Text -- Matthew 8:21 (NET)

8:21 Another of the disciples said to him, “Lord, let me first go and bury my father.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 8:21

And bury my father ( kai thapsai ton patera mou ).

The first man was an enthusiast. This one is overcautious. It is by no means certain that the father was dead. Tobit urged his son Tobias to be sure to bury him: "Son, when I am dead, bury me"(Tobit 4:3). The probability is that this disciple means that, after his father is dead and buried, he will then be free to follow Jesus. "At the present day, an Oriental, with his father sitting by his side, has been known to say respecting his future projects: ‘ But I must first bury my father!’ "(Plummer). Jesus wanted first things first. But even if his father was not actually dead, service to Christ comes first.

Wesley: Mat 8:21

I will follow thee without any such view; but I must mind my business first. It is not certain that his father was already dead. Perhaps his son desired to stay with him, being very old, till his death.

Clarke: Mat 8:21

Another of his disciples - This does not mean any of the twelve, but one of those who were constant hearers of our Lord’ s preaching; the name of disciple being common to all those who professed to believe in him, Joh 6:66. Bury my father: probably his father was old, and apparently near death; but it was a maxim among the Jews, that, if a man had any duty to perform to the dead, he was, for that time, free from the observance of any other precept or duty. The children of Adam are always in extremes; some will rush into the ministry of the Gospel without a call, others will delay long after they are called; the middle way is the only safe one: not to move a finger in the work till the call be given, and not to delay a moment after.

Calvin: Mat 8:21

21.Lord, permit me to go first and bury my father We have said, that the scribe was rejected by Christ as a follower, because he made his offer without consideration, and imagined that he would enjoy an easy life. The person whom Christ retains had an opposite fault. He was prevented from immediately obeying the call of Christ by the weakness of thinking it a hardship to leave his father. It is probable that his father was in extreme old age: for the mode of expression, Permit me to bury, implies that he had but a short time to live. Luke says that Christ ordered him to follow; while Matthew says that he was one of his disciples But he does not refuse the calling: he only asks leave for a time to discharge a duty which he owes to his father. ⁵⁰⁶ The excuse bears that he looked upon himself as at liberty till his father’s death. From Christ’s reply we learn, that children should discharge their duty to their parents in such a manner that, whenever God calls them to another employment, they should lay this aside, and assign the first place to the command of God. Whatever duties we owe to men must give way, when God enjoins upon us what is immediately due to himself. All ought to consider what God requires from them as individuals, and what is demanded by their particular calling, that earthly parents may not prevent the claims of the highest and only Father of all from remaining entire.

TSK: Mat 8:21

another : Luk 9:59-62

suffer : Mat 19:29; Lev 21:11, Lev 21:12; Num 6:6, Num 6:7; Deu 33:9, Deu 33:10; 1Ki 19:20,1Ki 19:21; Hag 1:2; 2Co 5:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 8:21

And another of his disciples ... - The word "disciple"properly signifies "learner,"and was given to the followers of Jesus because they received him as their teacher. See the notes at Mat 5:1. It does not of necessity mean that a "disciple"was a pious man, but only one of the multitude, who, for various causes, might attend on his instructions. See Joh 6:66; Joh 9:28.

Suffer me first to go and bury my father - This seemed to be a reasonable request, as respect for parents, living or dead, is one of the first duties of religion. But the Saviour saw that in his circumstances there might be danger, if he was thus permitted to go, that he would not return to him: and he commanded him, therefore, to perform the more important duty - the duty of attending to the salvation of his soul even at the risk of the apparent neglect of another duty. The first duty of man is religion, and everything else should be made subordinate to that.

Poole: Mat 8:21-22

Ver. 21,22. Luke repeating the same history, Luk 9:59,60 , saith that Christ said to this man, Follow me. He replies, Lord, suffer me first to go and bury my father; to live at home with my father, who is an old man, till I have performed my last filial office to him in burying him. Others think that he was already dead, and that this disciple would not have begged leave for so uncertain a time. Christ saith unto him,

Follow me not that our Lord disapproved the decent manner of burying the dead, but by this let him know, that no office of love and duty to men must be preferred before our duty to God, to whom we owe our first obedience. It appeareth by Luk 9:60 , that this disciple was called to preach the gospel, a work not to be omitted or neglected for any offices to men. Of old, the high priests and the Nazarites were not to touch dead bodies, Num 6:6 , because of their separation to the more immediate service of God. Preachers of the gospel ought to keep themselves as free as they can from what may distract them. Saith our Saviour,

Let the dead bury their dead: there are enough to bury the dead; persons that are spiritually dead, not alive to God, let them take care of those meaner offices; I have higher employment for thee than that is. Lawful and decent offices become sinful when they hinder greater duties.

Gill: Mat 8:21

And another of his disciples said unto him,.... That is, one of his disciples; for this does not suppose, that the other, the Scribe before mentioned, was one. It is possible, he might be one of the twelve. The Persic version makes him one of the disciples, whom they call "Hawarion", apostles; and, according to ancient tradition, it was ^d Philip. And certain it is, that he was one, who was called to preach the Gospel; so that he was not a common ordinary disciple; nor could he be one of the seventy disciples, since it was after this, that they were called and sent forth; as appears from Luke's account, Luk 9:60. But who he particularly was, cannot be certainly known, nor is it of any great importance to know it: his address to Christ is made with great respect and reverence, and in a very modest and humble manner,

Lord, suffer me first to go and bury my father: for it seems, according to Luke, that Christ had bid him "follow" him: he had given him a call to be his disciple, and to go and preach the Gospel, which he did not refuse; but desires leave "first" to attend his father's funeral, who was now dead; as his requests, and Christ's answer, both suppose: though some conjecture, that he was only very aged, or was dangerously ill; and therefore it could not be thought he would live long: hence he was desirous of doing this last good office, before he entered on his public work; but these are conjectures, without any foundation: it is plain, his father was dead, and what he requested was, to go home, which perhaps might not be a great way off, and perform the funeral rites, and then return. This may seem very reasonable, since burying the dead was reckoned by the Jews, not only an act of kindness and respect to the deceased, but an act of piety and religion; and in which, men are followers of God, and imitate him, who himself buried the body of Moses ^e. And though this man was called to preach the Gospel, yet he might think he would be easily excused for the present, on this account; since, according to the Jewish canons, such whose dead lay before them, who were as yet unburied, were excused reading the Shema, they were free from performing the duty of prayer, and were not obliged to wear their phylacteries ^f.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 8:21

¹ tn Here δέ (de) has not been translated.

² tc ‡ Most mss (C L W Θ 0250 Ë^1,13 Ï lat sy mae bo) read αὐτοῦ (autou, “his”) here, but the earliest witnesses, א and B (along with 33 and a few others), lack it. The addition may have been a motivated reading to clarify whose disciples were in view. NA²⁷ includes the pronoun in brackets, indicating doubt as to its authenticity.

Geneva Bible: Mat 8:21

^{( 5 )} And another of his disciples said unto him, Lord, suffer me first to go and bury my father.

^{( 5 )} When God requires our labour, we must cease all our duty to men.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 8:1-34

1 Christ cleanses the leper;

5 heals the centurion's servant,

14 Peter's mother in law,

16 and many other diseased;

18 shows how he is to be followed;

23 stills the tempest on the sea;

28 drives the devils out of two men possessed;

31 and suffers them to go into the swine.

Maclaren: Mat 8:21-22

Christ Stimulating Sluggish Discipleship

"And another of His disciples said unto Him, Lord, suffer me first to go and bury my father. 22. But Jesus said unto him, Follow Me; and let the dead bury their dead.'--Matt. 8:21-22.

THE very first words of these verses, And another of His disciples,' show us that the incident recorded in them is only half of a whole. We have already considered the other half, and supplement our former remarks by a glance at the remaining portion now. The two men, whose treatment by Christ is narrated, are the antipodes of each other. The former is a type of well-meaning, lightly formed, and so, probably, swiftly abandoned purposes. This man is one of the people who always see something else to be done first, when any plain duty comes before them. Sluggish, hesitating, keenly conscious of other possibilities and demands, he needs precisely the opposite treatment from his light-hearted and light-purposed brother. Some plants want putting into a cold house to be checked, some into a greenhouse to be forwarded. Diversity of treatment, even when it amounts to opposition of treatment, comes from the same single purpose. And so here the spur is applied, whilst in the former incident it was the rein that was needed.

I. Note, Then, First Of All, This Apparently Most Laudable And Reasonable Request.

Lord, suffer me first to go and bury my father.' Nature says Go,' and religion enjoins it, and everything seems to say that it is the right thing for a man to do. The man was perfectly sincere in his petition, and perfectly sincere in the implied promise that, as soon as the funeral was over, he would come back. He meant it, out and out. If he had not, he would have received different treatment; and if he had not, he would have ceased to be the valuable example and lesson that he is to us. So we have here a disciple quite sincere, who believes himself to have already obeyed in spirit and only to be hindered from obeying in outward act by an imperative duty that even a barbarian would know to be imperative.

And yet Jesus Christ read him better than he read himself; and by His answer lets us see that the tone of mind into which we are all tempted to drop, and which is the characteristic natural tendency of some of us, that of being hindered from doing the plain thing that lies before us, because something else crops up, which we also think is imperative upon us, is full of danger, and may be the cover of a great deal of self-deception; and, at any rate, is not in consonance with Christ's supreme and pressing and immediate claims.

The temper which says, Suffer me first to go and bury my father,' is full of danger. One never knows but that, after he has got his father buried, there will be something else turning up equally important. There was the will to be read afterwards, and if he was, as probably he was, the eldest son, he would most likely be the executor. There would be all sorts of affairs to settle up before he might feel that it was his duty to leave everything and follow the Master.

And so it always is. Suffer me first; and when we get to the top of that hill, there is another one beyond. And so we go on from step to step, getting ready to do the duties that we know are most imperative upon us, by sweeping preliminaries out of the way, and so we go on until our dying day, when somebody else buries us. Like some backwoodsman in the American forests who should say to himself, Now, I will not sow a grain of wheat until I have cleared all the land that belongs to me. I will do that first and then begin to reap,' he would be a great deal wiser if he cleared and sowed a little bit first, and lived upon it, and then cleared a little bit more. Mark the plain lesson that comes out of this incident, that the habit, for it is a habit with some of us, of putting other pressing duties forward, before we attend to the highest claims of Christ, is full of danger, because there will be no end to them if we once admit the principle. And this is true not only in regard to Christianity, but in regard to everything that is worth doing in this world. Whenever some great and noble task presents itself with its solemn call for consecration, some dwarf of an apparent duty thrusts itself in between and perks up in our faces with its demand, Attend to me first, and then I will let you go on to that other.'

But morally, this plea, however sincerely urged, is more or less unconscious self-deception. The person who says' Suffer me first' is usually hoodwinking conscience, and covering over, if not a determination not to do, at least a reluctance to determine to do, the postponed duty. And although we may think ourselves quite resolved in spirit, and only needing the fitting vacant space to show that we are ready to act, in the majority of cases the man who says Suffer me first' means, though he often does not know it, I do not think I will do it, after all, even then.' Now there are a great many good people who, when urged to some of the plain duties of discipleship--such as Christian work, Christian beneficence, the consecration of themselves to the service of their Master--have always something else very important, and of immediate, pressing urgency, that has to be done first. And then and then, ay? and then,--something else, and then--something else. And so some of you go on, and will go on, unless by God's grace you shake off the evil habit, to the end of your days, fancying yourselves disciples, and yet all the while delaying really to follow the Master until the close. And all your yesterdays will be but lighting you, with unfulfilled purposes, to dusty death.'

II. Now Look At The Apparently Harsh And Unreasonable Refusal Of This Reasonable Request.

It is extremely unlike Jesus Christ in substance and in tone. It is unlike Him to put any barrier in the way of a son's yielding to the impulses of his heart and attending to the last duties to his father. It is extremely unlike Him to couch His refusal in words that sound, at first hearing, so harsh and contemptuous, and that seem to say,' Let the dead world go as it will; never you mind it, do you not go after it at all or care about it.'

But if we remember that it is Jesus Christ, who came to bring life into the dead world, who says this, then, I think, we shall understand better what He means. I do not need to explain, I suppose that by the one dead' here is meant the physical and natural' dead,' and by the other the morally and religiously' dead'; and that what Christ says, in the picturesque way that He so often affected in order to bring great truths home in concrete form to sluggish understandings, is in effect, Nay I For the men in the world that are separated from God, and so are dead in their selfhood and their sin, burying other dead people is appropriate work. But your business, as living by Me, is to carry life, and let the burying alone, to be done by the dead people that can do nothing else.'

Now the spirit of our Lord's answer may be put thus:--It must always be Christ first, and every one else second; and it must therefore sometimes be Christ only, and no one else. Let me bury my father and then I will come.' No,' says Christ; first your duty to Me': first in order and time, because first in order of importance. And this is His habitual tone, He that loveth father or mother more than Me is not worthy of Me.'

Did you ever think of what a strange claim that is for a man to make upon others? This Jesus Christ comes to you and me, and to every man, and says, I demand, and I have a right to demand, thy supreme affection and thy first obedience. All other relations are subordinate to thy relation to Me. All other persons ought to be less dear to thee than I am. No other duty can be so imperative as the duty of following Me.' What right has He to speak thus to us? On what does such a tremendous claim rest? Who is it that fronts humanity and says, He that loveth father or mother more than Me is not worthy of Me'? He had a right to say it, because He is more than they, and has done more than they, because He is the Son of God manifest in the flesh, and because on the Cross He has died for all men. Therefore all other claims dwindle and sink into nothingness before His. Therefore His will is supreme, and our relation to Him is the dominant fact in our whole moral and religious character. He must be first, whoever comes second, and between the first and the second there is a great gulf fixed.

Remember that this postponing of all other duties, relationships, and claims to Christ's claims and relationships, and to our duties to Him, lifts them up, and does not lower them; exalts, and does not degrade, the earthly affections. They are nobler and loftier, being second, than when perversely, and, in the literal sense, preposterously, they assume to be first. The little hills in the foreground are never so green and fair as when they are looked at in connection with the great white Alps that tower behind them; and all earthly loves and relationships catch a tinge of more ethereal beauty, and are lifted into a loftier region, when they are rigidly subordinated to our love to Him. Being second, they are more than when they bragged that they were first.

Again, if it must be Christ first, and everybody and everything besides second, then to carry that out, it will often have to be Christ only, and no one else. There will come in every man's life the need ,for a sharp decision between conflicting allegiances. Life is full of harsh alternatives, and it is of no use to kick against the pricks. The divine order is Jesus first and all things second. But we sometimes break that order, and then it comes to be, Very well, then, if you cannot keep the lower in their right places, you must learn to do without them altogether; and if you will not have Him first and them second, you must not have them at all.' If thine eye offend thee, pluck it out,' it would be far better for thee to keep it without offence. If thine hand offend thee,' put it down on the block, and take the cleaver in the other hand, and off with it, it would be better for thee to go into life whole than maimed, but it is better to go into life maimed, than to go into destruction whole. The abandonment of the father's bier is second best; but it is sometimes imperative. When you find a taste, a pursuit, a study, an occupation, a recreation coming between you and Jesus Christ--when you do not know how it is, but, somehow or other, the sky that was blue a minute or two ago has a doleful veil of grey creeping all over it, be sure that something or other which ought to be under has got topmost, and you will have to get rid of it in order to come right again. If this man would certainly have come back had Jesus let him go, he would have been let go; but because Jesus knew that he would not come back, therefore He said, You must deny your natural affection, because it is coming between you and Me.'

So, dear brethren, when we find that earthly duties, pursuits, occupations of any kind, affections, pure and beautiful as in themselves they may be, are hindering our following the Master, then, if they are things of which we can denude ourselves, though it be at a distinct sacrifice, we are bound to do so; or else we are not loving the Master more than all besides.

Let me remind you in closing of the variation in this story which the evangelist Luke gives us. He interprets Christ's commandment, Follow Me,' and expands it into preach the Gospel,' which was involved in it. There are many of you who are busily engaged in legitimate occupations, and devoting yourselves in various degrees to various forms of beneficence touching the secular condition of the people around us. May I hint to such, Let the dead bury their dead; preach thou the gospel?' A Christian man's first business is to witness for Jesus Christ, and no amount of diligence in legitimate occupations or in work for the good of others will absolve him from the charge of having turned duties upside down, if he says, I cannot witness for Jesus Christ, for I am so busy about these other things.' This command has a special application to us ministers. There are hosts of admirable things that we are tempted to engage in nowadays, with the enlarged opportunities that we have of influencing men, socially, politically, intellectually, and it wants rigid concentration for us to keep out of the paths which might hinder our usefulness, or, at all events, dissipate our strength. Let us hear that ringing voice ringing always in our ears, Preach thou the gospel of the kingdom.'

MHCC: Mat 8:18-22

One of the scribes was too hasty in promising; he proffers himself to be a close follower of Christ. He seems to be very resolute. Many resolutions for religion are produced by sudden conviction, and taken up without due consideration; these come to nothing. When this scribe offered to follow Christ, one would think he should have been encouraged; one scribe might do more credit and service than twelve fishermen; but Christ saw his heart, and answered to its thoughts, and therein teaches all how to come to Christ. His resolve seems to have been from a worldly, covetous principle; but Christ had not a place to lay his head on, and if he follows him, he must not expect to fare better than he fared. We have reason to think this scribe went away. Another was too slow. Delay in doing is as bad on the one hand, as hastiness in resolving is on the other. He asked leave to attend his father to his grave, and then he would be at Christ's service. This seemed reasonable, yet it was not right. He had not true zeal for the work. Burying the dead, especially a dead father, is a good work, but it is not thy work at this time. If Christ requires our service, affection even for the nearest and dearest relatives, and for things otherwise our duty, must give way. An unwilling mind never wants an excuse. Jesus said to him, Follow me; and, no doubt, power went with this word to him as to others; he did follow Christ, and cleaved to him. The scribe said, I will follow thee; to this man Christ said, Follow me; comparing them together, it shows that we are brought to Christ by the force of his call to us, Rom 9:16.

Matthew Henry: Mat 8:18-22

Here is, I. Christ's removing to the other side of the sea of Tiberias, and his ordering his disciples, whose boats attended him, to get their transport-vessels ready, in order to it, Mat 8:18. The influences of this Sun of righteousness were not to be confined to one place, but diffused all the country over; he must go about to do good; the necessities of souls called to him, Come over, and help us (Act 16:9); he removed when he saw great multitudes about him. Though by this it appeared that they were desirous to have him there, he knew there were others as desirous to have him with them, and they must have their share of him: his being acceptable and useful in one place was no objection against, but a reason for, his going to another. Thus he would try the multitudes that were about him, whether their zeal would carry them to follow him, and attend on him, when his preaching was removed to some distance. Many would be glad of such helps, if they could have them at next door, who will not be at the pains to follow them to the other side; and thus Christ shook off those who were less zealous, and the perfect were made manifest.

II. Christ's communication with two, who, upon his remove to the other side, were loth to stay behind, and had a mind to follow him, not as others, who were his followers at large, but to come into close discipleship, which the most were shy of; for it carried such a face of strictness as they could not like, nor be well reconciled to; but here is an account of two who seemed desirous to come into communion, and yet were not right; which is here given as a specimen of the hindrances by which many are kept from closing with Christ, and cleaving to him; and a warning to us, to set out in following Christ, so as that we may not come short; to lay such a foundation, as that our building may stand.

We have here Christ's managing of two different tempers, one quick and eager, the other dull and heavy; and his instructions are adapted to each of them, and designed for our use.

1. Here is one that was too hasty in promising; and he was a certain scribe (Mat 8:19), a scholar, a learned man, one of those that studied and expounded the law; generally we find them in the gospels to be men of no good character; usually coupled with the Pharisees, as enemies to Christ and his doctrine. Where is the scribe? 1Co 1:20. He is very seldom following Christ; yet here was one that bid pretty fair for discipleship, a Saul among the prophets. Now observe,

(1.) How he expressed his forwardness; Master, I will follow thee, whithersoever thou goest. I know not how any man could have spoken better. His profession of a self-dedication to Christ is, [1.] Very ready, and seems to be ex mero motu - from his unbiased inclination: he is not called to it by Christ, nor urged by any of the disciples, but, of his own accord, he proffers himself to be a close follower of Christ; he is not a pressed man, but a volunteer. [2.] Very resolute; he seems to be at a point in this matter; he does not say, "I have a mind to follow thee; "but, "I am determined, I will do it."[3.] It was unlimited and without reserve; " I will follow thee whithersoever thou goest; not only to the other side of the country, but if it were to the utmost regions of the world."Now we should think ourselves sure of such a man as this; and yet it appears, by Christ's answer, that his resolution was rash, his ends low and carnal: either he did not consider at all, or not that which was to be considered; he saw the miracles Christ wrought, and hoped he would set up a temporal kingdom, and he wished to apply betimes for a share in it. Note, There are many resolutions for religion, produced by some sudden pangs of conviction, and taken up without due consideration, that prove abortive, and come to nothing: soon ripe, soon rotten.

(2.) How Christ tried his forwardness, whether it were sincere or not, Mat 8:20. He let him know that this Son of man, whom he is so eager to follow, has not where to lay his head, Mat 8:20. Now from this account of Christ's deep poverty, we observe,

[1.] That it is strange in itself, that the Son of God, when he came into the world, should put himself into such a very low condition, as to want the convenience of a certain resting-place, which the meanest of the creatures have. If he would take our nature upon him, one would think, he should have taken it in its best estate and circumstances: no, he takes it in its worst. See here, First, How well provided for the inferior creatures are: The foxes have holes; though they are not only not useful, but hurtful, to man, yet God provides holes for them in which they are earthed: man endeavours to destroy them, but thus they are sheltered; their holes are their castles. The birds of the air, though they take no care for themselves, yet are taken care of, and have nests (Psa 104:17); nests in the field; some of them nests in the house; in God's courts, Psa 84:3. Secondly, How poorly the Lord Jesus was provided for. it may encourage us to trust God for necessaries, that the beasts and birds have such good provision; and may comfort us, if we want necessaries, that our Master did so before us. Note, Our Lord Jesus, when he was here in the world, submitted to the disgraces and distresses of extreme poverty; for our sakes he became poor, very poor. He had not a settlement, had not a place of repose, not a house of his own, to put his head in, not a pillow of his own, to lay his head on. he and his disciples lived upon the charity of well-disposed people, that ministered to him of their substance, Luk 8:2. Christ submitted to this, not only that he might in all respects humble himself, and fulfil the scriptures, which spake of him as poor and needy, but that he might show us the vanity of worldly wealth, and teach us to look upon it with a holy contempt; that he might purchase better things for us, and so make us rich, 2Co 8:9.

[2.] It is strange that such a declaration should be made on this occasion. When a scribe offered to follow Christ, one would think he would have encouraged him, and said, Come, and I will take care of thee; one scribe might be capable of doing him more credit and service than twelve fishermen: but Christ saw his heart, and answered to the thoughts of that, and therein teaches us all how to come to Christ. First, The scribe's resolve seems to have been sudden; and Christ would have us, when we take upon us a profession of religion, to sit down and count the cost (Luk 14:28), to do it intelligently, and with consideration, and choose the way of godliness, not because we know no other, but because we know no better. It is no advantage to religion, to take men by surprise, ere they are aware. They that take up a profession in a pang, will throw it off again in a fret; let them, therefore, take time, and they will have done the sooner: let him that will follow Christ know the worst of it, and expect to lie hard, and fare hard. Secondly, His resolve seems to have been from a worldly, covetous principle. He saw what abundance of cures Christ wrought, and concluded that he had large fees, and would get an estate quickly, and therefore he would follow him in hopes of growing rich with him; but Christ rectifies his mistake, and tells him, he was so far from growing rich, that he had not a place to lay his head on; and that if he follow him, he cannot expect to fare better than he fared. Note, Christ will accept none for his followers that aim at worldly advantages in following him, or design to make any thing but heaven of their religion. We have reason to think that this scribe, hereupon, went away sorrowful, being disappointed in a bargain which he thought would turn to account; he is not for following Christ, unless he can get by him.

2. Here is another that was too slow in performing. Delay in execution is as bad, on the one hand, as precipitancy in resolution is on the other hand; when we have taken time to consider, and then have determined, let it never be said, we left that to be done tomorrow, which we could do today. This candidate for the ministry was one of Christ's disciples already (Mat 8:21), a follower of him at large. Clemens Alexandrinus tells us, from an ancient tradition, that this was Philip; he seems to be better qualified and disposed than the former; because not so confident and presumptuous: a bold, eager, over-forward temper is not the most promising in religion; sometimes the last are first, and the first last. Now observe here,

(1.) The excuse that this disciple made, to defer an immediate attendance on Christ (Mat 8:21); " Lord, suffer me first to go and bury my father. Before I come to be a close and constant follower of thee, let me be allowed to perform this last office of respect to my father; and in the mean time, let it suffice to be a hearer of thee now and then, when I can spare time."His father (some think) was now sick, or dying, or dead; others think, he was only aged, and not likely in a course of nature, to continue long; and he desired leave to attend upon him in his sickness, at his death, and to his grave, and then he would be at Christ's service. This seemed a reasonable request, and yet it was not right. He had not the zeal he should have had for the work, and therefore pleaded this, because it seemed a plausible plea. Note, An unwilling mind never wants an excuse. The meaning of Non vacat is, Non placet - The want of leisure is the want of inclination. We will suppose it to come from a true filial affection and respect for his father, yet still the preference should have been given to Christ. Note, Many are hindered from and in the way of serious godliness, by an over-concern for their families and relations; these lawful things undo us all, and our duty to God is neglected, and postponed, under colour of discharging our debts to the world; here therefore we have need to double our guard.

(2.) Christ's disallowing of this excuse (Mat 8:22); Jesus said to him, Follow me; and, no doubt, power accompanied this word to him, as to others, and he did follow Christ, and cleaved to him, as Ruth to Naomi, when the scribe, in the verses before, like Orpah, took leave of him. That said, I will follow thee; to this Christ said, Follow me; comparing them together, it is intimated that we are brought to Christ by the force of his call to us, not of our promises to him; it is not of him that willeth, nor of him that runneth, but of God that showeth mercy; he calls whom he will, Rom 9:16. And further, Note, Though chosen vessels may make excuses, and delay their compliance with divine calls a great while, yet Christ will at length answer their excuses, conquer their unwillingness, and bring them to his feet; when Christ calls, he will overcome, and make the call effectual, 1Sa 3:10. His excuse is laid aside as insufficient; Let the dead bury their dead. It is a proverbial expression; "Let one dead man bury another: rather let them lie unburied, than that the service of Christ should be neglected. Let the dead spiritually bury the dead corporally; let worldly offices be left to worldly people; do not thou encumber thyself with them. Burying the dead, and especially a dead father, is a good work, but it is not thy work at this time: it may be done as well by others, that are not called and qualified, as thou art, to be employed for Christ; thou hast something else to do, and must not defer that."Note, Piety to God must be preferred before piety to parents, though that is a great and needful part of our religion. The Nazarites, under the law, were not to mourn for their own parents, because they were holy to the Lord (Num 6:6-8); nor was the high priest to defile himself for the dead, no, not for his own father, Lev 21:11, Lev 21:12. And Christ requires of those who would follow him, that they hate father and mother (Luk 14:26); love them less than God; we must comparatively neglect and disesteem our nearest relations, when they come in competition with Christ, and either our doing for him, or our suffering for him.

Barclay: Mat 8:18-22

At first sight this section seems out of place in this chapter. The chapter is a chapter of miracles, and at first sight these verses do not seem to fit into a chapter which tells of a series of miraculous events. Why then does Matthew put it here?

It has been suggested that Matthew inserted this passage here because his thoughts were running on Jesus as the Suffering Servant. He has just quoted Isa 53:4: "He took our infirmities and bore our diseases" (Mat 8:17), and very naturally, it is said, that picture led on in Matthew's thoughts to the picture of the one who had nowhere to lay his head. As Plummer has it, "Jesus' life began in a borrowed stable and ended in a borrowed tomb." So it is suggested that Matthew inserted this passage here because both it and the immediately preceding verses show Jesus as the Suffering Servant of God.

It may be so, but it is even more likely that Matthew inserted this passage in this chapter of miracles because he saw a miracle in it. It was a scribe who wished to follow Jesus. He gave Jesus the highest title of honour that he knew. "Teacher" he called him; the Greek is didaskalos (1320), which is the normal translation of the Hebrew word Rabbi (07227). To him Jesus was the greatest teacher to whom he had ever listened and whom he had ever seen.

It was indeed a miracle that any scribe should give to Jesus that title, and should wish to follow him. Jesus stood for the destruction and the end of all that narrow legalism on which scribal religion was built; and it was indeed a miracle that a scribe should come to see anything lovely or anything desirable in Jesus. This is the miracle of the impact of the personality of Jesus Christ on men.

The impact of one personality on another can indeed produce the most wonderful effects. Very often a man has been launched on a career of scholarship by the impact of the personality of a great teacher upon him; many a man has been moved to the Christian way and to a life of Christian service by the impact of a great Christian personality on his life. Preaching itself has been described and defined as "truth through personality."

W. H. Elliott in his autobiography, Undiscovered Ends, tells a thing about Edith Evans, the great actress: "When her husband died, she came to us, full of grief. . . . In our drawing room at Chester Square she poured out her feelings about it for an hour or so, and they were feelings that came from springs that were very deep. Her personality filled the room. The room was not big enough! ... For days that room of ours was 'electric,' as I expressed it then. The strong vibrations had not gone."

This story is the story of the impact of the personality of Jesus on the life of a Jewish scribe. It remains true that to this day what is needed most of all is not so much to talk to men about Jesus as to confront them with Jesus, and to allow the personality of Jesus to do the rest.

But there is more than that. No sooner had the scribe undergone this reaction than Jesus told him that the foxes have their lairs and the birds of the sky have a place in the trees to rest, but the Son of Man has no place on earth to lay his head. It is as if Jesus said to this man: "Before you follow me--think what you are doing. Before you follow me--count the cost."

Jesus did not want followers who, were swept away by a moment of emotion, which quickly blazed and just as quickly died. He did not want men who were carried away by a tide of mere feeling, which quickly flowed and just as quickly ebbed. He wanted men who knew what they were doing. He talked about taking up a cross (Mat 10:38). He talked about setting himself above the dearest relationships in life (Luk 14:26); he talked about giving away everything to the poor (Mat 19:21). He was always saying to men: "Yes, I know that your heart is running out to me, but--do you love me enough for that?"

In any sphere of life men must be confronted with the facts. If a young man expresses a desire for scholarship, we must say to him: "Good, but are you prepared to scorn delights and live laborious days? "When an explorer is building up his team, he will be inundated with people offering their services, but he must weed out the romantics and the realists by saying, "Good, but are you prepared for the snow and the ice, for the swamps and the heat, for the exhaustion and the weariness of it all? "When a young person wishes to become an athlete, the trainer must say, "Good, but are you prepared for the self-denial and self-discipline that alone will win you the eminence of which you dream? "This is not to discourage enthusiasm, but it is to say that enthusiasm which has not faced the facts will soon be dead ashes instead of a flame.

No man could ever say that he followed Jesus on false pretences. Jesus was uncompromisingly honest. We do Jesus a grave disservice, if ever we lead people to believe that the Christian way is an easy way. There is no thrill like the way of Christ, and there is no glory like the end of that way; but Jesus never said it was an easy way. The way to glory always involved a cross.

Barclay: Mat 8:18-22

But there was another man who wished to follow Jesus. He said he would follow Jesus, if he was first allowed to go and bury his father. Jesus' answer was: "Follow me and leave the dead to bury their own dead." At first sight that seems a hard saying. To the Jew it was a sacred duty to ensure decent burial for a dead parent. When Jacob died, Joseph asked permission from Pharaoh to go and bury his father: "My father made me swear, saying, 'I am about to die; in my tomb which I hewed out for myself in the land of Canaan, there shall you bury me.' Now therefore let me go up, I pray you, and bury my father; then I will return" (Gen 50:5). Because of the apparently stern and unsympathetic character of this saying different explanations have been given of it.

It has been suggested that in the translation into Greek of the Aramaic which Jesus used there has been a mistake; and Chat Jesus is saying that the man can well leave the burying of his father to the official buriers. There is a strange verse in Eze 39:15: "And when these pass through the land and any one sees a man's bone, then he shall set up a sign by it, till the buriers have buried it in the valley of Hamon-gog." That seems to imply a kind of official called a burier; and it has been suggested that Jesus is saying that the man can leave the burial to these officials. That does not seem a very likely explanation.

It has been suggested that this is indeed a hard saying, and that Jesus is saying bluntly that the society in which this man is living is dead in sin, and he must get out of it as quickly as possible, even if it means leaving his father still unburied, that nothing, not even the most sacred duty, must delay his embarkation on the Christian way.

But the true explanation undoubtedly lies in the way in which the Jews used this phrase -- 'I must bury my father'! -- and in the way in which it is still used in the east.

Wendt quotes an incident related by a Syrian missionary, M. Waidmeier. This missionary was friendly with an intelligent and rich young Turk. He advised him to make a tour of Europe at the close of his education, so that his education would be completed and his mind broadened. The Turk answered, "I must first of all bury my father." The missionary expressed his sympathy and sorrow that the young man's father had died. But the young Turk explained that his father was still very much alive, and that what he meant was that he must fulfil all his duties to his parents and to his relatives, before he could leave them to go on the suggested tour, that, in fact, he could not leave home until after his father's death, which might not happen for many years.

That is undoubtedly what the man in this gospel incident meant. He meant, "I will follow you some day, when my father is dead, and when I am free to go." He was in fact putting off his following of Jesus for many years to come.

Jesus was wise: Jesus knew the human heart; and Jesus knew well that, if the man did not follow him on the moment, he never would. Again and again there come to us moments of impulse when we are moved to the higher things; and again and again we let them pass without acting upon them.

The tragedy of life is so often the tragedy of the unseized moment. We are moved to some fine action, we are moved to the abandoning of some weakness or habit, we are moved to say something to someone, some word of sympathy, or warning, or encouragement; but the moment passes, and the thing is never done, the evil thing is never conquered, the word is never spoken. In the best of us there is a certain lethargy and inertia; there is a certain habit of procrastination; there is a certain fear and indecision; and often the moment of fine impulse is never turned into action and into fact.

Jesus was saying to this man: "You are feeling at the moment that you must get out of that dead society in which you move; you say you will get out when the years have passed and your father has died; get out now -- or you will never get out at all."

In his autobiography H. G. Wells told of a crucial moment in his life. He was apprenticed to a draper, and there seemed to be little or no future for him. There came to him one day what he called "an inward and prophetic voice: 'Get out of this trade before it is too late; at any cost get out of it.' " He did not wait; he got out; and that is why he became H. G. Wells.

May God give to us that strength of decision which will save us from the tragedy of the unseized moment.

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 8:1--9:35

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

Matthew described Jesus' ministry as consisting of teaching, preaching, and healing in 4:23. Chapters 5-7 record what He taught His disciples. We have the essence of His preaching ministry in 4:17. Now in 8:1-9:34 we see His healing ministry. He demonstrated authority over disease, demons, and nature. Matthew showed that Jesus' ability proves that He is the divine Messiah. The King authenticated His claims by performing messianic signs. In view of this the Jews should have acknowledged Him as the Messiah.

"The purpose of Matthew in these two chapters [8 and 9] is to offer the credentials of the Messiah as predicted in the Old Testament."³⁶¹

Matthew did not record Jesus' miracles in strict chronological order.³⁶² His order is more thematic. He also selected miracles that highlight the gracious character of Jesus' signs. As Moses' plagues authenticated his ministry to the Israelites of his day, so Jesus' miracles should have convinced the Israelites of His day that He was the Messiah. Moses' plagues were primarily destructive whereas Jesus' miracles were primarily constructive. Jesus' miracles were more like Elisha's than Moses' in this respect.

Matthew recorded nine of Jesus' miracles and referred to others. He presented these in three groups and broke the three groups up with two discussions about discipleship. The first group of miracles involves healings (8:1-17), the second, demonstrations of power (8:23-9:8), and the third, acts of restoration (9:18-34).

Miracles of healing8:1-17		Demonstrations of power8:23-9:8		Acts of Restoration9:18-34
	Jesus' authority over His disciples8:18-22		Jesus' authority over His critics9:9-17

Constable: Mat 8:18-22

2. Jesus' authority over His disciples 8:18-22 (cf. Luke 9:57-62)

Matthew evidently inserted these teachings about discipleship because they show the nature of Jesus' ministry and the kind of disciples He requires. The King has power over people as well as sickness. He can direct others as His servants, and they need to respond to Him as their King.

Constable: Mat 8:21-22

Jesus' demands regarding parents 8:21-22

The first disciple was too quick when he promised wholehearted allegiance. This second disciple was too slow performing wholehearted allegiance.

Evidently this disciple made his request as the boat was ready to depart for the next place of ministry (v. 18). He apparently meant that he wanted some time off from being with Jesus to attend to family matters. Some students of this passage have concluded that the disciple's father had not yet died and that he was asking for an indefinite leave of absence from Jesus' company.³⁹⁵ Others believe that he had already died. In either case the disciple wanted to drop out temporarily.

Jesus' reply urged the disciple to keep following Him, not to suspend his commitment to Jesus. He should put his commitment to Jesus even before his commitment to honor his parents (Exod. 20:12). When following Jesus and other commitments conflict, the disciple must always follow Jesus even though his or her other commitments are legitimate. Jesus was testing this man's priorities. Which was more important to him, following Jesus and participating in whatever Jesus' will for him might involve or abandoning Jesus even temporarily for some less important purpose? His was not a choice between something good and something evil but between something good and something better (cf. 10:37).

Jesus continued by encouraging the disciple to let the dead bury the dead. Apparently He meant, let the spiritually dead (i.e., those who have no interest in following Jesus) bury the physically dead. There are many worthy activities in life that a true disciple of Jesus must forgo because he or she has a higher calling and higher demands on him or her. Forgoing these activities may bring criticism on the disciple from the spiritually insensitive, but that is part of the price of discipleship (cf. 7:13-27). Jesus called for commitment to Himself without reservation. The person and mission of the King deserve nothing less.

College: Mat 8:1-34

MATTHEW 8

E. MINISTRY IN DEED (8:1-9:35)

While it has been recognized that chapters 8 and 9 comprise a distinct section within the first Gospel, there is no consensus concerning the themes developed by the arrangement of episodes. Patte's observation is certainly correct: " The unity [of these chapters] is clearly not found in a narrative progression, in the sense that one event would need to take place before the next one can unfold." While it is difficult to neatly isolate sections of these chapters around distinguishing themes, it is clear that the collection was intended to have an accumulative impact (cf. 9:33-34), with the unifying factor being the dominating presence of Jesus in every episode.

It would seem that Matthew collected ten miracle scenes (nine healings), quite similar in form, in order to give specificity to the programmatic summaries of 4:23-25, 9:35 and 11:3-5. Jesus' proclamation of God's reign (chs 5-7) is therefore accompanied by " mighty deeds" that verify that in Jesus God has drawn near to his people.

Unlike Mt. Sinai where God's holiness was protected through rigorous separation, Jesus descends from the mountain and manifests God's presence as fundamentally merciful and transforming. In order to illustrate the redemptive significance of Jesus' therapeutic activity Matthew describes Jesus' activity in terms that point beyond the mere restoration of physical health. Recall that in the beginning of the story the spiritual dimensions of Jesus' messianic role were clearly delineated with the words, " he will save his people from their sins" (1:21). Healing and forgiveness are tied together in 9:1-8, as the healing of the paralytic's infirmity becomes conclusive proof of Jesus' authority to forgive sin (9:5-6; cf. 26:28). The cleansing (ejkaqarivsqh, ekatharisthç) of the leper (8:1-4) not only relates the healing of the disease, but also symbolizes the removal of " the social rupture caused by the illness." Jesus' positive response and assessment of a Gentile centurion (8:5-11) is anticipatory of the removal of ethnic boundaries and Gentile inclusion in the blessings of the kingdom (cf. 10:5; 15:24; 28:18-20). Jesus' powerful presence overcomes all barriers of ritual impurity that prohibited full participation with the people of God. According to the Law (i.e., Lev 15:25-27), Jesus becomes ritually unclean by his contact with a " woman subject to bleeding" (9:20). However, the woman's touch of faith resulted not in Jesus' defilement, but in her salvation (9:22). This scene is bracketed by an episode in which Jesus is on his way to an even more serious defilement, i.e., physical contact with a corpse (9:18-19, 23-25; cf. Num 19:14). Yet the powerful touch of Jesus overcomes the barrier of impurity by restoring the girl to life (9:25-26). The incident highlights the fact that no obstacle is too great (not even death) that his redemptive powers cannot overcome and dramatically transform. Indeed, Jesus' authoritative powers indicate that " the healer of Israel is [also] the Savior of Israel."

1. Cleansing of a Leper (8:1-4)

¹ When he came down from the mountainside, large crowds followed him. ² A man with leprosy ^a came and knelt before him and said, " Lord, if you are willing, you can make me clean."

³ Jesus reached out his hand and touched the man. " I am willing," he said. " Be clean!" Immediately he was cured ^b of his leprosy. ⁴ Then Jesus said to him, " See that you don't tell anyone. But go, show yourself to the priest and offer the gift Moses commanded, as a testimony to them."

^a 2 The Greek word was used for various diseases affecting the skin-not necessarily leprosy. ^b 3 Greek made clean

8:1. It is clear that the words of verse 1 are intended to form a closure to the previous discourse. Reference to the mountainside and the crowds refer back to 5:1, and function to help the reader see that the authoritative teacher now enters the realm of everyday life by descending from the mountain (cf. 5:1; 14:13; 15:29; 17:1; 28:16). The " crowds" who hear his powerful discourse are now privileged to see his powerful deeds. Much like the conclusion of the discourse (7:28-29), this section (8:1-9:34) also closes with an assessment of Jesus offered by the " crowds" (9:33).

8:2-3. The next sentence (v. 2) focuses the reader's attention upon a petitioner who steps forth to make a request of Jesus. The suppliant is identified as a " leper," thus indicating both his social and religious status. According to the OT law the leper's uncleanness compelled him to avoid all social contact (Lev 13:46; cf. Num 5:2f; 12:14f). Any contact with a leper resulted in ritual defilement and necessitated specific steps for purification. But Jesus is recognized by the leper as having authority to effect his healing. The cluster of words describing the leper's approach to Jesus (proselqwvn, proselthôn, prosekuvnei, prosekynei , kuvrie, kyrie ) forms a positive picture of genuine faith and a confession of Jesus' majesty. The tension between the faith of the leper and his unclean status mounts, as with " modesty and restraint" he announces his confidence in Jesus' ability to " cleanse him." Unlike on Mt. Sinai, the holy presence of God, now active in Jesus (1:23), does not call for the avoidance of those deemed " untouchable," but engages human affliction and overcomes its debilitating consequences with his powerful touch. Not only is Jesus totally indifferent to OT regulations concerning contact with a leper (Lev 5:3), but his " touch" results not in his defilement, but in the cleansing of the leper's contaminating condition. The imagery of " extending the hand" (cf. 8:12, 13; 12:49; 14:31; 26:51) to a leper graphically illustrates Jesus' willingness to " take up our afflictions and carry away our diseases" (8:17).

8:4. Instead of narrating the leper's response to his cleansing (cf. Mark 1:45), Matthew focuses on the authority of Jesus by following the cleansing with four imperatives. The first imperative ( see that you don't tell anyone ) is intended to counter any notion that Jesus is to be understood as a mere wonder-worker. The instructions to present himself before the priests in Jerusalem and to comply with the Mosaic legislation regarding the sacrificial offering (Lev 14:10-11; 21-22), indicate Jesus' respect for the provisions of the Law (cf. 5:17-19). The procedure also assured that the one formerly excluded from society could now be restored to full communal and spiritual life. The actions of the leper are also interpreted as a testimony to them . Probably the pronoun " them" refers to the Jewish leadership in Jerusalem, and the leper's sacrifice is intended as a witness to Jesus' restorative powers, and a challenge to Israel's leadership to acknowledge his authoritative status. Indeed, in Jesus, God has drawn near to bring his cleansing power, thus removing all contamination that results in alienation.

2. Request of a Gentile Centurion (8:5-13)

⁵ When Jesus had entered Capernaum, a centurion came to him, asking for help. ⁶" Lord," he said, " my servant lies at home paralyzed and in terrible suffering."

⁷ Jesus said to him, " I will go and heal him."

⁸ The centurion replied, " Lord, I do not deserve to have you come under my roof. But just say the word, and my servant will be healed. ⁹ For I myself am a man under authority, with soldiers under me. I tell this one, 'Go,' and he goes; and that one, 'Come,' and he comes. I say to my servant, 'Do this,' and he does it."

¹⁰ When Jesus heard this, he was astonished and said to those following him, " I tell you the truth, I have not found anyone in Israel with such great faith. ¹¹ I say to you that many will come from the east and the west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven. ¹² But the subjects of the kingdom will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth."

¹³ Then Jesus said to the centurion, " Go! It will be done just as you believed it would." And his servant was healed at that very hour.

8:5. The second respondent following Jesus' discourse (chs. 5-7) would be viewed by Jewish observers as equally offensive and unclean, being a Gentile centurion. While the leper's physical state excluded him from participation with the covenanted people of God, the centurion was excluded because of his ethnic background. However, the episode foreshadows the universal appeal of the gospel (28:18-20), and shows how faith in the authoritative status of Jesus shatters sociocultural boundaries.

The reader was earlier informed that Jesus selected Capernaum as his base of operations after leaving Nazareth (4:13; cf. Mark 1:21; Luke 4:31). Consequently, the city has become a center for the teaching and healing of Jesus over an extended period of time. Later, Jesus will denounce Capernaum for its lack of faith (11:23).

8:6-7. In Matthew's accounting of this episode only one individual approaches Jesus, i.e., a Gentile soldier (cf. Luke 7:1-10). The cluster of verbs describing the centurion's approach (prosh'lqen, prosçlthen, parakalw'n, parakalôn, kuvrie, kyrie ) is reminiscent of the leper's appeal, and serves to highlight the centurion's reverent confidence in Jesus' power to meet his request. However, unlike the leper's request, the centurion does not make a formal request, but simply lays before Jesus the distress of his servant (pai'", pais , 8:6). Although the NIV translates Jesus' response (v. 7) as compliance to the centurion's request, there are grounds for understanding Jesus' words as a question: " Shall I come and heal him?" This translation explains the emphatic " I" and perhaps best explains the centurion's protest that follows (vv. 8-9). It might also be compared with the way Jesus responds to the request of a Gentile woman in 15:21-28. Be that as it may, Jesus' response does not deter the centurion, but rather provides an opportunity for an expression of faith unlike anything Jesus had found within Israel.

8:8-9. The centurion both acknowledges his unworthiness and recognizes in Jesus' words God's authoritative healing power. He reasons from the " lesser to the greater" by comparing the invested authority he has as a military leader to evoke obedience, to the view that the mere authoritative command of Jesus will result in the healing of his " servant." The restrained confidence of the leper's faith in Jesus' powerful " touch" (8:1-4) is surpassed by the centurion's confidence in Jesus' powerful word to heal.

8:10-11. Even Jesus is astonished at the level of perception and faith characteristic of this Gentile soldier (cf. 15:28). Indeed, Jesus acknowledges to those following him that such faith has not been found among any within Israel. Although later Jesus will acknowledge that his mission is primarily to " the lost sheep of Israel" (cf. 10:5-6; 15:24), such faith, even though manifested by those outside ethnic Israel, will be privileged to the blessings of God's kingdom. The imagery of the many . . . from the east and west reclining with Abraham, Isaac, and Jacob in the kingdom recalls a common Jewish eschatological idea built on passages from the OT (e.g., Isa 25:6; 65:13), highlighting Jewish hopes in the blessings and celebration to come with the consummation of the victory of God. However, Jewish expectation never envisioned the end-time " messianic banquet" as being anything other than the exclusive privilege of Israel, with some Gentiles being only fringe benefactors. Remarkably Jesus envisions a scenario where Gentiles, not Jews, come " from the east and west" (cf. Baruch 5:5), and are extended places of honor beside Israel's famed patriarchs. Such a picture appears to be " without analogy in the whole of Jewish apocalyptic" expectations.

8:12. The reversal of Jewish expectations is further delineated by the description of the fate of those who should have been major participants in the festive occasion. The subjects of the kingdom (lit., sons of the kingdom ) are the literal offspring of Abraham, i.e., ethnic Israel, who suffer the fate traditionally reserved for Israel's enemies. Obviously, the exclusion is not to be understood as involving all Jews (see Rom 9-11), but only those who obstinately reject Jesus as God's final agent of salvation (cf. 22:1-14). The figurative expressions of darkness and weeping and gnashing of teeth communicate their ultimate expulsion from God and the redeemed, and their sense of terror and rage with the inevitability of God's final judgment.

8:13. The scene closes with Jesus accenting the importance of the centurion's faith in the accomplishment of the healing. Faith was the catalyst that activated the divine and authoritative healing power of Jesus. The link between faith and healing in Matthew's Gospel is an important theme (cf. 9:29; 15:28), because it is representative of a deeper dimension, i.e., the bringing of salvation whereby people are truly made whole. Matthew is especially fond of bringing out the remarkable results when faith comes into contact with the ejxousiva ( exousia ) of Jesus.

3. Peter's Mother-in-Law (8:14-15)

¹⁴ When Jesus came into Peter's house, he saw Peter's mother-in-law lying in bed with a fever. ¹⁵ He touched her hand and the fever left her, and she got up and began to wait on him.

8:14. In this scene Matthew keeps the focus on Jesus by specifically mentioning his name (cf. 1:23; Mark 1:29), and by including as participants in the episode only Jesus and the sick woman (cf. Mark 1:30). Gerhardsson has noted the " unbelievable degree of consciousness and care" with which the Evangelist has narrated this brief scene. The episode falls into two halves with three main verbs highlighting the actions of Jesus ( came , saw , and touched ), and three verbs associated with the woman and her healing ( fever left , got up , and wait on ). The scene begins with Jesus and ends with him (aujtw'/, autô, v. 15; cf. Mark 1:33-34). Jesus comes to a sick person and by contact with him healing occurs and the healed becomes a servant.

8:15. This is the only episode in the Synoptic tradition where Jesus takes the initiative in a miracle of healing. Thus far in chapter eight we have seen Jesus' willingness to be responsive to requests for healing, thus performing the messianic tasks associated with his ministry. In this account, as noted by Held, Jesus is portrayed " as answering of his own accord this call laid upon him by God." It may also be that Matthew intends his readers to see another social boundary crossed by Jesus in his willingness to touch a sick woman. Certainly, the touch highlights his authoritative power and willingness to relieve the distress of physical affliction. The action of Peter's mother-in-law models a fundamental aspect of discipleship by responding to her healing with grateful service.

4. Summary and Fulfillment Citation (8:16-17)

¹⁶ When evening came, many who were demon-possessed were brought to him, and he drove out the spirits with a word and healed all the sick. ¹⁷ This was to fulfill what was spoken through the prophet Isaiah:

" He took up our infirmities

and carried our diseases." ^a

^a 17 Isaiah 53:4

8:16. By means of a brief summary Matthew highlights Jesus' messianic deeds in terms of exorcisms and healings. Summaries have the effect of reminding the reader that the variation of specific examples of exorcisms or healings are only isolated incidents among the many performed by Jesus. Matthew never includes in his summaries healing references that are not documented by specific examples.

The verb translated brought (proshvnegkan, prosçnenkan) is characteristic of Matthew's description of the sick being brought to Jesus (cf. 4:24; 9:2, 32; 12:22; 14:35). The verb almost takes on sacrificial connotations as the distressed are offered to Jesus. The reference to exorcisms with a mere word highlights his authoritative power over the forces of evil which plague humankind (cf. 8:8). Not only were the many who were demon possessed cured, but all (cf. Mark 1:34) who came with various forms of sickness were healed. The effect is to indicate that no human need went unmet when Jesus was encountered. The summary prepares the reader for the following fulfillment citation that highlights the way Jesus' miracles are to be viewed.

8:17. With a fulfillment citation Matthew indicates that Jesus' healings are to be understood as the fulfillment of Isaiah 53:4. In order to highlight Jesus' activity in terms of the Servant Songs of Isaiah (cf. 12:1-21; Isa 42:1-4), Matthew's rendering of Isaiah 53:4 does not follow the spiritualizing tendency of the LXX (" bore our sins" ), but translates literally the Hebrew wnyljhŏlâyçnu (=sickness) as ajsqeneiva" ( astheneias , weakness) and novsou" ( nosous , diseases). The effect is to highlight Jesus' total life and ministry in terms of God's suffering servant. J.P. Meier has best captured the significance of Matthew's use of Isaiah 53:

Jesus' servanthood is not to be restricted to his death, it stretches throughout his ministry. Throughout that ministry he freely chooses to be a lowly servant among his people, associating with sinners, showing mercy to the outcasts or mistreated (notice that the three miracles are performed for a leper, the servant of a Gentile, and a woman). In short, from his baptism onward Jesus the servant embraces a sinful, suffering, sick humanity, in order to save his people from their sin (1:21) and bear their illnesses.

5. Two Would-Be Followers (8:18-22)

¹⁸ When Jesus saw the crowd around him, he gave orders to cross to the other side of the lake. ¹⁹ Then a teacher of the law came to him and said, " Teacher, I will follow you wherever you go."

²⁰ Jesus replied, " Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay his head."

²¹ Another disciple said to him, " Lord, first let me go and bury my father."

²² But Jesus told him, " Follow me, and let the dead bury their own dead."

8:18. The presence of the crowds prompts Jesus to give command, apparently to his disciples, to withdraw to the other side of the lake (cf. 5:1). Before they embark on the journey, they are approached by two potential followers who both express an interest in accompanying Jesus in his travels. It may be that these brief encounters are included at this point in the narrative to highlight basic tenets of discipleship. Certainly, features of discipleship dominate Jesus' conversations both in 8:18-22 and in the following episode of stilling the storm (8:23-27).

8:19. The first respondent is described as a teacher of the law , and appears to think highly of Jesus as a teacher . This " student of the Torah" evidently recognizes Jesus as an authoritative teacher, and expresses his willingness to follow him, with the obvious intention of learning from him. In terms of Jewish custom, the request of the " scribe" is in accord with the rabbinic practice of a student petitioning a teacher or rabbi with the intent of being trained by him. There is no reason to suspect anything but the best of intentions from this scribe. However, it does appear from Jesus' response that he had not fully thought through the implications of his request.

8:20. Jesus' reply is calculated to dispel all faulty notions that following him means a leisurely involvement with little or no personal hardship or self-denial. Jesus makes it clear that association with him means embarking on the rigors of an itinerant ministry marked by the deprivation of basic securities and comforts. Such an assessment must have surprised the scribe who was probably used to seeing rabbinic teachers greatly benefit and even prosper form their teaching skills. Yet, Jesus claims that the relative security of a " resting place" enjoyed by even lowly creatures, such as foxes and birds is denied Jesus and his followers (cf. 10:24ff.). The force of Jesus' illustration is realized when the relative security of foxes and birds is contrasted with the deprived existence of the one identified as the Son of Man .

Here, for the first time the designation " Son of Man" is used by Jesus as his own self-reference to highlight certain features of his ministry. In this instance the reference underscores Jesus' itinerant ministry as one characterized by a lack of a permanent dwelling place. Jesus is unlike any rabbi in that he invites his followers to share in his repudiation and hardship. Indeed, a striking feature about the reference " Son of Man" is that the work and destiny of the Son of Man is also said about the disciples (cf. ch 10).

8:21-22. The second inquirer is described as " another disciple" (e{tero", heteros ), a term appropriate for one who had made a prior commitment to Jesus. Rather than immediately obey Jesus' orders to cross the lake (v. 18), the disciple requests a leave of absence in order to attend to his father's burial. Certainly, by ancient standards, a reasonable request. Based on the Law (Exod 20:12; cf. Deut 27:16) Jewish tradition considered the burial of one's parents a sacred duty (cf. Tob 4:3; Sir 38:16; m. Ber. 3:1; see also Gen 25:9; 35:29; 50:13). There is no indication of insincere motives in the disciple's request. Neither should the request be construed as either an attempt to secure an indefinite period of time in order to look after his elderly father until he dies, or to be involved in the traditional seven days of mourning following his father's death. While these interpretations may soften the shocking response of Jesus (v. 22), there is really no way to know with certainty what possible provisions the disciple had in mind. However, there appears to be no reason not to accept at face value the urgency and priority of following Jesus over even the duty of burying one's parents (cf. 10:37). The disciple is told to leave the business of physically burying the dead to those who are " spiritually dead" (cf. Luke 15:24, 32; John 3:13; Eph 2:1; 1 Tim 5:6; Rev 3:1). While the saying may appear unduly harsh, the language is intended to reinforce the absolute priority and uncompromising demands of discipleship. Any postponement, even for the noblest of purposes, cannot take precedence over the urgency of following Jesus. Such a radical challenge to discipleship can only be grounded in an astonishing conception of one's own person and mission.

6. Stilling of the Storm (8:23-27)

²³ Then he got into the boat and his disciples followed him. ²⁴ Without warning, a furious storm came up on the lake, so that the waves swept over the boat. But Jesus was sleeping. ²⁵ The disciples went and woke him, saying, " Lord, save us! We're going to drown!"

²⁶ He replied, " You of little faith, why are you so afraid?" Then he got up and rebuked the winds and the waves, and it was completely calm.

²⁷ The men were amazed and asked, " What kind of man is this? Even the winds and the waves obey him!"

8:23. Matthew is careful to link this scene with the previous episode by resuming the story line of v. 18, and by his reference to the disciples who follow Jesus (cf. vv. 19, 21, 22). The overall structure is typical of Matthew's depiction of Jesus' supernatural activity: vv. 23-25 dire conditions described; v. 26 Jesus' response; v. 28 human amazement. The dual themes of discipleship and Christology are prominent in the episode. Gerhardsson observes that only in the nontherapeutic miracles in Matthew do the disciples play a prominent role. In this episode a dimension of Jesus' majesty is revealed that shows Jesus to be capable of handling any crisis. On the other hand, the disciples suffer a " crisis of trust," and must learn that the one who called them can sustain them no matter what the crisis.

8:24. Matthew describes the stormy condition of the sea with a term rarely used to describe a storm at sea (seismov", seismos ; cf. Mark 4:37). In Matthew the term is translated " earthquake" in the depiction of Jerusalem's downfall (24:7), at the crucifixion of Jesus (27:54), and at the resurrection account (28:2). By the use of the term the storm takes on catastrophic proportions (as further indicated by the fearful response of these seasoned fishermen). Even though the rough seas threaten to swamp the boat, Jesus continued to sleep. While it may be true that the demands of Jesus' ministry left him exhausted, it is doubtful that the depiction of a sleeping Jesus is intended to suggest that he was worn out from the day's activities. More likely is the suggestion that Jesus' sleep in the midst of such chaos is indicative of his trusting confidence in God's protective care. Perhaps the background of Isaiah 51:9-10 is in mind: " Awake, awake! Clothe yourself with strength, O arm of the LORD; awake, as in days gone by, as in generations of old. . . . Was it not you who dried up the sea, the waters of the great deep, who made a road in the depths of the sea so that the redeemed might cross over?" (cf. Lev 26:6; Job 11:18-19; Ps 3:5; 4:8; Prov 3:23-24) It should also be observed that the scene has many similarities with the experience of Jonah (cf. 1:5; 12:41).

8:25-26. The address and petition of the disciples take on prayer-like qualities: " Lord, save us! We're going to drown!" Unlike the frightened sailors who arouse Jonah to call upon his God for deliverance (Jonah 1:6), the disciples petition Jesus directly to exercise his saving power. Nevertheless, Jesus' question, " why are you so afraid?" and his characterization of them as men of little faith indicates that he expected a greater level of trust and understanding. They thought the storm to be a danger as long as Jesus remained asleep. In Jesus' estimation they should have had confidence in his mere presence to assure their safety.

The terrifying power of the raging sea is calmed with Jesus' authoritative demand. Power over the sea in the OT is often associated with Yahweh's victory over chaotic forces (cf. Ps 29:3; 65:7; 89:9, 93:4; 107:25-32; 124:4-5; Isa 51:9-10). Like his healings and exorcisms, Jesus' power over the sea testifies to God's sovereign presence in him. No obstacle, including natural forces, can in any way inhibit the accomplishment of his mission.

8:27. The disciples are described as amazed because Jesus has completely shattered all their limited expectations of his sovereign power. It may be that they are described as men because they continue to " think the things of men" not " the things of God" (16:23). At least they are on the right track by asking the question, what kind of man could exercise such authority over the elements? This question indicates their realization that such power could not come from an ordinary man. In a later boat scene they will come to the proper evaluation of Jesus' person (14:33). Howbeit, the reader of the Gospel already knows the answer and finds in this scene a timeless message of faith and courage.

7. The Gadarene Demoniacs (8:28-34)

²⁸ When he arrived at the other side in the region of the Gadarenes, ^a two demon-possessed men coming from the tombs met him. They were so violent that no one could pass that way. ²⁹" What do you want with us, Son of God?" they shouted. " Have you come here to torture us before the appointed time?"

³⁰ Some distance from them a large herd of pigs was feeding. ³¹ The demons begged Jesus, " If you drive us out, send us into the herd of pigs."

³² He said to them, " Go!" So they came out and went into the pigs, and the whole herd rushed down the steep bank into the lake and died in the water. ³³ Those tending the pigs ran off, went into the town and reported all this, including what had happened to the demon-possessed men. ³⁴ Then the whole town went out to meet Jesus. And when they saw him, they pleaded with him to leave their region.

^a 28 Some manuscripts Gergesenes ; others Gerasenes

8:28. With this scene we arrive at the other side of the lake, a destination already mentioned in verse 18. The exact location is complicated by three variant readings characterizing the manuscript tradition: Gadarenes, Gerasenes, or Gergesenes. Based on superior external evidence it appears that Gadarenes is to be preferred. Thus the " region of the Gadarenes" (cf. Mark 5:1; Luke 8:26) refers to a district controlled by the city of Gadara, located midpoint on the eastern side of the Sea of Galilee. The territory was predominantly a Gentile region, as indicated by the presence of a " large herd of pigs" (v. 30), which would be strictly forbidden in Jewish territory.

Upon arrival Jesus is met by two demoniacs (cf. Mark 5:2; Luke 8:27) who are described as extremely violent and reclusive, hiding out in the cave-like tombs in the adjacent hills. Certainly, Jewish sensitivities would quickly evaluate such a setting as extremely unclean: a possessed man living among the tombs, in Gentile territory, in close proximity to a large herd of pigs!

8:29. The demons immediately recognize the identity of Jesus and address him as Son of God . The same perception was articulated by Satan, the chief of demons earlier in the temptation scene (4:1-11). While the demons know Jesus' identity, the implications are understood in terms of their inevitable destruction. This is suggested by the two rhetorical questions posed by the demons. The first question, " What do you want with us" (lit., " what to us and to you" ) is an idiom that acknowledges that they have nothing in common with the divine status of Jesus. By the second question, " Have you come here to torture us before the appointed time?" they concede their eschatological fate, but perceive Jesus as exercising his judicial power before the " appointed time." However, the presence of God's reign even in the here and now spells the overthrow of Satan and the destruction of his agents. There is no hint, even given the fierceness of these demons, that they pose any great obstacle to Jesus. On the contrary, they know they are clearly " outmatched and faced with the mighty ejxousiva [=authority] of Jesus, they immediately prepare for flight."

8:30-31. The presence of a large herd of pigs prompt the demons to request that their expulsion from the men result in their being sent into the pigs. It is difficult to know why the demons make such a request. It may be that unclean pigs provide a suitable habitat for unclean spirits. Whatever the reason, their request certainly acknowledges Jesus' sovereign power to do with them what he wills.

8:32. With a mere one word command (uJpavgete, hypagete ) the demons take their flight to enter the pigs. However, the result is a stampede that leads to the entire herd (cf. Mark 5:13, " two thousand in number" ) plunging to their death by drowning in the sea. Essentially, unclean spirits that seek " waterless" places (12:43) are brought to their destruction by water. Earlier Jesus calmed the raging seas of a watery chaos, now he cleanses the land of evil unclean forces. Indeed, the time has come for the tyrannical hold of Satan to be broken.

8:33-34. The scene closes by noting human reaction to the exhibition of Jesus' awesome power. The pig-keepers rush to town (possibly Gadara) to report the loss of their pigs and what had happened to the demoniacs. While one might expect the inhabitants of the town to be positively disposed toward Jesus, the whole city comes out to meet Jesus (uJpanta'n, hypantan , the same verb used by the demons in v. 28), and eventually plead with him to leave their region . It may be fear of Jesus' supernatural power, or fear of further economic loss (or both), that prompts their rejection of Jesus. Whatever the reason, they show themselves to be without faith and understanding in the significance of Jesus' power and authority.

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 8:18-27

LV.
JESUS STILLS THE STORM.
(Sea of Galilee; same day as last section)
^aMATT. VIII. 18-27; ^bMARK IV. 35-41; ^cLUKE VIII. 22-25.

   ^b35 And that day, {cone of those days,} bwhen the even was come [about sunset], awhen Jesus saw great multitudes about him, he gave commandment to depart unto the other side. {bhe saith unto them, Let us go over unto the other side.} [Wearied with a day of strenuous toil, Jesus sought rest from the multitude by passing to the thinly settled on the east side of Galilee.]  ^a19 And there came a scribe [Literally, one scribe. The number is emphatic; for, so far as the record shows, Jesus had none of this class among his disciples], and said unto him, Teacher, I will follow thee whithersoever thou goest.  20 And Jesus saith unto him, The foxes have holes [caves, dens], and the birds of the heaven have nests; but the Son of [341] man [Daniel's name for the Messiah -- Dan 7:10-13] hath not where to lay his head. [This scribe had heard the wonderful parables concerning the kingdom. He, like all others, expected an earthly kingdom and sought to have a place in it. Jesus so replied as to correct his false expectations.]  21 And another of his disciples said unto him, Lord, suffer me first to go and bury my father. [This disciple must have been one of the twelve, for these only were required to follow Jesus (Mar 3:14). It may have been James or John, whose father, Zebedee, almost certainly died before Jesus did. He may have just heard of his father's death. *]  22 But Jesus saith unto him, Follow me; and leave the dead to bury their own dead. [Let the spiritually dead bury the naturally dead. This was a very exceptional prohibition, intended to show not that it was ordinarily wrong to stop for burying the dead, but wrong when in conflict with a command from Jesus. God bids us recognize the claims of filial duty, but rightfully insists that our duties toward him are superior to those due our parents.]  ^c22 Now it came to pass that he entered into a boat, himself and his disciples;  ^a23 And when he was entered into a boat, his disciples followed him. cand he said unto them, Let us go over unto the other side of the lake: and they launched forth.  ^b36 And leaving the multitude, they take him with them, even as he was, in the boat. [They took Jesus without any preparation for the journey. The crowd, doubtless, made it inconvenient to go ashore to get provisions.] And other boats were with him. [The owners of these boats had probably been using them to get near to Jesus as he preached. They are probably mentioned to show that a large number witnessed the miracle when Jesus stilled the tempest.]  ^c23 But as they sailed he fell asleep. [knowing his labors during the day, we can not wonder at this]:  ^b37 And there ariseth cand there came down ba great storm of wind, con the lake;  ^a24 And, behold, [342] there arose a great tempest in the sea, insomuch that the boat was covered with the waves: band the waves beat into the boat, insomuch that the boat was now filling. cand they were filling with water, and were in jeopardy. [These storms come with great suddenness. See M^cGarvey's "Lands of the Bible," page 519.]  ^b38 And {abut} bhe himself was in the stern, asleep on the cushion [The cushion was the seat-cover, which, as Smith remarks, was probably "a sheepskin with the fleece, which, when rolled up, served as a pillow." The stern was the most commodious place for passengers. The tossing ship has been accepted in all ages as a type of the church in seasons of peril]:  ^a25 And they came to him, and awoke him, {bthey awake him,} and say unto him, {asaying,} Save, Lord; we perish. ^cMaster, master, we perish. ^bTeacher, carest thou not that we perish? [There was a babble of confused voices, betraying the extreme agitation of the disciples.]  39 And he awoke, ^aThen he arose, and rebuked the winds, {bwind,} aand the sea; cand the raging of the water; band said unto the sea, Peace, be still. cand they ceased, ^bAnd the wind ceased, and there was a great calm. [In addressing the winds and waves Jesus personified them to give emphasis to his authority over them. The calm showed the perfection of the miracle, for the waves of such a lake continue to roll long after the winds have ceased.]  ^c25 And he said unto them, Where is your faith? ^bWhy are ye yet fearful? have ye not yet faith? ^aO ye of little faith? [They had little faith or they would not have been so frightened; but they had some faith, else they would not have appealed to Jesus.]  ^b41 And they feared exceedingly, ^cAnd being afraid they athe men marvelled, band said one to another, csaying one to another, ^aWhat manner of man is this, that even the winds and the sea obey him? ^cWho then is this, that he commandeth even the winds, and the water, and they obey him? [Jesus' complete lordship over the realm of nature made his disciples very certain of his divinity.] [343]

   * I do not concur in this statement. -- P. Y. P.

[FFG 341-343]

Lapide: Mat 8:1-34

CHAPTER 8

Ver. 2.—And, behold, a leper, &c. This same miracle is related by S. Mark (Mar 1:40), and by Luke (Luk 5:12). From a comparison of these it would seem to follow that the miracle was not performed immediately upon our Lord's descent, at the very foot of the mountain, for Luke says that it came to pass in one of the cities. And both Mark and Luke speak of other miracles as previously performed. But S. Matthew's narrative appears to be the most chronological, according to which it may be said that this miracle was the first which Christ wrought after His descent. So S. Jerome, Jansen, and others. As to what S. Luke says, that, it took place in one of the cities, we must understand, near the city. For by the law lepers were ordered to be kept entirely apart, and were forbidden to enter towns and camps, lest the inhabitants should catch the disease. Some think that the Levitical law only forbade lepers living in towns, but not their passing through them, so that this leper might have been cleansed by Christ as he was passing through this city. This city, as may be gathered from the fifth verse, was Capernaum.

How great, how incurable and contagious, a disease was leprosy is plain from hence, that lepers, both by the ancient law and the usage of all nations, were debarred from consorting with their fellow men. For in lepers there is a contagion which spreads by contact with the whole, whom they are able to infect by the stench of their ulcers and their fetid breath. With them, by the contagion and the infection of the disease, the face is disfigured, the hair falls off, the nostrils are enlarged, the bones are eaten away, and the tongue swells, in short, every kind of disease, and all their symptoms, are found as the accompaniment of leprosy. Physicians teach that it may be considered an elephantine disease, and incurable. How, says Avicenna, can leprosy be cured, since it is an universal cancer, when even a single cancer is beyond the power of medicine? Moreover, hot and stony and salt regions, and such as are exposed to excessive vicissitudes of cold and heat, are peculiarly liable to this disease. Such regions were Palestine and a part of Egypt. Wherefore Galen says, "In Alexandria many labour under elephantia (leprosy) as well on account of their way of living as of the heat."

Worshipped, i.e., falling down upon his knees and face, for S. Mark γονυπετω̃ν, i.e., falling at his knees. The leper did this not with the design of rendering Him civil honour, but that he might give to Christ the highest worship of religion, as is plain from his so humble and believing petition. For he did not request Christ to ask God, as Moses did, but If Thou art willing, Thou art able to make me clean. As though he had said, I know that Thou hast the power of God, and therefore dominion over diseases, so that Thou canst control leprosy by the right of a master, and canst, by Thy command alone, drive it from me. I ask Thee, therefore, that thou wouldst deign to do this. For if Thou wilt, the thing is done, and I am healed. So S. Chrysostom says, "To the spiritual physician, he offers spiritual hire—viz., believing prayer, than which nothing of more worth can be offered to God." Also the Interlinear Gloss says, "To will He adds the attribute of power, for as great as His will so great is the power of God. For whatsoever He wills, that He is forthwith able to perform. According to the words of the Psalmist, 'Whatsover the Lord willed, that did he in heaven and earth.'" (Psa 35:6, Vulg.) This leper therefore had faith in the Divinity of Christ, partly from His inward illumination and inspiration, partly from His miracles, several of which Christ had already performed in this first year of His preaching. For this leper was healed in the second year, as I have said in the Chronotaxis, nu. 22. Again, the words, if Thou wilt, denote the desire of being healed, mingled with resignation. For he resigns himself to the will of Christ, that if He wishes it, he may be cured; if He be unwilling, he may remain unhealed.

And Jesus put forth his hand, &c. Touched him, that He might show that He was above the law, which forbade contact with the leper. The law forbade this touching of a leper from fear of contagion. But there was no danger of such contagion in Christ's case, but rather the certainty of healing the leper. When, therefore, Christ touched the leper, He did not do so as against the law, but rather as fulfilling the spirit of the law.

2. He touched him out of kindness, that He might show His love for the leper.

3. He touched him, says S. Cyril, that the saving efficacy of the Flesh of Christ might be made manifest. Whence Victor of Antioch, on S. Mark (chap. i.), says, "The Word, willing to show forth Its indivisible union with the Flesh, wrought many miracles and signs through the ministry of the body." And Bede says, "God stretched forth His hand, and touched human nature by His Incarnation, and brought back to the Temple those who were cast out of the camp of the people of God (the lepers), that they might offer their bodies a living sacrifice to Himself, to whom it is said, 'Thou art a priest for ever after the order of Melchizedek.'"

I will, be thou clean. From these words the Fathers prove the Divinity of Christ and His omnipotence. Maldonatus cites them at length. Thus S. Ambrose: "He saith, 'I will,' because of Photinus, He commands on account of Arius, He touches on account of Manichæus." For Photinus taught that Christ was a mere man, and not God, whose attribute is an almighty will, by which, he says, "I will, be thou clean." Arius taught that Christ was inferior to the Father, and, therefore, did not Himself command, but received the Father's commandments. Manichæus taught that Christ had not real flesh, but only in appearance, such as could not in reality either touch or be touched.

And immediately, &c. There was no interval between Christ's command and its fulfilment. He spoke and all things were made, because His will was omnipotent. (Genesis i.) The Arabic translates, the man was cleansed from his leprosy: for the words, the leprosy was cleansed, are a figure of speech. By this miracle Christ shows that He came into the world as a physician that He might heal all diseases and purge away all filthiness.

And Jesus saith unto him. (S. Mark, threatened, ie., commanded him with a severe and stern countenance.) He did this to avoid ostentation, and to teach us not to boast of our virtues and gifts, but rather conceal them.

But go, show thyself to the priest; Mark has to the high priest. "He sends him to the priests," says S. Jerome, "on account of humility, that He may appear to show deference to them, so that they henceforth might either believe and be saved, or else be held without excuse; and, lastly, that He might not be accounted to violate the law.

The gift which was to be offered to the priest by lepers who were cleansed was a lamb, or, if the leper were poor, two turtle doves, or two young pigeons. (Lev 14:13, &c.)

For a testimony unto them, sc. the priests. By the word Testimony, some understand the law, as though He had said, "Offer the gift enjoined, that thou mayest fulfil the law which Moses commanded." For in the 119th Psalm the law is often called by the name of testimony. That is to say, it is the Divine will, which God testifies that He would have done by us. There is, however, no reason why testimony should not be taken in its ordinary acceptation.

This then was the testimony which the leper gave to the priests that he was cleansed from his leprosy, namely, an ocular inspection of his body and his limbs, which was made by them, And if they saw that he was healed, they accepted his gift as a thank-offering to God; but if he were not healed they refused it.

Tropologically, leprosy signifies mortal sin, especially that which is contagious, such as heresy is in an especial manner, because of its extreme foulness and infectious nature. So S. Augustine (lib. 2, Quæst. Evan., quæst. 40); Theodoret, Radulphus, and others, on Levit. xiv. Hence the cleansing. of leprosy is the symbol of the sacrament of penance, and of sacramental confession, whereby sins are forgiven. From this type, S. Jerome on the sixteenth chapter of S. Matthew proves the power and efficacy of this sacrament against the heretics, showing how the priests must be cognisant of the various kinds and varieties of sins. S. Chrysostom (lib. 3, de Sacerdotio ) does the same, teaching that the office of a Christian priest is far more powerful and excellent than was that of a priest of the order of Aaron, because to these latter it was not granted to heal leprosy, but only to declare that it was healed, whilst to the former it is given not merely to declare that sins are forgiven, but really to cleanse and absolve them. And this was the reason why, when Christ came down from the mount, where He had taught the Evangelical Law, He willed that His first miracle should be the cleansing of the leper, chiefly because the various stages of leprosy best represent the foulness and plague of sin, and the cleansing of leprosy the forgiveness of sins. And so Christ in His Passion assumed the appearance of a leper, that He might take upon Himself and heal the leprosy of our souls. Wherefore Isaiah says (Isa 53:4), "Surely He Himself hath borne our sicknesses, and carried our griefs; and we esteemed Him as though He were a leper, stricken of God, and humiliated. But He was wounded for our iniquities; He was bruised for our wickednesses." (Vulg.) See what I have said on leprosy on Lev. xiii. and xiv. This was why Christ appeared to the monk Martyrius in the form of a leper, and suffered Himself to be carried on his shoulders to the gates of his monastery, where He disappeared. Yet did not Martyrius feel His weight, because Christ bore him who carried Him, as S. Gregory says ( Hom. 30 in Evang.). Christ appeared in the same form of a leper to S. Louis, Bishop of Toulouse, who was a grandson of S. Louis, King of France, as is related in his Life.

And when he was come into Capernaum, &c. This was the second miracle by which Christ confirmed His teaching upon the mount, as S. Jerome says. This is the passage from which we gather that the city near to which the leper was healed was Capernaum, as I have already said. Moreover, the leper was a Jew, and the centurion was a Gentile—probably a Roman, a captain of 100 men or more. L. Dexter, in his Chronicle, lately published, says that this centurion was Caius Cornelius, a Spanish centurion, the father of Caius Oppias, also a centurion, who stood beside Christ on the cross, and beheld the signs which were done in heaven, and the sun, and the earth, and the rocks, and was converted to Christ. Both father and son afterwards preached the Gospel in Judæa and Spain.

Came to him. There is an antilogy here; for Luke (Luk 7:1) relates the same miracle differently. He does not say that the centurion himself came to Christ but sent to Him, first Jews, then his friends, to ask the favour of Him that He would heal His servant. Wherefore in S. Luke we must supply from S. Matthew, that after his friends, the centurion himself, last of all, came to Christ, either for the sake of doing Him honour, or because of the urgency of the disease, and the imminent peril of death. This is the opinion of S. Chrysostom ( Hom. 26), Theophylact, and Euthymius. Or you may suppose that the centurion is here said to have come to Christ, and besought and answered Him, not personally, but by his friends. This is the opinion of S. Augustine and Bede.

Heal my servant. Greek, boy: for servants were under subjection, and were bound to render obedience and reverence, like sons. Moreover, this servant was dear and precious to the centurion, as Luke says.

Lieth at home sick of the palsy. That was, says S. Hilary, "like a corpse in a bed, with all his limbs useless—unable to stand, or do anything." Paralysis, says Celsus, is an unstringing of the nerves. It is a disease in which half the body is dead, without the power of motion or feeling. And so Galen says ( Comment. lib. 4). It is called hemiplexia, i.e., semi-apoplexy, because it affects half the body; for when the whole body is similarly affected, it is called apoplexy.

Grievously tormented, and so at the point of death, as S. Luke says. For this was sudden and acute paralysis. There are other slow forms of paralysis, which are without this excessive torture and immediate danger. The torment here spoken of seems to have been convulsion and drawing up of the nerves, which have their origin in the brain. For when they are unnaturally twisted and stretched, they cause intense anguish, as William Ader shows, from Galen ( lib. de Ægrotis et Morbis a Christo sanatis, c. 2), in which work Ader shows that those sick persons were despaired of, and incurable by natural means, and were therefore reserved by God, for Christ, as the Arch-physician. Such an one was this paralytic. S. Ambrose says the same thing ( Epist. 75), "The Lord Jesus saved those whom no one else was able to cure."

There is, in the account of this miracle, a second antilogy. S. Luke says, When he heard of Jesus he sent unto him the elders of the Jews, &c. Luke says, he asked him to come ; whilst Matthew, and indeed Luke himself, relate what seems a contradiction of this in his saying, Lord, I am not worthy that Thou shouldst enter under my roof, but speak the word only. The explanation is, that the words asked and sent, so far as they relate to the word come, apply to the Jewish ambassadors of -the centurion. They had less faith and humility than the centurion, who only asked through them that Christ would heal his servant; but the Jews added of themselves the request that He would come and heal him by touching him. And so, by means of the elders, he asked Jesus to come. For what the ambassador saith, that he who sent the ambassador is reckoned to say. Luke, therefore, after his manner, for the sake of brevity, rolls together what was done and said by the Jews and the centurion, without distinguishing or separating one from the other.

Others give a different explanation, namely, that when the centurion sent the Jews, he sent them to ask Christ to come and heal his servant; but after they had gone, being illuminated by God, and his faith and humility having increased, he repented of what he had done, and desired and asked that Christ, without being present, would heal, him. But this would be inconsistent with what is said in Luke vii. 7, where the centurion, through the Jews, is reported to have said at the first, Wherefore also, I thought not myself worthy to come unto thee. For if he had thought himself worthy that Christ should come unto him, much more would he have thought himself worthy to come unto Christ.

Ver. 8.—Say in a word only. Meaning, There is no need that Thou shouldst be present to touch my servant; but though Thou art absent, give the command, and my servant will be immediately healed. The centurion therefore believed that Christ was God who is everywhere present, and commandeth and worketh whatsoever He will, or at least, that Christ was an extraordinary prophet, and most dear to God—in other words, the Messiah promised to the Jews, who, in God's name in Judæa, ordered all things according to His own will.

For I also am a man under authority, &c. If I have authority over a few soldiers, so that they obey my behests, how much more, 0 Christ, who hast power over all things, canst Thou make diseases obey Thee? Or, if I, who am placed under the authority of my tribune and of Cæsar, can yet give my orders to the soldiers under me, how much more canst Thou, 0 Christ, who art under the power of none, but art God omnipotent and Lord of all, do whatsoever Thou wilt? so that even if absent Thou shouldst say to the disease, I mean my servant's palsy, Go away, immediately it will depart: if Thou shouldst say, Come, straightway it would come. For diseases are, as it were, Thy ministers and satellites, whom Thou at a nod sendest upon the guilty, and whom, when sinners repent and are suppliant, Thou recallest. S. Jerome commends the faith of the centurion, who, though he was a Gentile, believed that one who was paralytic could be healed by the Saviour; his humility, in that he deemed himself unworthy that He should come under his roof; his prudence, because he beheld the Divinity lying hid beneath Its corporeal veil, for he knew that not that which was seen, even by unbelievers, could help him, but that which was within, which was unseen.

When Jesus heard, he marvelled. Whence Origen says, "Consider how great a thing, and what sort of thing, that was which the Only-Begotten God marvels at. Gold, riches, kingdoms, principalities in His sight are as shadows, or as fading flowers. None of these things therefore in His sight are wonderful, as though they were great or precious. Faith alone is such: this He honours and admires: this He counts acceptable to Himself."

You will ask, could wonder really exist in Christ? I would lay down that in Christ, according to the common opinion of theologians, besides that Divine knowledge which He had as God, there was a threefold knowledge, as He was man. 1. Beatific, by which He beheld the essence of God, and in the enjoyment of which He was blessed. 2. Infused, by which, through the appearances sent into His soul by God, at the very moment of His conception, He knew all things. 3. Experimental, by which those things which He understood by infused knowledge, He daily saw, heard, and understood experimentally.

I answer therefore, that in Christ wonder did not exist properly and absolutely, as something which flows from the depths of the heart. For wonder arises in us when we see or hear something new. But Christ, by means of infused knowledge, knew all things before they were done. Since therefore He was omniscient, nothing was to Him new, unknown, unexpected, or wonderful. Christ, however, stirred up in Himself, as it were, by experimental knowledge, when He met with anything new or wonderful, a certain, as it were, interior act of wonder, and the outward expression of that wonder, that so He might teach others to marvel at the same. Thus S. Augustine (lib. 1. de Gen. contra Manichæos ): "Who indeed, save Himself, had wrought in the man that very faith at which He marvelled? But even if another had wrought it, why should He marvel who had foreknowledge? That the Lord wondered signifies that we must wonder, for whom it is needful as yet that we should thus be moved. But all such movements in Christ are signs, not of a perturbed mind, but of one teaching authoritatively." So also S. Thomas. Very well saith S. Cyprian ( Tract. de Spectaculis ), "Never will he wonder at human works who has known himself to be a child of God. He has been cast down from the height of his nobility, who is able to admire anything after God."

And he said to them which followed, &c. When Christ says I have not found so great faith, no, not in Israel, you must understand Him to speak of the ordinary run of people at the time of His preaching, for there was without doubt greater faith in the Blessed Virgin, in Abraham and Moses, and John the Baptist, and others. Or as S. Chrysostom, I have not found so great faith, that is, in proportion, for this centurion was a Gentile; those were believing Israelites. The same S. Chrysostom prefers the faith of the centurion to the faith of the Apostles at their first vocation. Hear S. Chrysostom: "Andrew believed, but it was when John said, Behold the Lamb of God. Peter believed, but it was when Andrew had told him the glad tidings of the Gospel. Philip believed, but by reading the Scriptures. And Nathanael first received a sign of Christ's Divinity, and then offered the profession of his faith." Hear likewise Origen: "Jairus, a prince of Israel, asking in behalf of his daughter, said not, Say in a word, but Come quickly. Nicodemus, when he heard of the Sacrament of faith, answered, How can these things be? Martha and Mary said, Lord, if thou hadst been here, my brother had not died, as though doubting that the power of God is everywhere present."

But I say unto you, &c. Christ here predicts the calling of the Gentiles, and the rejection of the Jews. He alludes to Isa 53:5, &c., where is predicted the calling of the Gentiles from the four quarters of the earth, their grace and glory. Shall sit down i.e., shall rest, says S. Hilary. But the Greek is α̉νακλιθήσονται, i.e., shall lie down as on a triclinium, or couch. They shall feast as guests at a magnificent entertainment. For to this the kingdom of heaven, and the felicity of Christ and His saints, is often compared, because of their perfect joy, security, and satisfaction. There is an allusion to Ps. xvii. 15, "When thy glory shall appear, I shall be satisfied" (Vulg.); and Ps. xxxvi. 8, "They shall be inebriated with the richness of thine house, and thou shalt give them to drink from the torrent of thy pleasure" (Vulg.)

But the children of the kingdom, &c., i.e., destined and called to the kingdom as being Israelites, as being the progeny of Abraham, Isaac and Jacob, to whose seed God had promised both the earthly kingdom of Judah, and the spiritual kingdom of eternal glory in heaven. By a similar Hebrew idiom, they are called children of death, of hell, of the resurrection, to whom death or hell is threatened, or to whom the resurrection has been promised.

Into the outer darkness, of hell. Christ still keeps up the metaphor of a feast in the kingdom of heaven, a feast therefore in which was abundance of light. Observe that most of the ancients did not dine, or at least put very sparingly, after the manner of a lunch, but made supper their chief meal, at which they fed heartily, and were hilarious. And this was the time when they made their feasts, because then they had ease and leisure. For they did this, as Horace says, not to break into the day.

Hence the triclinia, where feasts were made, were called supper-rooms. It is plain that this was the custom among the Hebrews from the constant mention in Holy Scripture of supper and, supper chambers, but rarely of dinner. Examples are the supper of Darius (3 Esdr. iii. 1), of Holofernes (Judith 12:5), of Herod (Mar 6:21), &c. In the Old Testament there is no mention of dinner except in Tobit 2:1, Dan 13:13, and Esther, when the Jews had been carried away to Assyria and Babylon, where they followed the customs of the Gentiles, and ate as those nations did. I except Jeroboam I., king of Israel, who invited the prophet who restored his hand home to dine with him. (1Kg  13:7.) But this king was an idolater, the maker of the golden calves which the Israelites worshipped. So that it is not at all strange that he should affect gluttonous feasts.

Moreover, the first Christians were wont to fast until eventide, as Tertullian shows (lib. 1 de Jejun. c. 10). Indeed, as late as the time of S. Thomas Aquinas, who flourished A.D. 1270, it was customary to fast until three o'clock in the afternoon, when Christ expired upon the cross. And he who took food before that hour was considered not to have fasted, according to a decree of the Council of Cabillon. (See D. Thomas 2. 2. quæst., 147, art. 7, where, however, Chalcedon has crept in instead of Cabillon.)

Since, then, they did not dine at midday, but supped at night, there was abundance of light at the ancient feasts, as Virgil says:—

"From golden roofs the lamps depend,

 And darkness from the guests defend."

With the guests, then, and in the supper-hall, was light, but without was darkness, which is here called the outer darkness—that is, outside the banquet.

The meaning of the passage is: the children of the kingdom, the Jews, destined, for the sake of their fathers, Abraham, Isaac, and Jacob, to the kingdom of heaven, on account of their unbelief, in refusing to believe in Christ, shall be excluded from the royal and heavenly feast, and shall be driven into the outer darkness of hell.

Jesus saith unto the centurion, &c. From this it would appear that Christ had not gone into the centurion's house, nor touched his servant; but in the very place where the centurion met Him, there He healed the sick man, that He might confirm his master in the faith that He was the Messiah—yea, that He might show Himself to be God; for great faith gains great rewards, great confidence gains great things. As much as thou expectest from God, so much shalt thou obtain. Whence S. Bernard (on Ps. Qui habitat, Serm. 15), explaining tropologically God's words to Joshua—"Whatsoever place the soles of your feet shall tread upon shall be yours"—says, "Hope in the Lord, all ye congregation of the people; all that your feet tread upon shall be yours; for your foot is your hope."

Let masters learn from this narrative what great care they ought to bestow upon their servants, and how dear they ought to be to them. So dear was this servant to the centurion, that he employed the aid of the elders and his friends to call Christ to heal him. So too, in turn, ought servants to obey their masters with the greatest zeal, love, and reverence. Wisely saith Seneca, although he was a heathen ( Epist. 47), "Are they servants? Still they are men. Are they servants? Still they belong to thy family. Are they servants? Yet they are thy fellow-servants, if thou considerest how both are in the power of fortune." And then he gives examples of servants who had been well treated by their masters, who were prepared to lay down their lives for them, if by so doing they could avert danger from them. Wherefore that common saying is false, " As many servants, so many enemies." "For," saith he, "we do not have them as enemies, but we make them enemies, by treating them unkindly." Wherefore let all masters and superiors act towards their dependents as this centurion acted towards his servant, especially by bringing them to Christ, to be healed of the diseases of their souls, if not of their bodies.

Mystically, the centurion is every one who rules over his members, senses, and faculties, so that they, as it were soldiers, may fight for and serve God.

And when he was come into Peter's house, &c. We have here an inverted order of the narrative, for this miracle, and the other works of Christ which Matthew proceeds to relate, as far as the end of chap. ix. took place before the healing of the leper and the centurion's servant, before, indeed, the Sermon on the Mount, as may be gathered from Mar 1:23 and Mar 1:29, Luk 4:32 and Luk 4:38, and, indeed, from S. Matthew himself. For the Sermon on the Mount was delivered in the hearing of the Twelve Apostles, and therefore of S. Matthew himself. Yet he relates his vocation subsequently to this, in Mat 9:9. The reason is, that Matthew wished to give, at the commencement of Christ's preaching, a summary of His doctrine, and then to relate in order His miracles, both those which He wrought before His sermon, and those which He wrought afterwards, in confirmation of His doctrine. The true order of the narrative is, then, as follows, as may be learnt by comparing Mark and Luke. After Christ had called Peter and Andrew from their fishing to follow Him, as Matthew relates (Mat 4:18), He entered into Capernaum. There He preached in the synagogue, and healed the demoniac. From thence He proceeded to Peter's house, and healed his mother-in-law. This miracle, therefore, and the others which follow to the end of chap. 9 ought, according to chronological sequence, to be inserted in chap. 4., immediately after ver. 22  (Mat 4:22).

Into Peter's house, which belonged to Peter and Andrew, as we find in S. Mar 1:29. This house, was at Bethsaida, the native place of Peter. (See John i. 44.) Bethsaida was close to Capernaum, about half-an-hour's journey. Or it may be that this was Peter's wife's mother's house, and that she lived in Capernaum itself, and that Peter was wont to call in there. For Mark and Luke seem to intimate that this miracle was wrought in Capernaum. The mention of this mother-in-law shows that Peter was called in marriage by Christ, and that he left his wife and a daughter, who in time to come, from her father, Peter, was called Petronilla. None of the Apostles, except Peter, are spoken of in the Gospels as having a wife. Peter's wife was called Perpetua, says Molanus, although others called her Concordia, and others again, Mary. In after time, when she had been converted to Christ, and was being led to martyrdom for her faith in Him, she was strengthened by S. Peter, who said, "0 spouse, remember the Lord." This is related by Clement of Alexandria ( Strom. lib. 2). Petronilla, on account of her great beauty, was sought in marriage by a nobleman named Flaccus. She asked for three days to deliberate. The term being expired, she received Holy Communion from the priest Nicomede, after which she gave up her soul to God, and is reckoned among the Virgin Saints. Her name occurs in the Calendar on the last day of May, and her relics are still preserved at Rome, in the Basilica of S. Peter.

Sick of a fever; a great fever, says S. Luke. Tropologically, the fever of the soul is the fire of concupiscence, the burning heat of lust, of gluttony, of pride, of envy, &c. Listen to S. Ambrose (lib. 4 in Luc. c. 4 , ver. 38). "Under the type of Simon's wife's mother, our flesh languishes under the fevers of various spiritual sicknesses, and is tempest-tossed by the varied enticements of immoderate desires. The fever of love, I may say, is no less than of heat. The one inflames the mind, the other the body. Our avarice is a fever, our lust is a fever. Hence the Apostle says 'If they cannot contain let them marry, for it is better to marry than to burn.'" He subjoins the example of Theotimus, who, being told by his physicians that if he married he would lose his sight, exclaimed, "Farewell, dear light."

Christ comes as the heavenly physician to quench the heat of this fever of concupiscence within us by the dew of His grace, that grace which must be incessantly implored by those who are thus fevered in soul.

Whosoever then thou art who labourest under the fever of concupiscence, I do not say that thou shouldst embrace a monastic life, or that thou shouldst macerate thy body by hair shirts or the scourge, or drink nothing but water. I make an easy suggestion; frequently receive Holy Communion, and by so doing receive Christ into the house of thy soul. He is a virgin, and the son of a virgin, and by His own virgin flesh He will extinguish this fire. This assuredly is the most powerful medicine against lust, as Holy Scripture teaches, and the holy Fathers testify, and daily experience confirms. For this is "the wheat of the elect, and the wine that maketh virgins." (Zec 9:17, where see my commentary.)

There are nine correspondences between fever of the body and fever of the soul. 1. There is fever when noxious moisture and abnormal heat, opposed to the natural heat, affect the heart. Thus too there is fever in the soul when man's will is steeped in the love of concupiscence, which is contrary to the love of God.

2. As fever takes away the healthy disposition of the secretions of the body, so does the fever of the soul put an end to the due regulation of its passions and affections.

3. As fever is known by a violent pulse, so may the soul's fever be discerned by excessive cares and anxieties, as it were pulsating in the mind.

4. Fever excites thirst, which those who are in a fever do not quench by drinking, but rather augment, so does the soul's fever excite a thirst for riches, honours, and pleasures which is not extinguished by the possession of them, but increased.

5. Fever arises from cold, and ends in burning heat. So does the soul's fever often arise from negligence, ease, and torpor. Hence is the cupidity of luxury and pride kindled and inflamed.

6. Fever vitiates the taste, making sweet things and honey itself appear bitter; so the soul's fever makes divine things—such as spiritual reading—appear insipid.

7. Fever makes a sound, flourishing, and beautiful body appear weak, pallid, ugly; so too does the soul's fever make the soul weak, unnerved, deformed.

8. Fever agitates a man, will not suffer him to rest; so does the soul's fever make a man unquiet, so that he cannot fix his mind, but, ever unstable, he falls into lust after lust.

9. As one fever is apt to produce another, so does one vice beget another and yet another. In short, the heretic labours under a pestilential fever; the slothful man under a hectic and slow fever; the glutton under a daily, and the inconstant man under a tertian fever.

And he touched her hand, &c. S. Luke adds, He commanded the fever. Gr. τω̃ πυρετω̃, i.e., He rebuked the fever. As Euthymius says, with powerful authority He commanded, and as it were, threatened the fever. Well says B. Peter Chrysologus ( Serm. 18), "Ye see how the fever let go its hold of her whom Christ held. There stood not infirmity where the Author of salvation was present. There could be no approach of death there where the Lifegiver had entered. He took her by the hand, it is said. What need could there be for touching her, when He had the power to command? Christ took hold of this woman's hand, for life, because Adam from a woman's hand had received death. He held her hand, that what the hand of presumptuous Eve had lost, the hand of her Maker might restore.

When even was come . . . he healed many that were sick. S. Luke says (Luk 4:4O), by imposition of hands. For Christ did not disdain, with His most pure and Divine hands, to touch those who had ulcers, running sores, and leprosies, that He might show the power and virtue of His Divine touch, and heal them all.

That it might be fulfilled, &c. These words of Isaiah have a two-fold meaning. The first is concerning diseases of the soul, i.e., sins and their penalty, which Christ took upon Himself, and abolished upon the cross. This was Isaiah's chief meaning, as appears from what follows, and from the words, He carried. The second meaning concerns diseases of the body, which are at once the types and result of diseases of the soul. These too, Matthew here says, Christ bore: not by actually becoming diseased Himself, but by compassion, and by wholly healing those who were diseased. Hence the Syriac translates, He shall sustain our sickness. Christ bore so many torments, and even the death of the cross, that He might do away with all infirmities, and death itself, either in this life or at the resurrection—in other words, that He might take away sin with all its consequences and penalties. Thus therefore Christ carried our sins, thus also our diseases and punishments. And thus Christ had the power of healing diseases in that He Himself took them upon Himself, by atoning for and expiating them upon the cross. Thus S. Chrysostom and Origen (See my comment on Isa 53:4.)

And a certain scribe came to him, &c. This doctor of the Law seeing Jesus preparing to depart, and cross over the lake, and being moved by His preaching and miracles, and the concourse of applauding people, desired to be associated with Him as a disciple with a master.

And Jesus said unto him, &c. Nests; the Greek has κατασκηνώσεις, i.e., shady coverts made by the boughs and leaves of trees. S. Cyprian (lib. 1. ad Quirinum, c. 11), and S. Augustine translate the word, inns.

The meaning is—common, worthless, and even noxious animals, such as foxes and birds of prey, have places of rest and shelter; but the Son of Man, He who was born of the Virgin, and made man, hath nothing of His own, not a cushion, or a bed, or a bench on which to rest His head.

Christ here detects and uncovers the latent ulcer of covetousness in the Scribe. It is as though He said to him, "Thou desirest to follow Me because thou seest Me pleasing to the people, because of the healing and benefits which I bestow upon them. Hence thou hopest, in following Me, to increase thy possessions, and pick up many gifts, as though I made Me and Mine rich by the Gospel. But thou art mistaken, for I, as it were, the Master of perfection, am poor and a lover of poverty Myself, and such I wish My disciples to be, that being free from the care of things temporal, they may be wholly at leisure for God and preaching." When the Scribe heard this he was silent; and, being disappointed of his hope, withdrew himself from the eyes of Christ, as Matthew tacitly intimates. Thus S. Hilary, Theophylact, Euthymius, and S. Jerome explain. "Why," says S. Jerome, "do you wish to follow Me for the sake of riches and worldly gain, when I have not even one little guest-chamber?"

Let religious, who unite themselves to God by the profession of poverty, imitate this example of Christ, and look for support to His Providence.

This passage also refutes the heresy of those who condemn voluntary poverty, which religious profess.

The originator of this heresy was a certain Lombard, named Desiderius, in the time of Pope Alexander IV., and another called William of Holy Love, in the same age, who are entirely confuted by SS. Thomas and Bonaventura. By an entirely opposite error, other heretics, called Apostolici, have falsely concluded from this passage, as S. Augustine testifies ( Hæres. 40), that this absolute poverty is necessary for all men for salvation. From the same passage the Waldenses, or Poor Men of Lyons, and Wickliffe, have falsely argued that it is unlawful for bishops and priests to possess any property, but that they ought to live only on alms, because Christ did so. But Christ did so being perfect, and gave it as a counsel, not as a command necessary to salvation. Hence this error is denounced by many decrees of Councils.

From this passage it is also plain that poverty, and its very marrow and efficacy, consist in this—that a man should possess and affect nothing as though it were his own, but should keep his affections free for God alone, to serve Him. And it is not repugnant to this spirit, but conformable to it, to possess in common things necessary for life. And so, by a decree of the Council of Trent (Sess. 25, c. 3), all religious, except the Franciscans, are allowed to own even real property in common, that they may not be forced to beg, nor be anxious about supplies, nor become burdensome to the faithful. For even Christ and the Apostles had goods in common, of which Judas was the steward and dispenser, as appears from John xii. 6.

Son of Man. That is, Man sprung from man, as Christ constantly calls Himself, in His love of humility, because He who was God deigned for our sakes to become incarnate, and be made man.

But of what man is Christ the Son? First, by man, the heathen understood Joseph, whence they contended that he was begotten of Joseph, not conceived by the Holy Ghost, as S. Justin testifies ( Quæst. 66 ad Orthodoxos ). But this is contrary to Scripture and the Creeds.

2. Theophylact says, Christ is the Son of Man, i.e., of the Virgin Mary, His mother; for man is common gender, and may be used of a male or a female, like the Greek α̉νθρωπος. But the addition in Greek of the masculine article shows that the word is here restricted to signify a male.

3. And more probably, others say, Son of Man, i.e., of Abraham, or David; for to them it was promised that of their posterity the Messiah, or Christ, should be born.

4. Others, Christ is the Son of Man, i.e., of men, as of the patriarchs and kings, from whom Matthew has deduced his genealogy.

5. And last, Christ is the Son of Man, i.e., of Adam, because He, like all other men, was sprung from Adam. For Adam is called absolutely man, because he was the first man, and the parent of all other men. Hence Adam, in Hebrew, means man. There is a reference to Ezek. ii. 1. Ezekiel, who is a type of Christ, is called son of man, in Hebrew, ben-adam, i.e., son of Adam. Whence S. Gregory Nazianzen ( de Theolog. Orat. 4) says, Christ is called Son of Adam, according to the Hebrew, not to show that He had a man for His father, but that through the Virgin Mary He derived His generation from Adam. For He willed to be born of Adam, that by this means He might repair the Fall of Adam and his posterity. Hence S. Augustine (lib. 2 de Consens. Evang. c. 1) says, "He commendeth unto us how mercifully He hath deigned to be of us, and, as it were, commending the mystery of His wonderful Incarnation, He often sounds this title ( Son of Man ) in our ears."

Son of Man signifies more than man, because man can be created by God alone, as Adam was created; but Son of Man signifies sprung from Adam, the common parent, that first might be set forth the infinite humility of Christ, that He should deign to be sprung from a sinful man, and to receive in Himself his miseries and his mortality in that earthly body which He assumed. For Adam is derived from Adama, the ground, as homo from humus, mortalis from mors, "death." (See what I have said on Eze 2:1.) 2. There is shown the wonderful brotherhood and charity of Christ to men, whereby He willed to he born in Bethlehem, of the same common parent Adam, that He might become the Brother of all men, and akin to them in blood, that He might be closely grafted into human nature, and united to it, even to the whole company of mankind, by human generation and natural birth from man, after the manner which I explained on chap. i. 18, according to those words of Isaiah, "Unto us a Son is born, a Child is given." Son of Man therefore denotes the perfect kindness, friendship, and condescension of Christ, and the blandishments of His love, by which He offers Himself to men as the Son of Man, as a Child to children, that with Him, as a most sweet Little One, as a most delightsome Brother, they may take delight, and have pleasure, according to the words, "My delight is with the sons of men." (Prov. viii.) Why dost thou fear, 0 man, to draw nigh to Jesus? Lo! He is the Son of Man. Why tremblest thou, 0 sinner, at the wrath of God? Come unto Jesus, the Son of Man, made a little Child for thee. In the whole world there is no Child so sweet—no son so dear. For "the Son of Man came to seek and to save that which was lost." And "the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many." Son of Man, therefore, is the proper name of, or rather the name appropriated to Christ. It is the mark of His dignity, and of His love, the wonder of all ages, that the Only-Begotten Son of God should, for men, deign to become the Son of Man, and to have His converse with men, that He might teach them the way of salvation, and redeem them by His Cross, and make them happy in heaven.

Ver. 21.—And another of his disciples, &c. This disciple was not one of the twelve Apostles, but some other person who was called by Christ to follow Him. We must supply from Luk 9:59, that Christ previously said to this same person, Follow me. He did not refuse the call of Christ, but wished, after having discharged his debt of filial piety, to be more free to follow Him. So says the Gloss. From the answer of this disciple, given by S. Matthew, we may understand his questioning and vocation by Christ.

Lord. Reverently and obediently he speaks to Christ as desiring to do Him service; whereas the Scribe, with somewhat too much freedom, addressed Christ as Teacher ( magister ). The one was deservedly left, the other chosen. How much of evil was there in the Scribe? how much of good was there in this man? says S. Augustine. ( Serm. 9 de Verb. Domini.)

Suffer me first, &c. Theophylact, and after him Franc. Lucas, think that his father was still living, and that he said in effect— "Suffer me to remain with my father, who is now an old man, that I may support him until he die. Then, having done what filial duty requires, I will follow Thee." Thus he asked for a long furlough from the spiritual warfare.

S. Chrysostom and others expound more plainly and accurately that his father was already dead, and that Christ most opportunely and benignantly called him. As though he said, "Thy father is now deceased, Follow Me. I will be to thee a better Father. He had need of thy good offices, but thou hast need of Mine. He was the author of thy carnal life; I will give thee spiritual and eternal life."

Clement of Alexandria, ( Stromat. lib. 2) thinks that Philip, who was afterwards an Apostle, was the man to whom Christ said, Suffer the dead to bury their dead. But the objection to this is that Philip had been already called by Christ, and was following Him, as is plain from John i. 43. Unless you assume that Philip had been a follower of Christ before this, but, having heard that his father had departed this life, asked Christ's permission to bury him, but did not obtain it. This would explain why he is here called a disciple by S. Matthew. And another of his disciples. And this seems very probable, especially as Clement relates the matter as certain.

But Jesus saith, &c. A second time Jesus calls him. Twice He saith, Follow Me, namely before his excusing himself, and afterwards because He effectually willed him to be His disciple. He puts aside the impediment which he alleged, and forbids him to return to bury his father. But He assigns most convincing reasons for His refusal. He says, Suffer the dead to bury their dead. Observe, Christ does not intend to condemn the burial of the dead, which is a work of mercy praised in the Book of Tobit. But He wished to teach that when God calls He must immediately be obeyed. For God knows our hindrances, and when He calls us in them He wishes us to break them off, and He in effect promises us His grace and help to enable us to do so. Wherefore He lays it down that following the call of God is to be preferred even to the burial of our parents. That is, divine are to be preferred to human duties, religion to nature, God to man. Christ here plays upon the word dead. For first the dead signifies those who are spiritually dead, as unbelievers and those who are destitute of the grace of God. Thus SS. Chrysostom, Jerome, and Augustine. Afterwards by dead He means those who are corporeally dead. For as a body separated from the soul is dead, so a soul separated from God is dead. As the soul is the life of the body so is God the life of the soul, says S. Augustine. Let the dead, such as the Jews who reject belief in Me; let those who are steeped in sin and worldliness, bury their own dead, i.e., those who are figuratively dead like themselves, or those of their own relations who are naturally dead, and, it may be, spiritually dead likewise. But as for thee, I would. have thee follow Me, who am the true Life, and live with Me here through My perfect grace, and in the world to come in perfect glory, and preach this Gospel to others, as Luke adds.

Hear S. Ambrose: "He is not allowed to go and bury his father, that thou rnayest understand that human things must give way to Divine things."

Tropologically. Christ signifies that they are dead, and busy themselves with dead things, who give up their minds to the wills and legacies of parents or relations. But to this His disciple He says, Thy destiny is to live for God, and as thou hast begun to be alive unto Him by grace, go on thus to live unto Him, and serve Him, the living God. And so leave to the dead and dying the things which are dead and about to die. Thus S. Jerome: "If the dead bury the dead, we ought to care not for the things which are dead, but for those which are alive, lest whilst we are anxious about the dead we too should be called dead."

And S. Chrysostom says, "If it was forbidden to be absent from spiritual things, for the brief space of time needed for burying parents, weigh well the punishment of which they shall be counted worthy who are always absent from those things which are worthy of Christ, because they prefer the worthless and abject affairs of worldly business to things which are indeed necessary, and that even when none compels.

Luke adds (Luk 9:60), But go thou and preach the kingdom of God, namely, the way by which men may arrive at the kingdom of heaven—that is to say, by faith, and a life conformed to the Gospel which Christ has made known. As S. Augustine says ( di Verb. Domini, Serm. 7), "When the Lord is preparing men for the Gospel, He will not receive any such excuses as have to do with fleshly and temporal affairs." For, as S. Chrysostom says again, "It is far better to preach the kingdom of God, and rescue others from death, than to bury one who is dead and can be of no use, especially when there are other persons to discharge the office." And S. Gregory speaks to the same purpose (lib. 19, Moral. c. 14) "Sometimes in our actions lesser good deeds are to be set aside, in favour of other things of greater usefulness. For who is ignorant that it is indeed a good work to bury the dead, but that it is better to preach the Gospel?"

And when he had gone up into a ship, &c. The Vulgate has navicula, "a little ship," because they were small boats, which were used for crossing the lake, and for fishing. S. Mark adds (Mar 4:36), they received him as he was, i.e., as he was teaching the multitudes who were standing upon the shore.

And, behold, there was a great tempest in the sea. S. Luke adds, the waves were filling the ship, and they were in jeopardy. Bede and Strabus and the Gloss are of opinion that in this storm Christ's ship alone was tossed, but not the other little ships which accompanied them, that Christ might show thereby that He was the Author of the storm arising, as well as of its being made to cease. But it is more correct to suppose that the other boats were also storm-tossed, for these boats were near, yea, close to Christ's ship, that there might be shown the greater fury of the tempest, and the greater power of Christ in calming it. Moreover, God permitted this storm to arise from natural causes, such as vapours, and winds concurring with them, so that Christ raised and sent this storm.

He did this—1. That He might declare His power, and show that He is Lord of the sea as well as the land, says Origen. ( Hom. 6 in Diver.) Hence the angel who appeared to S. John set his right foot upon the sea, as though commanding it. (Rev 10:2.) For this angel represented Christ, as Bede, Richard of S. Victor, and others say.

2. That He might exercise His disciples in bearing, as well the persecutions of men as the storms and tempests of wind and rain which they must often experience in going about the world to evangelize it. So Theophylact. Whence also S. Chrysostom gives this reason, "that He might exercise the athletes of the world in temptations and terrors."

3. That His disciples and the other passengers in the ship might, through the miracle of the quelled tempest, believe in Him that He was very and omnipotent God.

Tropologically, this tempest in the sea, says S. Chrysostom, was a type of the future trials of the Church. For the ship in the waves represents the Church and the soul in temptations, by which they are quickened and profited. For a life without trial is like a dead sea, as Seneca says ( Epist. 67). And thus a man who is without temptation is like one who is in a swoon, or dead. Temptation rouses him up to exert his faculties, that he may vanquish it.

Again, as a tempest drives ships before it, that they may the more speedily arrive at their wished-for haven, so does temptation stimulate a man to greater zeal for virtue, whereby he may he borne on towards heaven. As Chrysologus says ( Ser. 20), "It is not serene weather which proves the skill of the pilot, it is tempestuous weather which does that. Any sort of a sailor can manage a ship in a gentle breeze, but for the confusion of a tempest the skill of the best captain is needed."

The tempest therefore of the waves and winds is the temptation of pride, gluttony, lust, envy, and so on.

Let him then who is beaten by temptation do as sailors do in a storm. First they furl their sails, that the fury of the wind may not have so much power over the ship to hurry it to destruction. Thus let him who is tempted furl the sails of his pleasures, and give himself up to fasting and penance.

2. Sailors make for the open sea, that their ship may not strike against rocks. So let him who is tempted flee from the world and worldly things, and let him betake himself to God as a haven of refuge; and let him say with the Psalmist, "My soul refused comfort. I thought upon God and was refreshed." (Ps. 77)

Sailors cast fittings and merchandise into the sea, that they may lighten the ship; so let the tempted unburden themselves by means of contrition and confession of the heavy weight of their sins, and lighten their minds. Hence doctors teach that they who are about to go on a voyage, especially a long and perilous one, ought to go to confession, that they may place themselves in a state of grace, as persons drawing nigh to the article of death, not once only, but in a manifold manner.

Lastly, a good captain, maintaining his courage, and having presence of mind, tries every way of escaping from the peril of the storm. Let the mind of him who is tempted do the same. A master of a ship, says S. Cyprian ( Tract. de Mortal.) is proved by a storm, as a soldier is by a battle.

But he was asleep. This was voluntary, but at the same time natural sleep. 1. That the winds and storm might increase, so that Christ's power and authority might be the more manifested by His quelling them.

2. "There is set forth," says S. Ambrose, "the security of His power, that whilst all others were afraid He abode in calm serenity, so that when we are in any similar tribulation we might flee unto Him, and fix our hopes firmly upon Him, according to the saying in Proverbs xxviii. 1: "The righteous is bold as a lion."

Moreover the pillow upon which, as S. Mark relates, Christ rested is mystically, 1. A good conscience. 2. Resignation to the will of God. 3. Confidence in God's power and providence. For on this a believer rests, and as it were sleeps, in all adversities.

Origen ( Hom. 6 in Diversis ) says, Christ slept as to His body, but was awake as to His Deity. The sleep of Jonah when the rest who were in the ship were in peril was a type of this. See what I have there said. Moreover what kind of sleep this of Christ's was, and wherein it differed from ours, see in Toletus, Annotat. 43, in 8 . cap. Luc.

Tropologically, says the Gloss, Christ sleeps when we are negligent: but when faith revives He commands the winds and the waves.

And he said unto them, Why are ye fearful, &c. He said this before He had stilled the tempest, according to S. Matthew's order in this place, though S. Mark and S. Luke mention it afterwards. It was fitting that the extreme terror of the disciples should be calmed before the raging of the sea, and that their waning faith should be strengthened that it might be rewarded by the cessation of the storm. So Jansen and others.

Of little faith. For ye do not seem perfectly to believe that I am God; and ye do not trust to My providential care, nor believe that whilst I am asleep I know of your peril, and will deliver you from it. So S. Chrysostom.

1. Faith here may be taken in the strict use of the word. Or, 2. for confidence, which is produced and sharpened by faith. On the other hand, little faith is the cause of little confidence. S. Luke gives the striking question of our Lord to them, Where is your faith? Hear S. Bernard: "Though the world rages, though the enemy roars, though the flesh itself lusts against the spirit, yet will I put my trust in Thee."

Then he arose. For rebuked, the Greek has ε̉πετίμησε which corresponds to the Hebrew נער gaar. He chided, as the Arabic translates, as a master does his servant. Whence S. Mark says, according to the literal translation of the Greek, He threatened the wind, and said unto the sea, Be silent, be muzzled.

By these expressions is denoted the great violence by which the sea was tossed with the winds, such as no human power but only Divine, could make to cease. Here, therefore, Christ shows that He was God, since He, as their Master, commanded the winds and the sea.

Tropologically. Christ thought of, and invoked in the mind, commands the persecutors of the Church, and the temptations of the soul, as S. Augustine teaches: "Hast thou heard reviling? It is the wind. Art thou angry? It is the waves. For when the wind blows, the waves arise, the ship is in peril, thy heart is in danger, for thy heart is tossed by waves. When thou hearest reproach, thou desirest to vindicate thyself. Lo, thou art avenged, and yielding to another's evil, thou hast shipwrecked thyself. And why is this? It is because Christ is asleep within thee. Thou hast forgotten Christ. Awake Him therefore; call Him to remembrance. Let Christ keep vigil within thee. And think thou upon Him. Why shouldst thou wish to be avenged? He hath cut thee off from vengeance by His cry upon the Gross, 'Father, forgive them, for they know not what they do.'" And after some other remarks, S. Austin proceeds: "I will refrain from anger, and will return to the quiet of my heart. Christ commanded the sea, and there was a calm. What I have said with reference to anger, you may apply to all your other temptations. Temptation arises, it is the wind. Thou art troubled, it is the waves. Awake Christ and let Him speak with thee."

Allegorically, Bede says: "The ship with its yard-arm is the tree of the Cross, by the help of which we who were sunk in the waves of the sea, proceed as Christ's disciples to the privileges of the eternal country. For Christ says, 'If any man will come after Me, let him take up the Gross and follow Me.'"

Anagogically, "Christ slept in the time of His Passion. The tempest arose which was stirred up by the blasts of the devil. The disciples awake the Lord, whose death they had witnessed, by desiring His Resurrection. He rises with a speedy Resurrection. He rebukes the wind—that is, the pride of the devil. He calms the tempest—that is, the insulting madness of the Jews. He chides His disciples, for He upbraided them for their incredulity after His Resurrection."

And there was a great calm, for as S. Jerome says, "All creatures feel their Creator; and things which are senseless to us are sensible to Him." Or, as Origen says, "It became Him who was so great to do great things."

And the men marvelled, saying, &c. These men were not the disciples, but the sailors and others who were in the ship of Jesus, and in the other ships which accompanied it. For, as Origen says, "The disciples are never named but with the mark of distinction, Apostles, or Disciples."

What manner of man. The Greek is ποταπὸς, which is not simply a particle of interrogation, but is uttered with an emphasis of wonder and admiration. "Who is this? He does not seem to be like other men, but a Being of a different race."

And when he was come to the other side, &c. This miracle of healing the demoniac is given with greater fulness by S. Luke. The commentary, therefore, upon it will be given in S. Luk 8:27-40.

Hast thou come hither to torment us before the time? From these words some have thought that the devils have not yet received the extreme punishment of their offences, and that they will not be condemned to be tormented in hell before the Day of Judgment. S. Hilary has been thought to be of this opinion, by saying ( Can. 8), "It cried out, why should He grudge them their position? (in the demoniac) why should He attack them before the time of judgment?" The same opinion is by some ascribed to S. Irenæus, Justin, Lactantius, Eusebius, Nicephorus; but I have found nothing of the kind in their writings. And the words of S. Hilary do not bear that meaning, but only say what S. Matthew relates.

For it is certain from Scripture and the Fathers that the devils, from the beginning of the world were condemned as soon as they sinned, and were tormented in the fire of hell. For by that fire they are tormented, even when they are away from it, having gone forth from hell, and taken up their abode in the air. This is brought about by the omnipotence of God. The fire of hell is a supernatural instrument of the omnipotent God, hence by the will of God, it can operate in the most dist

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 8 (Chapter Introduction)

Overview

Mat 8:1, Christ cleanses the leper; Mat 8:5, heals the centurion’s servant, Mat 8:14. Peter’s mother in law, Mat 8:16. and many other diseased; Mat 8:18, shows how he is to be followed; Mat 8:23, stills the tempest on the sea; Mat 8:28, drives the devils out of two men possessed; Mat 8:31, and suffers them to go into the swine.

Poole: Matthew 8 (Chapter Introduction)

CHAPTER 8

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 8 (Chapter Introduction)

(Mat 8:1) Multitudes follow Christ.

(Mat 8:2-4) He heals a leper.

(Mat 8:5-13) A centurion's servant healed.

(Mat 8:14-17) Cure of Peter's wife's mother.

(Mat 8:18-22) The scribe's zealous proposal.

(Mat 8:23-27) Christ in a storm.

(Mat 8:28-34) He heals two possessed with devils.

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 8 (Chapter Introduction)

The evangelist having, in the foregoing chapters, given us a specimen of our Lord's preaching, proceeds now to give some instances of the miracles he wrought, which prove him a Teacher come from God, and the great Healer of a diseased world. In this chapter we have, I. Christ's cleansing of a leper (Mat 8:1-4). II. His curing a palsy and fever (Mat 8:5-18). III. His communing with two that were disposed to follow him (Mat 8:19-22). IV. His controlling the tempest (Mat 8:23-27). V. His casting out devils (Mat 8:28-34).

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 8 (Chapter Introduction)

Love In Action (Mat_8:1-34)

Of all the gospel writers Matthew is the most orderly. He never sets out his material haphazardly. If in Matthew one thing follows another in a certain sequence, there is always a reason for that sequence; and it is so here. In Matthew 5-7 Matthew has given us the Sermon on the Mount. That is to say, in these chapters he has given us his account of the words of Jesus; and now in Matt 8 he gives us an account of the deeds of Jesus. Matt 5-7 show us the divine wisdom in speech; Matt 8 shows us the divine love in action.

Matt 8 is a chapter of miracles. Let us look at these miracles as a whole, before we proceed to deal with them in detail. In the chapter there are seven miraculous happenings.

(i) There is the healing of the leper (Mat_8:1-4). Here we see Jesus touching the untouchable. The leper was banished from the society of men; to touch him, and even to approach him, was to break the Law. Here we see the man who was kept at arm's length by all men wrapped around with pity and the compassion of the love of God.

(ii) There is the healing of the centurion's servant (Mat_8:5-13). The centurion was a Gentile, and therefore the strict orthodox Jew would have said that he was merely fuel for the fires of hell; he was the servant of a foreign government and of an occupying power and therefore the nationalistic Jew would have said that he was a candidate for assassination and not for assistance; the servant was a slave and a slave was no more than a living tool. Here we see the love of God going out to help the man whom all men hated and the slave whom all men despised.

(iii) There is the healing of Peter's wife's mother (Mat_8:14-15). This miracle took place in a humble cottage in a humble home in Palestine. There was no publicity; there was no admiring audience; there was only Jesus and the family circle. Here we see the infinite love of the God of all the universe displaying all its power when there was none but the circle of the family to see.

(iv) There was the healing of all the sick who were brought to the doors at evening time (Mat_8:16-17). Here we see the sheer universality of the love of God in action. To Jesus no one was ever a nuisance; he had no hours when he was on duty and hours when he was off duty. Any man could come to him at any time and receive the willing, gracious help of the love of God.

(v) There was the reaction of the scribe (Mat_8:18-22). On the face of it this little section appears to be out of place in a chapter on miracles; but this is the miracle of personality. That any scribe should be moved to follow Jesus is nothing less than a miracle. Somehow this scribe had forgotten his devotion to the Scribal Law; somehow although Jesus contradicted all the things to which he had dedicated his life, he saw in Jesus not an enemy but a friend, not an opponent but a master.

It must have been an instinctive reaction. Negley Farson writes of his old grandfather. When Farson was a boy, he did not know his grandfather's history and all that he had done, but, he says, "All I knew was that he made other men around him look like mongrel dogs." That scribe saw in Jesus a splendour and a magnificence he had never seen in any other man. The miracle happened, and the scribe's heart ran out to Jesus Christ.

(vi) There is the miracle of the calming of the storm (Mat_8:23-27). Here we see Jesus dealing with the waves and the billows which threaten to engulf a man. As Pusey had it when his wife died, "All through that time it was as if there was a hand beneath my chin to bear me up." Here is the love of God bringing peace and serenity into tumult and confusion.

(vii) There is the healing of the Gerasene demoniac (Mat_8:28-34). In the ancient world people believed that all illness was due to the action of devils. Here we see the power of God dealing with the power of the devil; here we see God's goodness invading earth's evil, God's love going out against evil's malignancy and malevolence. Here we see the goodness and the love which save men triumphantly overcoming the evil and the hatred which ruin men.

The Living Death (Mat_8:1-4)

True Prudence (Mat_8:1-4 Continued)

A Good Man's Plea (Mat_8:5-13)

The Passport Of Faith (Mat_8:5-13 Continued)

The Power Which Annihilates Distance (Mat_8:5-13 Continued)

A Miracle In A Cottage (Mat_8:14-15)

Miracles In A Crowd (Mat_8:16-17)

The Summons To Count The Cost (Mat_8:18-22)

The Tragedy Of The Unseized Moment (Mat_8:18-22 Continued)

The Peace Of The Presence (Mat_8:23-27)

The Demon-Haunted Universe (Mat_8:28-34)

The Defeat Of The Demons (Mat_8:28-34 Continued)

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

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Copyright 2003 by Thomas L. Constable

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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.