Palestine, that they might make greater expedition in their journeys, and to take away undue care of their feet. Shoes are called by the Greeks ύπυδήματα, i e., what is bound, or tied, because they were formerly bound or tied with strings above, as is still the custom with many. That the Apostles after Christ's Ascension made use of sandals, appears from Acts xii., where the Angel says to Peter, Bind on thy sandles. Of such a kind is S. Andrew's sandal in the Cathedral of Treves, which has been shown me by the Reverend, the Provost. Such were the sandals worn by the prophets Isaiah, Jeremiah and Ezekiel, as appears from their ancient pictures preserved at Rome in the Codex of the Emperor Basil Porphyrogenitus, in the Vatican. Such too may be seen in the picture of the Blessed Virgin, painted by S. Luke, and preserved at Rome. The Child Jesus is there represented in her arms. He is shod with sandals which are bound about the feet above, with strings, in such a way that the toes and upper portion of the feet are entirely uncovered. Nothing is covered except the sole of the foot.

Many of the early Christians followed this example of Christ and His Apostles, and went without shoes. Lucian shows this in his Philopator, where describing a Christian's dress, he says, "He wears a ragged cloke, without hat or shoes, with unkempt hair." Similarly Plato, says S. Jerome, "bade that the two extremities of the body, the head and the feet should be left uncovered, that they may not become tender. For when these are strong, the other parts of the body will be robust." On the cloke of the Christians there was the old proverb, Gone from the toga to the pallium, meaning that a man had gone over from heathenism to Christianity. For heathens wore the toga, Christians the pallium, or cloke. Whence Tertullian ( lib. de Pallio c. 5), "we say nothing about shoes, about the peculiar torment of the toga, the most unclean protection of the feet, albeit false enough. For how is it not expedient that the barefooted man should be stift with cold and heat, like the crook-footed man in shoes! Vast assistance is there in walking from the cobbler's stall! The inventors had an eye to the votaries of Venus!" Very excellently says Clement of Alexandria ( lib. 2. Pædagog. cap. 11), "Most becoming is it in a man not to have any shoes, unless he be a soldier. For a man that is shod has no small resemblance to one who is fettered. It is the best kind of exercise, and conduces to health and expedition to go with naked feet, unless necessity prevent: but if we ire not going on a journey, and are unable to walk with bare feet, we must use the sort of shoes which the Athenians call Κονίποδας, because, as I conjecture, the feet are near the ground. John is a sufficient witness of the advantage of being lightly and simply shod. He said that he was not worthy to unloose the latchet of the Lord's sandals. He had no finely worked shoes, who exhibited to the Hebrews the pattern of true philosophy."

Symbolically, S. Austin ( lib. 2. de Consens. Evangel. c. 30.), says, "Mark saith they were to be shod with sandals, by which the foot is neither covered above, nor yet bare on the ground. For verily it was the Lord's will that the Gospel should neither be hid, nor yet that it should rely upon earthly advantages." The Gloss., "By an Apostle must be cast away gold, that is, worldly wisdom; silver, that is, eloquence; money in the purse, that is, hidden wisdom; a scrip, that is the burden of the world; shoes, that is, the examples of dead works."

Nor yet staves. The Gr., followed by the Vulg., has staff in the singular. You will say, Mark (Mar 6:9), says differently, viz., a staff only. I reply, Mark is speaking of the Heb. mischan, a rod, or a staff, on which to lean. For this was the symbol of poor travellers, who relieve their weariness by leaning on a staff. This was how Jacob journeyed to Mesopotamia. But Matthew is here speaking of matte, i.e., a rod for defence, or punishment. This was what Christ forbade His Apostles carrying. Observe that the Greek ρ́άβδος, a rod, has three meanings. First. The symbol of honour and power, such as the sceptre of monarchs, the fasces of consuls, the rod of prætors and judges. This is called in Hebrew, scebet, whence sceptre. As David says in Psa 2:9, "Thou shalt rule them with a rod ( scebet ) of iron." And Ps. xlv., "The sceptre of Thy kingdom is a right sceptre." And Isa 14:5, "The Lord bath broken the staff of the wicked, and the sceptre of the rulers." Hence also: ρ́αδοφόροι, that is, rod-bearers, was the name given to lictors and officers, by whom the magistrates executed their sentences. The rod which they bore was the sign of their office. So also the Jewish Doctors were wont to carry a rod, or wand in their hands, says Lyra, as the mark of their teaching, in the same way that schoolmasters now make use of a ferula. Christ forbids this practice to His Apostles. He bids them carry before them modesty, humility; not imperious authority and power. It was such a rod as that of which I have been speaking that Moses, the lawgiver of the stiff-necked Israelites, bore, and with which he smote Pharaoh with the ten plagues, and chastised the rebellious Jews. Christ, whose law is the spirit of love and sweetness, hath another rod.

Second. Ράβδος, rod, or staff, hath the same meaning as matte, in the sense of a rod with which you strike or beat a person, as teachers scourge their scholars. Thus Psa 89:32., "I will visit their iniquities with a rod." And Exo 21:20, "He who smiteth his manservant, or his maidservant with a rod." So the arms of rustics are sticks and rods. David went against Goliath with no other arms than his staff and his sling. And Ezek. (c. xxxix.), speaking of the slaughter of Gog, says "They shall burn the arms, the shield, and the spear, the bows and arrows, the staves and the javelins." Also Is. xx., "Asshur, the rod of mine anger." So that in this place by staff, arms of any kind are forbidden by Christ to His Apostles. He bids them trust not in arms but in God, and that they should be preachers of Divine protection, and propagate the faith, not by fighting, but by suffering. For he who has the Lord for his help, what need hath he of a staff" says S. Jerome.

Third. Ράβδος signifies mischan, a staff on which to lean. This Christ allowed to His Apostles.

Lastly. Johannes Alba ( lib. elect. p. 337), by staff here understands one on which was cut some mark or sign of mutual friendship, so that it was what was called a tessera, or pledge of friendship, which people were accustomed to show when they went to personally unknown friends, that they might be received to hospitality by them. Wherefore when men renounced friendship, they were said to break the tessera of friendship. So that Christ's meaning in this place would be, "Rely not upon human help, bear not the tessera of friendship as the guarantee for your reception. God will provide you with hospitality." But this sense is a strained one.

Symbolically, the staff or rod denotes the power of the Apostles. S. Austin.

The workman is worthy, &c. He gives the reason why He forbids the carrying a viaticum. "Let preachers," says S. Chrys., "receive their support from the people, but their reward of their hire from God." In other places this support is called wages, or hire, from the similitude of those workmen, to whom food is given as a part of their wages. Yet in the case of preachers it is not properly wages, for preaching far transcends all price, and all human wages. S. Paul (in 1 Cor. ix.) calls this support of preachers, their pay or stipend, from the similitude of soldiers, to whom it is not given as wages; for what is it in comparison with the perils they undergo? but as the support which is their due. "Labour therefore in the Lord's vineyard, 0 ye Apostles, and preach zealously. Be not anxious about sustenance, about food and raiment, for God will abundantly provide for you either by your hosts, or from some other of the rich treasures of His Providence."

Into whatsoever city, &c. Worthy, that is, apt and meet to receive the Gospel, one who fears God, and leads a good life, who desires salvation, who shows hospitality to poor and pious people, especially preachers; one who knows, as S. Jerome says, "that he is receiving a favour, rather than conferring one."

This is the sixth precept which Christ gives to His Apostles concerning hospitality, when they were going to preach to the Jews, that they should not lodge with any one who was opposed to faith in Christ, or of evil report, lest his infamy should bring discredit upon themselves. "A host," says S. Jerome, "should be chosen for his reputation among the people, and from his character with his neighbours; lest the worthiness of preaching should be besmirched by the infamy of the preacher's host."

And the rab eide, &c. Why? First, lest if the Apostles should go about from one host to another, they should appear changeable and inconstant. So S. Chrys. Secondly, not to grieve their first host, and do him a dishonour by migrating to one worthier. Thirdly, lest any one should call them gluttonous, seekers after the luxurious boards of the rich. It must be understood that this precept applies only when they did not remain very long in the same place, so as to become burdensome to their host; for in such a case charity and prudence would recommend a change of hostel.

When ye enter into a house, &c. This was the ancient method of salutation among the Hebrews, by which they prayed for the peace and prosperity of the master of the house and his family. The Hebrews understood it of temporal blessings, but Christ of spiritual. For Christ came to the world to make peace between God, man, and angels. Wherefore when He was born the angels sang, "Peace on earth, to men of goodwill" (Vulg.).

This is the seventh precept—that they should pray for peace for their host, and by their prayer discover if he were worthy and suitable. The Apostles, therefore, pray for peace for their host, first with God, secondly with his family and neighbours and all other persons. S. Chrys. says that this salutation of the Apostles was not a mere naked and verbal one, but real and efficacious, and had the power of conferring upon their host (if he were worthy) actual peace—that is to say, grace, faith, and salvation.

And if the house be worthy, &c. That is, if—as He had said a little before—the host be worthy, that is, a lover of peace and salvation.

But if it be not worthy, &c. If the host refuse and reject your salutation of peace, your peace shall return unto you— Gr. ε̉πιστραΦήτω, let it return, in the sense of shall return. For the Heb. often uses the imperative instead of the future. Note the personification. Peace is here introduced as a person rejected by a host, and going elsewhere, and carrying the Apostles with him. If the host rejects your salutation of peace, your salutation shall not therefore be unfruitful, for there shall come to yourselves what you prayed for him, that is, peace and all prosperity. Thus shall your peace, repulsed by this unworthy host, come back to you, and lead you to some worthy host who will eagerly receive you and believe your preaching. There is a similar mode of expression in Psa 35:12-13, to which Christ here makes an allusion. "They rewarded me evil for good," &c.; "And my prayer shall return into mine own bosom." So Eusebius, S. Athanasius, and Hesychius on this Psalm expound it. The latter says, "Into the bosom of Christ, i e., the Church of the Gentiles, the prayer of Christ (turned away by the Jews) falleth." This is what S. Paul said to the Jews: "It behoved that the Word of God should be spoken first unto you, but since ye reject it, and count yourselves unworthy of eternal life, lo, we turn to the Gentiles."

And whosoever shall not receive you, &c. ... the dust of your feet. Luke and Mark add, for a testimony against them. Abul. Says that the Apostles were to do this twice, once in the city and once outside the city. They were to do it by striking their sandals against the ground, or by knocking, or rubbing them upon a stone, to brush off the dust.

You will ask, Why was this? 1. S. Jerome says, dust is shaken off as a testimony of labour, to show that they had entered the city, and the Apostolic preaching had reached it. And as Theophylact: "They testify that for their sakes they had made so long a journey, and it had profited them nothing."

2. Shake off the dust, as impious, on account of the impious inhabitants, that ye may signify that they are, as it were, anathema, and that ye will have nothing, not even their dust in common with them, as being doomed to eternal condemnation. So S. Jer. Theophyl., Ambrose, &c.

3. That this dust shaken off may be a witness in the day ot judgment against their unbelief and wickedness. And this is why Luke adds, for a testimony to them, i.e., against them.

By this, which is the 8th precept of Christ, He tacitly bids His Apostles be of good courage, and not to be distressed, when they saw the Jews rejecting the Gospel, but as God's avengers to rise up boldly against them.

Verily I say unto you, &c. They shall be more heavily punished and condemned who reject the Apostles than the Sodomites were, who perished in the fearful fire from heaven, by which the whole Pentapolis was consumed, for an awful example to all ages.

You will ask, how can this be true, since the sin of Sodom was a very great crime contrary to nature, and crying to heaven? The sin of Sodom is reckoned amongst the worst sins, but in the catalogue of lusts, or sins against the natural law of chastity only, for, in other respects, it is certain that there are worse sins, such as heresy, infidelity, blasphemy, sacrilege, despair, hatred of God. Those therefore who rejected the Apostles, and in so doing rejected the grace and salvation of Christ, sinned far worse than the Sodomites, and that, not by a single, but by a manifold sin, viz., 1. by the sin of infidelity, 2. of disobedience, 3. of ingratitude, 4. of inhospitality, 5. of rebellion and contumacy against God, contrary to the law of nature, and of God, and against His grace so benevolently and liberally offered to them, and confirmed by so many miracles and benefits.

This denunciation has also in a measure an application to those who despise God's word, or vocation, or holy inspirations, against whom God thunders, in Pro 1:24. "Because I called, and ye refused, I also will mock at your calamity."

S. Jerome proves from this. passage that the punishments of the damned are not all equal, nor, by consequence, their faults.

Moreover Christ appositely compares those who rejected the Apostles to the Sodomites. 1. Because they were guilty of inhumanity and barbarity towards guests. 2. Because as the Sodomites were admonished by Lot and despised him, so were these admonished by Apostles whom Christ sent forth for their salvation. 3. As the Sodomites were punished by fire and brimstone from heaven, so will these be punished by fire and brimstone in hell, only far more severely; because if the Sodomites had heard the preaching of Christ and His Apostles, and had seen their miracles, they would have believed and repented.

Behold I send you forth as sheep, &c. S. jerome, by wolves, understands the Scribes and Pharisees: others, any enemies, or persecutors. No animal is so defenceless as a sheep. In this way Christ sends his Apostles without arms, that he may shew forth His own power in them. He does not send them as lions, but as sheep, that by means of His miraculous power they may vanquish the wolves. Listen to S. Chrys., "Let them blush, who, like wolves, persecute their adversaries, when they behold innumerable wolves overcome by a very few sheep. And assuredly, so long as we are sheep, we shall easily overcome our enemies. But when we are changed into the nature of wolves, then we are overcome, for in such a case we have no more help from our shepherd, who feeds sheep not wolves." S. Chrys. observes that Christ foretells coming evils and persecutions to His Apostles for four reasons. 1. That they may learn His foreknowledge. 2. That they may not suppose such things happen through lack of power in their master. 3. That they may not be suddenly overcome. 4. That they may not be troubled at the time of the Cross. Christ thus, as it were, animates His Apostles, "Come, 0 ye my Apostles, I am sending you to the Jews and to Infidels, who will vex you and persecute you, but think of this, that it is I who send you, I, I say, who sent Elijah and Elisha, Isaiah and the rest of the prophets to Ahab, Jezebel and Manasseh, and other wicked kings. I animated, strengthened, and protected them, and when need was, I delivered them. And when at length I permitted them to be slain by them, it was that by their blood they might set a seal to My faith and religion, and win the laurel crown of martyrdom. In the same manner I now send you: and through you I am about to do the same, yea still greater things. I will be always with you, and stand by you, that in life ye may by the innocency of sheep, and in death by the meekness of sheep, conquer all men and all things."

Therefore by these words, Behold I send you, are signified the Divine authority, power, assistance, and protection of Christ whereby He defends His Apostles, as it were innocent sheep, against the wolves their enemies, that they may convert them by preaching, or else nobly vanquish them by dying. He therefore that will be Christ's true servant, disciple, and Apostle, let him look upon himself as sent forth like a sheep in the midst of wolves. So let him be lavish of his life, as though he were doomed, and prepared to endure labours and crosses, yea death itself, for Christ's sake. Albanus, the Captain General of the army of Charles V., had 400 stout and resolute youths, who were prodigal of life, and devoted to death, called the forlorn hope. In a battle, he despatched these against the strongest part of the enemy's ranks, that by their audacity and determination to die, they might throw those ranks into confusion, and so prepare the way for victory. Thus devoted and prodigal of his life let the Apostolic preacher of Christ deem himself, that he may subdue unbelievers to Christ the conqueror. Such a one blessed Xavier deemed himself, when he was going to the Indies, and said to his weeping friends: "Do merchants at such expense and such peril, prodigal of life, sail to India from zeal for earthly merchandise; and shall not I go thither for the sake of God and souls?"

Be ye therefore wise, &c. Wise, i.e., prudent. 1. "That by prudence," says S. Jerome, "ye may avoid snares, and by harmlessness or simplicity ye may do no evil. And the craft of a serpent is given as an example, because with its whole body it hides its head, to protect that wherein is its life. So too let us, by the exposure of our whole body, guard Him who is our Head—Christ; that is, let us strive to keep the faith whole and undefiled." 2. Rabanus Maurus says, that the serpent is wont craftily to choose narrow chinks, so as by passing through them, to put off his old skin. Hear Isidore of Pelusium (lib. i. epist. 26): "The serpent by crafty artifice puts off his old skin, by compressing himself into some narrow chink. So Christ wishes us, by means of the narrow way and affliction, to put off the old man and to put on instead the new man, which is renewed after His image." 3. Remigius says, Beautifully doth the Lord admonish preachers to have the prudence of serpents, because the first man was deceived by a serpent. It was as though He had said, Because the enemy was crafty to deceive, do ye be prudent to deliver. He commanded the Tree, do ye praise the virtue of the Cross. Hilary adds, He falsely promised immortality, saying, Ye shall be as gods ; do ye promise true immortality, that they who believe shall be as angels.

4. The serpent has most clear sight. Whence the adage—the eye of a serpent. So let an Apostle behold all things with the piercing sight of his mind, that he may avoid what is evil and forward what is good.

And harmless (Vulg. simplices ) as doves. Because, as Remigius says, "Simplicity without prudence is easily deceived, and wisdom is dangerous unless it be tempered with simplicity." And as S. Gregory says (lib. iv. epist. 31 ad Mauritium), "As the astuteness of the serpent sharpens the simplicity of the dove, so does the simplicity of the dove temper the astuteness of the serpent."

For harmless the Gr. is α̉κέραιοι, which (if it be derived from α̉, privative, and κέρας, a horn ) means devoid of malice or harm, innocent, innocuous. So S. Basil: or if from α̉, privative, and κερα̉ννυμι, to mingle, it is the same as unmixed, i.e., pure, sincere— those who, without prevarication, express with their mouths what they think in their hearts. Christ therefore bids them "by prudence avoid snares, by simplicity to do no evil," says S. Jerome.

S. Chrysos. says, anger is not extinguished by anger, but by meekness. It is not enough to bear evils, but we must not even be troubled, which is dove4ike.

Theoph. and Euthym. remark that doves, although they be deprived of their young ones, yet return to the same nests and masters. As though Christ said, "So also, 0 ye Apostles, do not ye remember the injuries done unto you, but meekly and lovingly return ye to those who have vexed and injured you, that ye may help and convert them. This is the ninth precept of Christ. The tenth follows.

But beware of men, &c. Councils, Gr. συνέδρια, i.e., sessions of magistrates and judges; lest by them ye be condemned as blasphemers of God, or rather of the gods. The Syriac has, They shall deliver you into the house of judgments, that is, into the prætoria. Beware of men—1, false and treacherous men, who shall bring you to councils and before judges. Such are those, who for this cause are to be guarded against by priests at this day in England, Scotland, and Japan; 2, of men, viz., insidious men, who lay snares for you by means of perplexing and political questions, that they may catch some word out of your mouth against the laws or sovereigns, that they may accuse you to them; 3, of men, i.e., persecutors, who seek to kill you. Beware, i.e., bear yourselves cautiously, as far as may be, remembering your duty, so that ye may avoid their plots and treacheries; but above all, that ye fall not by their persecutions and threats so as to deny Christ.

Moraliter, let every one learn to beware of himself, for man is a wolf to man.

And so no one need say, I have been born in an inauspicious time, I cannot be a martyr. There is no Nero now, no Decius now. Any one can be a martyr if he manfully resist lusts, fears, temptations, for the love of God. Thy cupidity is a Decius to thee, thy fear a Nero, thy temptation is a Julian. Thy companion persecutes thee—laughs at thee—calumniates thee. Fever, cold, asthma torments thee. If thou bear these patiently for the love of God, thou art a martyr of patience, like Job was. Gluttony goads thee to swill in wine and delicacies. Resist, and thou art a martyr of abstinence, like Daniel. Ambition attracts thee to raise thyself above others, to aim at high dignities. Pluck it from thy mind, and thou art a martyr of humility and modesty, like S. Francis. Does thy superior bid thee do hard things, which are repugnant to thy feelings? obey, conquering thyself, and thou art a martyr of obedience, like Abraham, when he offered up Isaac. Does lust titillate thee? Mortify it by fasting, crucify it by hair shirts, and thou wilt be a martyr of chastity, as Joseph was. Study, teach, preach, labour, go to the Indians, that thou mayest save perishing souls, and thou art a martyr of charity, like blessed Xavier.

And in the synagogues, where the law was read, and breakers of the law were scourged, ye shall be beaten : Thus Peter and the Apostles were beaten (Act 5:40). And S. Paul says (2Co 2:24), "Of the Jews five times received I forty stripes save one."

And before governors, i.e., of provinces. So Paul was led as a captive before Felix and Festus, governors of Judea; James the Less before Ananias, the High Priest, by whom he was ordered to be slain; Peter and James the Great before Agrippa, who struck off James' head. Peter and Paul were brought to Nero, under whom they at length underwent a glorious martyrdom, Thus, too, S. Andrew was led to Ægeus, the pro-consul of Achaia, by whom he was crucified; S. John to the Emperor Domitian, by whom he was placed in a cask of boiling oil, from which he gloriously came forth. From such things it will be seen that what Christ now says does not refer to this first sending the Apostles into Judea, for we do not read of any such things happening then, but of things which were to happen in their future life.

For my sake. He adds, says S. Chrysostom, an alleviation which was no small consolation, that they should suffer for Christ's sake. Wherefore when the Apostles were beaten, "they went from the Council rejoicing that they were counted worthy to suffer shame for His name."

For a testimony of my true faith which ye preach: for of this your martyrdom shall be an illustrious testimony. Hence, many who saw the constancy of the Apostles and Martyrs under their torments were converted to Christ. So S. Hilary.

But when they shall deliver you, &c. This is the eleventh precept of Christ, by which he forbids the Apostles being anxious about their answers to the questions of the governors, because He promises that He will Himself suggest to them what they shall be. The Gr. is μὴ μεριμνήσητε, do not be anxious and solicitous. He does not forbid their prudently premeditating an answer, but forbids an anxious and troubled care about it. By the martyr in his questionings and torments God must be assiduously invoked that He may inspire him with wisdom to answer, and courage to endure. This is what Luke says Christ promised, I will give you a mouth and wisdom which none of your adversaries shall be able to gainsay or resist. Thus it is said of S. Stephen, "They were not able to resist the wisdom and spirit with which he spake." There is a famous example of the literal fulfilment of this promise in the life of Saint Lucy of Syracuse who, when she was ordered by the governor Paschasius to sacrifice to the gods, boldly refused. The prefect said in a threatening tone, "Your words will cease when you come to be scourged." The Virgin answered, "Words can never be wanting to God's servants when the Lord Christ has said, 'When ye stand before kings and governors take no thought how or what ye shall answer, for it shall be given you in that same hour what ye shall say, for it is not ye that speak, but the Holy Ghost which speaketh in you.'" Then Paschasius asked her, "Is the Holy Spirit in thee?" She replied, "Those who live chastely and holily are the temple of the Holy Spirit." Then he said, "I will command thee to be taken to the house of shame, and then the Holy Spirit will leave thee." The Virgin answered, "If you order me to suffer violence against my will, my chastity shall receive a double crown." Then Paschasius was inflamed with rage, and commanded her to be led to the house of shame; but by the power of God it came to pass that by no force could the Virgin be removed from the place where she stood. Observe the wonderful prudence of this Virgin, who to every question answered wisely, so that the governor was put to silence. Of a truth the Holy Ghost spake in her.

Tropologically. S. Austin (lib. iv. De Doctrinâ Christiani, c. 15) teaches that a preacher ought to pray and study before his sermon: but for the actual time when he is speaking he ought to think that the Lord's words are applicable to a good mind—Take no thought how or what ye shall speak, &c.

Brother shall deliver the brother to death, &c. Because they believe in Me and preach Me. Christ fortifies beforehand the Apostles and believers by predicting the persecutions which they were about to suffer from their unbelieving relations, who (forgetful of natural ties and affections) would persecute them even unto death. As Bede says, "He foretold the future trouble, in order that, being known beforehand, they might more easily bear it." "For the darts which are seen coming are less likely to strike," says S. Hilary. As examples of the fulfilment of these words, S. Barbara was killed by her own father for the faith of Christ. So, too, was S. Christina. S. Lucia was accused by her own son Eupr

Commentary -- Other

Critics Ask: Mat 10:6

MATTHEW 10:5-6 —Did Jesus come only for Jews or also for Gentiles?

PROBLEM: Jesus told His disciples to “make disciples of all the nations” ( Matt. 28:19 ), because He had “other sheep … which are not of this fold” ( John 10:16 ). Even the OT prophets declared that Jesus would be “a light to the Gentiles” ( Isa. 49:6 ). However, Jesus Himself instructed His disciples, “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans” ( Matt. 10:5 ). Later, He affirmed, “I was not sent except to the lost sheep of the house of Israel” ( Matt. 15:24 ).

SOLUTION: These apparently contradictory commands refer to two different periods. It is true that Jesus’ original mission was to the Jews. But, the Scriptures testify that “He came to His own, and His own did not receive Him” ( John 1:11 ). The official Jewish position was to reject Him as their Messiah and to crucify Him ( Matt. 27 ; Mark 14 ; Luke 22 ; John 18 ).

Therefore, it was after His crucifixion and resurrection that the mission of the disciples was to go to the nations. This was in fulfillment of prophecies about the Gentiles. Thus, the Apostle Paul could tell the Roman Christians that the Gospel was “for the Jew first and also for the Greek” ( Rom. 1:16 ). Because of their rejection of Jesus, the nation of Israel was cut off ( Rom. 11:19 ), but, when the subsequent “fullness of the Gentiles” ( 11:25 ) has been completed, then Israel will be grafted in again ( 11:23 , 26 ). Of course, even though Jesus’ mission was officially to the Jews, He did not neglect Gentiles. He healed the Syro-Phoenician woman’s daughter ( Mark 7:24-30 ). He went out of His way to minister to the woman of Samaria ( John 4 ). He told His disciples of His anticipated work (through them) among the Gentiles ( John 10:16 ), and His Great Commission was to “make disciples of all the nations” ( Matt. 28:18-20 ). But, both in order of priority and time, the message of Christ came first to the Jew and then to the Gentile. The difference, then, between the two sets of verses can be contrasted in this way:   

JESUS CAME FOR THE JEWS JESUS CAME FOR THE GENTILES ALSO   

Officially Actually   

Initially Subsequently   

Primarily Secondarily   

Before His rejection After His rejection   

Introduction / Outline

Robertson: Matthew (Book Introduction)

THE GOSPEL ACCORDING TO MATTHEW

By Way of Introduction

The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias records, as quoted by Eusebius, that Matthew wrote the Logia of Jesus in Hebrew (Aramaic). Is our present Matthew a translation of the Aramaic Logia along with Mark and other sources as most modern scholars think? If so, was the writer the Apostle Matthew or some other disciple? There is at present no way to reach a clear decision in the light of the known facts. There is no real reason why the Apostle Matthew could not have written both the Aramaic Logia and our Greek Matthew, unless one is unwilling to believe that he would make use of Mark’s work on a par with his own. But Mark’s book rests primarily on the preaching of Simon Peter. Scholfield has recently (1927) published An Old Hebrew Text of St. Matthew’s Gospel . We know quite too little of the origin of the Synoptic Gospels to say dogmatically that the Apostle Matthew was not in any real sense the author.

If the book is genuine, as I believe, the date becomes a matter of interest. Here again there is nothing absolutely decisive save that it is later than the Gospel according to Mark which it apparently uses. If Mark is given an early date, between a.d. 50 to 60, then Matthew’s book may be between 60 and 70, though many would place it between 70 and 80. It is not certain whether Luke wrote after Matthew or not, though that is quite possible. There is no definite use of Matthew by Luke that has been shown. One guess is as good as another and each decides by his own predilections. My own guess is that a.d. 60 is as good as any.

In the Gospel itself we find Matthew the publican (Mat_9:9; Mat_10:3) though Mark (Mar_2:14) and Luke (Luk_5:27) call him Levi the publican. Evidently therefore he had two names like John Mark. It is significant that Jesus called this man from so disreputable a business to follow him. He was apparently not a disciple of John the Baptist. He was specially chosen by Jesus to be one of the Twelve Apostles, a business man called into the ministry as was true of the fishermen James and John, Andrew and Simon. In the lists of the Apostles he comes either seventh or eighth. There is nothing definite told about him in the Gospels apart from the circle of the Twelve after the feast which he gave to his fellow publicans in honor of Jesus.

Matthew was in the habit of keeping accounts and it is quite possible that he took notes of the sayings of Jesus as he heard them. At any rate he gives much attention to the teachings of Jesus as, for instance, the Sermon on the Mount in chapters Matthew 5-7, the parables in Matthew 13, the denunciation of the Pharisees in Matthew 23, the great eschatological discourse in Matthew 24 and 25. As a publican in Galilee he was not a narrow Jew and so we do not expect a book prejudiced in favor of the Jews and against the Gentiles. He does seem to show that Jesus is the Messiah of Jewish expectation and hope and so makes frequent quotations from the Old Testament by way of confirmation and illustration. There is no narrow nationalism in Matthew. Jesus is both the Messiah of the Jews and the Saviour of the world.

There are ten parables in Matthew not in the other Gospels: The Tares, the Hid Treasure, the Net, the Pearl of Great Price, the Unmerciful Servant, the Labourers in the Vineyard, the Two Sons, the Marriage of the King’s Son, the Ten Virgins, the Talents. The only miracles in Matthew alone are the Two Blind Men, the Coin in the Mouth of the Fish. But Matthew gives the narrative of the Birth of Jesus from the standpoint of Joseph while Luke tells that wonderful story from the standpoint of Mary. There are details of the Death and Resurrection given by Matthew alone.

The book follows the same general chronological plan as that in Mark, but with various groups like the miracles in Matthew 8 and 9, the parables in Matthew 13.

The style is free from Hebraisms and has few individual peculiarities. The author is fond of the phrase the kingdom of heaven and pictures Jesus as the Son of man, but also as the Son of God. He sometimes abbreviates Mark’s statements and sometimes expands them to be more precise.

Plummer shows the broad general plan of both Mark and Matthew to be the same as follows:

Introduction to the Gospel Mar_1:1-13 Matthew 3:1-4:11. Ministry in Galilee Mark 1:14-6:13 Matthew 4:12-13:58. Ministry in the Neighborhood Mark 6:14-9:50 Matthew 14:1-18:35. Journey through Perea to Jerusalem Mark 10:1-52 Matthew 19:1-20:34. Last week in Jerusalem Mark 11:1-16:8 Matthew 21:1-28:8. The Gospel of Matthew comes first in the New Testament, though it is not so in all the Greek manuscripts. Because of its position it is the book most widely read in the New Testament and has exerted the greatest influence on the world. The book deserves this influence though it is later in date than Mark, not so beautiful as Luke, nor so profound as John. Yet it is a wonderful book and gives a just and adequate portraiture of the life and teachings of Jesus Christ as Lord and Saviour. The author probably wrote primarily to persuade Jews that Jesus is the fulfilment of their Messianic hopes as pictured in the Old Testament. It is thus a proper introduction to the New Testament story in comparison with the Old Testament prophecy.

The Title

The Textus Receptus has " The Holy Gospel according to Matthew" ( to kata Matthaion hagion Euaggelion ), though the Elzevirs omit " holy," not agreeing here with Stephanus, Griesbach, and Scholz. Only minuscules (cursive Greek manuscripts) and all late have the adjective. Other minuscules and nine uncials including W (the Washington Codex of the fifth century), C of the fifth century (the palimpsest manuscript) and Delta of the ninth together with most Latin manuscripts have simply " Gospel according to Matthew" ( Euaggelion kata Matthaion ). But Aleph and B the two oldest and best Greek uncials of the fourth century have only " According to Matthew" ( Kata Maththaion ) (note double th) and the Greek uncial D of the fifth or sixth century follows Aleph and B as do some of the earliest Old Latin manuscripts and the Curetonian Syriac. It is clear, therefore, that the earliest form of the title was simply " According to Matthew." It may be doubted if Matthew (or the author, if not Matthew) had any title at all. The use of " according to" makes it plain that the meaning is not " the Gospel of Matthew," but the Gospel as given by Matthew, secundum Matthaeum , to distinguish the report by Matthew from that by Mark, by Luke, by John. Least of all is there any authority in the manuscripts for saying " Saint Matthew," a Roman Catholic practice observed by some Protestants.

The word Gospel ( Euaggelion ) comes to mean good news in Greek, though originally a reward for good tidings as in Homer’s Odyssey XIV. 152 and in 2Ki_4:10. In the New Testament it is the good news of salvation through Christ. The English word Gospel probably comes from the Anglo-Saxon Godspell, story or narrative of God, the life of Christ. It was early confused with the Anglo-Saxon godspell, good story, which seems like a translation of the Greek euaggelion . But primarily the English word means the God story as seen in Christ which is the best news that the world has ever had. One thinks at once of the use of " word" ( Logos ) in Joh_1:1, Joh_1:14. So then it is, according to the Greek, not the Good News of Matthew, but the Good News of God, brought to us in Christ the Word, the Son of God, the Image of the Father, the Message of the Father. We are to study this story first as presented by Matthew. The message is God’s and it is as fresh to us today in Matthew’s record as when he first wrote it.

JFB: Matthew (Book Introduction)

THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with the "Levi" of the second and third Gospels, and other particulars, see on Mat 9:9. Hardly anything is known of his apostolic labors. That, after preaching to his countrymen in Palestine, he went to the East, is the general testimony of antiquity; but the precise scene or scenes of his ministry cannot be determined. That he died a natural death may be concluded from the belief of the best-informed of the Fathers--that of the apostles only three, James the Greater, Peter, and Paul, suffered martyrdom. That the first Gospel was written by this apostle is the testimony of all antiquity.

For the date of this Gospel we have only internal evidence, and that far from decisive. Accordingly, opinion is much divided. That it was the first issued of all the Gospels was universally believed. Hence, although in the order of the Gospels, those by the two apostles were placed first in the oldest manuscripts of the Old Latin version, while in all the Greek manuscripts, with scarcely an exception, the order is the same as in our Bibles, the Gospel according to Matthew is "in every case" placed first. And as this Gospel is of all the four the one which bears the most evident marks of having been prepared and constructed with a special view to the Jews--who certainly first required a written Gospel, and would be the first to make use of it--there can be no doubt that it was issued before any of the others. That it was written before the destruction of Jerusalem is equally certain; for as HUG observes [Introduction to the New Testament, p. 316, FOSDICK'S translation], when he reports our Lord's prophecy of that awful event, on coming to the warning about "the abomination of desolation" which they should "see standing in the holy place," he interposes (contrary to his invariable practice, which is to relate without remark) a call to his readers to read intelligently--"Whoso readeth, let him understand" (Mat 24:15) --a call to attend to the divine signal for flight which could be intended only for those who lived before the event. But how long before that event this Gospel was written is not so clear. Some internal evidences seem to imply a very early date. Since the Jewish Christians were, for five or six years, exposed to persecution from their own countrymen--until the Jews, being persecuted by the Romans, had to look to themselves--it is not likely (it is argued) that they should be left so long without some written Gospel to reassure and sustain them, and Matthew's Gospel was eminently fitted for that purpose. But the digests to which Luke refers in his Introduction (see on Luk 1:1) would be sufficient for a time, especially as the living voice of the "eye-witnesses and ministers of the Word" was yet sounding abroad. Other considerations in favor of a very early date--such as the tender way in which the author seems studiously to speak of Herod Antipas, as if still reigning, and his writing of Pilate apparently as if still in power--seem to have no foundation in fact, and cannot therefore be made the ground of reasoning as to the date of this Gospel. Its Hebraic structure and hue, though they prove, as we think, that this Gospel must have been published at a period considerably anterior to the destruction of Jerusalem, are no evidence in favor of so early a date as A.D. 37 or 38--according to some of the Fathers, and, of the moderns, TILLEMONT, TOWNSON, OWEN, BIRKS, TREGELLES. On the other hand, the date suggested by the statement of IRENÆUS [Against Heresies, 3.1], that Matthew put forth his Gospel while Peter and Paul were at Rome preaching and founding the Church--or after A.D. 60--though probably the majority of critics are in favor of it, would seem rather too late, especially as the second and third Gospels, which were doubtless published, as well as this one, before the destruction of Jerusalem, had still to be issued. Certainly, such statements as the following, "Wherefore that field is called the field of blood unto this day" (Mat 27:8); "And this saying is commonly reported among the Jews until this day" (Mat 28:15), bespeak a date considerably later than the events recorded. We incline, therefore, to a date intermediate between the earlier and the later dates assigned to this Gospel, without pretending to greater precision.

We have adverted to the strikingly Jewish character and coloring of this Gospel. The facts which it selects, the points to which it gives prominence, the cast of thought and phraseology, all bespeak the Jewish point of view from which it was written and to which it was directed. This has been noticed from the beginning, and is universally acknowledged. It is of the greatest consequence to the right interpretation of it; but the tendency among some even of the best of the Germans to infer, from this special design of the first Gospel, a certain laxity on the part of the Evangelist in the treatment of his facts, must be guarded against.

But by far the most interesting and important point connected with this Gospel is the language in which it was written. It is believed by a formidable number of critics that this Gospel was originally written in what is loosely called Hebrew, but more correctly Aramaic, or Syro-Chaldaic, the native tongue of the country at the time of our Lord; and that the Greek Matthew which we now possess is a translation of that work, either by the Evangelist himself or some unknown hand. The evidence on which this opinion is grounded is wholly external, but it has been deemed conclusive by GROTIUS, MICHAELIS (and his translator), MARSH, TOWNSON, CAMPBELL, OLSHAUSEN, CRESWELL, MEYER, EBRARD, LANGE, DAVIDSON, CURETON, TREGELLES, WEBSTER and WILKINSON, &c. The evidence referred to cannot be given here, but will be found, with remarks on its unsatisfactory character, in the Introduction to the Gospels prefixed to our larger Commentary, pp. 28-31.

But how stand the facts as to our Greek Gospel? We have not a title of historical evidence that it is a translation, either by Matthew himself or anyone else. All antiquity refers to it as the work of Matthew the publican and apostle, just as the other Gospels are ascribed to their respective authors. This Greek Gospel was from the first received by the Church as an integral part of the one quadriform Gospel. And while the Fathers often advert to the two Gospels which we have from apostles, and the two which we have from men not apostles--in order to show that as that of Mark leans so entirely on Peter, and that of Luke on Paul, these are really no less apostolical than the other two--though we attach less weight to this circumstance than they did, we cannot but think it striking that, in thus speaking, they never drop a hint that the full apostolic authority of the Greek Matthew had ever been questioned on the ground of its not being the original. Further, not a trace can be discovered in this Gospel itself of its being a translation. MICHAELIS tried to detect, and fancied that he had succeeded in detecting, one or two such. Other Germans since, and DAVIDSON and CURETON among ourselves, have made the same attempt. But the entire failure of all such attempts is now generally admitted, and candid advocates of a Hebrew original are quite ready to own that none such are to be found, and that but for external testimony no one would have imagined that the Greek was not the original. This they regard as showing how perfectly the translation has been executed; but those who know best what translating from one language into another is will be the readiest to own that this is tantamount to giving up the question. This Gospel proclaims its own originality in a number of striking points; such as its manner of quoting from the Old Testament, and its phraseology in some peculiar cases. But the close verbal coincidences of our Greek Matthew with the next two Gospels must not be quite passed over. There are but two possible ways of explaining this. Either the translator, sacrificing verbal fidelity in his version, intentionally conformed certain parts of his author's work to the second and third Gospels--in which case it can hardly be called Matthew's Gospel at all--or our Greek Matthew is itself the original.

Moved by these considerations, some advocates of a Hebrew original have adopted the theory of a double original; the external testimony, they think, requiring us to believe in a Hebrew original, while internal evidence is decisive in favor of the originality of the Greek. This theory is espoused by GUERICKS, OLSHAUSEN, THIERSCH, TOWNSON, TREGELLES, &c. But, besides that this looks too like an artificial theory, invented to solve a difficulty, it is utterly void of historical support. There is not a vestige of testimony to support it in Christian antiquity. This ought to be decisive against it.

It remains, then, that our Greek Matthew is the original of that Gospel, and that no other original ever existed. It is greatly to the credit of DEAN ALFORD, that after maintaining, in the first edition of his Greek Testament the theory of a Hebrew original, he thus expresses himself in the second and subsequent editions: "On the whole, then, I find myself constrained to abandon the view maintained in my first edition, and to adopt that of a Greek original."

One argument has been adduced on the other side, on which not a little reliance has been placed; but the determination of the main question does not, in our opinion, depend upon the point which it raises. It has been very confidently affirmed that the Greek language was not sufficiently understood by the Jews of Palestine when Matthew published his Gospel to make it at all probable that he would write a Gospel, for their benefit in the first instance, in that language. Now, as this merely alleges the improbability of a Greek original, it is enough to place against it the evidence already adduced, which is positive, in favor of the sole originality of our Greek Matthew. It is indeed a question how far the Greek language was understood in Palestine at the time referred to. But we advise the reader not to be drawn into that question as essential to the settlement of the other one. It is an element in it, no doubt, but not an essential element. There are extremes on both sides of it. The old idea, that our Lord hardly ever spoke anything but Syro-Chaldaic, is now pretty nearly exploded. Many, however, will not go the length, on the other side, of HUG (in his Introduction to the New Testament, pp. 326, &c.) and ROBERTS ("Discussions of the Gospels," &c., pp. 25, &c.). For ourselves, though we believe that our Lord, in all the more public scenes of His ministry, spoke in Greek, all we think it necessary here to say is that there is no ground to believe that Greek was so little understood in Palestine as to make it improbable that Matthew would write his Gospel exclusively in that language--so improbable as to outweigh the evidence that he did so. And when we think of the number of digests or short narratives of the principal facts of our Lord's history which we know from Luke (Luk 1:1-4) were floating about for some time before he wrote his Gospel, of which he speaks by no means disrespectfully, and nearly all of which would be in the mother tongue, we can have no doubt that the Jewish Christians and the Jews of Palestine generally would have from the first reliable written matter sufficient to supply every necessary requirement until the publican-apostle should leisurely draw up the first of the four Gospels in a language to them not a strange tongue, while to the rest of the world it was the language in which the entire quadriform Gospel was to be for all time enshrined. The following among others hold to this view of the sole originality of the Greek Matthew: ERASMUS, CALVIN, BEZA, LIGHTFOOT, WETSTEIN, LARDNER, HUG, FRITZSCHE, CREDNER, DE WETTE, STUART, DA COSTA, FAIRBAIRN, ROBERTS.

On two other questions regarding this Gospel it would have been desirable to say something, had not our available space been already exhausted: The characteristics, both in language and matter, by which it is distinguished from the other three, and its relation to the second and third Gospels. On the latter of these topics--whether one or more of the Evangelists made use of the materials of the other Gospels, and, if so, which of the Evangelists drew from which--the opinions are just as numerous as the possibilities of the case, every conceivable way of it having one or more who plead for it. The most popular opinion until recently--and perhaps the most popular still--is that the second Evangelist availed himself more or less of the materials of the first Gospel, and the third of the materials of both the first and second Gospels. Here we can but state our own belief, that each of the first three Evangelists wrote independently of both the others; while the fourth, familiar with the first three, wrote to supplement them, and, even where he travels along the same line, wrote quite independently of them. This judgment we express, with all deference for those who think otherwise, as the result of a close study of each of the Gospels in immediate juxtaposition and comparison with the others. On the former of the two topics noticed, the linguistic peculiarities of each of the Gospels have been handled most closely and ably by CREDNER [Einleitung (Introduction to the New Testament)], of whose results a good summary will be found in DAVIDSON'S Introduction to the New Testament. The other peculiarities of the Gospels have been most felicitously and beautifully brought out by DA COSTA in his Four Witnesses, to which we must simply refer the reader, though it contains a few things in which we cannot concur.

JFB: Matthew (Outline)

• GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17)
• BIRTH OF CHRIST. (Mat 1:18-25)
• VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12)
• THE FLIGHT INTO EGYPT--THE MASSACRE AT BETHLEHEM--THE RETURN OF JOSEPH AND MARY WITH THE BABE, AFTER HEROD'S DEATH, AND THEIR SETTLEMENT AT NAZARETH. ( = Luk 2:39). (Mat 2:13-23)
• PREACHING AND MINISTRY OF JOHN. ( = Mar 1:1-8; Luke 3:1-18). (Mat 3:1-12)
• BAPTISM OF CHRIST AND DESCENT OF THE SPIRIT UPON HIM IMMEDIATELY THEREAFTER. ( = Mar 1:9-11; Luk 3:21-22; Joh 1:31-34). (Mat 3:13-17)
• TEMPTATION OF CHRIST. ( = Mar 1:12-13; Luk 4:1-13). (Mat 4:1-11)
• CHRIST BEGINS HIS GALILEAN MINISTRY--CALLING OF PETER AND ANDREW, JAMES AND JOHN--HIS FIRST GALILEAN CIRCUIT. ( = Mar 1:14-20, Mar 1:35-39; Luk 4:14-15). (Mat 4:12-25)
• THE BEATITUDES, AND THEIR BEARING UPON THE WORLD. (Mat. 5:1-16)
• IDENTITY OF THESE PRINCIPLES WITH THOSE OF THE ANCIENT ECONOMY; IN CONTRAST WITH THE REIGNING TRADITIONAL TEACHING. (Mat. 5:17-48)
• FURTHER ILLUSTRATION OF THE RIGHTEOUSNESS OF THE KINGDOM--ITS UNOSTENTATIOUSNESS. (Mat. 6:1-18)
• CONCLUDING ILLUSTRATIONS OF THE RIGHTEOUSNESS OF THE KINGDOM--HEAVENLY-MINDEDNESS AND FILIAL CONFIDENCE. (Mat. 6:19-34)
• MISCELLANEOUS SUPPLEMENTARY COUNSELS. (Mat 7:1-12)
• CONCLUSION AND EFFECT OF THE SERMON ON THE MOUNT. (Mat. 7:13-29)
• HEALING OF A LEPER. ( = Mar 1:40-45; Luk 5:12-16). (Mat 8:1-4) When he was come down from the mountain, great multitudes followed him.
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. ( = Luk 9:57-62). (Mat 8:18-22) And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
• MATTHEW'S CALL AND FEAST. ( = Mar 2:14-17; Luk 5:27-32). (Mat 9:9-13)
• TWO BLIND MEN AND A DUMB DEMONIAC HEALED. (Mat 9:27-34)
• THIRD GALILEAN CIRCUIT--MISSION OF THE TWELVE APOSTLES. (Mat. 9:35-10:5)
• MISSION OF THE TWELVE APOSTLES. ( = Mar 6:7-13; Luk 9:1-6). (Mat 10:1-5)
• THE TWELVE RECEIVE THEIR INSTRUCTIONS. (Mat. 10:5-42)
• THE IMPRISONED BAPTIST'S MESSAGE TO HIS MASTER--THE REPLY, AND DISCOURSE, ON THE DEPARTURE OF THE MESSENGERS, REGARDING JOHN AND HIS MISSION. ( = Luke 7:18-35). (Mat. 11:1-19)
• OUTBURST OF FEELING SUGGESTED TO THE MIND OF JESUS BY THE RESULT OF HIS LABORS IN GALILEE. (Mat 11:20-30) Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.
• PLUCKING CORN EARS ON THE SABBATH DAY. ( = Mar 2:23-28; Luk 6:1-5). (Mat 12:1-8)
• THE HEALING OF A WITHERED HAND ON THE SABBATH DAY AND RETIREMENT OF JESUS TO AVOID DANGER. ( = Mar 3:1-12; Luk 6:6-11). (Mat 12:9-21)
• A BLIND AND DUMB DEMONIAC HEALED AND REPLY TO THE MALIGNANT EXPLANATION PUT UPON IT. ( = Mar 3:20-30; Luk 11:14-23). (Mat. 12:22-37)
• A SIGN DEMANDED AND THE REPLY--HIS MOTHER AND BRETHREN SEEK TO SPEAK WITH HIM, AND THE ANSWER. ( = Luk 11:16, Luk 11:24-36; Mar 3:31-35; Luk 8:19-21). (Mat 12:38-50)
• JESUS TEACHES BY PARABLES. ( = Mark 4:1-34; Luk 8:4-18; Luk 13:18-20). (Mat. 13:1-52) The same day went Jesus out of the house, and sat by the seaside.
• HOW JESUS WAS REGARDED BY HIS RELATIVES. ( = Mar 6:1-6; Luk 4:16-30). (Mat 13:53-58) And it came to pass, that, when Jesus had finished these parables, he departed thence.
• HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS IMPRISONMENT AND DEATH. ( = Mark 6:14-29; Luk 9:7-9). (Mat 14:1-12)
• JESUS CROSSES TO THE WESTERN SIDE OF THE LAKE WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mar 6:45; Joh 6:15-24). (Mat 14:22-26)
• DISCOURSE ON CEREMONIAL POLLUTION. ( = Mar 7:1, Mar 7:23). (Mat. 15:1-20)
• THE WOMAN OF CANAAN AND HER DAUGHTER. (Mat 15:21-28)
• PETER'S NOBLE CONFESSION OF CHRIST AND THE BENEDICTION PRONOUNCED UPON HIM--CHRIST'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--HIS REBUKE OF PETER AND WARNING TO ALL THE TWELVE. ( = Mar 8:27; Mar 9:1; Luk 9:18-27). (Mat. 16:13-28)
• HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT BY OUR LORD OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mark 9:14-32; Luk 9:37-45). (Mat 17:14-23)
• THE TRIBUTE MONEY. (Mat 17:24-27)
• FURTHER TEACHING ON THE SAME SUBJECT INCLUDING THE PARABLE OF THE UNMERCIFUL DEBTOR. (Mat. 18:10-35)
• FINAL DEPARTURE FROM GALILEE--DIVORCE. ( = Mar 10:1-12; Luk 9:51). (Mat 19:1-12)
• PARABLE OF THE LABORERS IN THE VINEYARD. (Mat. 20:1-16)
• THE AUTHORITY OF JESUS QUESTIONED AND THE REPLY--THE PARABLES OF THE TWO SONS, AND OF THE WICKED HUSBANDMAN. ( = Mark 11:27-12:12; Luke 20:1-19). (Mat. 21:23-46)
• PARABLE OF THE MARRIAGE OF THE KING'S SON. (Mat 22:1-14)
• DENUNCIATION OF THE SCRIBES AND PHARISEES--LAMENTATION OVER JERUSALEM, AND FAREWELL TO THE TEMPLE. ( = Mar 12:38-40; Luk 20:45-47). (Mat. 23:1-39)
• PARABLE OF THE TEN VIRGINS. (Mat 25:1-13)
• PARABLE OF THE TALENTS. (Mat. 25:14-30)
• THE LAST JUDGMENT. (Mat. 25:31-46)
• JESUS LED AWAY TO PILATE--REMORSE AND SUICIDE OF JUDAS. ( = Mar 15:1; Luk 23:1; Joh 18:28). (Mat 27:1-10)
• GLORIOUS ANGELIC ANNOUNCEMENT ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCE TO THE WOMEN--THE GUARDS BRIBED TO GIVE A FALSE ACCOUNT OF THE RESURRECTION. ( = Mar 16:1-8; Luk 24:1-8; Joh 20:1). (Mat 28:1-15)
• JESUS MEETS WITH THE DISCIPLES ON A MOUNTAIN IN GALILEE AND GIVES FORTH THE GREAT COMMISSION. (Mat 28:16-20)
• SIGNS AND CIRCUMSTANCES FOLLOWING THE DEATH OF THE LORD JESUS--HE IS TAKEN DOWN FROM THE CROSS, AND BURIED--THE SEPULCHRE IS GUARDED. ( = Mar 15:38-47; Luk 23:47-56; Joh 19:31-42). (Mat. 27:51-66)

TSK: Matthew (Book Introduction)

Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was perfectly well qualified to write fully the history of his life. He relates what he saw and heard. " He is eminently distinguished for the distinctness and particularity with which he has related many of our Lord’s discourses and moral instructions. Of these his sermon on the mount, his charge to the apostles, his illustrations of the nature of his kingdom, and his prophecy on mount Olivet, are examples. He has also wonderfully united simplicity and energy in relating the replies of his Master to the cavils of his adversaries." " There is not," as Dr. A. Clarke justly remarks, " one truth or doctrine, in the whole oracles of God, which is not taught in this Evangelist. The outlines of the whole spiritual system are here correctly laid down. even Paul himself has added nothing. He has amplified and illustrated the truths contained in this Gospel - under the inspiration of the Holy Ghost, neither he, nor any of the other apostles, have brought to light one truth, the prototype of which has not been found in the words and acts of our blessed Lord as related by Matthew."

TSK: Matthew 10 (Chapter Introduction)

Overview

Mat 10:1, Christ sends out his twelve apostles, enabling them with power to do miracles; Mat 10:5, giving them their charge, teaches them; Mat 10:16, comforts them against persecutions; Mat 10:40, and promises a blessing to those that receive them.

Poole: Matthew 10 (Chapter Introduction)

CHAPTER 10

MHCC: Matthew (Book Introduction)

Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written his Gospel before any other of the evangelists. The contents of this Gospel, and the evidence of ancient writers, show that it was written primarily for the use of the Jewish nation. The fulfilment of prophecy was regarded by the Jews as strong evidence, therefore this is especially dwelt upon by St. Matthew. Here are particularly selected such parts of our Saviour's history and discourses as were best suited to awaken the Jewish nation to a sense of their sins; to remove their erroneous expectations of an earthly kingdom; to abate their pride and self-conceit; to teach them the spiritual nature and extent of the gospel; and to prepare them for the admission of the Gentiles into the church.

MHCC: Matthew 10 (Chapter Introduction)

(Mat 10:1-4) The apostles called.

(Mat 10:5-15) The apostles instructed and sent forth.

(v. 16-42) Directions to the apostles.

Matthew Henry: Matthew (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Matthew

We have now before us, I. The New Testament of our Lord and Savior Jesus Christ; so this second part of the holy Bible is entitled: The new covenant; so it might as well be rendered; the word signifies both. But, when it is (as here) spoken of as Christ's act and deed, it is most properly rendered a testament, for he is the testator, and it becomes of force by his death (Heb 9:16, Heb 9:17); nor is there, as in covenants, a previous treaty between the parties, but what is granted, though an estate upon condition, is owing to the will, the free-will, the good-will, of the Testator. All the grace contained in this book is owing to Jesus Christ as our Lord and Saviour; and, unless we consent to him as our Lord, we cannot expect any benefit by him as our Saviour. This is called a new testament, to distinguish it from that which was given by Moses, and was not antiquated; and to signify that it should be always new, and should never wax old, and grow out of date. These books contain, not only a full discovery of that grace which has appeared to all men, bringing salvation, but a legal instrument by which it is conveyed to, and settled upon, all believers. How carefully do we preserve, and with what attention and pleasure do we read, the last will and testament of a friend, who has therein left us a fair estate, and, with it, high expressions of his love to us! How precious then should this testament of our blessed Saviour be to us, which secures to us all his unsearchable riches! It is his testament; for though, as is usual, it was written by others (we have nothing upon record that was of Christ's own writing), yet he dictated it; and the night before he died, in the institution of his supper, he signed, sealed, and published it, in the presence of twelve witnesses. For, though these books were not written for some years after, for the benefit of posterity, in perpetuam rei memoriam - as a perpetual memorial, yet the New Testament of our Lord Jesus was settled, confirmed, and declared, from the time of his death, as a nuncupative will, with which these records exactly agree. The things which St. Luke wrote were things which were most surely believed, and therefore well known, before he wrote them; but, when they were written, the oral tradition was superseded and set aside, and these writings were the repository of that New Testament. This is intimated by the title which is prefixed to many Greek Copies, Tē kainēs Diathēkēs Hapanta - The whole of the New Testament, or all the things of it. In it is declared the whole counsel of God concerning our salvation, Act 20:27. As the law of the Lord is perfect, so is the gospel of Christ, and nothing is to be added to it. We have it all, and are to look for no more.

II. We have before us The Four Gospels. Gospel signifies good news, or glad tidings; and this history of Christ's coming into the world to save sinners is, without doubt, the best news that ever came from heaven to earth; the angel gave it this title (Luk 2:10), Euagnelizomai humin - I bring you good tidings; I bring the gospel to you. And the prophet foretold it, Isa 52:7; Isa 61:1. It is there foretold that in the days of the messiah good tidings should be preached. Gospel is an old Saxon word; it is God's spell or word; and God is so called because he is good, Deus optimus - God most excellent, and therefore it may be a good spell, or word. If we take spell in its more proper signification for a charm ( carmen ), and take that in a good sense, for what is moving and affecting, which is apt lenire dolorem - to calm the spirits, or to raise them in admiration or love, as that which is very amiable we call charming, it is applicable to the gospel; for in it the charmer charmeth wisely, though to deaf adders, Psa 58:4, Psa 58:5. Nor (one would think) can any charms be so powerful as those of the beauty and love of our Redeemer. The whole New Testament is the gospel. St. Paul calls it his gospel, because he was one of the preachers of it. Oh that we may each of us make it ours by our cordial acceptance of it and subjection to it! But the four books which contain the history of the Redeemer we commonly call the four gospels, and the inspired penmen of them evangelists, or gospel-writers; not, however, very properly, because that title belongs to a particular order of ministers, that were assistants to the apostles (Eph 4:11): He gave some apostles, and some evangelists. It was requisite that the doctrine of Christ should be interwoven with, and founded upon, the narrative of his birth, life, miracles, death, and resurrection; for then it appears in its clearest and strongest light. As in nature, so in grace, the most happy discoveries are those which take rise from the certain representations of matters of fact. Natural history is the best philosophy; and so is the sacred history, both of the Old and New Testament, the most proper and grateful vehicle of sacred truth. These four gospels were early and constantly received by the primitive church, and read in Christian assemblies, as appears by the writings of Justin Martyr and Irenaeus, who lived little more than a hundred years after the ascension of Christ; they declared that neither more nor fewer than four were received by the church. A Harmony of these four evangelists was compiled by Tatian about that time, which he called, To dia tessarōn - The Gospel out of the four. In the third and fourth centuries there were gospels forged by divers sects, and published, one under the name of St. Peter, another of St. Thomas, another of St. Philip, etc. But they were never owned by the church, nor was any credit given to them, as the learned Dr. Whitby shows. And he gives this good reason why we should adhere to these written records, because, whatever the pretences of tradition may be, it is not sufficient to preserve things with any certainty, as appears by experience. For, whereas Christ said and did many memorable things, which were not written (Joh 20:30; Joh 21:25), tradition has not preserved any one of them to us, but all is lost except what was written; that therefore is what we must abide by; and blessed by God that we have it to abide by; it is the sure word of history.

III. We have before us the Gospel according to St. Matthew. The penman was by birth a Jew, by calling a publican, till Christ commanded his attendance, and then he left the receipt of custom, to follow him, and was one of those that accompanied him all the time that the Lord Jesus went in and out, beginning from the baptism of John unto the day that he was taken up, Act 1:21, Act 1:22. He was therefore a competent witness of what he has here recorded. He is said to have written this history about eight years after Christ's ascension. Many of the ancients say that he wrote it in the Hebrew or Syriac language; but the tradition is sufficiently disproved by Dr. Whitby. Doubtless, it was written in Greek, as the other parts of the New Testament were; not in that language which was peculiar to the Jews, whose church and state were near a period, but in that which was common to the world, and in which the knowledge of Christ would be most effectually transmitted to the nations of the earth; yet it is probable that there might be an edition of it in Hebrew, published by St. Matthew himself, at the same time that he wrote it in Greek; the former for the Jews, the latter for the Gentiles, when he left Judea, to preach among the Gentiles. Let us bless God that we have it, and have it in a language we understand.

Matthew Henry: Matthew 10 (Chapter Introduction)

This chapter is an ordination sermon, which our Lord Jesus preached, when he advanced his twelve disciples to the degree and dignity of apostles. In the close of the foregoing chapter, he had stirred up them and others to pray that God would send forth labourers, and here we have an immediate answer to that prayer: while they are yet speaking he hears and performs. What we pray for, according to Christ's direction, shall be given, Now here we have, I. The general commission that was given them (Mat 10:1). II. The names of the persons to whom this commission was given (Mat 10:2-4). III. The instructions that were given them, which are very full and particular; 1. Concerning the services they were to do; their preaching; their working miracles; to whom they must apply themselves; how they must behave themselves; and in what method they must proceed (Mat 10:5-15). 2. Concerning the sufferings they were to undergo. They are told what they should suffer, and from whom; counsels are given them what course to take when persecuted, and encouragements to bear up cheerfully under their sufferings (v. 16-42). These things, though primarily intended for direction to the apostles, are of use to all Christ's ministers, with whom, by his word, Christ, and will be always to end the world.

Barclay: Matthew (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW

The Synoptic Gospels

Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synoptic comes from two Greek words which mean to see together and literally means able to be seen together. The reason for that name is this. These three gospels each give an account of the same events in Jesusife. There are in each of them additions and omissions; but broadly speaking their material is the same and their arrangement is the same. It is therefore possible to set them down in parallel columns, and so to compare the one with the other.

When that is done, it is quite clear that there is the closest possible relationship between them. If we, for instance, compare the story of the feeding of the five thousand (Mat_14:12-21; Mar_6:30-44; Luk_9:10-17) we find exactly the same story told in almost exactly the same words.

Another instance is the story of the healing of the man who was sick with the palsy (Mat_9:1-8; Mar_2:1-12; Luk_5:17-26). These three accounts are so similar that even a little parenthesis--"he then said to the paralytic"--occurs in all three as a parenthesis in exactly the same place. The correspondence between the three gospels is so close that we are bound to come to the conclusion either that all three are drawing their material from a common source, or that two of them must be based on the third.

The Earliest Gospel

When we examine the matter more closely we see that there is every reason for believing that Mark must have been the first of the gospels to be written, and that the other two, Matthew and Luke, are using Mark as a basis.

Mark can be divided into 105 sections. Of these sections 93 occur in Matthew and 81 in Luke. Of Mark105 sections there are only 4 which do not occur either in Matthew or in Luke.

Mark has 661 verses: Matthew has 1,068 verses: Luke has 1,149 verses. Matthew reproduces no fewer than 606 of Markverses; and Luke reproduces 320. Of the 55 verses of Mark which Matthew does not reproduce Luke reproduces 31; so there are only 24 verses in the whole of Mark which are not reproduced somewhere in Matthew or Luke.

It is not only the substance of the verses which is reproduced; the very words are reproduced. Matthew uses 51 per cent of Markwords; and Luke uses 53 per cent.

Both Matthew and Luke as a general rule follow Markorder of events. Occasionally either Matthew or Luke differs from Mark; but they never both differ against him; always at least one of them follows Markorder.

Improvements On Mark

Since Matthew and Luke are both much longer than Mark, it might just possibly be suggested that Mark is a summary of Matthew and Luke; but there is one other set of facts which show that Mark is earlier. It is the custom of Matthew and Luke to improve and to polish Mark, if we may put it so. Let us take some instances.

Sometimes Mark seems to limit the power of Jesus; at least an ill-disposed critic might try to prove that he was doing so. Here are three accounts of the same incident:

Mar_1:34: And he healed many who were sick with various

diseases, and cast out many demons;

Mat_8:16: And he cast out the spirits with a word, and

healed all who were sick;

Luk_4:40: And he laid his hands on every one of them, and

healed them.

Let us take other three similar examples:

Mar_3:10: For he had healed many;

Mat_12:15: And he healed them all;

Luk_6:19: and healed them all.

Matthew and Luke both change Markmany into all so that there may be no suggestion of any limitation of the power of Jesus Christ.

There is a very similar change in the account of the events of Jesusisit to Nazareth. Let us compare the account of Mark and of Matthew.

Mk 6:5-6: And he could do no mighty work there... and

he marvelled because of their unbelief;

Mat_13:58: And he did not do many mighty works there,

because of their unbelief.

Matthew shrinks from saying that Jesus could not do any mighty works; and changes the form of the expression accordingly.

Sometimes Matthew and Luke leave out little touches in Mark in case they could be taken to belittle Jesus. Matthew and Luke omit three statements in Mark.

Mar_3:5: "He looked around at them with anger, grieved

at their hardness of heart."

Mar_3:21: And when his friends heard it, they went out to

seize him: for they said, He is beside himself;

Mar_10:14: He was indignant.

Matthew and Luke hesitate to attribute human emotions of anger and grief to Jesus, and shudder to think that anyone should even have suggested that Jesus was mad.

Sometimes Matthew and Luke slightly alter things in Mark to get rid of statements which might seem to show the apostles in a bad light. We take but one instance, from the occasion on which James and John sought to ensure themselves of the highest places in the coming Kingdom. Let us compare the introduction to that story in Mark and in Matthew.

Mar_10:35: James and John, the sons of Zebedee, came

forward to him, and said to him...

Mat_20:20: Then the mother of the sons of Zebedee came

up to him, with her sons, and kneeling before him,

she asked him for something.

Matthew hesitates to ascribe motives of ambition directly to the two apostles, and so he ascribes them to their mother.

All this makes it clear that Mark is the earliest of the gospels. Mark gives a simple, vivid, direct narrative; but Matthew and Luke have already begun to be affected by doctrinal and theological considerations which make them much more careful of what they say.

The Teaching Of Jesus

We have seen that Matthew has 1,068 verses; and that Luke has 1,149 verses; and that between them they reproduce 582 of Markverses. That means that in Matthew and Luke there is much more material than Mark supplies. When we examine that material we find that more than 200 verses of it are almost identical. For instance such passages as Luk_6:41-42 and Mat_7:1, Mat_7:5; Luk_10:21-22 and Mat_11:25-27; Luk_3:7-9 and Mat_3:7-10 are almost exactly the same.

But here we notice a difference. The material which Matthew and Luke drew from Mark was almost entirely material dealing with the events of Jesusife; but these 200 additional verses common to Matthew and Luke tell us, not what Jesus did, but what Jesus said. Clearly in these verses Matthew and Luke are drawing from a common source-book of the sayings of Jesus.

That book does not now exist; but to it scholars have given the letter Q which stands for Quelle, which is the German word for "source." In its day it must have been an extraordinarily important book, for it was the first handbook of the teaching of Jesus.

MatthewPlace In The Gospel Tradition

It is here that we come to Matthew the apostle. Scholars are agreed that the first gospel as it stands does not come directly from the hand of Matthew. One who had himself been an eye-witness of the life of Christ would not have needed to use Mark as a source-book for the life of Jesus in the way Matthew does. But one of the earliest Church historians, a man called Papias, gives us this intensely important piece of information:

"Matthew collected the sayings of Jesus in the Hebrew tongue."

So, then, we can believe that it was none other than Matthew who wrote that book which was the source from which all men must draw, if they wished to know what Jesus taught. And it was because so much of that source-book is incorporated in the first gospel that Matthewname was attached to it. We must be for ever grateful to Matthew, when we remember that it is to him that we owe the Sermon on the Mount and nearly all we know about the teaching of Jesus. Broadly speaking, to Mark we owe our knowledge of the events of Jesusife; to Matthew we owe our knowledge of the substance of Jesuseaching.

Matthew The Taxgatherer

About Matthew himself we know very little. We read of his call in Mat_9:9. We know that he was a taxgatherer and that he must therefore have been a bitterly hated man, for the Jews hated the members of their own race who had entered the civil service of their conquerors. Matthew would be regarded as nothing better than a quisling.

But there was one gift which Matthew would possess. Most of the disciples were fishermen. They would have little skill and little practice in putting words together on paper; but Matthew would be an expert in that. When Jesus called Matthew, as he sat at the receipt of custom, Matthew rose up and followed him and left everything behind him except one thing--his pen. And Matthew nobly used his literary skill to become the first man ever to compile an account of the teaching of Jesus.

The Gospel Of The Jews

Let us now look at the chief characteristics of Matthewgospel so that we may watch for them as we read it.

First and foremost, Matthew is the gospel which was written for the Jews. It was written by a Jew in order to convince Jews.

One of the great objects of Matthew is to demonstrate that all the prophecies of the Old Testament are fulfilled in Jesus, and that, therefore, he must be the Messiah. It has one phrase which runs through it like an ever-recurring theme--"This was to fulfil what the Lord had spoken by the prophet." That phrase occurs in the gospel as often as 16 times. Jesusirth and Jesusame are the fulfillment of prophecy (Mat_1:21-23); so are the flight to Egypt (Mat_2:14-15); the slaughter of the children (Mat_2:16-18); Josephsettlement in Nazareth and Jesuspbringing there (Mat_2:23); Jesusse of parables (Mat_13:34-35); the triumphal entry (Mat_21:3-5); the betrayal for thirty pieces of silver (Mat_27:9); the casting of lots for Jesusarments as he hung on the Cross (Mat_27:35). It is Matthewprimary and deliberate purpose to show how the Old Testament prophecies received their fulfillment in Jesus; how every detail of Jesusife was foreshadowed in the prophets; and thus to compel the Jews to admit that Jesus was the Messiah.

The main interest of Matthew is in the Jews. Their conversion is especially near and dear to the heart of its writer. When the Syro-Phoenician woman seeks his help, Jesusirst answer is: "I was sent only to the lost sheep of the house of Israel" (Mat_15:24). When Jesus sends out the Twelve on the task of evangelization, his instruction is: "Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel" (Mat_10:5-6). Yet it is not to be thought that this gospel by any means excludes the Gentiles. Many are to come from the east and the west to sit down in the kingdom of God (Mat_8:11). The gospel is to be preached to the whole world (Mat_24:14). And it is Matthew which gives us the marching orders of the Church: "Go therefore and make disciples of all nations" (Mat_28:19). It is clear that Matthewfirst interest is in the Jews, but that it foresees the day when an nations will be gathered in.

The Jewishness of Matthew is also seen in its attitude to the Law. Jesus did not come to destroy, but to fulfil the Law. The least part of the Law will not pass away. Men must not be taught to break the Law. The righteousness of the Christian must exceed the righteousness of the Scribes and Pharisees (Mat_5:17-20). Matthew was written by one who knew and loved the Law, and who saw that even the Law has its place in the Christian economy.

Once again there is an apparent paradox in the attitude of Matthew to the Scribes and Pharisees. They are given a very special authority: "The Scribes and the Pharisees sit on Moseseat; so practice and observe whatever they tell you" (Mat_23:2). But at the same time there is no gospel which so sternly and consistently condemns them.

Right at the beginning there is John the Baptistsavage denunciation of them as a brood of vipers (Mat_3:7-12). They complain that Jesus eats with tax collectors and sinners (Mat_9:11). They ascribe the power of Jesus, not to God, but to the prince of devils (Mat_12:24). They plot to destroy him (Mat_12:14). The disciples are warned against the leaven, the evil teaching, of the Scribes and Pharisees (Mat_16:12). They are like evil plants doomed to be rooted up (Mat_15:13). They are quite unable to read the signs of the times (Mat_16:3). They are the murderers of the prophets (Mat_21:41). There is no chapter of condemnation in the whole New Testament like Matt 23 , which is condemnation not of what the Scribes and the Pharisees teach, but of what they are. He condemns them for falling so far short of their own teaching, and far below the ideal of what they ought to be.

There are certain other special interests in Matthew. Matthew is especially interested in the Church. It is in fact the only one of the Synoptic Gospels which uses the word Church at all. Only Matthew introduces the passage about the Church after Peterconfession at Caesarea Philippi (Mat_16:13-23; compare Mar_8:27-33; Luk_9:18-22). Only Matthew says that disputes are to be settled by the Church (Mat_18:17). By the time Matthew came to be written the Church had become a great organization and institution; and indeed the dominant factor in the life of the Christian.

Matthew has a specially strong apocalyptic interest. That is to say, Matthew has a specially strong interest in all that Jesus said about his own Second Coming, about the end of the world, and about the judgment. Matt 24 gives us a fuller account of Jesus pocalyptic discourse than any of the other gospels. Matthew alone has the parables of the talents (Mat_25:14-30); the wise and the foolish virgins (Mat_25:1-13); and the sheep and the goats (Mat_25:31-46). Matthew has a special interest in the last things and in judgment.

But we have not yet come to the greatest of all the characteristics of Matthew. It is supremely the teaching gospel.

We have already seen that the apostle Matthew was responsible for the first collection and the first handbook of the teaching of Jesus. Matthew was the great systematizer. It was his habit to gather together in one place all that he knew about the teaching of Jesus on any given subject. The result is that in Matthew we find five great blocks in which the teaching of Jesus is collected and systematized. All these sections have to do with the Kingdom of God. They are as follows:

(a) The Sermon on the Mount, or The Law of the Kingdom (Matt 5-7).

(b) The Duties of the Leaders of the Kingdom (Matt 10 )

(c) The Parables of the Kingdom (Matt 13 ).

(d) Greatness and Forgiveness in the Kingdom (Matt 18 ).

(e) The Coming of the King (Matt 24-25).

Matthew does more than collect and systematize. It must be remembered that Matthew was writing in an age when printing had not been invented, when books were few and far between because they had to be hand-written. In an age like that, comparatively few people could possess a book; and, therefore, if they wished to know and to use the teaching and the story of Jesus, they had to carry them in their memories.

Matthew therefore always arranges things in a way that is easy for the reader to memorize. He arranges things in threes and sevens. There are three messages to Joseph; three denials of Peter; three questions of Pilate; seven parables of the Kingdom in Matt 13; seven woes to the Scribes and Pharisees in Matt 23.

The genealogy of Jesus with which the gospel begins is a good example of this. The genealogy is to prove that Jesus is the Son of David. In Hebrew there are no figures; when figures are necessary the letters of the alphabet stand for the figures. In Hebrew there are no written vowels. The Hebrew letters for David are D-W-D; if these letters be taken as figures and not as letters, they add up to 14; and the genealogy consists of three groups of names, and in each group there are 14 names. Matthew does everything possible to arrange the teaching of Jesus in such a way that people will be able to assimilate and to remember it.

Every teacher owes a debt of gratitude to Matthew, for Matthew wrote what is above all the teachergospel.

Matthew has one final characteristic. Matthewdominating idea is that of Jesus as King. He writes to demonstrate the royalty of Jesus.

Right at the beginning the genealogy is to prove that Jesus is the Son of David (Mat_1:1-17). The title, Son of David, is used oftener in Matthew than in any other gospel (Mat_15:22; Mat_21:9; Mat_21:15). The wise men come looking for him who is King of the Jews (Mat_2:2). The triumphal entry is a deliberately dramatized claim to be King (Mat_21:1-11). Before Pilate, Jesus deliberately accepts the name of King (Mat_27:11). Even on the Cross the title of King is affixed, even if it be in mockery, over his head (Mat_27:37). In the Sermon on the Mount, Matthew shows us Jesus quoting the Law and five times abrogating it with a regal: "But I say to you..." (Mat_5:21, Mat_5:27, Mat_5:34, Mat_5:38, Mat_5:43). The final claim of Jesus is: "All authority has been given to me" (Mat_28:18).

Matthewpicture of Jesus is of the man born to be King. Jesus walks through his pages as if in the purple and gold of royalty.

FURTHER READING

W. C. Allen, St. Matthew (ICC; G)

J. C. Fenton, The Gospel of St. Matthew (PC; E)

F. V. Filson, The Gospel According to St. Matthew (ACB; E)

A. H. McNeile, St Matthew (MmC; G)

A. Plummer, An Exegetical Commentary on the Gospel According to St. Matthew (E)

T. H. Robinson, The Gospel of Matthew (MC; E)

R. V. G. Tasker, The Gospel According to St. Matthew (TC; E)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

PC: Pelican New Testament Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Matthew 10 (Chapter Introduction)

The Messengers Of The King (Mat_10:1-4)

The Making Of The Messengers (Mat_10:1-4 Continued)

The Commission Of The King's Messenger (Mat_10:5-8)

The Words And Works Of The King's Messenger (Mat_10:5-8 Continued)

The Equipment Of The King's Messenger (Mat_10:8-10)

The Conduct Of The King's Messenger (Mat_10:11-15)

The Challenge Of The King To His Messengers (Mat_10:16-22)

The King's Honesty To His Messengers (Mat_10:16-22 Continued)

The Reasons For The Persecution Of The King's Messenger (Mat_10:16-22 Continued)

The Prudence Of The King's Messenger (Mat_10:23)

The Coming Of The King (Mat_10:23 Continued)

The King's Messenger And The King's Sufferings (Mat_10:24-25)

The King's Messenger's Freedom From Fear (Mat_10:26-31)

The King's Messenger's Freedom From Fear-The Courage Of The Right (Mat_10:26-31 Continued)

The King's Messenger's Freedom From Fear-God Cares! (Mat_10:26-31 Continued)

The Loyalty Of The King's Messenger And Its Reward (Mat_10:32-33)

The Warfare Of The King's Messenger (Mat_10:34-39)

The Cost Of Being A Messenger Of The King (Mat_10:34-39 Continued)

The Reward Of Those Who Welcome The King's Messenger (Mat_10:40-42)

Constable: Matthew (Book Introduction)

Introduction

The Synoptic Problem

The synoptic problem is intrinsic to all study of the Gospels, especially the first three. The word "synoptic" comes from two Greek words, syn and opsesthai, meaning "to see together." Essentially the synoptic problem involves all the difficulties that arise because of the similarities and differences between the Gospel accounts. Matthew, Mark, and Luke have received the title "Synoptic Gospels" because they present the life and ministry of Jesus Christ similarly. The content and purpose of John's Gospel are sufficiently distinct to put it in a class by itself. It is not one of the so-called Synoptic Gospels.

Part of the synoptic problem is the sources the Holy Spirit led the evangelists to use in producing their Gospels. There is internal evidence (within the individual Gospels themselves) that the writers used source materials as they wrote. The most obvious example of this is the Old Testament passages to which each one referred directly or indirectly. Since Matthew and John were disciples of Jesus Christ many of their statements represent eyewitness accounts of what happened. Likewise Mark had close connections with Peter, and Luke was an intimate associate of Paul as well as a careful historian (Luke 1:1-4). Information that the writers obtained verbally (oral tradition) and in writing (documents) undoubtedly played a part in what they wrote. Perhaps the evangelists also received special revelations from the Lord before and or when they wrote their Gospels.

Some scholars have devoted much time and attention to the study of the other sources the evangelists may have used. They are the "source critics" and their work constitutes "source criticism." Because source criticism and its development are so crucial to Gospel studies, a brief introduction to this subject follows.

In 1776 and 1779 two posthumously published essays by A. E. Lessing became known in which he argued for a single written source for the Synoptic Gospels. He called this source the Gospel of the Nazarenes, and he believed its writer had composed it in the Aramaic language. To him one original source best explained the parallels and differences between the Synoptics. This idea of an original source or primal Gospel caught the interest of many other scholars. Some of them believed there was a written source, but others held it was an oral source.

As one might expect, the idea of two or more sources occurred to some scholars as the best solution to the synoptic problem.¹ Some favored the view that Mark was one of the primal sources because over 90% of the material in Mark also appears in Matthew and or Luke. Some posited another primary source "Q," an abbreviation of the German word for source, quelle. It supposedly contained the material in Matthew and Luke that does not appear in Mark.

Gradually source criticism gave way to form criticism. The form critics concentrated on the process involved in transmitting what Jesus said and did to the primary sources. They assumed that the process of transmitting this information followed patterns of oral communication that are typical in primitive societies.² Typically oral communication has certain characteristic effects on stories. It tends to shorten narratives, to retain names, to balance teaching, and to elaborate on stories about miracles, to name a few results. The critics also adopted other criteria from secular philology to assess the accuracy of statements in the Gospels. For example, they viewed as distinctive to Jesus only what was dissimilar to what Palestinian Jews or early Christians might have said. Given the critics' view of inspiration it is easy to see how most of them concluded that the Gospels in their present form do not accurately represent what Jesus said and did. However some conservative scholars used the same literary method but held a much higher view of the Gospels.³

The next wave of critical opinion, redaction criticism, hit the Christian world shortly after World War II.⁴ Redaction critics generally accept the tenets of source and form criticism. However they also believe that the Gospel evangelists altered the traditions they received to make their own theological emphases. They viewed the writers not simply as compilers of the church's oral traditions but as theologians who adapted the material for their own purposes. They viewed the present Gospels as containing both traditional material and edited material. Obviously there is a good aspect and a bad aspect to this view. Positively it recognizes the individual evangelist's distinctive purpose for writing. Negatively it permits an interpretation of the Gospel that allows for historical error and even deliberate distortion. Redaction scholars have been more or less liberal depending on their view of Scripture generally. Redaction critics also characteristically show more interest in the early Christian community out of which the Gospels came and the beliefs of that community than they do in Jesus' historical context. Their interpretations of the early Christian community vary greatly as one would expect. In recent years the trend in critical scholarship has been conservative, to recognize more rather than less Gospel material as having a historical basis.

Some knowledge of the history of Gospel criticism is helpful to the serious student who wants to understand the text. Questions of the historical background out of which the evangelists wrote, their individual purposes, and what they simply recorded and what they commented on all affect interpretation. Consequently the conservative expositor can profit somewhat from the studies of scholars who concern themselves with these questions primarily.⁵

Most critics have concluded that one source the writers used was one or more of the other Gospels. Currently most source critics believe that Matthew and Luke drew information from Mark's Gospel. Mark's accounts are generally longer than those of Matthew and Luke suggesting that Matthew and Luke condensed Mark. To them it seems more probable that they condensed him than that he elaborated on them. There is no direct evidence, however, that one evangelist used another as a source. Since they were either personally disciples of Christ or very close to eyewitnesses of His activities, they may not have needed to consult an earlier Gospel.

Most source critics also believe that the unique material in each Gospel goes back to Q. This may initially appear to be a document constructed out of thin air. However the early church father Papias (80-155 A.D.) may have referred to the existence of such a source. Eusebius, the fourth century church historian, wrote that Papias had written, "Matthew composed the logia [sayings? Gospel?] in the hebraidi [Hebrew? Aramaic?] dialekto [dialect? language? style?]."⁶ This is an important statement for several reasons, but here note that Papias referred to Matthew's logia. This may be a reference to Matthew's Gospel, but many source critics believe it refers to a primal document that became a source for one or more of our Gospels. Most of them do not believe Matthew wrote Q. They see in Papias' statement support for the idea that primal documents such as Matthew's logia were available as sources, and they conclude that Q was the most important one.

Another major aspect of the synoptic problem is the order in which the Gospels appeared as finished products. This issue has obvious connections with the question of the sources the Gospel writers may have used.

Until after the Reformation, almost all Christians believed that Matthew wrote his Gospel before Mark and Luke wrote theirs; they held Matthean priority. From studying the similarities and differences between the Synoptics, some source critics concluded that Matthew and Luke came into existence before Mark. They viewed Mark as a condensation of the other two.⁷ However the majority of source critics today believe that Mark was the first Gospel and that Matthew and Luke wrote later. As explained above, they hold this view because they believe it is more probable that Matthew and Luke drew from and condensed Mark than that Mark expanded on Matthew and Luke.

Since source criticism is highly speculative many conservative expositors today continue to lean toward Matthean priority. We do so because there is no solid evidence to contradict this traditional view that Christians held almost consistently for the church's first 17 centuries.

While the game of deducing which Gospel came first and who drew from whom appeals to many students, these issues are essentially academic ones. They have little to do with the meaning of the text. Consequently I do not plan to discuss them further but will refer interested student to the vast body of literature that is available. I will, however, deal with problems involving the harmonization of the Gospel accounts at the appropriate places in the exposition that follows. The Bible expositor's basic concern is not the nature and history of the stories in the text but their primary significance in their contexts.

". . . it is this writer's opinion that there is no evidence to postulate a tradition of literary dependence among the Gospels. The dependence is rather a parallel dependence on the actual events which occurred."⁸

A much more helpful critical approach to the study of the Bible is literary criticism, the current wave of interest. This approach analyses the text in terms of its literary structure, emphases, and unique features. It seeks to understand the text as a piece of literature by examining how the writer wrote it.

Writer

External evidence strongly supports the Matthean authorship of the first Gospel. The earliest copies of the Gospel we have begin "KATA MATTHAION" ("according to Matthew"). Several early church fathers referred to Matthew as the writer including Clement of Rome, Polycarp, Justin Martyr, Clement of Alexandria, Tertullian, and Origen.⁹ Papias' use of the term logia to describe Matthew's work, cited above, is not a clear attestation to Matthean authorship of the first Gospel. Since Matthew was a disciple of Jesus and one of the 12 Apostles, his work carried great influence and enjoyed much prestige from its first appearance. We might expect a more prominent disciple such as Peter or James to have written it. The fact that the early church accepted it as from Matthew further strengthens the likelihood that he indeed wrote it.

Internal evidence of Matthean authorship is also strong. As a tax collector for Rome, Matthew would have had to be able to write capably. His profession forced him to keep accurate and detailed records which skill he put to good use in composing his Gospel. There are more references to money and to more different kinds of money in this Gospel than in any of the others.¹⁰ Matthew humbly referred to himself as a tax collector, a profession with objectionable connotations in his culture, whereas the other Gospel writers simply called him Matthew. Matthew called his feast for Jesus a dinner (Matt. 9:9-10), but Luke referred to it as a great banquet (Luke 5:29). All these details confirm the testimony of the early church fathers.

Language

Papias' statement, cited above, refers to a writing by Matthew in the hebraidi dialekto (the Hebrew or possibly Aramaic language or dialect). This may not be a reference to Matthew's Gospel. Four other church fathers mentioned that Matthew wrote in Aramaic and that translations followed in Greek: Irenaeus (130-202 A.D.), Origen (185-254 A.D.), Eusebius (4th century), and Jerome (6th century).¹¹ However they may have been referring to something other than our first Gospel. These references have led many scholars to conclude that Matthew composed his Gospel in Aramaic and that someone else, or he himself, later translated it into Greek. This is the normal meaning of the fathers' statements. If Matthew originally wrote his Gospel in Aramaic, it is difficult to explain why he sometimes, but not always, quoted from a Greek translation of the Old Testament, the Septuagint. The Hebrew Old Testament would have been the normal text for a Hebrew or Aramaic author to use. A Greek translator might have used the LXX (Septuagint) to save himself some work, but if he did so why did he not use it consistently? Matthew's Greek Gospel contains many Aramaic words. This solution also raises some questions concerning the reliability and inerrancy of the Greek Gospel that has come down to us.

There are several possible solutions to the problem of the language of Matthew's Gospel.¹² The best seems to be that Matthew wrote a Hebrew document that God did not inspire that is no longer extant. He also composed an inspired Greek Gospel that has come down to us in the New Testament. Many competent scholars believe that Matthew originally wrote his Gospel in Greek. They do so mainly because of his Greek.¹³

Date and Place of Composition

Dating Matthew's Gospel is difficult for many reasons even if one believes in Matthean priority. The first extra-biblical reference to it occurs in the writings of Ignatius (c. 110-115 A.D.).¹⁴ However Matthew's references to Jerusalem and the Sadducees point to a date of compositions before 70 A.D. when the Romans destroyed Jerusalem. His references to Jerusalem assume its existence (e.g., 4:5; 27:53). Matthew recorded more warnings about the Sadducees than all the other New Testament writers combined, but after 70 A.D. they no longer existed as a significant authority in Israel.¹⁵ Consequently Matthew probably wrote before 70 A.D.

References in the text to the customs of the Jews continuing "to this day" (27:8; 28:15) imply that some time had elapsed between the crucifixion of Jesus Christ and the composition of the Gospel. Since Jesus died in 33 A.D. Matthew may have composed his Gospel perhaps a decade or more later. A date between 40 and 70 A.D. is very probable.¹⁶

Since Matthew lived and worked in Palestine we would assume that he wrote while living there. There is no evidence that excludes this possibility. Nevertheless scholars love to speculate. Other sites they have suggested include Antioch of Syria (because Ignatius was bishop of Antioch), Alexandria, Edessa, Syria, Tyre, and Caesarea Maratima. These are all guesses.

Distinctive Features

Compared with the other Gospels Matthew's is distinctively Jewish. He used parallelism as did many to the Old Testament writers, and his thought patterns and general style are typically Hebrew.¹⁷ Matthew's vocabulary (e.g., kingdom of heaven, holy city, righteousness, etc.) and subject matter (the Law, defilement, the sabbath, Messiah, etc.) are also distinctively Jewish. Matthew referred to the Old Testament 129 times, more than any other evangelist.¹⁸ Usually he did so to prove a point to his readers. The genealogy in chapter 1 traces Jesus' ancestry back to Abraham, the father of the Jewish race. Matthew gave prominent attention to Peter, the apostle to the Jews.¹⁹ The writer also referred to many Jewish customs without explaining them evidently because he believed most of his original readers would not need an explanation.

Another distinctive emphasis in Matthew is Jesus' teaching ministry. No other Gospel contains as many of Jesus' discourses and instructions. These include the Sermon on the Mount, the instruction of the disciples, the parables of the kingdom, the denunciation of Israel's leaders, and the Olivet Discourse.²⁰

Audience and Purposes

Several church fathers (i.e., Irenaeus, Origen, and Eusebius) stated what we might suppose from the distinctively Jewish emphases of this book, namely that Matthew wrote his Gospel primarily for his fellow Jews.²¹

He wrote, under the inspiration of the Holy Spirit, for a specific purpose or, more accurately, specific purposes. He did not state these purposes concisely as John did in his Gospel (John 20:30-31). Nevertheless they are clear from his content and his emphases.

"Matthew has a twofold purpose in writing his Gospel. Primarily he penned this Gospel to prove Jesus is the Messiah, but he also wrote it to explain God's kingdom program to his readers. One goal directly involves the other. Nevertheless, they are distinct."²²

"Matthew's purpose obviously was to demonstrate that Jesus Christ was the promised Messiah of the Old Testament, that He fulfilled the requirements of being the promised King who would be a descendant of David, and that His life and ministry fully support the conclusion that He is the prophesied Messiah of Israel. . . .

"As a whole, the gospel is not properly designated as only an apologetic for the Christian faith. Rather, it was designed to explain to the Jews, who had expected the Messiah when He came to be a conquering king, why instead Christ suffered and died, and why there was the resulting postponement of His triumph to His second coming."²³

Matthew presented three aspects to God's kingdom program. First, Jesus presented Himself to the Jews as the king that God had promised in the Old Testament. Second, Israel's leaders rejected Jesus as their king. This resulted in the postponement, not the cancellation, of the messianic kingdom that God had promised Israel. Third, because of Israel's rejection Jesus is now building His church in anticipation of His return to establish the promised messianic kingdom on the earth.

There are at least three wider purposes that Matthew undoubtedly hoped to fulfill with his Gospel. First, he wanted to instruct Christians and non-Christians concerning the person and work of Jesus.²⁴ Second, he wanted to provide an apologetic to aid his Jewish brethren in witnessing to other Jews about Christ. Third, he wanted to encourage all Christians to witness for Christ boldly and faithfully. It is interesting that Matthew is the only Gospel writer to use the Greek verb matheteuo, "to disciple" (13:52; 27:57; 28:19; cf. Acts 14:21 for its only other occurrence in the New Testament). This fact shows his concern for making disciples of Christ.²⁵

Carson identified nine major themes in Matthew. They are Christology, prophecy and fulfillment, law, church, eschatology, Jewish leaders, mission, miracles, and the disciples' understanding and faith.²⁶

Plan and Structure

Matthew often grouped his material into sections so that three, five, six, or seven events, miracles, sayings, or parables appear together.²⁷ Jewish writers typically did this to help their readers remember what they had written. The presence of this technique reveals Matthew's didactic (instructional) intent. Furthermore it indicates that his arrangement of material was somewhat topical rather than strictly chronological. Generally chapters 1-4 are in chronological order, chapters 5-13 are topical, and chapters 14-28 are again chronological.²⁸

Not only Matthew but the other Gospel writers as well present the life of Jesus Christ in three major stages. These stages are His presentation to the people, their consideration of His claims, and their rejection and its consequences.

A key phrase in Matthew's Gospel enables us to note the major movements in the writer's thought. It is the phrase "and it came about that when Jesus had finished" (7:28; 11:1; 13:53; 19:1; 26:1). This phrase always occurs at the end of one of Jesus' addresses. An address therefore concludes each major section of the Gospel, and it is climactic. Matthew evidently used the narrative sections to introduce Jesus' discourses, which he regarded as specially important in his book. Mark, on the other hand, gave more detailed information concerning the narrative material in his Gospel. In addition to each major section, there is a prologue and an epilogue to the Gospel according to Matthew.

Message²⁹

The four Gospels are foundational to Christianity because they record the life of Jesus Christ and His teachings. Each of the four Gospels fulfills a unique purpose. They are not simply four versions of the life of Jesus. If one wants to study the life of Jesus Christ, the best way to do that is with a harmony of the Gospels that correlates all the data chronologically. However if one wants to study only one of the Gospel accounts, then one needs to pay attention to the uniqueness of that Gospel. The unique material, what the writer included and excluded, reveals the purpose for which he wrote and the points he wanted to stress.

What is the unique message of Matthew's Gospel? How does it differ from the other three Gospels? What specific emphasis was Matthew wanting his readers to gain as they read his record of Jesus' life and ministry? I would put it this way.

Matthew wanted his readers to do what John the Baptist and Jesus called the people of their day to do, namely "Repent, for the kingdom of heaven is at hand." This was the message of the King to His people and the message of the King's herald as he called the King's people to prepare for the King's coming.

This is not the final message of Christianity, but it is the message that Matthew wanted us to understand. When John the Baptist and Jesus originally issued this call, they faced a situation that is different from the situation we face today. They called the people of their day to trust in and follow Jesus because the messianic kingdom was immediately at hand. If the Jews had responded, Jesus would have established His kingdom immediately. He would have died on the cross, risen from the dead, ascended into heaven, ushered in the Tribulation, returned, and established His kingdom.

The messianic kingdom is at hand for you and me in a different sense. Jesus Christ has died and risen from the dead. The Tribulation is still future, but following those seven years Jesus will return and establish His messianic kingdom on earth. The commission that Jesus has given us as His disciples is essentially to prepare people for the King's return. To do this we must go into all the world and herald the gospel to everyone. We must call them to trust in and follow the King as His disciples.

Essentially the message of Matthew is "the kingdom of heaven is at hand." The proper response to this message is, "Repent." Let us look first at the message and then at the proper response. Note three things about the message.

First, "the kingdom of heaven is at hand" is the statement of a fact. The subject of this statement is the kingdom. The kingdom is the theme of Matthew's Gospel. The word "kingdom" occurs about 50 times in Matthew. Since "kingdom" is such a prominent theme it is not surprising to discover that this Gospel presents Jesus as the great King.

Matthew presents the kingship of Jesus. Kingship involves the fact that Jesus is the great King that the Old Testament prophets predicted would come and rule over all the earth in Israel's golden age. It points to the universal sovereignty of God's Son who would rule over all mankind. He was to be a Son of David who would also rule over Israel. The second smaller sphere of sovereignty lies within the first larger sphere.

The word "kingdom" refers to the realm over which the King reigns. This is usually what we think of when we think of Jesus' messianic kingdom, the sphere over which He will rule. However, it is important that we not stress the sphere to the detriment of the sovereignty with which He will rule. Both ideas are essential to the concept of the kingdom that Matthew presents, sphere and sovereignty.

The little used phrase in Matthew's Gospel "kingdom of God" stresses the fact that it is God who rules. The King is God, and He will reign over all of His creation eventually. The kingdom belongs to God and it will extend over all that God sovereignly controls.

Matthew of all the Gospel evangelists was the only one to use the phrase "kingdom of heaven." John the Baptist nor Jesus ever explained this phrase. Their audiences knew what they meant by it. Ever since God gave His great promises to Abraham the Jews knew what the kingdom of heaven meant. It meant God's rule over His people who lived on the earth. As time passed, God gave the Israelites more information about His rule over them. He told them that He would provide a descendant of David who would be their King. This king would rule over the Israelites who would live in the Promised Land. His rule would include the whole earth, however, and the Gentiles too would live under His authority. The kingdom of heaven that the Old Testament predicted was an earthly kingdom over which God would rule through His Son. It would not just be God's rule over His people from heaven. When the Jews in Jesus' day heard John the Baptist and Jesus calling them to repent for the kingdom of heaven was at hand, what did they think? They understood that the earthly messianic kingdom predicted in the Old Testament was very near. They needed to get ready for it by making some changes.

The simple meaning of "kingdom of heaven" then is God's establishment of heaven's order on earth. Every created being and every human authority would be in subjection to God. God would overturn everyone and everything that did not recognize His authority. It is the establishment of divine order on earth. It is the supremacy of God's will over human affairs. The establishment of the kingdom of heaven on earth then is the hope of humanity, and it will only transpire as people submit to God's King. It is impossible for people to bring in this kingdom. Only God can bring it in. People just need to get ready because it is coming.

Second, Matthew's Gospel interprets the kingdom. It does not just affirm the coming of the kingdom, but it also explains the order of the kingdom. Specifically it reveals the principle of the kingdom, the practice of the kingdom, and the purpose of the kingdom.

The principle of the kingdom is righteousness. This is one of the major themes in Matthew. Righteousness in Matthew refers to righteous conduct, righteousness in practice rather than positional righteousness. Righteousness is necessary to enter the kingdom and to serve in the kingdom under the King. The words of the King in Matthew constitute the law of the kingdom. They proclaim the principle of righteousness.

The practice of the kingdom is peace. Peace is another major theme in Matthew. When you think of the Sermon on the Mount you may think of these two major themes: righteousness and peace. The kingdom would come not by going to war with Rome and defeating it. It would come by peaceful submission to the King, Jesus. These two approaches to inaugurating the kingdom contrast starkly as we think of Jesus hanging on the cross between two insurrectionists. They tried to establish the kingdom the way most people in Israel thought it would come, by violence. Jesus, on the other hand, submitted to His Father's will, and even though He died He ratified the covenant by which the kingdom will come by dying. He secured the kingdom. Jesus' example of peaceful submission to God's will is to be the model for His disciples. Greatness in the kingdom does not come by self-assertion but by self-sacrifice. The greatest in the kingdom will be the servant of all. The works of the King in Matthew demonstrate the powers of the kingdom moving toward peace.

The purpose of the kingdom is joy. God will establish His kingdom on earth to bring great joy to mankind. This will be the time of greatest fruitfulness and abundance in earth's history. God's will has always been to bless mankind. It is by rebelling against God that man loses his joy. The essence of joy is intimate fellowship with God. This intimate fellowship will be a reality during the kingdom to a greater extent than ever before in history. The will of the King in Matthew is to bless mankind. The Beatitudes express this purpose very clearly (cf. 5:3-12).

Third, Matthew's Gospel stresses the method by which the King will administer the kingdom. It is a three-fold method.

In the first five books of the Old Testament, the Law or Torah, God revealed the need for a high priest to offer a final sacrifice for mankind to God. The last part of Matthew's Gospel, the passion narrative, presents Jesus as the Great High Priest who offered that perfect sacrifice.

In the second part of the Old Testament, the historical books, the great need and expectation is a king who will rule over Israel and the nations in righteousness. The first part of Matthew's Gospel presents Jesus as that long expected King, Messiah.

In the last part of the Old Testament, the prophets, we see the great need for a prophet who could bring God's complete revelation to mankind. The middle part of Matthew's Gospel presents Jesus as the prophet who would surpass Moses and bring God's final revelation to mankind.

God will administer His kingdom on earth through this Person who as King has all authority, as Prophet reveals God's final word of truth, and as Priest has dealt with sin finally. God's administration of His kingdom is in the hands of a King who is the great High Priest and the completely faithful Prophet.

The central teaching of Matthew's Gospel then concerns the kingdom of heaven. The needed response to this Gospel is, "Repent."

In our day Christians differ in their understanding of the meaning of repentance. This difference arises because there are two Greek verbs each of which means, "to repent." One of these is metamelomai. When it occurs, it usually describes an active change. The other word is metanoeo. When it occurs, it usually describes a contemplative change. Consequently when we read "repent" or "repentance" in our English Bibles, we have to ask ourselves whether a change of behavior is in view primarily or a change of mind. Historically the Roman Catholic Church has favored an active interpretation of the nature of repentance whereas Protestants have favored a contemplative interpretation. Catholics say repentance involves a change of behavior while Protestants say it involves a change of thinking essentially. One interpretation stresses the need for a sense of sorrow, and the other stresses the need for a sense of awareness.

The word John the Baptist and Jesus used when they called their hearers to repentance was metanoeo. We could translate it, "Think again." They were calling their hearers to consider the implications of the imminency of the messianic kingdom.

Consideration that the kingdom of heaven was at hand would result in a conviction of sin and a sense of sorrow. These are the inevitable consequences of considering these things. Conviction of a need to change is the consequence of genuine repentance.

Consideration leads to conviction, and conviction leads to conversion. Conversion describes turning from rebellion to submission, from self to the Savior. In relation to the coming kingdom it involves becoming humble and childlike rather than proud and independent. It involves placing confidence in Jesus rather than in self for salvation.

To summarize, we can think of the kind of repenting that John the Baptist, Jesus, and later Jesus' disciples were calling on their hearers to demonstrate as involving consideration, conviction, and conversion. Repentance begins with consideration of the facts. Awareness of these facts brings conviction of personal need. Feeling these personal needs leads to conversion or a turning from what is bad to what is good.

Now let us combine "repent" with "the kingdom of heaven is at hand." Matthew's Gospel calls the reader to consider the kingdom and the King. This should produce the conviction that one is not ready for such a kingdom nor is one ready to face such a King. Then we should submit our lives to the rule of the King and the standards of the kingdom.

Matthew's Gospel proclaims the kingdom. It interprets the kingdom as righteousness, peace, and joy. It reveals that a perfect King who is a perfect prophet and a perfect priest will administer the kingdom. It finally appeals to mankind to repent in view of these realities: to consider, to feel conviction, and to turn in conversion. As readers of this Gospel, we need to get ready, to think again, because the kingdom of heaven is coming.

The church now has the task of calling the world to repent for the kingdom of heaven is at hand. The church is Jesus' disciples collectively. The King is coming back to rule and to reign. People need to prepare for that reality. The church's job is to spread the good news of the King and the kingdom to those who have very different ideas about the ultimate ruler and the real utopia. We face the same problem that Jesus did in His day. Therefore Matthew's Gospel is a great resource for us as we seek to carry out the commission that the King has given us.

Individually we have a responsibility to consider the King and the kingdom, to gain conviction by what we consider, and to change our behavior. Our repentance should involve submission to the King's authority and preparation for kingdom service. We submit to the King's authority as we observe all that He has commanded us. We prepare for kingdom service as we faithfully persevere in the work He has given us to do rather than pursuing our own personal agendas. We can do this joyfully because we have the promise of the King's presence with us and the enablement of His authority behind us (28:18, 20).

Constable: Matthew (Outline)

Outline

I. The introduction of the King 1:1-4:11

A. The King's genealogy 1:1-17

B. The King's birth 1:18-25

C. The King's childhood 2:1-23

1. The prophecy about Bethlehem 2:1-12

2. The prophecies about Egypt 2:13-18

3. The prophecies about Nazareth 2:19-23

D. The King's preparation 3:1-4:11

1. Jesus' forerunner 3:1-12

2. Jesus' baptism 3:13-17

3. Jesus' temptation 4:1-11

II. The authority of the King 4:12-7:29

A. The beginning of Jesus' ministry 4:12-25

1. The setting of Jesus' ministry 4:12-16

2. Jesus' essential message 4:17

3. The call of four disciples 4:18-22

4. A summary of Jesus' ministry 4:23-25

B. Jesus' revelations concerning participation in His kingdom 5:1-7:29

1. The setting of the Sermon on the Mount 5:1-2

2. The subjects of Jesus' kingdom 5:3-16

3. The importance of true righteousness 5:17-7:12

4. The false alternatives 7:13-27

5. The response of the audience 7:28-29

III. The manifestation of the King 8:1-11:1

A. Demonstrations of the King's power 8:1-9:34

1. Jesus' ability to heal 8:1-17

2. Jesus' authority over His disciples 8:18-22

3. Jesus' supernatural power 8:23-9:8

4. Jesus' authority over His critics 9:9-17

5. Jesus' ability to restore 9:18-34

B. Declarations of the King's presence 9:35-11:1

1. Jesus' compassion 9:35-38

2. Jesus' commissioning of 12 disciples 10:1-4

3. Jesus' charge concerning His apostles' mission 10:5-42

4. Jesus' continuation of His work 11:1

IV. The opposition to the King 11:2-13:53

A. Evidences of Israel's opposition to Jesus 11:2-30

1. Questions from the King's forerunner 11:2-19

2. Indifference to the King's message 11:20-24

3. The King's invitation to the repentant 11:25-30

B. Specific instances of Israel's rejection of Jesus ch. 12

1. Conflict over Sabbath observance 12:1-21

2. Conflict over Jesus' power 12:22-37

3. Conflict over Jesus' sign 12:38-45

4. Conflict over Jesus' kin 12:46-50

C. Adaptations because of Israel's rejection of Jesus 13:1-53

1. The setting 13:1-3a

2. Parables addressed to the multitudes 13:3b-33

3. The function of these parables 13:34-43

4. Parables addressed to the disciples 13:44-52

5. The departure 13:53

V. The reactions of the King 13:54-19:2

A. Opposition, instruction, and healing 13:54-16:12

1. The opposition of the Nazarenes and Romans 13:54-14:12

2. The withdrawal to Bethsaida 14:13-33

3. The public ministry at Gennesaret 14:34-36

4. The opposition of the Pharisees and scribes 15:1-20

5. The withdrawal to Tyre and Sidon 15:21-28

6. The public ministry to Gentiles 15:29-39

7. The opposition of the Pharisees and Sadducees 16:1-12

B. Jesus' instruction of His disciples around Galilee 16:13-19:2

1. Instruction about the King's person 16:13-17

2. Instruction about the King's program 16:18-17:13

3. Instruction about the King's principles 17:14-27

4. Instruction about the King's personal representatives ch. 18

5. The transition from Galilee to Judea 19:1-2

VI. The official presentation and rejection of the King 19:3-25:46

A. Jesus' instruction of His disciples around Judea 19:3-20:34

1. Instruction about marriage 19:3-12

2. Instruction about childlikeness 19:13-15

3. Instruction about wealth 19:16-20:16

4. Instruction about Jesus' passion 20:17-19

5. Instruction about serving 20:20-28

6. An illustration of illumination 20:29-34

B. Jesus' presentation of Himself to Israel as her King 21:1-17

1. Jesus' preparation for the presentation 21:1-7

2. Jesus' entrance into Jerusalem 21:8-11

3. Jesus' entrance into the temple 21:12-17

C. Israel's rejection of her King 21:18-22:46

1. The sign of Jesus' rejection of Israel 21:18-22

2. Rejection by the chief priests and the elders 21:23-22:14

3. Rejection by the Pharisees and the Herodians 22:15-22

4. Rejection by the Sadducees 22:23-33

5. Rejection by the Pharisees 22:34-46

D. The King's rejection of Israel ch. 23

1. Jesus' admonition of the multitudes and His disciples 23:1-12

2. Jesus' indictment of the scribes and the Pharisees 23:13-36

3. Jesus' lamentation over Jerusalem 23:37-39

E. The King's revelations concerning the future chs. 24-25

1. The setting of the Olivet Discourse 24:1-3

2. Jesus' warning about deception 24:4-6

3. Jesus' general description of the future 24:7-14

4. The abomination of desolation 24:15-22

5. The second coming of the King 24:23-31

6. The responsibilities of disciples 24:32-25:30

7. The King's judgment of the nations 25:31-46

VII. The crucifixion and resurrection of the King chs. 26-28

A. The King's crucifixion chs. 26-27

1. Preparations for Jesus' crucifixion 26:1-46

2. The arrest of Jesus 26:47-56

3. The trials of Jesus 26:57-27:26

4. The crucifixion of Jesus 27:27-56

5. The burial of Jesus 27:57-66

B. The King's resurrection ch. 28

1. The empty tomb 28:1-7

2. Jesus' appearance to the women 28:8-10

3. The attempted cover-up 28:11-15

4. The King's final instructions to His disciples 28:16-20

Constable: Matthew

Matthew

Bibliography

Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Clark, 1937.

Albright, W. F. and Mann, C. S. Matthew. The Anchor Bible series. Garden City: Doubleday, 1971.

Alford, Henry. The Greek Testament. 4 vols. Reprint ed. Grand Rapids: Baker Book House, n. d.

Allen, Willoughby C. A Critical and Exegetical Commentary on the Gospel According to S. Matthew. 3rd ed. International Critical Commentary on the Holy Scriptures of the Old and New Testaments series. Edinburgh: T. & T. Clark, 1912.

Anderson, Robert. The Coming Prince. Grand Rapids: Kregel Publications, 1975.

Andrews, Samuel J. The Life of Our Lord Upon the Earth. New York: Charles Scribner's Sons, 1891.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. 1964; revised ed., Chicago: Moody Press, 1974.

Armerding, Carl. The Olivet Discourse. Findlay, Oh.: Dunham Publishing Co., n. d.

The Babylonian Talmud. London: Soncino Press, 1935.

Bailey, Mark L. "A Biblical Theology of Paul's Pastoral Epistles." in A Biblical Theology of the New Testament, pp. 333-67. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

_____. "Dispensational Definitions of the Kingdom." In Integrity of Heart, Skillfulness of Hands, pp. 201-21. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. "The Doctrine of the Kingdom in Matthew 13." Bibliotheca Sacra 156:624 (October-December 1999):443-51.

_____. "Guidelines for Interpreting Jesus' Parables." Bibliotheca Sacra 155:617 (January-March 1998):29-38.

_____. "The Parable of the Leavening Process." Bibliotheca Sacra 156:621 (January-March 1999):61-71.

_____. "The Parable of the Mustard Seed." Bibliotheca Sacra 155:620 (October-December 1998):449-59.

_____. "The Parable of the Sower and the Soils." Bibliotheca Sacra 155:618 (April-June 1998):172-88.

_____. "The Parable of the Tares." Bibliotheca Sacra 155:619 (July-September 1998):266-79.

_____. "The Parables of the Dragnet and of the Householder." Bibliotheca Sacra 156:623 (July-September 1999):282-96.

_____. "The Parables of the Hidden Treasure and of the Pearl Merchant." Bibliotheca Sacra 156:622 (April-June 1999):175-89.

Bailey, Mark L., and Constable, Thomas L. The New Testament Explorer. Nashville: Word Publishing, 1999.

Baillie, Rebecca A., and Baillie, E. Eugene. "Biblical Leprosy as Compared to Present-Day Leprosy." Christian Medical Society Journal 14:3 (Fall 1983):27-29.

Baly, D. The Geography of the Bible. New York: Harper and Row, 1974.

Barbieri, Louis A., Jr. "Matthew." In Bible Knowledge Commentary: New Testament, pp. 13-94. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Barclay, William. The Gospel of Matthew. 2 vols. Edinburgh: Saint Andrew Press, 1956.

Barnhouse, Donald Grey. His Own Received Him Not, But . . . New York: Fleming H. Revell Co., 1933.

_____. Romans. Vol. I: Man's Ruin. God's Wrath. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1952.

Barr, James. "Abba Isn't Daddy." Journal of Theological Studies 39 (1988):28-47.

Bauckham, R. J. "The Eschatological Earthquake in the Apocalypse of John." Novum Testamentum 19 (1977):224-33.

Bauer, J. B. "Libera nos a malo." Verbum Domini 34 (1965):12-15.

Bauer, Walter. A Greek-English Lexicon of the New Testament. Translated and revised by William F. Arndt, F. Wilbur Gingrich, and Frederick W. Danker. 2nd ed. Chicago: University of Chicago Press, 1958.

Beasley-Murray, G. R. Baptism in the New Testament. London: Macmillan, 1954.

Bennetch, John Henry. "Matthew: An Apologetic." Bibliotheca Sacra 103 (October 1946):477-84.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Berkhof, Louis. Systematic Theology. 4th ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1941.

Bernardin, Joseph B. "The Transfiguration." Journal of Biblical Theology 52 (October 1933):181-89.

Bindley, T. Herbert. "Eschatology in the Lord's Prayer." The Expositor 17 (October 1919):315-20.

Blaising, Craig A. "The Fulfillment of the Biblical Covenants." In Progressive Dispensationalism, pp. 174-211. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Blass, F. and Debrunner, A. A Greek Grammar of the New Testament and Other Early Christian Literature. Translated and revised by Robert W. Funk. Cambridge: University Press, 1961.

Blomberg, Craig L. "Degrees of Reward in the Kingdom of Heaven?" Journal of the Evangelical Theological Society 35:2 (June 1992):159-72.

_____. "Marriage, Divorce, Remarriage, and Celibacy: An Exegesis of Matthew 19:3-12." Trinity Journal 11NS (1990):161-96.

_____. Matthew. New American Commentary series. Nashville, Broadman Press, 1992.

Blum, Edwin A. "Jesus and JAMA." Christian Medical Society Journal 17:4 (Fall 1986):4-11.

Bock, Darrell L. "A Review of The Gospel According to Jesus." Bibliotheca Sacra 146:581 (January-March 1989):21-40.

Bonhoeffer, Dietrich. The Cost of Discipleship. 6th ed. London: SCM, 1959.

Bornkamm, Gunther. "End-Expectation and Church in Matthew." In Tradition and Interpretation in Matthew, pp. 15-51. Edited by Gunther Bornkamm, Gerhard Barth, and H. J. Held. Translated by P. Scott. London: SCM Press, 1963.

_____. "The Stilling of the Storm in Matthew." In Tradition and Interpretation in Matthew, pp. 52-57. Edited by Gunther Bornkamm, Gerhard Barth, and H. J. Held. Translated by P. Scott. London: SCM Press, 1963.

Bowker, John. "The Son of Man." Journal of Theological Studies 28 (1977):19-48.

Breshears, Gerry. "The Body of Christ: Prophet, Priest, or King?" Journal of the Evangelical Theological Society 37:1 (March 1994):3-26.

Brown, Raymond. The Birth of the Messiah. Garden City, N.Y.: Doubleday, 1977.

Bruce, Alexander Balmain. "The Synoptic Gospels." In The Expositor's Greek Testament. Edited by W. Robertson Nicoll. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1910.

Buchler, Adolf. "St. Mathew vi 1-6 and Other Allied Passages." Journal of Theological Studies 10 (1909):266-70.

Burrows, Millar. Burrows on the Dead Sea Scrolls. Grand Rapids: Baker Book House, 1978.

_____. "Thy Kingdom Come." Journal of Biblical Literature 74 (January 1955):1-8.

Burton, Ernest de Witt. Syntax of the Moods and Tenses in NT Greek. Edinburgh: T. & T. Clark, 1894.

Burton, Ernest de Witt, and Goodspeed, Edgar Johnson. A Harmony of the Synoptic Gospels in Greek. 2nd ed. Chicago: University of Chicago Press, 1947.

Byargeon, Rick W. "Echoes of Wisdom in the Lord's Prayer (Matt 6:9-13)." Journal of the Evangelical Theological Society 41:3 (September 1998):353-65.

Calvin, John. Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke. 3 vols. Translated by William Pringle. Edinburgh: The Calvin Translation Society, 1845.

_____. Institutes of the Christian Religion. 2 vols. Translated by John Allen. Philadelphia: Presbyterian Board of Christain Education, 1936.

Campbell, Donald K. "Interpretation and Exposition of the Sermon on the Mount." Th.D. dissertation, Dallas Theological Seminary, 1953.

Carr, A. The Gospel According To St. Matthew. Cambridge: University Press, 1913.

Carson, Donald A. Divine Sovereignty and Human Responsibility. Atlanta: John Knox Press, 1981.

_____. "Matthew." In Matthew-Luke. Vol. 8 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1984.

_____. "Redaction Criticism: On the Legitimacy and Illegitimacy of a Literary Tool." In Scripture and Truth, pp. 119-42. Edited by D. A. Carson and J. D. Woodbridge. Grand Rapids: Zondervan Publishing House, 1983.

_____. The Sermon on the Mount. Grand Rapids: Baker Book House, 1978.

Catchpole, David R. "The Answer of Jesus to Caiaphas (Matt. xxvi. 64)." New Testament Studies 17 (1970-71):213-26.

_____. "The Poor on Earth and the Son of Man in Heaven: A Re-appraisal of Matthew xxv. 31-46." Bulletin of the John Rylands Library 61 (1978-79):355-97.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947.

_____. "The Teachings of Christ Incarnate." Bibliotheca Sacra 108 (October 1951):389-413.

Congdon, Roger D. "Did Jesus Sustain the Law in Matthew 5?" Bibliotheca Sacra 135:538 (April-June 1978):117-25.

Cooper, David L. Messiah: His Historical Appearance. Los Angeles: Biblical Research Society, 1958.

Cranfield, C. E. B. "The Cup Metaphor in Mark xiv. 36 and Parallels." Expository Times 59 (1947-48):137-38.

_____. "St. Mark 13." Scottish Journal of Theology 6 (April 1953):165-96; (July 1953):287-303; 7 (April 1954):284-303.

Crater, Tim. "Bill Gothard's View of the Exception Clause." Journal of Pastoral Practice 4 (1980):5-12.

Cremer, Hermann. Biblico-Theological Lexicon of New Testament Greek. Translated by William Urwick. 4th English ed. Edinburgh: T. & T. Clark, 1895.

Criswell, W. A. Expository Notes on the Gospel of Matthew. Grand Rapids: Zondervan Publishing House, 1961.

Culver, Robert D. "What Is the Church's Commission? Some Exegetical Issues In Matthew 28:16-20." Bibliotheca Sacra 125:499 (July-September 1968):239-53.

Cunningham, Scott, and Bock, Darrell L. "Is Matthew Midrash?" Bibliotheca Sacra 144:574 (April-June 1987):157-80.

Dahl, N. A. Jesus in the Memory of the Early Church. Minneapolis: Augsburg, 1976.

Dalman, Gustaf H.. The Words of Jesus. Translated by D. M. Kay. Edinburgh: T. & T. Clark, 1909.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Daube, D. "The Anointing at Bethany and Jesus' Burial." Anglican Theological Review 32 (1950):187-88.

_____. The New Testament and Rabbinic Judaism. London: Athlone, 1956.

Davidson, Bruce W. "Reasonable Damnation: How Jonathan Edwards Argued for the Rationality of Hell." Journal of the Evangelical Theological Society 38:1 (March 1995):47-56.

Davies, W. D., and Allison, D. C. A Critical and Exegetical Commentary on the Gospel according to Saint Matthew. International Critical Commentary series. 2 vols. Edinburgh: T. & T. Clark, 1988.

Deatrick, Eugene P. "Salt, Soil, Savor." Biblical Archaeologist 25 (1962):41-48.

Deissmann, Adolf. Light from the Ancient East. Translated by Lionel R. M. Strachan. London: Hodder and Stoughton, 1927.

A Dictionary of Christ and the Gospels. Edited by James Hastings. S.v. "Baptism," by Marcus Dodds.

_____. S.v. "Genealogies of Jesus Christ," by P. M. Barnard.

A Dictionary of New Testament Theology. Edited by Colin Brown. S.v. "kardia," by T. Sorg.

_____. S.v. "kathemai," by R. T. France.

_____. S.v. "Leprosy," by R. K. Harrison.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Dodd, C. H. The Parables of the Kingdom. London: Nisbet, 1936.

Donaldson, T. L. Jesus on the Mountain: A Study in Matthean Theology. Sheffield: JSOT, 1985.

Donn, T. M. "Let the Dead Bury Their Dead' (Mt. viii. 22, Lk. ix. 60)." Expository Times 61 (September 1950):384.

Doriani, Daniel. "The Deity of Christ in the Synoptic Gospels." Journal of the Evangelical Theological Society 37:3 (September 1994):333-50.

Duling, Dennis C. "The Therapeutic Son of David: An Element in Matthew's Christological Apologetic." New Testament Studies 24 (1978):392-410.

Dunn, James D. G. Jesus and the Spirit: A Study of the Religious and Charismatic Experience of Jesus and the First Christians as Reflected in the New Testament. London: SCM, 1975.

Dyer, Charles H. "Do the Synoptics Depend on Each Other?" Bibliotheca Sacra 138:551 (July-September 1981):230-44.

The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Popular ed. Grand Rapids: Baker Book House, 1974.

Edersheim, Alfred. The Life and Times of Jesus the Messiah. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971.

_____. The Temple: Its Ministry and Services. London: Religious Tract Society, n. d.

Edgar, Thomas R. "The Cessation of the Sign Gifts." Bibliotheca Sacra 145:580 (October-December 1988):371-86.

_____. "An Exegesis of Rapture Passages." In Issues in Dispensationalism, pp. 203-23. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Ellis, Earle E. The Gospel of Luke. New Century Bible series. New York: Thomas Nelson Publishers, 1966.

Ellis, I. P. "But some doubted.'" New Testament Studies 14 (1967-68):574-80.

English, E. Schuyler. Studies in the Gospel According to Matthew. New York: Fleming H. Revell Co., 1935.

Erickson, Millard J. "Is Hell Forever?" Bibliotheca Sacra (July-September 1995):259-72.

Feinberg, Charles Lee. God Remembers, A Study of Zechariah. 4th ed. Portland: Multnomal Press, 1979.

_____. Israel in the Last Days: The Olivet Discourse. Altadena, Ca.: Emeth Publications, 1953.

_____. Premillennialism or Amillennialism? Wheaton: Van Kampen Press, 1954.

Feinberg, Paul D. "Dispensational Theology and the Rapture." In Issues in Dispensationalism, pp. 225-45. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Fenton, J. C. Saint Matthew. Westminster Pelican Commentaries series. Philadelphia: Westminster Press, 1978.

Filson, Floyd V. A Commentary on the Gospel According to St. Matthew. London: Adam & Charles Black, 1960.

Fitzmyer, J. A. "Crucifixion in Ancient Palestine, Qumran Literature, and the New Testament." Catholic Biblical Quarterly 40 (1978):493-513.

_____. "The Matthean Divorce Texts and Some New Palestinian Evidence." Theological Studies 37 (1976):208-11.

Fleming, T. V. "Christ and Divorce." Theological Studies 24 (1963):109.

France, R. T. "Exegesis in Practice: Two Samples." In New Testament Interpretation, pp. 252-81. Edited by I. Howard Marshall. Exeter: Paternoster Press, 1977.

_____. "Herod and the Children of Bethlehem," Novum Testamentum 21 (1979):98-120.

_____. Jesus and the Old Testament: His Application of Old Testament Passages to Himself and His Mission. London: Tyndale House Publishers, 1971.

Franzmann, Martin L. Follow Me: Discipleship According to Saint Matthew. St. Louis: Concordia, 1961.

Freed, Edwin D. "The Women in Matthew's Genealogy." Journal for the Study of the New Testament 29 (1987):3-19.

Fruchtenbaum, Arnold G. Israelology: The Missing Link in Systematic Theology. Tustin, Cal.: Ariel Ministries Press, 1989.

Gaebelein, Arno C. The Gospel of Matthew, An Exposition. 2 vols. in 1. Neptune, N. J.: Loizeaux Brothers, 1910.

Garlington, Don B. "Jesus, the Unique Son of God: Tested and Faithful." Bibliotheca Sacra 151:603 (July-September 1994):284-308.

Geisler, Norman L. "A Christian Perspective on Wine-Drinking." Bibliotheca Sacra 139:553 (January-March 1982):46-56.

Geisler, Norman L. and Nix, William E. A General Introduction to the Bible. Chicago: Moody Press, 1968.

Geldard, Mark. "Jesus' Teaching on Divorce." Churchman 92 (1978):134-43.

Glass, Ronald N. "The Parables of the Kingdom: A Paradigm for Consistent Dispensational Hermeneutics." Paper presented at the meeting of the Evangelical Theological Society, Lisle, Illinois, 18 November 1994.

Glover, Richard. A Teacher's Commentary of the Gospel of Matthew. Grand Rapids: Zondervan Publishing House, 1956.

Goebel, Siegfried. The Parables of Jesus. Translated by Professor Banks. Edinburgh: T. & T. Clark, 1913.

Gore, Charles. The Sermon on the Mount. London: John Murray, 1896.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Green, F. W., ed. The Gospel According to Saint Matthew in the Revised Version. The Clarendon Bible series. Oxford: Clarendon Press, 1936.

Grounds, Vernon C. "Mountain Manifesto." Bibliotheca Sacra 128:510 (April-June 1971):135-41.

Guelich, Robert A. "The Matthean Beatitudes: Entrance-Requirements' or Eschatological Blessings?" Journal of Biblical Literature 95 (1973):415-34.

_____. The Sermon on the Mount: A Foundation for Understanding. Waco: Word Books, 1982.

Gundry, Robert H. Matthew: A Commentary on His Literary and Theological Art. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1982.

_____. The Use of the Old Testament in St. Matthew's Gospel, with Special Reference to the Messianic Hope. Leiden: Brill, 1975.

Habershon, Ada R. The Study of the Parables. Grand Rapids: Kregel Publications, 1904.

Hagner, Donald A. Matthew 1-13. Word Biblical Commentary series. Dallas: Word Books, 1993.

_____. Matthew 14-28. Word Biblical Commentary series. Dallas: Word Books, 1995.

Halverson, Richard C. "God and Caesar." Journal of the Evangelical Theological Society 37:1 (March 1994):125-29.

Hare, Douglas R. A. The Theme of Jewish Persecution of Christians in the Gospel According to St. Matthew. Cambridge: University Press, 1967.

Hatch, W. Essays in Biblical Greek. Oxford: Clarendon Press, 1889.

Hay, David M. Glory at the Right Hand: Psalm 110 in Early Christianity. Nashville: Abingdon, 1973.

A Hebrew and English Lexicon of the Old Testament. By William Gesenius. Translated by Edward Robinson. Edited by Francis Brown, S. R. Driver, and Charles A. Briggs, 1906.

Hendriksen, William. New Testament Commentary, Exposition of the Gospel According to Matthew. Grand Rapids: Baker Book House, 1973.

Hengel, G. Crucifixion. London: SCM, 1977.

Hiebert, D. Edmond. "An Expository Study of Matthew 28:16-20." Bibliotheca Sacra 149:595 (July-September 1992):338-54.

Hill, David. The Gospel of Matthew. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1972.

Hodges, Zane C. "Form-Criticism and the Resurrection Accounts." Bibliotheca Sacra 124:496 (October-December 1967):339-48.

_____. Grace in Eclipse. Dallas: Redencion Viva, 1981.

_____. "Possessing the Kingdom." The KERUGMA Message 1:1 (May-June 1991):1-2; 1:2 (July-August 1991):1-2; 1:3 (November-December 1991):1, 4; 2:1 (Spring 1992):1, 4; 2:2 (Winter 1992):1, 5-6.

Hoehner, Harold W. Chronological Aspects of the Life of Christ. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

_____. Herod Antipas. Cambridge: University Press, 1972.

Hogg, C. F., and Watson, J. B. On the Sermon on the Mount. 2nd ed. London: Pickering and Inglis, 1934.

Hooker, Morna D. The Son of Man in Mark. London: SPCK, 1967.

Howard, Tracy L. "The Use of Hosea 11:1 in Matthew 2:15: An Alternative Solution." Bibliotheca Sacra 143:572 (October-December 1986):314-28.

Huffman, Norman A. "Atypical Features in the Parables of Jesus." Journal of Biblical Literature 97 (1978):207-20.

Hunter, Archibald M. The Message of the New Testament. Philadelphia: Wesminster Press, 1944.

_____. A Pattern for Life: An Exposition of the Sermon on the Mount. Rev. ed. Philadelphia: Westminster Press, 1966.

Hutchison, John C. "Women, Gentiles, and the Messianic Mission in Matthew's Genealogy." Bibliotheca Sacra 158:630 (April-June 2001):152-64.

Irenaeus. Against Heresies. Vol. 1 of The Ante-Nicene Fathers. 10 vols. Edinburgh: T. & T. Clark, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1989.

Jensen, Joseph. "Does porneia Mean Fornication? A Critique of Bruce Malina." Novum Testamentum 20 (1978):161-84.

Jeremias, J. Jerusalem in the Time of Jesus. 3rd ed. Translated by F. H. and C. H. Cave. London: SCM, 1962.

_____. New Testament Theology. Part I. The Proclamation of Jesus. Translated by John Bowden. London: SCM, 1971.

_____. The Parables of Jesus. Translated by S. H. Hooke. London: SCM, 1963.

_____. The Prayers of Jesus. Translated by John Bowden and Christoph Burchard. London: SCM, 1967.

Johnson, L. T. "The New Testament's Anti-Jewish Slander and Conventions of Ancient Rhetoric." Journal of Biblical Literature 108 (1989):419-41.

Johnson, M. D. The Purpose of Biblical Genealogies. 2nd ed. Cambridge: Cambridge University Press, 1988.

Johnson, S. Lewis, Jr. "The Agony of Christ." Bibliotheca Sacra 124:496 (October-December 1967):303-13.

_____. "The Argument Of Matthew," Bibliotheca Sacra 112:446 (April 1955):143-53.

_____. "The Baptism of Christ." Bibliotheca Sacra 123:491 (July-September 1966):220-29.

_____. "The Death of Christ." Bibliotheca Sacra 125:497 (January-March 1968):10-19.

_____. "The Message Of John the Baptist." Bibliotheca Sacra 113:449 (January 1956):30-36.

_____. "The Temptation of Christ." Bibliotheca Sacra 123:492 (October-December 1996):342-52.

_____. "The Transfiguration of Christ." Bibliotheca Sacra 124:494 (April-June 1967):133-43.

_____. "The Triumphal Entry of Christ." Bibliotheca Sacra 124:495 (July-September 1967):218-29.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews and The Wars of the Jews. London: T. Nelson and Sons, 1866.

Kelly, William. Lectures on the Gospel of Matthew. New York: Loizeaux Brothers, n. d.

Kent, Homer A., Jr. "Matthew's Use of the Old Testament." Bibliotheca Sacra 121:481 (January-March 1964):34-43.

Kepler, Thomas. S. Jesus' Design for Living. New York: Abingdon Press, 1955.

Kiddle, M. "The Conflict Between the Disciples, the Jews, and the Gentiles in St. Matthew's Gospel." The Journal of Theological Studies 36 (January 1935):33-44.

Kik, J. Marcellus. Matthew Twenty-Four, An Exposition. Swengel, Pa.: Bible Truth Depot, n. d.

Kilgallen, John J. "To What Are the Matthean Exception-Texts [5, 32 and 19, 9] an Exception?" Biblica 61 (1980):102-5.

Kingsbury, Jack Dean. Matthew as Story. 2nd ed. Philadelphia: Fortress Press, 1988.

_____. "The Place, Structure, and Meaning of the Sermon on the Mount within Matthew." Interpretation 41 (1987):131-43.

Kissinger, W. S. The Sermon on the Mount: A History of Interpretation and Bibliography. Metuchen, N.J.: Scarecrow & ATLA, 1975.

Kitchens, Ted G. "Perimeters of Corrective Church Discipline." Bibliotheca Sacra 148:590 (April-June 1991):201-13.

Lachs, S. T. "Some Textual Observations on the Sermon on the Mount." Jewish Quarterly Review 69 (1978):98-111.

Ladd, George E. The Presence of the Future: The Eschatology of Biblical Realism. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.

Laney, J. Carl. "The Biblical Practice of Church Discipline." Bibliotheca Sacra 143:572 (October-December 1986):353-64.

Laurenson, L. Messiah, the Prince. New York: Loizeaux Brothers, 1924.

Legrand, L. "The Missionary Command of the Risen Lord Mt 28:16-20." Indian Theological Studies 24:1 (March 1987):5-28.

Leifeld, Walter L. "Theological Motifs in the Transfiguration Narrative." In New Dimensions in New Testament Study, pp. 162-79. Edited by Richard N. Longenecker and Merrill C. Tenney. Grand Rapids: Zondervan Publishing House, 1974.

Lenski, Richard C. H. The Interpretation of St. Matthew's Gospel. Minneapolis: Wartburg Press, 1943.

Levertoff, Paul J. St. Matthew (Revised Version). London: Thomas Murby & Co., 1940.

Levinskaya, Irena. The Book of Acts in Its Diaspora Setting. Vol. 5 of The Book of Acts in Its First Century Setting, edited by Bruce W. Winter. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1996.

Lewis, Jack P. "The Gates of Hell Shall Not Prevail Against It' (Matt 16:18): A Study of the History of Interpretation." Journal of the Evangelical Theological Society 38:3 (September 1996):349-67.

Lindars, Barnabas. New Testament Apologetic. London: SCM, 1961.

Lowery, David K. "Evidence from Matthew." In A Case for Premillennialism: A New Consensus, pp. 165-80. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

_____. "A Theology of Matthew." In A Biblical Theology of the New Testament, pp. 19-63. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Maalouf, Tony T. "Were the Magi from Persia or Arabia?" Bibliotheca Sacra 156:624 (October-December 1999):423-42.

MacArthur, John F., Jr. The Gospel According to Jesus. Grand Rapids: Zondervan Publishing House, Academie Books, 1988.

Machen, J. Gresham. The Virgin Birth of Christ. London: Marshall, Morgan & Scott, 1930.

Major, H. D. A. Basic Christianity. Oxford: Basil Blackwell, 1944.

Major, H. D. A., Manson, T. W., and Wright, C. J. The Mission and Message of Jesus. New York: E. P. Dutton and Co., Inc., 1938.

Manson, T. W. The Sayings of Jesus. London: SCM, 1949.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text. New International Greek Testament Commentary series. Exeter, England: Paternoster Press, 1978.

_____. Kept by the Power of God. Minneapolis: Bethany House Publishers, 1969.

Martin, John A. "Christ, the End of the Law in the Sermon on the Mount." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 248-63. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

_____. "Dispensational Approaches to the Sermon on the Mount." In Essays in Honor of J. Dwight Pentecost, pp. 35-48. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Marx, Werner G. "Money Matters in Matthew." Bibliotheca Sacra 136:542 (April-June 1979):148-57.

Master, John R. "The New Covenant." In Issues in Dispensationalism, pp. 93-110. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Matera, Frank J. Passion Narratives and Gospel Theologies: Interpreting the Synoptics through Their Passion Stories. Theological Inquiries series. New York: Paulist Press, 1986.

Maticich, Karen Kristine. "Reflections on Tractate Shekalim." Exegesis and Exposition 3:1 (Fall 1988):58-60.

Mattill, A. J. Jr. "The Way of Tribulation.'" Journal of Biblical Literature 98 (1979):531-46.

McClain, Alva J. The Greatness of the Kingdom, An Inductive Study of the Kingdom of God. Winona Lake, Ind.: BMH Books, 1959.

McClister, David. "Where Two or Three Are Gathered Together': Literary Structure as a Key to Meaning in Matt 17:22-20:19." Journal of the Evangelical Theological Society 39:4 (December 1996):549-58.

McHugh, John. The Mother of Jesus in the New Testament. Garden City: Doubleday, 1975.

McKeating, Henry. "Sanctions Against Adultery in Ancient Israelite Society." Journal for the Study of the Old Testament 11 (1979):57-72.

McPheeters, William M. "Christ As an Interpreter of Scripture." The Bible Student 1 (April 1900):223-29.

Meier, John P. "Nations or Gentiles in Matthew 28:19." Catholic Biblical Quarterly 39 (1977):94-102.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

_____. "Deuteronomy, New Testament Faith, and the Christian Life." In Integrity of Heart, Skillfulness of Hands, pp. 19-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. Kingdom of Priests: A History of Old Testament Israel. Grand Rapids: Baker Book House, 1987.

_____. "The Sign of Jonah." Journal of the Evangelical Theological Society 23 (1980):23-30.

Metzger, Bruce M. "The Nazareth Inscription Once Again." In Jesus und Paulus, pp. 221-38. Edited by E. Earle Ellis and Max Wilcox. Gottingen: Vandenhoeck und Ruprecht, 1975.

_____. A Textual Commentary on the Greek New Testament. London: United Bible Societies, 1971.

Meyer, Ben F. The Aims of Jesus. London: SCM Press, 1979.

Michaels, J. R. "Apostolic Hardships and Righteous Gentiles." Journal of Biblical Literature 84 (1965):27-37.

Miller, Earl. The Kingdom of God and the Kingdom of Heaven. Meadville, Pa.: By the Author, 1950.

The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

M'Neile, Alan Hugh. The Gospel According to St. Matthew. London: Macmillan & Co., 1915.

Moloney, Francis J. "Matthew 19, 3-12 and Celibacy. A Redactional and Form-Critical Study." Journal for the Study of the New Testament 2 (1979):42-60.

Montefiore, C. G. "Rabbinic Conceptions of Repentance." Jewish Quarterly Review 16 (January 1904):209-57.

_____. The Synoptic Gospels. 2 vols. Rev. ed. New York: KTAV, 1968.

Montefiore, C. G., and Loewe, H. A Rabbinic Anthology. London: Macmillan, 1938.

Moo, Douglas J. "The Use of the Old Testament in the Passion Texts of the Gospels." Ph.D. dissertation, University of St. Andrews, 1979.

Moore, G. F. Judaism in the First Centuries of the Christian Era. 3 vols. Cambridge: Harvard University Press, 1927-30.

Morgan, G. Campbell. The Gospel According to Matthew. New York: Fleming H. Revell Co., 1929.

_____. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morison, Frank [pseud.]. Ross, Albert Henry. Who Moved the Stone? London: Faber and Faber, 1930. Reprint ed. Grand Rapids: Zondervan Publishing House, Lamplighter Books, 1976.

Morison, James. A Practical Commentary on the Gospel According to St. Matthew. Boston: N. J. Bartlett & Co., 1884.

Morris, Leon. The Apostolic Preaching of the Cross. London: Tyndale Press, 1965.

_____. The Gospel According to John. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971.

Moule, C. F. D. An Idiom Book of New Testament Greek. 2nd ed. London: Cambridge University Press, 1959.

Moulton, James Hope, and Milligan, George. The Vocabulary of the Greek Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1930.

Moulton, Mark. "Jesus' Goal for Temple and Tree: A Thematic Revisit of Matt 21:12-22." Journal of the Evangelical Theological Society 41:4 (December 1998):561-72.

Mounce, William D. Basics of Biblical Greek: Grammar. Grand Rapids: Zondervan Publishing House, 1993.

Mueller, James R. "The Temple Scroll and the Gospel Divorce Texts." Revue de Qumran 38 (1980):247-56.

Murray, John. Redemption--Accomplished and Applied. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1955.

Nelson, Neil D., Jr. "This Generation" in Matt 24:34: A Literary Critical Perspective." Journal of the Evangelical Theological Society 38:3 (September 1996):369-85.

The New Bible Dictionary. Edited by J. D. Douglas. S.v. "Pilate," by D. H. Wheaton.

_____. S.v. "Chinnereth," by R. F. Hosking.

Newman, Albert H. A Manual of Church History. 2 vols. Chicago: American Baptist Press, 1931.

Nickelsburg, G. W. E. Resurrection, Immortality and Eternal Life in Intertestamental Judaism. Cambridge: Harvard University Press, 1972.

Nouwen, Henri J. M. In the Name of Jesus: Reflections on Christian Leadership. New York: Crossroad, 1994.

Overstreet, R. Larry. "Roman Law and the Trial of Jesus." Bibliotheca Sacra 135:540 (October-December 1978):323-32.

Pagenkemper, Karl E. "Rejection Imagery in the Synoptic Parables." Bibliotheca Sacra 153:610 (April-June 1996):179-98; 611 (July-September 1996):308-31.

Parrot, Andre. Golgotha and the Chruch of the Holy Sepulchre. Translated by E. Hudson. London: SCM, 1957.

Patai, Raphael. The Messianic Texts. Detroit: Wayne State University Press, 1979.

Payne, Philip B. "Jesus' Implicit Claim to Deity in His Parables." Trinity Journal 2NS:1 (Spring 1981):3-23.

Penner, James A. "Revelation and Discipleship in Matthew's Transfiguration Account." Bibliotheca Sacra 152:606 (April-June 1995):201-10.

Pentecost, J. Dwight. "The Biblical Covenants and the Birth Narratives." In Walvoord: A Tribute, pp. 257-70. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

_____. The Parables of Jesus. Grand Rapids: Zondervan Publishing House, 1982.

_____. The Words and Works of Jesus Christ. Grand Rapids: Zondervan Publishing House, 1981.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Perowne, S. The Life and Times of Herod the Great. London: Hodder and Stoughton, 1956.

Peters, George N. D. The Theocratic Kingdom of Our Lord Jesus, the Christ, as Covenanted in the Old Testament and Presented in the New Testament. 3 vols. New York: Funk and Wagnalls, 1884; reprint ed., Grand Rapids: Kregel Publications, 1972.

Peterson, Robert A. "Does the Bible Teach Annihilationism?" Bibliotheca Sacra 156:621 (January-March 1999):13-27.

_____. "A Traditionalist Response to John Stott's Arguments for Annihilationism." Journal of the Evangelical Theological Society 37:4 (December 1994):553-68.

Pettingill, William L. Simple Studies in Matthew. Findlay, Oh.: Dunham Publishing Co., n. d.

Plummer, Alfred. An Exegetical Commentary on the Gospel According to S. Matthew. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1953.

Price, J. Randall. "Prophetic Postponement in Daniel 9 and Other Texts." In Issues in Dispensationalism, pp. 133-65. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Proctor, John. "Fire in God's House: Influence of Malachi 3 in the NT." Journal of the Evangelical Theological Society 36:1 (March 1993):9-14.

Przybylski, Benno. Righteousness in Matthew and His World of Thought. Cambridge: University Press, 1980.

Rawlinson, A. E. J. The Gospel According to St. Mark. 5th ed. London: Methuen, 1942.

Rice, Edwin W. People's Commentary on the Gospel of Matthew. Philadelphia: American Sunday School Union, 1887.

Robertson, Archibald, T. A Grammar of the Greek New Testament in the Light of Historical Research. Nashville: Broadman Press, 1934.

_____. A Harmony of the Gospels for Students of the Life of Christ. New York: Harper & Row, 1922.

_____. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1930.

Robertson, Paul E. "First-Century Jewish Marriage Customs." Biblical Illustrator 13:1 (Fall 1986):33-36.

Robinson, J. M. Editor. The Nag Hammadi Library in English. New York: Harper and Row, 1977.

Robinson, Theodore H. The Gospel of Matthew. Moffatt New Testament Commentary series. London: Hodder and Stoughton, 1928.

Rogers, Cleon. "The Great Commission." Bibliotheca Sacra 130:519 (July-September 1973):258-67.

Ryrie, Charles C. Dispensationalism Today. Chicago: Moody Press, 1965.

Sahl, Joseph G. "The Impeccability of Jesus Christ." Bibliotheca Sacra 140:557 (January-March 1983):11-20.

Saucy, Mark. "The Kingdom-of-God Sayings in Matthew." Bibliotheca Sacra 151:602 (April-June 1994):175-97.

_____. "Miracles and Jesus' Proclamation of the Kingdom of God." Bibliotheca Sacra 153:611 (July-September 1996):281-307.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

_____. "The Presence of the Kingdom and the Life of the Church." Bibliotheca Sacra 145:577 (January-March 1988):30-46.

Sauer, Erich. The Triumph of the Crucified. Translated by G. H. Lang. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1951.

Scharen, Hans. "Gehenna in the Synoptics." Bibliotheca Sacra 149:595 (July-September 1992):324-37; 149:596 (October-December 1992):454-70.

Schweitzer, Albert. The Quest of the Historical Jesus. Translated by W. Montgomery. New York: Macmillan Co., 1961.

Scofield, C. I., ed. The New Scofield Reference Bible. New York: Oxford University Press, 1967.

_____. The Scofield Reference Bible. New York: Oxford University Press, 1917.

Scroggie, W. Graham, A Guide to the Gospels. Old Tappan, N. J.: Fleming H. Revell Co., 1975.

Senior, Donald. The Passion of Jesus in the Gospel of Matthew. Wilmington: Michael Glazier, 1985.

Shepard, J. W. The Christ of the Gospels. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1939.

Showers, Renald E. Maranatha: Our Lord, Come! A Definitive Study of the Rapture of the Church. Bellmawr, N.J.: Friends of Israel Gospel Ministry, 1995.

Sparks, H. F. D. "The Doctrine of the Divine Fatherhood of God in the Gospels." In Studies in the Gospels: Essays in Memory of R. H. Lightfoot, pp. 241-62. Edited by D. E. Nineham. Oxford: Blackwell, 1955.

Spencer, Aída Besançon. "Father-Ruler: The Meaning of the Metaphor Father' for God in the Bible." Journal of the Evangelical Theological Society 39:3 (September 1996):433-42.

Stamm, Frederick Keller. Seeing the Multitudes. New York: Harper & Brothers, 1943.

Stanton, Gerald B. Kept from the Hour. Fourth ed. Miami Springs, Fl.: Schoettle Publishing Co., 1991.

Stauffer, Ethelbert. New Testament Theology. Translated by John Marsh. London: SCM Press, 1955.

Stein, Robert H. "Wine-Drinking in New Testament Times." Christianity Today 19:19 (June 20, 1975):9-11.

Stonehouse, Ned B. The Witness of Matthew and Mark to Christ. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1944.

Storms, C. Samuel. Reaching God's Ear. Wheaton: Tyndale House Publishers, 1988.

Stott, John R. W. The Message of the Sermon on the Mount. Downers Grove, Il.: InterVarsity Press, 1978.

Stoutenburg, Dennis C. "Out of my sight!', Get behind me!', or Follow after me!': There Is No Choice in God's Kingdom." Journal of the Evangelical Theological Society 36:1 (March 1993):173-78.

Stowe, C. E. "The Eschatology of Christ, With Special Reference to the Discourse in Matt. XXIV. and XXV." Bibliotheca Sacra 7 (July 1850):452-78.

Sukenik, E. L. Ancient Synagogues in Palestine and Greece. London: Oxford University Press, 1934.

Tasker, R. V. G. The Gospel According to St. Matthew: An Introduction and Commentary. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1961.

Tatum, W. Barnes, Jr. "Matthew 2.23." The Bible Translator 27 (1976):135-38.

Taylor, Vincent. The Gospel According to St. Mark. London: Macmillan, 1952.

Tenney, Merrill C. The Genius of the Gospels. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1951.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel. S.v. "makarios," by F. Hauck.

_____. S.v. "polloi," by Joachim Jeremias.

_____. S.v. "porne . . .," by F. Hauck and S. Schulz.

_____. S.v. "telones," by Otto Michel.

Theological Dictionary of the Old Testament. Edited by G. Johannes Botterweck and Helmer Ringgren. Translated by David E. Green. S.v. "Chebel," by H. J. Fabry.

Thiessen, Henry C. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1943.

Thistleton, A. C. "Realized Eschatology at Corinth." New Testament Studies 24 (1977):510-26.

Thomas, W. H. Griffith. Outline Studies of the Gospel of Matthew. Grand Rapids: William B. Eerdmans Publishing Co., 1961.

Torrey, Charles C. "The Foundry of the Second Temple at Jerusalem." Journal of Biblical Literature 55 (December 1936):247-60.

Toussaint, Stanley D. Behold the King: A Study of Matthew. Portland: Multnomah Press, 1980.

_____. "The Contingency of the Coming of the Kingdom." In Integrity of Heart, Skillfulness of Hands, pp. 222-37. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. "The Introductory and Concluding Parables of Matthew Thirteen." Bibliotheca Sacra 121:484 (October-December 1964):351-55.

Trench, Richard C. Notes on the Parables of Our Lord. New York: Appleton, 1851.

_____. Studies in the Gospels. 3rd ed. Grand Rapids: Baker Book House, 1979.

_____. Synonyms of the New Testament. New ed. London: Kegan Paul, Trench, Trubner & Co. Ltd., 1915.

Trilling, Wolfgang .Das wahre Israel: Studien zur Theologie des Matthaus-Evangeliums. Munchen: Kosel, 1964.

Turner, David L. "The Structure and Sequence of Matthew 24:1-41: Interaction with Evangelical Treatments." Grace Theological Journal 10:1 (Spring 1989):3-27.

Turner, Nigel. Syntax. Vol. 3 of J. H. Moulton. A Grammar of New Testament Greek. Edinburgh: T. & T. Clark, 1963.

Vawter, Bruce. "Divorce and the New Testament." Catholic Biblical Quarterly 39 (1977):528-48.

_____. "The Divorce Clauses in Mt 5, 32 and 19, 9." Catholic Biblical Quarterly 16 (1959):155-67.

Vincent, Marvin R. Word Studies in the New Testament. 4 vols. New York: Charles Scribner's Sons, 1887; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1946.

Walvoord, John F. "Christ's Olivet Discourse on the End of the Age." Bibliotheca Sacra 128:510 (April-June 1971):109-16; 128:511 (July-September 1971):206-14; 128:512 (October-December 1971):316-26; 129:513 (January-March 1972):20-32; 129:514 (April-June 1972):99-105; 129:515 (July-September 1972):206-10; 129:516 (October-December 1972):307-15.

_____. "The Kingdom of Heaven." Bibliotheca Sacra 124:495 (July-September 1967):195-205.

_____. Matthew: Thy Kingdom Come. Chicago: Moody Press, 1974.

_____. The Millennial Kingdom. Findlay, Oh.: Dunham Publishing Co., 1959.

Ware, Bruce A "Is the Church in View in Matthew 24-25?" Bibliotheca Sacra 138:550 (April-June 1981):158-72.

Warfield, Benjamin B. "Jesus' Alleged Confession of Sin." Princeton Theological Review 12 (1914):127-228.

_____. Selected Shorter Writings. 2 vols. Edited by John E. Meeter. Nutley, N.J.: Presbyterian and Reformed, 1970.

Wenham, David. "Jesus and the Law: an Exegesis on Matthew 5:17-20." Themelios 4:3 (April 1979):92-26.

_____. "The Structure of Matthew XIII." New Testament Studies 25 (1979):516-22.

Wenham, G. J. "May Divorced Christians Remarry?" Churchman 95 (1981):150-61.

Wenham, J. W. "When Were the Saints Raised?" Journal of Theological Studies 32 (1981):150-52.

Westcott, Brooke Foss. The Gospel According to St. John. 2 vols. London: John Murray, 1908.

Westerholm, Stephen. "The Law in the Sermon on the Mount: Matt 5:17-48." Criswell Theological Review 6:1 (Fall 1992):43-56.

Wilkin, Robert N. "A Great Buy!" The Grace Evangelical Society News 6:9 (September 1991):2.

_____. "Is Confessing Christ a Condition of Salvation?" The Grace Evangelical Society News 9:4 (July-August 1994):2-3.

_____. "Not Everyone Who Says Lord, Lord' Will Enter the Kingdom: Matthew 7:21-23." The Grace Evangelical Society News 3:12 (December 1988):2-3.

_____. "The Parable of the Four Soils: Do the Middle Two Soils Represent Believers or Unbelievers? (Matthew 13:20-21)." The Grace Evangelical Society News 3:8 (August-September 1988):2.

_____. "Self-Sacrifice and Kingdom Entrance: Matthew 5:29-30." The Grace Evangelical Society News 4:8 (August 1989):2; 4:9 (September 1989):2-3.

Winer, George Benedict. Grammar of the Idiom of the New Testament. Translated from the 7th German ed. by J. Henry Thayer. Philadelphia: Smith, English, & Co., 1874.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "phylactery," by J. Arthur Thompson.

_____. S.v. "Pilate, Pontius," by J. G. Vos.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p40mat-2@

@pict rend=gs.pixel ent=p40mat-3@

@pict rend=gs.pixel ent=p40mat-4@

@pict rend=gs.pixel ent=p40mat-5@

Haydock: Matthew (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MATTHEW

INTRODUCTION.

THIS and other titles, with the names of those that wrote the Gospels, are not the words of the Evangelists themselves. The Scripture itself nowhere teacheth us, which books or writings are to be received as true and canonical Scriptures. It is only by the channel of unwritten traditions , and by the testimony and authority of the Catholic Church, that we know and believe that this gospel, for example of St. Matthew, with all contained in it, and that the other books and parts of the Old or New Testament, are of divine authority, or written by divine inspiration; which made St. Augustine say, I should not believe the gospel, were I not moved thereunto by the authority of the Catholic Church: Ego evangelio non crederem, nisi me Ecclesiæ Catholicæ commoveret auctoritas. ( Lib. con. Epist. Manichæi, quam vocant fundamenti. tom. viii. chap. 5, p. 154. A. Ed. Ben.) (Witham)

S. MATTHEW, author of the gospel that we have under his name, was a Galilean, the son of Alpheus, a Jew, and a tax-gatherer; he was known also by the name of Levi. His vocation happened in the second year of the public ministry of Christ; who, soon after forming the college of his apostles, adopted him into that holy family of the spiritual princes and founders of his Church. Before his departure from Judea, to preach the gospel to distant countries, he yielded to the solicitations of the faithful; and about the eighth year after our Saviour's resurrection, the forty-first of the vulgar era, he began to write his gospel: i.e., the good tidings of salvation to man, through Christ Jesus, our Lord. Of the hagiographers, St. Matthew was the first in the New, as Moses was the first in the Old Testament. And as Moses opened his work with the generation of the heavens and the earth, so St. Matthew begins with the generation of Him, who, in the fullness of time, took upon himself our human nature, to free us from the curse we had brought upon ourselves, and under which the whole creation was groaning. (Haydock) ---This holy apostle, after having reaped a great harvest of souls in Judea, preached the faith to the barbarous nations of the East. He was much devoted to heavenly contemplation, and led an austere life; for he eat no flesh, satisfying nature with herbs, roots, seeds, and berries, as Clement of Alexanderia assures us, Pædag. lib. ii. chap. 1. St. Ambrose says, that God opened to him the country of the Persians. Rufinus and Socrates tell us, that he carried the gospel into Ethiopia, meaning probably the southern or eastern parts of Asia. St. Paulinus informs us, that he ended his course in Parthia; and Venantius Fortunatus says, by martyrdom.--- See Butler's Saints' Lives, Sept. 21 st.

Gill: Matthew (Book Introduction)

INTRODUCTION TO MATTHEW

The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελιον signifies a joyful message, good news, glad tidings of good things; such as Christ was anointed to preach, the Angels brought to the shepherds, and the Evangelists, Apostles, and Ministers of Christ published to the world. Isa 61:1. And such is the account given by this inspired writer, of the incarnation, life, actions, ministry, miracles, sufferings, and death of Jesus Christ; whereby peace and reconciliation, pardon and righteousness, atonement and redemption, life and salvation, are obtained for lost, perishing sinners. The Jews, to whom the message of grace was first sent, and among whom the Gospel was first preached, having despised and rejected it; they and their posterity, in allusion to the word "Evangelion", most wickedly and blasphemously call the whole New Testament, און גליון or וצן גליון "Aven Gilion" ^a, a "revelation", or "volume of iniquity and vanity"; but "blessed are the people that know the joyful sound", see Psa 89:15. The writer of this Gospel, Matthew, who also was called Levi in Luk 5:27 was by occupation a publican, or tax-gatherer, and was in his employ when Christ called him by his grace. He was one of the twelve Apostles sent forth by Christ to preach the Gospel of the kingdom, Mat 10:3 and was honoured to be the first of the writers of the New Testament, and to be the first publisher therein of the good news of the incarnate Saviour; and was a wonderful instance of the rich and sovereign grace of God. Though he was employed in collecting the Roman tax, yet he was of Jewish extract; as appears from his being called the son of Alphaeus, Mar 2:14 and from his name Matthew Levi; for as the latter, so the former is an Hebrew name. The Jews say ^b one of the disciples of Jesus was called yatm, Matthai or Matthew: his name signifies a "gift" or "given"; he was one of those the Father had given to Christ, and was kept by him, when the son of perdition was lost, Joh 17:6. It may not be improper to inquire in what language this Gospel was written. The ancient Christian writers were generally of opinion, that Matthew wrote it in Hebrew; Papias and ^c Pantaenus were of this mind, as also Irenaeus ^d, Origen ^e Eusebius ^f, Athanasius ^g, Epiphanius ^h, and Jerom ⁱ; and it is asserted in the titles of the Arabic and Persic versions, and at the end of the Syriac version of this Gospel, that it was written in that language; and this opinion is espoused by Grotius and Hammond, though justly exploded by others; for what has been published by Munster, Mercer, Hutter, and Robertson, are translations, made by themselves or others, and of no antiquity: and since Hebrew and Syriac words are interpreted in this Gospel, see Mat 1:23 which would not have been done, had it been written in either language; and since Matthew generally follows the Septuagint version in the passages cited by him out of the Old Testament; and since the Hebrew language was not generally known at that time to the common people, only to the learned; for the law and the prophets, when read in the synagogues in that language, required an interpreter; and since the Greek tongue was the language more commonly spoken, and the rest of the Evangelists wrote in Greek, and the Gospel was designed for the Gentiles as well as the Jews; it is most reasonable to conclude that this Gospel also was wrote in Greek; whereby that ancient prophecy was fulfilled, at least in part, "God shall enlarge" or "persuade Japheth, and he shall dwell in the tents of Shem", Gen 9:27 the Gospel being published in the language of Japheth, the Greek language, which the Jews, the posterity of Shem, now understood; agreeably to which the Palmudic writers interpret the prophecy; says ^k Bar Kaphra, mentioning the above words,

"They shall speak tpy lv wnwvlb in the language of Japheth, in the tents of Shem;''

or,

"the words of the law shall be spoken in the language of Japheth, in the midst of the tents of Shem ^l.''

R. Jochanan ^m explains them thus:

"tpy lv wyrbr "the words of Japheth" shall be in the tents of Shem; and says R. Chiya ben Aba, the sense of it is, The beauty of Japheth shall be in the tents of Shem.''

Which the gloss interprets thus:

"The beauty of Japheth is the language of Javan, or the Greek language, which language is more beautiful than that of any other of the sons of Japheth.''

The time when this Gospel was written is said ⁿ by some to be in the eighth or ninth, by others, in the fifteenth year after the ascension of Christ, when the Evangelist had received the extraordinary gifts of the Spirit, among which was the gift of tongues; and when the promise of Christ had been made good to him, Joh 14:26.

College: Matthew (Book Introduction)

INTRODUCTION

HISTORY OF INTERPRETATION

It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's Gospel prevailed as the most popular of the Gospel accounts. Not only was Matthew's text the most frequently quoted NT book among second century Christians, in virtually all textual witnesses and canonical lists Matthew is placed first.

Several factors may have contributed to the premier position assigned Matthew's Gospel. Certainly its comprehensive detail and the systematic structuring of ethical and pastoral material contributed to the Gospel's favored place in the church. In addition, the Gospel's popularity was undoubtedly based upon its explicit Jewish tendencies that enabled the church to affirm its Jewish roots while at the same time distancing the Christian movement from the synagogue. In short, both in form and content, Matthew's Gospel provided second century Christianity with an eminently practical and useful compendium of what was foundational to the Christian faith.

The priority and dominance extended Matthew's Gospel prevailed as the consensus for roughly 1700 years, until the early decades of the nineteenth century. With the development of an historical consciousness, and the refinement of literary methodology, questions of historical reliability and Synoptic relationships dominated post-Enlightenment Gospel research. While the chronological priority of Matthew was not immediately challenged, the privileged position given Matthew began to erode as scholarship presupposed that Gospel composition demanded a movement from the "more primitive" to the "more advanced." Mark's size, inferior quality, and seemingly "primitive theology," suggested to many that it was Mark not Matthew that should be regarded as the oldest Gospel, and hence the most reliable for a reconstruction of the life and teachings of Jesus. As a result, Matthew was gradually dismissed by many (esp. German scholarship), as a secondary development, being permeated by late and legendary additions (e.g., birth and infancy stories), representing more church tradition than a factual record of the life and teachings of Jesus.

The emerging nineteenth century consensus of the secondary character of Matthew received its most substantial endorsement in 1863 from H.J. Holtzmann, who argued that Mark wrote first and was used independently by Matthew and Luke. While subsequent defenders of Marcan priority have supplemented the theory with additional sources (e.g., Q, L, and M) to explain Synoptic relationships, the hypothesis that Mark is the earliest of the Gospel narratives has remained the dominant scholarly opinion for the past 100 years.

The initial result of the emergence of Mark as the pivotal document to explain Synoptic relationships was a decline of interest in Matthew in the early decades of this century. It was to Mark, rather than Matthew that scholarship turned either to find raw materials from which to reconstruct the life and teachings of Jesus, or to penetrate to the earliest form of the tradition in order to elucidate the possible factors within the Christian communities that generated the rise and preservation of certain text-forms (Form Criticism). As long as the scholarly agenda was preoccupied with penetrating behind the Gospels to isolate sources or to reconstruct early Christian communities, Matthew's Gospel would remain only of secondary interest.

Graham Stanton singles out the date of 1945 as marking a new phase in Matthean studies. The first two decades after 1945 witness a number of studies addressing Matthean themes or sections of the Gospel that begin to call attention to the editorial skills and theological concerns of the Gospel's author. The shift to an emphasis on the role of the evangelist in his selection, arrangement, and modification of the material he received, brought renewed interest in Matthew as an effective communicator and sophisticated theologian (Redaction Criticism). However, such an assessment was ultimately grounded in the hypothesis of Marcan priority and the subsequent evaluation of how Matthew used Mark as his primary literary source. The result has been an exegetical method overly preoccupied with slight literary deviations from Mark, with little sensitivity to the interconnected sequence of events, and their contribution to the whole Gospel.

Recent years have witnessed a resurgence of studies on Matthew, with many books and articles concerned to elucidate Matthew's Gospel as a "unified narrative" or "story" told by a competent story-teller who organizes his thought into a coherent sequence of events. The new concern for the Gospels as literary masterpieces demands that the reader be attentive to how Matthew develops his themes and focuses his account on a retelling of the story of Jesus in a way that does not merely rehearse the past, but speaks meaningfully as a guide for Christian discipleship.

Rather than reading Matthew through the lens of other Gospels or a hypothetical reconstruction of the evangelist's sources, priority has shifted to the whole Gospel as a unified coherent narrative. It follows that whatever written or oral sources the evangelist may have had access to, the writer has so shaped his composition that it has a life of its own, discernable only by attention to the structure of the parts and their contribution to the whole.

In order to read and appreciate Matthew's story of Jesus one must be attentive to the codes and conventions that govern the literary and social context of the first century. A coherent reading of any document demands an awareness of the literary rules that govern the various types of literature. Knowing the general category of literary genre of a text enables the reader to know what types of questions can legitimately be asked of the material. For example, if one is reading poetry, questions of factual accuracy or scientific precision may not be the most relevant inquiry for ascertaining a text's meaning. Knowing the genre of a writing enables one's understanding to be informed by the features and intentions that characterize the writing, and not by our modern expectations and concerns we may impose upon the text.

While Matthew's Gospel has certain affinities with the literary genres of biography and historiography, the Gospel is not strictly an historical biography. No Gospel writer was driven by an impulse simply to record the facts of what happened with strict chronological precision. In fact, one need only to read the Gospels side by side to see the freedom and creative manner with which each writer communicated his message. The authors have selected, arranged, and interpreted events, characters, and settings in the best way to communicate with their respective audiences. The result is four unique accounts of Jesus' life and teachings told from a particular "point of view," informed both by the primary events and the theological concerns and needs of the expanding church.

Matthew's Gospel builds reflectively upon the primary events to capture the significance of what happened in story form. An appreciation of the literary and communicative skills of the author enables one to recognize in the dramatic sequence of events a carefully constructed "plot." In this way the storyteller communicates his values and theological commitment and seeks to persuade the reader to accept his perspective.

COMPOSITION OF THE GOSPEL

Some issues and questions that may be extremely important for understanding one category of literature may contribute little to the understanding of another. For example, an informed interpretation of Paul's letters necessitates a reconstruction of the world that produced the text. The modern reader would need to know as much as possible about the author, destination of the letter, and the factors that gave rise to the text. The letter itself will constitute a prime source for acquiring such information.

However, when one approaches Gospel narratives with the same concerns the matter is complicated by the lack of information afforded by the text. The anonymity of the Gospels, alongside their silence concerning the place, time, and circumstances that may have generated their writings, necessitates that such historical inquiries be answered in terms of probability. What this means is that there is no direct access, via the text, to the historical author or primary recipients of his document. The difficulty is centered in the fact that the text is not primarily designed to function as a "window" through which to gain access into the mind and environment of the author and original readers. The author does not purport to tell his own story or that of his readers, but the story of Jesus of Nazareth. Fortunately, following the sequential development and sense of Matthew's story of Jesus does not depend on identifying with certainty the author or the historical and social matrix that may have prompted his writing.

In what follows, traditional introductory questions will be briefly discussed, alongside important insights afforded by literary theorists who focus on the Gospels as narratives.

A. AUTHORSHIP

The anonymity of the canonical Gospels necessitates heavy reliance on external evidence as a point of departure to establish Gospel authorship. The external testimony from the second century is virtually unanimous that Matthew the tax collector authored the Gospel attributed to him. Even before explicit patristic testimony regarding Gospel authorship there is convincing evidence that no Gospel ever circulated without an appropriate heading or title (e.g., KATA MAQQAION, "according to Matthew"), identifying the person thought to be the author. The common assumption that the Gospels circulated anonymously until the mid-second century when titles were finally affixed to them has been seriously challenged by Martin Hengel. While certain details of Hengel's theory regarding the origins of Gospel headings have been challenged, the lack of variation in the second-century tradition regarding Matthean authorship could well owe its origin to the time when the Gospels first began to circulate among the Christian communities.

The earliest patristic source addressing Gospel authorship comes from Papias, the Bishop of Hierapolis (ca. 60-130), whose comments are available only in quotations preserved by Eusebius, Bishop of Caesarea (ca. 260-340, H.E. 3.39.14-16). Eusebius' citation of Papias regarding Matthean authorship has been subject to various interpretations dependent upon the translation of key terms. The citation reads:

Matthew collected (sunetavxato, synetaxato , "composed," "compiled," "arranged") the oracles (taÉ lovgia, ta logia , "sayings," "gospel") in the Hebrew language (dialevktw/, dialektô, "Hebrew or Aramaic language," "Semitic style") and each interpreted (hJrmhvneusen, hçrmçneusen, "interpreted," "translated," "transmitted") them as best he could (Eusebius, H.E. 3.39.16).

It appears that patristic testimony subsequent to Papias was dependent upon his testimony and thus perpetuated the tradition of Matthean authorship alongside the notion of an original Semitic version. The testimonies of Irenaeus ( Adv. Haer. 3.1.1), Pantaenus (quoted in H.E. 5.10.3), Origen (quoted in H.E. 6.25.4), Eusebius himself ( H.E. 3.24.6), Epiphanius (quoted in Adv. Haer. 29.l9.4; 30.3.7), Cyril of Jerusalem ( Catecheses 14.15), Jerome ( DeVir. III.3), as well as Gregory of Nazianzus (329-389), Chrysostom (347-407), Augustine (354-430), and Syrian and Coptic authorities are all unanimous in affirming that Matthew authored the first Gospel originally in a Semitic language. However, since the tradition seems ultimately to rest upon the view of Papias, as cited by Eusebius, the accumulated evidence of patristic testimony, in the view of some, has very little independent worth. Especially since the idea of an original Semitic Matthew, from which our Greek Matthew has been translated has been challenged on textual and linguistic grounds. Matthew simply does not read like translated Greek. These and other difficulties with the view of Papias have resulted in many dismissing all patristic testimony concerning Matthean authorship.

While much critical opinion has assumed that Papias' errant view of an original Semitic Matthew discounts his testimony about Matthew being the author, in recent times the evidence afforded by the testimony of Papias has been reassessed. On the one hand, some scholars have argued that the terms Ebrai?di dialevktw/ (Ebraidi dialektô), do not refer to the Hebrew or Aramaic language, but rather to a Jewish style or literary form. In this view, Papias would be referring to Matthew's penchant for Semitic themes and devices, not an original Semitic Gospel. Others have rejected such an interpretation as an unnatural way to read the passage from Papias, and prefer to acknowledge that Papias was simply wrong when he claimed that Matthew was originally written in a Semitic language. However, such an admission does not warrant the complete dismissal of the testimony of Papias concerning the authorship of Matthew. One must still explain how Matthew's name became attached to the first Gospel. The obscurity and relative lack of prominence of the Apostle Matthew argues against the view that the early church would pseudonymously attribute the Gospel to Matthew. Surely, patristic tradition had some basis for attributing the Gospel to Matthew. Therefore, as noted by Davies and Allison, "the simplistic understanding of Papias which dismisses him out of hand must be questioned if not abandoned."

There is nothing inherent in the Gospel itself that convincingly argues against Matthean authorship. Contrary to the view of a few, the decided Jewish flavor of the Gospel argues decisively for the author of the first Gospel being a Jew. Other scholars have noted that Matthew's background and training as a "tax collector" along with other professional skills offers a plausible explanation for the Gospel's sophisticated literary form and attention to detail. Certainly the combined weight of external and internal considerations make the traditional view of Matthean authorship a reasonable, if not a most plausible position. However, in the words of R.T. France there is "an inevitable element of subjectivity in such judgments." Not only is hard data difficult to come by to establish the authorship of any of the Gospels, what is available is often subject to diverse but equally credible explanations. It follows that while the issue of authorship is an intriguing historical problem, it is extremely doubtful that any consensus will ever emerge given the nature of the available evidence.

The question must be raised whether the veracity of the first Gospel or its interpretation are ultimately dependent upon one's verdict concerning authorship. While one's theological bias concerning authorship may influence how the text is evaluated, the two issues are not integrally connected. Since the first Gospel offers very little (if any) insight into the identity of its historical author, recreating the figure behind the Gospel is neither relevant or particularly important for understanding Matthew's story of Jesus. Thus, while I see no compelling reason to abandon the traditional attribution of Matthean authorship to the first Gospel, no significant exegetical or theological concern hangs on the issue.

B. NARRATION OF THE STORY

Of much greater importance than deciding the identity of the author, is an evaluation of the way the author has decided to present his story of Jesus. In literary terms the way a story gets told is called "point of view." A storyteller may tell his story in the first person (i.e., "I"), and portray himself as one of the characters in the story. From a first person point of view the storyteller would necessarily be limited to what he personally has experienced or learned from other characters. Matthew's story is told in a third person narration, wherein the storyteller is not a participant in the story, but refers to characters within the story as "he," "she," or "they." From such a vantage point the Matthean narrator provides the reader with an informational advantage over story characters, and thereby, situates the reader in an advantageous position for evaluating events and characters in the story.

Perhaps the most prominent characteristic of a third person narration is the storyteller's ability to provide the reader with insights which are not normally available to one in real life. His ability to move inside his characters to reveal their innermost thoughts, feelings, emotions, and motivations, enables the reader to use these insights to form evaluations and opinions about characters and events within the story. For example, the narrator reveals when the disciples are amazed (8:29; 21:20), fearful (14:30; 17:6), sorrowful (26:22), filled with grief (17:23), and indignant (26:8). He knows when they understand (16:12; 17:13), and when they doubt (28:17). The overall impact of these insights enables the reader to better evaluate the traits exhibited by the disciples.

Similar insights are provided into the thoughts, emotions, and motivations of minor characters in the story. The inner thoughts of Joseph (1:19), Herod (2:3), the crowds (7:28; 22:33; 9:8; 12:13; 15:31), the woman (9:21), Herod the tetrarch (14:59), Judas (27:3), Pilate (27:14,18), the centurion (27:54), and the reaction of the women at the tomb (28:4,8) are all accessible to the Matthean narrator. The narrator even supplies the reader with inside information about the thoughts and motivations of the Jewish leaders (2:3; 9:3; 12:14; 21:45-46; 26:3-5; 12:10; 16:1; 19:3; 22:15). These insights function to establish in the mind of the reader the antagonist of the story.

The Matthean narrator is also not bound by time or space in his coverage of the story. Matthew provides the reader access to private conversations between Herod and the Magi (2:3-8), John and Jesus (3:13-15), Jesus and Satan (4:1-11), the disciples (16:7), Peter and Jesus (16:23), Judas and the chief priest (26:14-16; 26:40), and Pilate and the chief priest (27:62-64). He makes known to the reader the private decisions made by the chief priest and the Sanhedrin (26:59-60), and the plan of the chief priest and elders concerning the disappearance of the body (28:12-15). The narrator is present when Jesus prays alone, while at the same time he knows the difficulties of the disciples on the sea (14:22-24). He easily takes the reader from the courtroom of Pilate to the courtyard of Peter's denial (26:70f.), and eventually to the scene at the cross (27:45). For the most part, the narrator in Matthew's story stays close to Jesus, and views events and characters in terms of how they affect his main character.

Whoever the actual historical author may be, it is clear that the Matthean storyteller narrates his Gospel in a way to reliably guide his readers through the story so as to properly evaluate events and characters. On occasion the narrator will interrupt the flow of the story in order to provide the reader with an explicit comment or explanation. These intrusions may take the form of various types of descriptions (e.g., 3:4; 17:2; 28:3-4; 27:28-31), summaries (e.g., 4:23-25; 9:35-38; 12:15-16; 14:14; 15:29-31), or explicit interpretive commentary (1:22-23, 2:15, 17-18, 23; 4:15-16; 8:17; 12:17-21; 13:35; 21:4-5; 27:9-10). Detecting the narrator's voice in the story enables the reader to be sensitive to the manner in which Matthew instructs, leads, and encourages the reader to adopt a particular point of view.

SETTING OF THE GOSPEL

Traditional approaches to Gospel introduction usually treat under the heading of "setting" such issues as the date and place of the Gospel's writing, alongside the identity and problems confronting the community addressed. It is important to remember that practically speaking our exclusive source for information about the time and circumstantial factors generating the Gospel's production come only from the Gospel itself. No explicit outside information speaks directly to the issue of the social and historical conditions of the Gospel's primary readers. Essentially, scholarly efforts to establish a life-setting for the writing of the Gospel must search the Gospel for possible clues that hint at the time and circumstances of the writing. The fact that, although reading the same evidence, scholarly proposals for the setting of Matthew's Gospel have resulted in reconstructions that are opposed to one another should give one caution about dogmatic claims in such areas.

A. DATE

Efforts to recover the environmental setting that best explains the form and content of Matthew's Gospel have not resulted in a scholarly consensus. Concerning the date of the Gospel's composition scholars are divided into two broad proposals. The majority view is that Matthew was written after Mark sometime between the dates of A.D. 80-100. However, the arguments adduced to establish such a dating scheme are largely based upon prior judgments concerning the order of Gospel composition or hypothetical reconstructions of developments in the first century. Pivotal to the post-70 dating of Matthew is the contention that Matthew knew and used Mark as a major source for the writing of his Gospel. Since the consensus of scholarly judgment dates Mark in the 60s, it is therefore likely that Matthew composed his Gospel sometime after A.D. 70. Of course, if one rejects Marcan priority or the suggested date for Marcan composition, the argument fails to be convincing.

A post-70 date has also been assumed based upon Matthew's explicit language concerning the destruction of Jerusalem and his references to the "church" (16:18; 18:17). Such language is thought to be anachronistic and therefore indicative of a post-70 composition. The reference to a "king" in the parable of the wedding feast who "sent his army and destroyed those murderers and burned their city" (22:7), appears to reflect historical knowledge of Jerusalem's destruction retrojected into Jesus' ministry as prophecy. However, apart from the fact of whether Jesus could predict Jerusalem's fall, the wording of 22:7, as France observes, "is precisely the sort of language one might expect in a genuine prediction of political annihilation in the Jewish context, and does not depend on a specific knowledge of how things in fact turned out in A.D. 70." There also is no need to read a developed ecclesiology into Jesus' references to the "church." The term ejkklhsiva (ekklçsia) in Matthew says nothing about church order, and with the communal imagery attached to the term in Jewish circles (cf. Qumran), it becomes entirely credible that Jesus could speak of his disciples as constituting an ekklçsia.

Perhaps the most heavily relied upon argument for dating Matthew in the last decades of the first century is the decided Jewish polemic that seemingly dominates the first Gospel. It is thought that formative Judaism in the post-70 period provides the most suitable background for Matthew's portrayal of the Jewish leaders and his underlying view of Israel. After the destruction of the temple in A.D. 70 it was the Pharisaic movement that emerged as the normative form of Judaism. Pharisaism was particularly suited to bring stability and a renewed sense of Jewish identity after the tragedy of A.D. 70. The Pharisees saw themselves as "the most accurate interpreters of the law" (see Josephus, JW 1.5.1; 2.8.14; Life 38.191), and definers of both the social and cultic boundaries delimiting the covenanted people of God. The community addressed by Matthew's Gospel is thought to be a rival to a post-70 formative Judaism, having endured severe hostility and rejection by official Judaism.

However, the evidence does not warrant the supposition that Matthew's community has severed all contact with the Jewish community. Furthermore, not enough is known about pre-70 Pharisaism to emphatically deny a setting for Matthew's Gospel before Jerusalem's destruction. Indeed, an impressive list of scholars have cogently argued for a pre-70 dating of Matthew. Not only does such a view have solid patristic evidence, some passages in Matthew may be intended to imply that the temple was still standing at the time of the Gospel's writing (cf. Matt 5:23-29; 12:5-7; 17:23; 16:22; 26:60-61). It appears that the evidence is not sufficiently decisive so as to completely discredit all competitive views. Fortunately, understanding Matthew's story of Jesus is not dependent upon reconstructing the historical context from which the Gospel emerged.

B. PLACE OF ORIGIN

Even less important for a competent reading of the first Gospel involves the effort to decide the Gospel's precise place of origin. Because of its large Jewish community and strategic role in the Gentile mission most Matthean scholars have opted for Antioch of Syria as the Gospel's place of origin. Other proposals have included Jerusalem, Alexandria, Caesarea, Phoenicia, and simply "east of the Jordan." While certain evidence may tend to weigh in favor of one provenance over another, in the final analysis we cannot be certain where Matthew's Gospel was composed. Nevertheless, as observed by France, deciding "the geographical location in which the Gospel originated is probably the least significant for a sound understanding of the text." Much more relevant to the interpretation of the gospel is the dimension given the discussion of "setting" by a literary reading of the first Gospel.

C. NARRATIVE WORLD

In literary terms the discussion of "setting" does not involve the delineation of factors generating the text, but rather the descriptive context or background in which the action of the story transpires. Settings, as described by the narrator, are like stage props in a theatrical production. Oftentimes, the narrator's description of the place, time, or social conditions in which action takes place is charged with subtle nuances that may generate a certain atmosphere with important symbolic significance. For example, early in Matthew's story the narrator relates places and events to create a distinct atmosphere from which to evaluate his central character, Jesus. The story opens with a series of events that are calculated to evoke memories of Israel's past, and thereby to highlight the significance of the times inaugurated by Jesus. By means of a genealogy, cosmic signs, dream-revelations, the appearance of the "angel of the Lord," and the repeated reference to prophetic fulfillment, the narrator highlights God's renewed involvement with his people and the climactic nature of the times realized in Jesus. The locations of Jerusalem, Bethlehem, and Egypt evoke feelings of continuity between Jesus' history and that of Israel's. Other locations such as the "desert" and "mountain" function to create a certain aura around events and characters in the story. Later in the story specific locations such as "synagogue," the "sea," and the "temple" all contribute to a distinct atmosphere from which to evaluate the course of events. While real-life settings of the author and his readers can only be reproduced in terms of probability, the temporal and spatial settings established in the story provide an integral context for interpreting Matthew's story.

THE LITERARY CHARACTER OF MATTHEW

A. LITERARY AND RHETORICAL SKILL

Since Matthew's text would have been handwritten without systematic punctuation or modern techniques for delineating structural features such as bold print, underlining, paragraph indention, or chapter headings, any clues for discerning the structure and nature of the composition is dependent upon "verbal clues" within the narrative itself. Within both Hebrew and classical traditions communication on a literary level assumed a level of competency in conventional communicative techniques. While NT authors may not have been formally trained in rhetoric, an effective exchange of ideas demands some awareness of conventional patterns for communication. A study of Matthew's literary style puts emphasis on the literary devices he employs to lead the reader to experience his story in a certain way.

Reading Matthew's story (whether orally before an audience, or in private), would have demanded that the reader attend to the various structural features which might illumine the meaning and flow of the narrative. Some of these literary strategies function on a broader structural level providing the text with a sense of progression and cohesion (e.g., Matt see the formulaic phrases in 7:28; 11:1; 13:53; 19:1; 26:1; and 4:17; 16:21). However, most structural features primarily contribute to a sense of cohesion within smaller textual units. These features may highlight or bracket unifying themes by opening and closing distinct units with similar words or phrases (see, e.g., 4:23-24 and 9:35); build anticipation by foreshadowing subsequent events (e.g., ch. 2 foreshadows the passion narrative); or stimulate reflection and a sense of development in the story by verbal repetition and episodic similarities (cf. 8:23-27/14:22-33; 9:27-31/20:29-34; 9:32-34/12:22-34; 14:13-21/15:32-38). These elements along with Matthew's fondness for grouping materials according to a thematic or even numerical scheme, are indicative of an environment largely educated through oral proclamation not the written word. Matthew's compositional scheme greatly facilitated learning by providing the listener (or reader) with a coherent and orderly presentation that aided comprehension and memorization.

The meticulous structural concerns, both in the whole and the smaller details of Matthew, have been widely recognized by scholarship. However, as we shall see in the next section, there is great diversity with respect to the overall structural pattern of the first Gospel. The difficulty lies with going from clearly delineated structural features in the smaller units of text, to the use of the same devices to explain the total composition. Often the analysis seems forced and unable to fit the details into a single coherent pattern. It may not always be easy to identify the precise contribution that a particular literary device makes to the overall composition of a literary work, and certainly there always exists the danger of reading too much into a text by artificially imposing symmetrical patterns where none exist. However, these problems are overcome by a greater sensitivity to the nature and function of literary devices, and not by ignoring these features of a text. The question remains concerning what features might provide clues to the overall structure of Matthew's Gospel.

B. STRUCTURAL-PLOT

Consideration of Matthew's skill in the smaller portions of his text has stimulated numerous efforts to locate structural indications that may provide the organizing pattern for the entire Gospel. Structural appraisals of Matthew's Gospel usually begin with the discovery of a literary device or formulaic expression that appears to be unique to the evangelist. However, while scholars may agree on the existence of a literary device or formula, they may diverge widely concerning the function or theological significance of a literary feature. For example, although the expressions kaiÉ ejgevneto o{te ejtevlesen oJ =Ihsou'" (kai egeneto hote etelesen ho Içsous, "and when Jesus had finished;" 7:28; 11:1; 13:53; 19:1; 26:1), and ajpoÉ tovte h[rxato oJ =Ihsou'" (apo tote erxato ho Içsous, "from that time Jesus began," 4:17; 16:21) are recognized to be structurally significant, it is difficult to establish that Matthew consciously adopted these expressions as the organizational key to his entire Gospel. As helpful as these phrases are for marking off the major discourses of Jesus or highlighting major new developments in the story, neat structural schemes based upon repeated formulae cannot do justice to the subtle twists and turns of the dramatic flow of Matthew's story.

Several scholars have centered on Matthew's use of Mark to determine the structure of his Gospel. Attention has been called to the peculiar Matthean organization of 4:12-13:58 in contrast to the faithful following of Marcan order in 14:1-28:20. Certainly a source-critical study of Matthew must account for the seemingly independent structural form and sequence in the first half of the Gospel as opposed to the latter half. However, it is doubtful that Matthew intended his readers to compare his Gospel with Mark in order to understand his structural scheme. If Matthew could clearly structure patterns on a smaller scale, independent of Mark, why not on a larger scale? Furthermore, there are too many structural peculiarities even in the second half of the Gospel to assume that Matthew merely succumbed to a slavish reproduction of Mark in the second half of his Gospel.

More recent investigations have delineated the Gospel's structure in terms of how the individual events or episodes connect sequentially to form a discernable plot. It is the organizing principle of plot which determines the incidents selected, their arrangement, and how the sequence of events or episodes are to impact the reader. Given the episodic and thematic flavor of Matthew's narrative, his plot development does not exhibit a linear tightness or the flair for the dramatic found in other narratives (cf. Mark). Nevertheless, Matthew does tell a story, and thus the various episodes are carefully interrelated by causal and thematic developments. There are definite major and minor story lines and character development, with certain episodes marking key turning points in the unfolding drama. An analysis of plot has the advantage of moving the discussion away from isolated literary devices or contrived symmetrical patterns, to a consideration of how the sequence of events and portrayal of characters connect meaningfully to tell a continuous and coherent story.

Matthew's story is organized around several narrative blocks comprised of events that are interconnected according to a particular emphasis or theme. The unifying factor giving coherence to the overall sequence of events is the explicit and implicit presence of the central character Jesus in virtually every episode. Within this story-form events of similar nature are often clustered or repeated for their accumulative impact, as various themes are reinforced and developed. An analysis of the sequence and function of Matthew's major narrative blocks enables the reader to discern an overall progression of events according to a consciously constructed plot. The following seven narrative blocks provide the story with a clear sense of dramatic progression:

1:1-4:16 Establishing the identity and role of Jesus, the protagonist of the story.

4:17-11:1 Jesus embarks upon a ministry of teaching and healing to manifest God's saving presence in Israel.

11:2-16:20 While faulty interpretations of Jesus' ministry lead to misunderstanding and repudiation, the disciples, through divine revelation, are provided special insight into Jesus' person and mission.

16:21-20:34 During Jesus' journey to Jerusalem he engages his disciples in explicit discussion concerning the ultimate values, priorities, and intentions of his messianic mission.

21:1-25:46 Upon entering Jerusalem Jesus' actions and teachings lead to conflict and rejection by the Jewish authorities.

26:1-27:50 While hostility and misunderstanding coalesce in betrayal, desertion, and death, Jesus is resolved to consciously and voluntarily fulfill the divine plan.

27:51-28:20 God ultimately vindicates his Son as evidenced by cosmic signs and by raising him from the dead and giving him authority to commission his disciples to a worldwide mission.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

SELECTED COMMENTARIES:

Albright, W.F. and C.S. Mann. Matthew . AB. Garden City: Doubleday, 1971.

Beare, Francis Wright. The Gospel According to Matthew . San Francisco: Harper and Row, 1981.

Blomberg, Craig L. Matthew. New American Commentary 22. Nashville: Broadman, 1992.

Carson, D.A. "Matthew." In The Expositor's Bible Commentary , 8:3-599. Edited by Frank Gaebelein. 12 vols. Grand Rapids: Zondervan, 1984.

Davies, Margaret. Matthew Readings: A New Biblical Commentary . Sheffield, U.K.: JSOT Press/Sheffield Academic Press, 1993.

Davies, W.D. and Dale C. Allison. Introduction and Commentary on the Gospel According to Saint Matthew I-VII . Vol. 1 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew. International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1988.

. Introduction and Commentary on Matthew VIII-XVIII . Vol. 2 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew . International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1991.

France, R.T. Matthew. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1985.

Gardner, Richard B. Matthew. Believers Church Bible Commentary. Scottdale, PA: Herald Press, 1991.

Garland, David. Reading Matthew: A Literary and Theological Commentary on the First Gospel . New York: Crossroad, 1993.

Gundry, Robert. Matthew: A Commentary on His Literary and Theological Art . Grand Rapids: Eerdmans, 1982.

Hagner, Donald. Matthew 1-13 . Word Biblical Commentary 33A. Dallas: Word, 1993.

. Matthew 14-28. Word Biblical Commentary 33B. Dallas: Word, 1995.

Harrington, D.J. The Gospel of Matthew . Sacra Pagina 1. Collegeville, MN: Liturgical, 1991.

Hill, David. The Gospel of Matthew . New Century Bible. Grand Rapids: Eerdmans, 1972.

Keener, Craig S. Matthew . The IVP New Testament Commentary Series. Ed. Grant R. Osborne. Downers Grove, IL: InterVarsity Press, 1997.

Luz, U. Matthew 1-7 . Minneapolis: Fortress, 1989.

Malina, Bruce J. and Richard L. Rohrbaugh. Social Science Commentary on the Synoptic Gospels . Minneapolis: Augsburg Fortress, 1992.

Meier, J.P. The Vision of Matthew . New York: Crossroad, 1979, 1991.

Morris, Leon. The Gospel According to Matthew . Grand Rapids: Eerdmans, 1992.

Patte, Daniel. The Gospel According to Matthew: A Structural Commentary on Matthew's Faith . Philadelphia: Fortress, 1987.

Schweizer, Eduard. The Good News According to Matthew . Translated by David E. Green. Atlanta: John Knox Press, 1975.

SELECTED STUDIES:

Allison, Dale C. The New Moses: A Matthean Typology . Minneapolis: Fortress, 1993.

Bauer, D.R. The Structure of Matthew's Gospel: A Study in Literary Design . JSNTSup 31. Sheffield: Almond, 1988.

Borg, Marcus. Conflict, Holiness, and Politics in the Teachings of Jesus . New York: Edwin Mellen Press, 1984.

France, R.T. Matthew: Evangelist and Teacher . Grand Rapids: Zondervan, 1989.

Hill, David. "Son and Servant: An Essay on Matthean Christology." JSNT 6 (1980) 2-16.

Kingsbury, Jack D. Matthew As Story. 2d ed. Philadelphia: Fortress, 1988.

Lohr, C. "Oral Techniques in the Gospel of Matthew." CBQ 23 (1961): 339-352.

Luz, U. The Theology of the Gospel of Matthew . Translated by J. Bradford Robinson. Cambridge: Cambridge University Press, 1995.

Matera, Frank. "The Plot of Matthew's Gospel." CBQ 49 (1987): 233-253.

. Passion Narratives and Gospel Theologies . New York: Paulist, 1986.

Powell, M.A. God With Us: A Pastoral Theology of Matthew's Gospel . Minneapolis: Fortress, 1995.

Senior, D. The Passion of Jesus in the Gospel of Matthew . Wilmington: Michael Glazier, 1985.

. What Are They Saying About Matthew? Revised and Expanded Edition. New York: Paulist Press, 1996.

Stanton, Graham. A Gospel For a New People: Studies in Matthew . Edinburgh: T&T Clark, 1992.

. "The Origin and Purpose of Matthew's Gospel: Matthean Scholarship from 1945 to 1980." In ANRW II.25.3. Edited by W.Haase. Pages 1889-1895. Berlin and New York: Walter de Gruyter, 1985.

Verseput, Donald J. "The Title Son of God in Matthew's Gospel." NTS 33 (1987): 532-556.

Westerholm, Stephen. Jesus and Scribal Authority . ConNT 10. Lund, Sweden: CWK Gleerup, 1978.

Wilkens, M.J. The Concept of Discipleship in Matthew's Gsopel as Reflected in the Use of the Term Mathçtçs. Leiden: E.J. Brill, 1988.

Witherup, Ronald D. "The Death of Jesus and the Rising of the Saints: Matthew 27:51-54 in Context." SBLASP. Pages 574-585. Atlanta: Scholars Press, 1987.

Wright, N.T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

. The New Testament and the People of God . Minneapolis: Fortress Press, 1992.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

AnBib Analecta Biblica

ANTJ Arbeiten zum Neuen Testament und zum Judentum

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BibRev Bible Review

BSac Bibliotheca Sacra

BZNW Beheifte zur ZNW

CBQ Catholic Biblical Quarterly

ConBNT Coniectanea biblica, New Testament

ConNT Coniectanea neotestamentica

DJG Dictionary of Jesus and the Gospels

ETL Ephemerides theologicai lovanienses

ExpTim The Expository Times

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

Int Interpretation

ISBE International Standard Bible Encyclopedia

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of New Testament Theology

LXX Septuagint

NIDNTT New International Dictionary of New Testament Theology

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NT New Testament

NTM New Testament Message

NTS New Testament Studies

OT Old Testament

RevQ Revue de Qumran

RQ Restoration Quarterly

SBLASP Society of Biblical Literature Abstracts and Seminar Papers

SBLDS SBL Dissertation Series

SBLMS SBL Monograph Series

SJT Scottish Journal of Theology

SNTSMS Society for New Testament Studies Monograph Series

Str-B Kommentar zum Neuen Testament by Strack and Billerbeck

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

TIM Tradition and Interpretation in Matthew by Bornkamm, Barth, and Held

TrinJ Trinity Journal

TynBul Tyndale Bulletin

UBSGNT United Bible Society Greek New Testament

USQR Union Seminary Quarterly Review

WUNT Wissenschaftliche untersuchungen zum Neuen Testament

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: Matthew (Outline)

OUTLINE

I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16

A. Genealogy of Jesus - 1:1-17

B. The Annunciation to Joseph - 1:18-25

C. The Infancy of Jesus - 2:1-23

1. The Gentile Pilgrimage - 2:1-12

2. The Messiah's Exile and Exodus - 2:13-23

D. The Mission and Message of John the Baptist - 3:1-12

E. The Baptism and Commission of Jesus - 3:13-17

F. The Testing of the Son - 4:1-11

G. Introducing the Ministry of Jesus - 4:12-16

II. GOD'S SAVING PRESENCE IN THE MIDST OF HIS PEOPLE - 4:17-10:42

A. Programmatic Heading: Proclamation of the Kingdom - 4:17

B. Call of the Disciples - 4:18-22

C. Programmatic Summary - 4:23-25

D. Sermon on the Mount: Ministry in Word - 5:1-7:29

1. The Setting - 5:1-2

2. The Beatitudes - 5:3-12

3. Salt and Light - 5:13-16

4. Jesus and the Law - 5:17-20

5. Practicing Greater Righteousness Toward One's Neighbor - 5:21-48

a. Murder - 5:21-26

b. Adultery - 5:27-30

c. Divorce - 5:31-32

d. Oaths - 5:33-37

e. An Eye for an Eye - 5:38-42

f. Love Your Enemies - 5:43-48

6. Practicing Greater Righteousness Before God - 6:1-18

a. Summary - 6:1

b. Giving to the Needy - 6:2-4

c. Prayer - 6:5-15

d. Fasting - 6:16-18

7. The Priorities and Values of the GreaterRighteousness - 6:19-34

a. Treasures in Heaven - 6:19-24

b. Worry - 6:25-34

8. The Conduct of Greater Righteousness - 7:1-12

a. Judging Others - 7:1-5

b. Honor What Is Valuable - 7:6

c. Ask, Seek, Knock - 7:7-11

d. The Golden Rule - 7:12

9. The Call for Decision - 7:13-27

a. The Narrow and Wide Gates - 7:13-14

b. A Tree and Its Fruit - 7:15-23

c. The Wise and Foolish Builders - 7:24-27

10. Conclusion - 7:28-29

E. Ministry in Deed - 8:1-9:34

1. Cleansing of a Leper - 8:1-4

2. Request of a Gentile Centurion - 8:5-13

3. Peter's Mother-in-Law - 8:14-15

4. Summary and Fulfillment Citation - 8:16-17

5. Two Would-Be Followers - 8:18-22

6. Stilling of the Storm - 8:23-27

7. The Gadarene Demoniacs - 8:28-34

8. Healing of the Paralytic - 9:1-8

9. Jesus' Association with Tax Collectors and Sinners - 9:9-13

10. Question on Fasting - 9:14-17

11. Raising the Ruler's Daughter and Cleansing the Unclean Woman - 9:18-26

12. Healing Two Blind Men - 9:27-31

13. Healing of a Deaf Mute - 9:32-34

F. A Call to Mission - 9:35-10:4

G. The Missionary Discourse - 10:5-42

1. Instructions for Mission - 10:5-15

2. Persecution and Response - 10:16-23

3. The Disciples' Relationship to Jesus - 10:24-42

III. ISRAEL'S MISUNDERSTANDING AND REPUDIATION OF JESUS - 11:1-14:12

A. John's Question from Prison - 11:1-6

B. The Person and Mission of John - 11:7-19

1. Identification of John by Jesus - 11:7-15

2. Rejection of John and Jesus - 11:16-19

C. Unrepentant Cities - 11:20-24

D. Jesus' Response and Invitation - 11:25-30

E. Sabbath Controversy: Incident in the Grainfield - 12:1-8

F. Sabbath Controversy: Healing in the Synagogue - 12:9-14

G. The Character and Mission of God's Servant - 12:15-21

H. The Beelzebub Controversy - 12:22-37

I. The Request for a Sign - 12:38-42

J. A Concluding Analogy - 12:43-45

K. Jesus' True Family - 12:46-50

L. The Parables of the Kingdom - 13:1-52

1. The Parable of the Four Soils - 13:1-9

2. The Purpose of the Parables - 13:10-17

3. The Interpretation of the Parable ofthe Soils - 13:18-23

4. Parable of the Weeds - 13:24-30

5. Parable of the Mustard Seed - 13:31-32

6. Parable of the Leaven - 13:33

7. The Purpose of Parables - 13:34-35

8. The Interpretation of the Parable of the Weeds - 13:36-43

9. Parables of the Hidden Treasure and the Pearl - 13:44-46

10. Parable of the Dragnet - 13:47-50

11. Trained in the Kingdom - 13:51-52

M. Rejection at Nazareth - 13:53-58

N. The Death of John the Baptist - 14:1-12

IV. EDUCATING THE DISCIPLES: IDENTITY AND MISSION - 14:13-16:20

A. Feeding of the Five Thousand - 14:13-21

B. Walking on the Water - 14:22-33

C. Summary: Healings at Gennesaret - 14:34-36

D. Jesus and the Teachings of the Pharisees - 15:1-20

E. The Canaanite Woman - 15:21-28

F. Feeding of the Four Thousand - 15:29-39

G. Request for a Sign - 16:1-4

H. The Leaven of the Pharisees and Saducees - 16:5-12

I. Confession at Caesarea Philippi - 16:13-20

V. THE WAY OF THE CROSS - 16:21-20:34

A. The Things of God Versus the Things of Men - 16:21-28

B. Transfiguration - 17:1-8

C. The Coming Elijah - 17:9-13

D. The Power of Faith - 17:14-21

E. The Second Passion Prediction - 17:22-23

F. Jesus and the Temple Tax - 17:24-27

G. Fourth Discourse: Life in the Christian Community - 18:1-35

1. Becoming Like a Child - 18:1-5

2. Avoiding Offense - 18:6-9

3. Value of the "Little Ones" - 18:10-14

4. Reconciling an Offending Brother - 18:15-20

5. Importance of Forgiveness - 18:21-35

H. Transition from Galilee to Judea - 19:1-2

I. Marriage and Divorce - 19:3-9

J. The Bewildered Response of the Disciples - 19:10-12

K. The Little Children - 19:13-15

L. The Rich Young Man - 19:16-22

M. Wealth, Reward and Discipleship - 19:23-30

N. The Generous Landowner - 20:1-16

O. Third Passion Prediction - 20:17-19

P. Requests on Behalf of the Sons of Zebedee - 20:20-28

Q. Two Blind Men Receive Sight - 20:29-34

VI. CONFLICT IN JERUSALEM - 21:1-25:46

A. Jesus' Entry into Jerusalem - 21:1-11

B. Demonstration in the Temple - 21:12-17

C. The Fig Tree - 21:18-22

D. The Authority Question - 21:23-27

E. Parable of the Two Sons - 21:28-32

F. Parable of the Tenants - 21:33-46

G. Parable of the Wedding Feast - 22:1-14

H. Confrontations with the Religious Leaders - 22:15-46

1. Paying Taxes to Caesar - 22:15-22

2. Marriage in the Afterlife - 22:23-33

3. The Greatest Commandment - 22:34-40

4. The Son of David - 22:41-46

I. Denunciation of the Scribes and Pharisees - 23:1-39

1. Do Not Practice What They Preach - 23:1-12

2. Woes against the Teachers of the Law andthe Pharisees - 23:13-36

3. Lament over Jerusalem - 23:37-39

J. Fifth Discourse: Judgment to Come - 24:1-25:46

1. Introduction - 24:1-3

2. Warnings Not to Be Deceived - 24:4-14

3. The Coming Tribulation in Judea - 24:15-28

4. The Climactic Fall of Jerusalem within "This Generation" - 24:29-35

5. The Coming Judgment of the Son ofMan - 24:36-25:46

a. The Coming Son of Man~ - 24:36-51

b. The Ten Virgins - 25:1-13

c. Parable of the Talents - 25:14-30

d. Judgment of the Son of Man - 25:31-46

VII. THE PASSION AND RESURRECTION OF JESUS - 26:1-28:20

A. The Plot to Arrest and Execute Jesus - 26:1-5

B. Anointing in Bethany - 26:6-13

C. Judas' Betrayal - 26:14-16

D. Preparation for Passover - 26:17-19

E. The Last Supper - 26:20-30

F. Jesus Predicts the Disciples' Desertion and Denial - 26:31-35

G. The Gethsemane Prayer - 26:36-46

H. The Arrest of Jesus - 26:47-56

I. The Hearing Before Caiaphas - 26:57-68

J. The Denial of Peter - 26:69-75

K. Transition to the Roman Authorities - 27:1-2

L. The Suicide of Judas - 27:3-10

M. The Trial Before Pilate - 27:11-26

N. Mockery and Abuse of Jesus - 27:27-31

O. The Crucifixion - 27:32-44

P. The Death of Jesus - 27:45-56

Q. The Burial of Jesus - 27:57-61

R. Keeping Jesus in the Tomb - 27:62-66

S. The Empty Tomb - 28:1-7

T. The Appearance of Jesus to the Women - 28:8-10

U. The Bribing of the Guards - 28:11-15

V. The Great Commission - 28:16-20

-College Press New Testament Commentary: with the NIV

Lapide: Matthew (Book Introduction)

PREFACE.

——————

IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapide, I desire to mention that it has not been within my purpose to give an equivalent for every word of the original. This ought to have been stated at the commencement of the first volume, and I greatly regret the omission.

The stern exigencies of publication have compelled me to compress the translation of the Commentary upon the Gospels within five octavo volumes, when a reproduction of the Latin original, verbatim et literatim , would have probably necessitated seven.

The matter standing thus, I have had to exercise my own judgment as to the character of the necessary omissions and compression. I am perfectly aware that in omitting or compressing anything at all, I expose myself to the full fury of the blasts of unkind, bitter, or unscrupulous criticism; though criticism of this kind has, I am thankful to say, been confined to a single print.

I have no fault whatever to find with the criticism of the R. Catholic Tablet . It was dictated by a thoroughly honest and commendable, but certainly mistaken fear, that I had made omissions for controversial purposes. Of this, I hope I am incapable.

With regard to the other adverse criticism to which I have alluded, I am sorry that I cannot regard it as either just or righteous. One reason is this; the reviewer in question concludes his remarks by saying—"Those who are familiar with Cornelius' work are aware of the terseness and pungency of the author's style. Whether it would be possible to give this in English we cannot say, but the present translators do not appear to have even attempted the task, either in their literal rendering, or in their paraphrased passages, so that much of the sententiousness of the original has evaporated."

It would be almost impossible to single out from the whole range of the history of criticism a more telling example of its frequent utter worthlessness and disregard of a strict adherence to truth. In the first place, with regard to Cornelius himself, those who are best acquainted with him—his greatest lovers and admirers—are aware that if there is one thing more than another which they are disposed to regret, it is his great prolixity, and the inordinate length of his sentences.

Secondly, if the hostile reviewer had examined my translation solely for the purposes of an honest criticism, he could not have helped becoming aware of the fact that there is scarcely a page in which I have not broken up what is a single sentence in the Latin into two, three, and sometimes even more sentences in the English.

Lastly, I need not tell scholars that it would be far more easy and pleasant to myself to translate literally, without any omission whatever, than to have continually to be, as it were, upon the stretch to omit or compress what must be omitted, when very often all seems valuable. I can truly say I have often spent as much time in deliberating what to omit, or how to compress a passage, as would have sufficed to have written a translation of it in full twice over.

About two-thirds of the twenty-first chapter of S. Matthew, the last in this second volume, have been translated without any omission, or compression whatever. A note is appended to the place where this unabridged translation begins. This will enable any one who cares to do so, to compare the abridged portion with the unabridged, and both with the original.

T. W. M.