Text -- Matthew 1:23 (NET)

1:23 “Look! The virgin will conceive and bear a son, and they will call him Emmanuel,” which means “God with us.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 1:23

They shall call ( kalesousin ).

Men, people, will call his name Immanuel, God with us. "The interest of the evangelist, as of all New Testament writers, in prophecy, was purely religious"(Bruce). But surely the Language of Isaiah has had marvellous illustration in the Incarnation of Christ. This is Matthew’ s explanation of the meaning of Immanuel, a descriptive appellation of Jesus Christ and more than a mere motto designation. God’ s help, Jesus=the Help of God, is thus seen. One day Jesus will say to Philip: "He that has seen me has seen the Father"(Joh 14:9).

Vincent: Mat 1:23

The virgin ( ἡ παρθένος )

Note the demonstrative force of the article, pointing to a particular person. Not, some virgin or other.

Vincent: Mat 1:23

They shall call ( καλὲσουσιν )

In Mat 1:21, it is thou shalt call. The original of Isaiah (Isa 7:14) has she shall call; but Matthew generalizes the singular into the plural, and quotes the prophecy in a form suited to its larger and final fulfilment: men shall call his name Immanuel, as they shall come to the practical knowledge that God will indeed dwell with men upon the earth.

Vincent: Mat 1:23

Immanuel (Hebrew, ( Hebrew, God is with us )

To protect and save. A comment is furnished by Isa 8:10, " Devise a device, but it shall come to naught; speak a word, but it shall not stand, for with us is God. " Some suppose that Isaiah embodied the purport of his message in the names of his children: Maher-shalal-hash-baz ( speed-prey ) , a warning of the coming of the fierce Assyrians; Shear-Jashub ( a remnant shall return ) , a reminder of God's mercy to Israel in captivity, and Immanuel ( God is with us), a promise of God's presence and succor. However this may be, the promise of the name is fulfilled in Jesus (compare " Lo, I am with you alway," Mat 28:20) by his helpful and saving presence with his people in their sorrow, their conflict with sin, and their struggle with death.

Wesley: Mat 1:23

To be called, only means, according to the Hebrew manner of speaking, that the person spoken of shall really and effectually be what he is called, and actually fulfil that title. Thus, Unto us a child is born - and his name shall be called Wonderful, Counsellor, the Mighty God, the Prince of Peace - That is, he shall be all these, though not so much nominally, as really, and in effect. And thus was he called Emmanuel; which was no common name of Christ, but points out his nature and office; as he is God incarnate, and dwells by his Spirit in the hearts of his people. It is observable, the words in Isaiah are, Thou (namely, his mother) shalt call; but here, They - that is, all his people, shall call - shall acknowledge him to be Emmanuel, God with us.

Wesley: Mat 1:23

This is a clear proof that St. Matthew wrote his Gospel in Greek, and not in Hebrew. Isa 7:14.

JFB: Mat 1:23

It should be "the virgin" meaning that particular virgin destined to this unparalleled distinction.

JFB: Mat 1:23

Not that He was to have this for a proper name (like "Jesus"), but that He should come to be known in this character, as God manifested in the flesh, and the living bond of holy and most intimate fellowship between God and men from henceforth and for ever.

Clarke: Mat 1:23

Behold, a virgin shall be with child - We have already seen, from the preceding verse, that this prophecy is taken from Isa 7:14; but it may be necessary to consider the circumstances of the original promise more particularly. At the time referred to, the kingdom of Judah, under the government of Ahaz, was reduced very low. Pekah, king of Israel, had slain in Judea 120,000 persons in one day, and carried away captives 200,000, including women and children, together with much spoil. To add to their distress, Rezin, king of Syria, being confederate with Pekah, had taken Elath, a fortified city of Judah, and carried the inhabitants away captive to Damascus. In this critical conjuncture, need we wonder that Ahaz was afraid that the enemies who were now united against him must prevail, destroy Jerusalem, and the kingdom of Judah, and annihilate the family of David! To meet and remove this fear, apparently well grounded, Isaiah is sent from the Lord to Ahaz, swallowed up now both by sorrow and by unbelief, in order to assure him that the counsels of his enemies should not stand; and that they should be utterly discomfited. To encourage Ahaz, he commands him to ask a sign or miracle, which should be a pledge in hand, that God should, in due time, fulfill the predictions of his servant, as related in the context. On Ahaz humbly refusing to ask any sign, it is immediately added, Therefore the Lord himself shall give you a sign: Behold a virgin shall conceive and bear a son; and shall call his name Immanuel. Butter and honey shall he eat, etc. Both the Divine and human nature of our Lord, as well as the miraculous conception, appear to be pointed out in the prophecy quoted here by the evangelist: - He shall be called עמנו־אל IM -MENU -EL ; literally, The Strong God with Us: similar to those words in the New Testament: - The Word which was God - was made flesh, and dwelt among us, full of grace and truth: Joh 1:1, Joh 1:14. And, God was manifested in the flesh: 1Ti 3:16. So that we are to understand, God with us, to imply God incarnated - God in human nature. This seems farther evident from the words of the prophet, Isa 7:15. Butter and honey shall he eat - he shall be truly man, grow up and be nourished in a human, natural way; which refers to his being With Us, i.e. incarnated. To which the prophet adds, That he may know to refuse the evil and choose the good: - or rather, According to his knowledge, לדעתו le -daato , reprobating the evil, and choosing the good. This refers to him as God; and is the same idea given by this prophet, Isa 53:11 : By (or in) his knowledge (the knowledge of Christ crucified, בדעתו be -daato ) shall my righteous servant sanctify many; for he shall bear their offenses. Now this union of the Divine and human nature is termed a sign or miracle, אות oth , i.e. something which exceeds the power of nature to produce. And this miraculous union was to be brought about in a miraculous way: Behold a Virgin shall conceive: the word is very emphatic, העלמה ha -almah , The virgin; the only one that ever was, or ever shall be, a mother in this way. But the Jews, and some called Christians, who have espoused their desperate cause, assert, that "the word עלמה almah does not signify a Virgin only; for it is applied, Pro 30:19, to signify a young married woman."I answer, that this latter text is no proof of the contrary doctrine: the words דרך גבר בעלמה derec geber be -almah , the way of a man with a maid, cannot be proved to mean that for which it is produced: beside, one of De Rossi’ s MSS. reads בעלמיו be -almaiu , the way of a strong, or stout, man ( גבר geber ) In His Youth; and in this reading the Syriac, Septuagint, Vulgate, and Arabic agree, which are followed by the first version in the English language, as it stands in a MS. in my own possession - the weie of a man in his waring youthe ; so that this place, the only one that can with any probability of success be produced, were the interpretation contended for correct, which I am by no means disposed to admit, proves nothing. Beside, the consent of so many versions in the opposite meaning deprives it of much of its influence in this question

The word עלמה almah , comes from עלם alam , to lie hid, be concealed; and we are told that "virgins were so called, because they were concealed or closely kept up in their fathers’ houses, till the time of their marriage."This is not correct: see the case of Rebecca, Gen 24:43 (note), and my note there: that of Rachel, Gen 29:6, Gen 29:9, and the note there also: and see the case of Miriam, the sister of Moses, Exo 2:8, and also the Chaldee paraphrase on Lam 1:4, where the virgins are represented as going out in the dance. And see also the whole history of Ruth. This being concealed, or kept at home, on which so much stress is laid, is purely fanciful; for we find that young unmarried women drew water, kept sheep, gleaned publicly in the fields, etc., etc., and the same works they perform among the Turcomans to the present day. This reason, therefore, does not account for the radical meaning of the word; and we must seek it elsewhere. Another well known and often used root in the Hebrew tongue will cast light on this subject. This is גלה galah , which signifies to reveal, make manifest, or uncover, and is often applied to matrimonial connections, in different parts of the Mosaic law: עלם alam , therefore, may be considered as implying the concealment of the virgin, as such, till lawful marriage had taken place. A virgin was not called עלמה almah , because she was concealed by being kept at home in her father’ s house, which is not true, but literally and physically, because, as a woman, she had not been uncovered - she had not known man. This fully applies to the blessed virgin: see Luk 1:34. "How can this be, seeing I know no man?"and this text throws much light on the subject before us. This also is in perfect agreement with the ancient prophecy, "The seed of the woman shall bruise the head of the serpent,"Gen 3:15; for the person who was to destroy the work of the devil was to be the progeny of the woman, without any concurrence of the man. And, hence, the text in Genesis speaks as fully of the virgin state of the person, from whom Christ, according to the flesh, should come, as that in the prophet, or this in the evangelist. According to the original promise, there was to be a seed, a human being, who should destroy sin; but this seed or human being must come from the woman Alone; and no woman Alone, could produce such a human being, without being a virgin. Hence, A virgin shall bear a son, is the very spirit and meaning of the original text, independently of the illustration given by the prophet; and the fact recorded by the evangelist is the proof of the whole. But how could that be a sign to Ahaz, which was to take place so many hundreds of years after? I answer, the meaning of the prophet is plain: not only Rezin and Pekah should be unsuccessful against Jerusalem at that time, which was the fact; but Jerusalem, Judea, and the house of David, should be both preserved, notwithstanding their depressed state, and the multitude of their adversaries, till the time should come when a Virgin should bear a son. This is a most remarkable circumstance - the house of David could never fail, till a virgin should conceive and bear a son - nor did it: but when that incredible and miraculous fact did take place, the kingdom and house of David became extinct! This is an irrefragable confutation of every argument a Jew can offer in vindication of his opposition to the Gospel of Christ. Either the prophecy in Isaiah has been fulfilled, or the kingdom and house of David are yet standing. But the kingdom of David, we know, is destroyed: and where is the man, Jew or Gentile, that can show us a single descendant of David on the face of the earth? The prophecy could not fail - the kingdom and house of David have failed; the virgin, therefore, must have brought forth her son - and this son is Jesus, the Christ. Thus Moses, Isaiah, and Matthew concur; and facts, the most unequivocal, have confirmed the whole! Behold the wisdom and providence of God

Notwithstanding what has been said above, it may be asked, In what sense could this name Immanuel be applied to Jesus Christ, if he be not truly and properly God? Could the Spirit of truth ever design that Christians should receive him as an angel or a mere man, and yet, in the very beginning of the Gospel history, apply a character to him which belongs only to the most high God? Surely no. In what sense, then, is Christ God With Us? Jesus is called Immanuel, or God with us, in his incarnation. - God united to our nature - God with man - God in man. - God with us, by his continual protection. - God with us, by the influences of his Holy Spirit - in the holy sacrament - in the preaching of his word - in private prayer. And God with us, through every action of our life, that we begin, continue, and end in his name. He is God with us, to comfort, enlighten, protect, and defend us in every time of temptation and trial, in the hour of death, in the day of judgment; and God with us, and in us, and we with and in him, to all eternity.

Calvin: Mat 1:23

23.His name Immanuel The phrase, God is with us, is no doubt frequently employed in Scripture to denote, that he is present with us by his assistance and grace, and displays the power of his hand in our defense. But here we are instructed as to the manner in which God communicates with men. For out of Christ we are alienated from him; but through Christ we are not only received into his favor, but are made one with him. When Paul says, that the Jews under the law were nigh to God, (Eph 2:17,) and that a deadly enmity (Eph 2:15) subsisted between him and the Gentiles, he means only that, by shadows and figures, God then gave to the people whom he had adopted the tokens of his presence. That promise was still in force, “The Lord thy God is among you,” (Deu 7:21,) and, “This is my rest for ever,” (Psa 132:14.) But while the familiar intercourse between God and the people depended on a Mediator, what had not yet fully taken place was shadowed out by symbols. His seat and residence is placed “between the Cherubim,” (Psa 80:1,) because the ark was the figure and visible pledge of his glory.

But in Christ the actual presence of God with his people, and not, as before, his shadowy presence, has been exhibited. ¹¹¹ This is the reason, why Paul says, that “in him dwelleth all the fullness of the Godhead bodily,” (Col 2:9.) And certainly he would not be a properly qualified Mediator, if he did not unite both natures in his person, and thus bring men into an alliance with God. Nor is there any force in the objection, about which the Jews make a good deal of noise, that the name of God is frequently applied to those memorials, by which he testified that he was present with believers.

For it cannot be denied, that this name, Immanuel, contains an implied contrast between the presence of God, as exhibited in Christ, with every other kind of presence, which was manifested to the ancient people before his coming. If the reason of this name began to be actually true, when Christ appeared in the flesh, it follows that it was not completely, but only in part, that God was formerly united with the Fathers.

Hence arises another proof, that Christ is God manifested in the flesh, (1Ti 3:16.) He discharged, indeed, the office of Mediator from the beginning of the world; but as this depended wholly on the latest revelation, he is justly called Immanuel at that time, when clothed, as it were, with a new character, he appears in public as a Priest, to atone for the sins of men by the sacrifice of his body, to reconcile them to the Father by the price of his blood, and, in a word, to fulfill every part of the salvation of men. ¹¹² The first thing which we ought to consider in this name is the divine majesty of Christ, so as to yield to him the reverence which is due to the only and eternal God. But we must not, at the same time, forget the fruit which God intended that we should collect and receive from this name. For whenever we contemplate the one person of Christ as God-man, we ought to hold it for certain that, if we are united to Christ by faith, we possess God.

In the words, they shall call, there is a change of the number. But this is not at all at variance with what I have already said. True, the prophet addresses the virgin alone, and therefore uses the second person, Thou shalt call But from the time that this name was published, all the godly have an equal right to make this confession, that God has given himself to us to be enjoyed in Christ. ¹¹³

Defender: Mat 1:23

This is a quotation from Isa 7:14, the great prophecy of the virgin birth. The Greek word for "virgin" is parthenos, which never has any other meaning. The Hebrew word is almah, and there has been some unjustified controversy as to whether this word has only this meaning. Its quotation here by Matthew to use parthenos, guided by divine inspiration, settles this question. Isaiah prophesied the virgin birth (or better, the miraculous conception) of Jesus, and Matthew records the fulfillment."

TSK: Mat 1:23

a virgin : Isa 7:14

they shall call his name : or, his name shall be called

Emmanuel : Isa 7:14, Isa 8:8, Immanuel

God : Mat 28:20; Psa 46:7, Psa 46:11; Isa 8:8-10, Isa 9:6, Isa 9:7, Isa 12:2; Joh 1:14; Act 18:9; Rom 1:3, Rom 1:4, Rom 9:5; 2Co 5:19; 1Ti 3:16; 2Ti 4:17, 2Ti 4:22

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 1:23

Behold, a virgin shall be with child - Matthew clearly understands this as applying literally to a virgin. Compare Luk 1:34. It thus implies that the conception of Christ was miraculous, or that the body of the Messiah was created directly by the power of God, agreeably to the declaration in Heb 10:5; "Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me."

And they shall call his name Emmanuel - That is, his name shall be so called. See the notes at Isa 7:14. The word "Immanuel"is a Hebrew word, צמנוּאל ‛immânû'êl ; cf. Ἐμμανουήλ Emmanouēl , and literally means "God with us."Matthew doubtless understands it as denoting that the Messiah was really "God with us,"or that the divine nature was united with the human. He does not affirm that this was its meaning when used in reference to the child to whom it was first applied, but this is its signification as applicable to the Messiah. It was suitably expressive of his character; and in this sense it was fulfilled. When first used by Isaiah, it denoted simply that the birth of the child was a sign that God was with the Jews to deliver them. The Hebrews often incorporated the name of Yahweh, or God, into their proper names. Thus, Isaiah means "the salvation of Yah;"Eleazer, "help of God:"Eli, "my God,"etc. But Matthew evidently intends more than was denoted by the simple use of such names. He had just given an account of the miraculous conception of Jesus: of his being begotten by the Holy Spirit. God was therefore his Father. He was divine as well as human. His appropriate name, therefore, was "God with us."And though the mere use of such a name would not prove that he had a divine nature, yet as Matthew uses it, and meant evidently to apply it, it does prove that Jesus was more than a man; that he was God as well as man. And it is this which gives glory to the plan of redemption. It is this which is the wonder of angels. It is this which makes the plan so vast, so grand, so full of instruction and comfort to Christians. See Phi 2:6-8. It is this which sheds such peace and joy into the sinner’ s heart; which gives him such security of salvation, and which renders the condescension of God in the work of redemption so great and his character so lovely.

"Till God in human flesh I see,

My thoughts no comfort find,

The holy, just, and sacred Three

\tx990 Are terror to my mind.

But if immanuel’ s face appears,

My hope, my joy, begins.

His grace removes my slavish fears.

\tx990 His blood removes my sins."

For a full examination of the passage, see Barnes’ notes at Isa 7:14.

Poole: Mat 1:22-23

Ver. 22,23. By these great acts of Divine Providence, that which was spoken and prophesied of by Isaiah, Isa 7:14 , speaking by inspiration from God, was fulfilled. Though things are said in the evangelists to be fulfilled when the types have had their accomplishment in the antitype, and when something cometh to pass much like, or bearing some proportion to, something which before happened in the world, (as I shall show hereafter), yet I take the sense of being fulfilled here to be literally fulfilled; believing so much of that prophecy as is here quoted did literally concern Christ, and none but him. But we must take heed of interpreting the particle that as signifying the end of God’ s action in this great work of Providence; for the end for which God sent his Son into the world was before expressed, to save his people from their sins, not to fulfil a prophecy.

That here only signifies the consequent of that act of Divine Providence, and the sense is but only this, By all this which was done, was fulfilled that which was spoken of the Lord by the prophet, &c. But the Jews have so much clamouring against the application of that text Isa 7:14 to Christ, and some learned interpreters thinking the fulfilling mentioned to be no more than the fulfilling of a type in the antitype, it will be necessary that we make it appear that it was literally fulfilled. To which I know of but two prejudices:

1. That it could be no relief to Ahaz, nor to the Jews, against their sense and fear of their present danger, to tell them that Christ should be born of a virgin eight hundred years after.

2. That whereas it is added, Isa 7:16 , Before the child shall know to refuse the evil and choose the good, the land that thou abhorrest shall be forsaken of both her kings.

Supposing those two kings to be Pekah king of Israel and Rezin king of Syria, who were at that time joined in a siege against Jerusalem, or at least preparing for it, and the child mentioned Isa 7:16 to be the son of a virgin promised Isa 7:14 , it could be no relief to Ahaz, nor any great news for the prophet to have told Ahaz, that they should both leave the country before eight hundred years were elapsed. Let us therefore first consider the history to which that prophecy related. Isa 7:1,2 we are told, that in the time of Ahaz, Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it. And it was told the house of David, ( that is, Ahaz), saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. The expedient which Ahaz thought upon in this distress, was to get Tiglathpileser, the king of Assyria, to join with and help him; which he afterward did, hiring him with the silver and gold found in the house of the Lord, and in the treasures of the king’ s house, as we find 2Ki 16:7,8 . This conjunction with idolaters was what the Lord had forbidden, and had often declared his abhorrence of. To prevent it, he sends his prophet Isaiah to him: Isa 7:3,4 , Go forth now to meet Ahaz, thou, and Shear-jashub thy son, at the end of the upper pool in the highway of the fuller’ s field; and say unto him, fear not, neither be faint hearted, & c. In short, he assures him in the name of the Lord, that the counsel of these two kings should not stand, nor come to pass, that within threescore and five years Israel should not be a people , &c., Isa 7:7,8 . Ahaz knew not how to believe this. Isaiah offereth him from God to ask a sign for the confirmation of his word, either in the depth, or in the height. Ahaz refuseth it under pretence that he would not tempt the Lord, as if it had been a tempting God to have asked a sign at his command. At this the Lord was angry, as appeareth by the prophet’ s reply, Isa 7:13 ; And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will you weary my God also? Then he goeth on, Therefore the Lord himself shall give you a sign; Behold, a virgin, & c. There was nothing more ordinary in the prophets than to comfort the people of God amongst the Jews in their distresses with the promise of the Messias; this we find they often did with reference to the captivity of Babylon, and in other causes of distress and trouble. And certainly that is the design of the prophet here, in these words: Behold, a virgin shall conceive, and bear a Son, and shall call his name Emmanuel. Ahaz had refused to believe the promise God gave him, to defeat the counsel of these two kings; he had refused to ask a sign, for the confirmation of God’ s word. Well, (saith the prophet), God shall give you that fear him a sign, he shall in his own time send you the Messias, whose name shall be called Emmanuel, and he shall be born of a virgin. Nor yet doth he leave Ahaz and his people comfortless, as to their present distress, for saith he, Isa 7:16 , Before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings. The Hebrew is rekh which I think were better translated this child, than the child , for h seems not to be a relative, (referring to the child, mentioned in Isa 7:14 ), but a demonstrative, referring to the son of Isaiah, Shearjashub, whom God, Isa 7:3 , commanded the prophet, going to meet Ahaz, to carry with him, who probably was a very young child. Saith the prophet: Here is a little child whom God hath commanded me to bring with me; before this child be much older, this land which thou art so much afraid of shall be quitted of both those kings who have now some possession of it; for at this time Rezin had taken Elath, a city of Judah, 2Ki 16:6 ; and doubtless he and Pekah had taken divers places, for they were come up to Jerusalem itself. And indeed, if this be not the sense, it is very hard to conceive to what purpose God commanded Isaiah to take Shearjashub with him when he went upon this errand. Isa 7:3 . So that Isa 7:14 remains as a prophecy respecting the Messiah only, and given not for any relief of unbelieving Ahaz as to his present distress, but for some relief to God’ s people among the Jews, with reference to their posterity. This will appear a much more probable sense than theirs, who think that Mahershalalhashbaz is the son mentioned Isa 7:14 , whom we read of Isa 8:3 , who was born to Isaiah of the prophetess, (who some think was at this time a virgin), and was a type of Christ; for the Scripture doth not tell us whether that prophetess was a virgin or a widow, neither was it any great wonder that a virgin being married should conceive, and bear a son. Nor had this been any relief to Ahaz, as to his present distress, for this virgin (if she were such) was yet to be married, to conceive, and bear a son; so that, according to that notion, we must allow three or four years before Ahaz could have expected relief. This is further advantaged by that passage, Isa 8:18 , Behold, I and the children which the Lord hath given me are for signs: not the child, but the children. Shearjashub was for a sign of God’ s deliverance of the Jews from those two kings; Mahershalalhashbaz was for a sign of the destruction of the Israelites within five years, and also of Syria, which fell out afterward. Thus Isa 8:14 remains a literal prophecy of Christ. For the Jewish interpretation of it concerning Hezekiah, (born fifteen years after), it is too ridiculous to be mentioned.

Lightfoot: Mat 1:23

Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.   

[Behold, a virgin shall be with child.] That the word virgin, in the prophet, denotes an untouched virgin; sufficiently appears from the sense of the place, Isa 7:14. King Ahaz there was afraid, lest the enemies that were now upon him might destroy Jerusalem, and utterly consume the house of David. The Lord meets this fear by a signal and most remarkable promise, namely, 'that sooner should a pure virgin bring forth a child, than the family of David perish.' And the promise yields a double comfort: namely, of Christ hereafter to be born of a virgin; and of their security from the imminent danger of the city and house of David. So that, although that prophecy, of a virgin's bringing forth a son, should not be fulfilled till many hundreds of years after, yet, at that present time, when the prophecy was made, Ahaz had a certain and notable sign, that the house of David should be safe and secure from the danger that hung over it. As much as if the prophet had said, "Be no so troubled, O Ahaz; does it not seem an impossible thing to thee, and that never will happen, that a pure virgin should become a mother? But I tell thee, a pure virgin shall bring forth a son, before the house of David perish."   

Hear this, O unbelieving Jew! And shew us now some remainders of the house of David: or confess this prophecy fulfilled in the Virgin's bringing forth: or deny that a sign was given, when a sign is given.   

In what language Matthew wrote his Gospel.  

[Which is, being interpreted.] I. All confess that the Syriac language was the mother-tongue to the Jewish nation dwelling in Judea; and that the Hebrew was not at all understood by the common people may especially appear from two things:   

1. That, in the synagogues, when the law and the prophets were read in the original Hebrew, an interpreter was always present to the reader, who rendered into the mother-tongue that which was read, that it might be understood by the common people. Hence those rules of the office of an interpreter, and of some places which were not to be rendered into the mother-tongue.   

2. That Jonathan the son of Uzziel, a scholar of Hillel, about the time of Christ's birth, rendered all the prophets (that is, as the Jews number them, Joshua, Judges, Samuel, the Books of the Kings, Isaiah, Jeremiah, Ezekiel, and the twelve lesser prophets) into the Chaldee language; that is, into a language much more known to the people than the Hebrew, and more acceptable than the mother-tongue. For if it be asked why he translated them at all, and why he translated not rather into the mother-tongue, which was known to all? And if it be objected concerning St. Matthew and St. Paul, that, writing to the Jews, one his Gospel, the other his Epistle (to the Hebrews), they must have written in the Syriac tongue (if so be they wrote not in Hebrew), that they might be understood by all: -- we answer,   

First, It was not without reason that the paraphrast Jonathan translated out of the Hebrew original into the Chaldee tongue, because this tongue was much more known and familiar to all the people than the Hebrew. The holy text had need of an interpreter into a more known tongue, because it was now in a tongue not known at all to the vulgar. For none knew the Hebrew but such as learned it by study. However, therefore, all the Jews inhabiting the land of Canaan, did not so readily understand the Chaldee language as the Syriac, which was their mother-language, yet they much more readily understood that than the Hebrew, which, to the unlearned, was not known at all. Hence it was not without necessity that the prophets were turned into the Chaldee language by Jonathan, and the law, not much after, by Onkelos, that they might a little be understood by the common people, by whom the Hebrew original was not understood at all. We read also that the Book of Job had its Targum in the time of Gamaliel the Elder; that is, Paul's master.   

Secondly, it is no impertinent question, Why Jonathan and Onkelos did not rather translate into the Syriac language, which was the mother-language to all the people, when both they themselves were in Judea, while they were employed about this work, and laboured in it for the use of the Jews that dwelt there? To which we give this double answer; 1. That, by turning it into the Chaldee language, they did a thing that might be of use to both them that dwelt in Judea, and in Babylon also. 2. The Syriac language was not so grateful unto the Jews, who used it for their mother-tongue, as the Chaldee was; as being a language more neat and polite, and the mother-tongue to the brethren in Babylon, and which they that came up out of Babylon, carried thence with them into Judea. You may wonder, reader, when you hear that canon which permits a single man "to say his prayers in any language, when he asks those things that are needful for him, except only the Syriac: While he asketh necessaries for himself, let him use any language but the Syriac." But you will laugh when you hear the reason: "Therefore, by all means, because the angels do not understand the Syriac language."   

Whether they distinguish the Syriac language here from the pure Chaldee, is not of great moment solicitously to inquire: we shall only produce these things of the Glosser upon Beracoth, which make to our purpose: -- "There are some (saith he) who say, that that prayer which begins 'sermon,' is therefore to be made in the Syriac language, because it is a noble prayer, and that deserves the highest praise; and therefore it is framed in the Targumistical language, that the angels may not understand it, and envy it to us," etc. And a little after; "It was the custom to recite that prayer after sermon; and the common people were there present, who understood not the Hebrew language at all; and therefore they appointed it to be framed in the Targumistical language, that it might be understood by all; for this is their tongue."   

Mark, the Hebrew was altogether unknown to the common people: no wonder, therefore, if the evangelists and apostles wrote not in Hebrew when there were none who understood things so written, but learned men only.   

That also must not be passed over, which, at first sight, seems to hint that the Syriac language was not understood even by learned men. "Samuel the Little, at the point of death, said, Simeon and Ismael to the sword; and all the other people to the spoil: and there shall be very great calamities." And because he spoke these things in the Syriac language, they understood not what he had said. This story you have repeated in the Babylonian Gemara, where the words of the dying man are thus related; Let the Glosser upon the place be the interpreter: " Simeon and Ismael to the sword [that is, Rabban Simeon the prince, and R. Ismael Ben Elisha the high-priest, were slain with the sword], and his fellows to slaughter [that is, R. Akibah and R. Chananiah Ben Teradion were slain by other deaths; namely R. Akibah by iron teeth, and R. Chananiah by burning alive before idols]; and the other people for a prey: and very many calamities shall fall upon the world."   

Now where it is said that, "They understood not what he said, because he spake in the Syrian tongue," we also do not easily understand. What! For the Jerusalem doctors not to understand the Chaldee language! For Samuel the Little died before the destruction of the city; and he spake of the death of Rabban Simeon, who perished in the siege of the city; and he spake these things when some of the learnedest Rabbins were by: and yet that they understood not these words, which even a smatterer in the oriental tongues would very easily understand!   

Therefore, perhaps, you may beat out the sense of the matter from the words of the author of Juchasin, who saith, He prophesied in the Syriac language; But now, when prophecies were spoken only in the Hebrew language, however they understood the sense of the words, yet they reputed it not for a prophecy, because it was not uttered in the language that was proper for prophetical predictions. But we tarry not here. That which we would have is this, that Matthew wrote not in Hebrew (which is proved sufficiently by what is spoken before), if so be we suppose him to have written in a language vulgarly known and understood; which, certainly, we ought to suppose: not that he, or the other writers of the New Testament, wrote in the Syriac language, unless we suppose them to have written in the ungrateful language of an ungrateful nation, which, certainly, we ought not to suppose. For when the Jewish people were now to be cast off, and to be doomed to eternal cursing, it was very improper, certainly, to extol their language, whether it were the Syriac mother-tongue, or the Chaldee, its cousin language, unto that degree of honour; that it should be the original language of the New Testament. Improper, certainly, it was, to write the Gospel in their tongue, who, above all the inhabitants of the world, most despised and opposed it.   

II. Since, therefore, the Gentiles were to be called to the faith, and to embrace the Gospel by the preaching of it, the New Testament was written very congruously in the Gentile language, and in that which, among the Gentile languages, was the most noble; viz. The Greek. Let us see what the Jews say of this language, envious enough against all languages besides their own.   

"Rabban Simeon Ben Gamaliel saith, Even concerning the holy books, the wise men permitted not that they should be written in any other language than Greek. R. Abhu saith that R. Jochanan said, The tradition is according to Rabban Simeon; that R. Jochanan said, moreover, Whence is that of Rabban Simeon proved? From thence, that the Scripture saith, 'The Lord shall persuade Japhet, and he shall dwell in the tents of Sem': the words of Japhet shall be in the tents of Sem": and a little after, God shall persuade Japhet; i.e. The grace of Japhet shall be in the tents of Sem." Where the Gloss speaks thus; "'The grace of Japhet' is the Greek language; the fairest of those tongues which belonged to the sons of Japhet."   

"Rabban Simeon Ben Gamaliel saith, Even concerning the sacred books, they permitted not that they should be written in any other language than Greek. They searched seriously, and found, that the law could not be translated according to what was needful for it, but in Greek." You have this latter clause cut off in Massecheth Sopherim, where this story also is added: "The five elders wrote the law in Greek for Ptolemy the king: and that day was bitter to Israel, as the day wherein the golden calf was made, because the law could not be translated according to what was needful for it." This story of the 'five interpreters' of the law is worthy of consideration, which you find seldom mentioned, or scarce anywhere else. The tradition next following after this, in the place cited, recites the story of the Seventy. Look at it.   

When, therefore, the common use of the Hebrew language had perished, and when the mother Syriac or Chaldee tongue of a cursed nation could not be blessed, our very enemies being judges, no other language could be found, which might be fit to write the (new) divine law, besides the Greek tongue. That this language was scattered, and in use among all the eastern nations almost, and was in a manner the mother tongue, and that it was planted every where by the conquests of Alexander, and the empire of the Greeks, we need not many words to prove; since it is every where to be seen in the historians. The Jews do well near acknowledge it for their mother-tongue even in Judea.   

"R. Jochanan of Beth Gubrin said, There are four noble languages which the world useth; the mother-tongue, for singing; the Roman, for war; the Syriac, for mourning; and the Hebrew, for elocution: and there are some who say, the Assyrian for writing." What is that which he calls the mother-tongue? It is very easily answered, the Greek, from those encomiums added to it, mentioned before: and that may more confidently be affirmed from the words of Midras Tillin, respecting this saying of R. Jochanan, and mentioning the Greek language by name. "R. Jochanan said, There are three languages; the Roman, for war; the Greek, for speech; the Assyrian, for prayer." To this also belongs that, that occurs once and again in Babylonian Megillah, In the Greek mother tongue. You have an instance of the thing; "R. Levi, coming to Caesarea, heard some reciting the phylacteries in the Hellenistical language." This is worthy to be marked. At Caesarea flourished the famous schools of the Rabbins. The Rabbins of Caesarea are mentioned in both Talmuds most frequently, and with great praise, but especially in that of Jerusalem. But yet among these, the Greek is used as the mother-tongue, and that in reciting the phylacteries, which, you may well think, above all other things, in Judea were to be said in Hebrew.   

In that very Caesarea, Jerome mentions the Hebrew Gospel of St. Matthew, to be laid up in the library of Pamphilus, in these words: "Matthew, who was also called Levi, from a publican made an apostle, first of all in Judea composed the Gospel of Christ in Hebrew letters and words, for their sakes, who were of the circumcision and believed. Which Gospel, who he was that afterward translated it into Greek, it is not sufficiently know. Moreover, that very Hebrew Gospel is reserved to this day in the library at Caesarea, which Pamphilus the martyr, with much care, collected. I also had leave given me by the Nazarenes, who use this book in Berea, a city of Syria, to write it out."   

It is not at all to be doubted, that this Gospel was found in Hebrew; but that which deceived the good man was not the very handwriting of Matthew, nor, indeed, did Matthew write the Gospel in that language: but it was turned by somebody out of the original Greek into Hebrew, that so, if possible, the learned Jews might read it. For since they had little kindness for foreign books, that is, heathen books, or such as were written in a language different from their own, which might be illustrated from various canons, concerning this matter; some person converted to the gospel, excited with a good zeal, seems to have translated this Gospel of St. Matthew out of the Greek original into the Hebrew language, that learned men among the Jews, who as yet believed not, might perhaps read it, being now published in their language: which was rejected by them while it remained in a foreign speech. Thus, I suppose, this gospel was written in Greek by St. Matthew, for the sake of those that believed in Judea, and turned into Hebrew by somebody else, for the sake of those that did not believe.   

The same is to be resolved concerning the original language of the Epistle to the Hebrews. That Epistle was written to the Jews inhabiting Judea, to whom the Syriac was the mother-tongue; but yet it was writ in Greek, for the reasons above named. For the same reasons, also, the same apostle writ in Greek to the Romans, although in that church there were Romans, to whom it might seem more agreeable to have written in Latin; and there were Jews, to whom it might seem more proper to have written in Syriac.

Haydock: Mat 1:23

Behold a virgin, [5] &c. The Jews sometimes objected, as we see in St. Justin's dialogue with Tryphon, that the Hebrew word alma, in the prophet Isaias, signified no more than a young woman . But St. Jerome tells us that alma signifies a virgin kept close up. Let the Jews, says he, shew me any place in which the Hebrew word alma, is applied to any one that is not a virgin, and I will own my ignorance. Besides the very circumstances in the text of the prophet, are more than a sufficient confutation of this Jewish exposition; for there a sign, or miracle, is promised to Achaz; and what miracle would it be for a young woman to have a child, when she had ceased to be a virgin? (Witham) ---

How happens it that nowhere in the gospels, or in any other part, do we find Christ called Emmanuel? I answer, that in the Greek expression the name is given for the thing signified; and the meaning is: He shall be a true Emmanuel, i.e. a God with us, true God and true man. (Estius) ---

The text says, they shall call, i.e. all men shall look upon Him as an Emmanuel. Again, his name shall be called Wonderful, Counsellor, the mighty, the Prince of peace, &c. i.e. He shall be all these, not so much nominally, as really and in effect. (Haydock)

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[BIBLIOGRAPHY]

Ecce Virgo, Greek: idou e parthenos . So is it read, not only here in St. Matthew but in the Septuagint Isaias vii. St. Hier. [St. Jerome] lib. 1. Cont. Jovin. tom. iv. parte 2. pag. 174. Ostendant mihi, ubi hoc Verbo (Alma) appellentur et nuptæ, et imperitiam confitebor.

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Gill: Mat 1:23

Behold, a virgin shall be with child,.... These words are rightly applied to the virgin Mary and her son Jesus, for of no other can they be understood; not of Ahaz's wife and his son Hezekiah, who was already born, and must be eleven or twelve years of age when these words were spoken; nor of any other son of Ahaz by her or any other person since no other was Lord of Judea; nor of the wife of Isaiah, and any son of his, who never had any that was king of Judah. The prophecy is introduced here as in Isaiah with a "behold!" not only to raise and fix the attention, but to denote that it was something wonderful and extraordinary which was about to be related; and is therefore called אות a "sign", wonder, or miracle; which lay not, as some Jewish writers ^g affirm, in this, that the person spoken of was unfit for conception at the time of the prophecy, since no such thing is intimated; or in this, that it should be a son and not a daughter ^h, which is foretold; for the wonder lies not in the truth of the prediction, but in the extraordinariness of the thing predicted; much less in this ⁱ, that the child should eat butter and honey as soon as born; since nothing is more natural and common with new born infants, than to take in any sort of liquids which are sweet and pleasant. But the sign or wonder lay in this, that a "virgin" should "conceive" or "be with child"; for the Evangelist is to be justified in rendering, עלמה by παρθενος "a virgin"; by the Septuagint having so rendered it some hundreds of years before him, by the sense of the word, which comes from עלם and which signifies to "hide" or "cover"; virgins being such who are unknown to, and not uncovered by men, and in the Eastern countries were kept recluse from the company and conversation of men; and by the use of the word in all other places, Gen 24:43. The last of these texts the Jews triumph in, as making for them, and against us, but without any reason; since it does not appear that the "maid" and the "adulterous woman" are one and the same person; and if they were, the vitiated woman might be called a maid or virgin, according to her own account of herself, or in the esteem of others who knew her not, or as antecedent to her defilement; see Deu 22:28. Besides, could this be understood of any young woman married or unmarried, that had known a man, it would be no wonder, no surprising thing that she should "conceive" or "be with child", and "bring forth a son". It is added,

and they shall call his name Emmanuel. The difference between Isaiah and Matthew is very inconsiderable, it being in the one "thou shalt call", that is, thou virgin shalt call him by this name; and in the other "they shall call", that is, Joseph, Mary, and others; for, besides that some copies read the text in Matthew χαλεσεις "thou shalt call", the words both in the one and the other may be rendered impersonally, "and shall be called"; and the meaning is, not that he should be commonly known and called by such a name, any more than by any, or all of those mentioned in Isa 9:6, but only that he should be so, which is a frequent use of the word; or he should be that, and so accounted by others, which answers to the signification of this name, which the Evangelist says,

being interpreted is God with us: for it is a compound word of אל "God" and עמנו "with us", and well agrees with Jesus, who is God in our nature, the word that was made flesh and dwelt among us. Joh 1:14, and is the one and only Mediator between God and us, 1Ti 2:5 ^k. So the Septuagint interpret the word in Isa 8:8.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 1:23

¹ tn Grk “they will call his name.”

² sn A quotation from Isa 7:14.

³ tn Grk “is translated.”

⁴ sn An allusion to Isa 8:8, 10 (LXX).

Geneva Bible: Mat 1:23

Behold, a ^{( k )} virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

^{( k )} There is an article added in the Hebrew and Greek text, to point out the woman and set her forth plainly: as we would say, the virgin, or a certain virgin.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 1:1-25

1 The genealogy of Christ from Abraham to Joseph.

18 He is miraculously conceived of the Holy Ghost by the Virgin Mary, when she was espoused to Joseph.

19 The angel satisfies the doubts of Joseph, and declares the names and office of Christ: Jesus is born.

Maclaren: Mat 1:18-25

The Nativity

Now the birth of Jesus Christ was on this wise: When as His mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. 19. Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily. 20. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. 21. And she shall bring forth a son, and thou shalt call His name JESUS: for He shall save His people from their sins. 22. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 23. Behold, a virgin shall be with child, and shall bring forth a son, and they shall call His name Emmanuel, which being interpreted is, God with us. 24. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: 25. And knew her not till she had brought forth her firstborn son: and he called HIS name JESUS.'--Matt. 1:18-25.

MATTHEW'S account of the Nativity sets Joseph in the foreground. His pain and hesitation, his consideration for Mary, the divine communication to him, and his obedience to it, embarrassing as his position must have been, take up larger space than the miracle of the birth itself. Probably in all this we have an unconscious disclosure of the source of the evangelist's information. At all events, he speaks as if from Joseph's point of view. Luke, on the other hand, has most to say about Mary's maidenly wonder and meek submission, her swift hurrying to find help from a woman's sympathy, as soon as the Angel of the Annunciation had spoken, and the hymn of exultation which Elisabeth's salutation heartened her to pour forth. Surely that narrative could have come from none but her meek and faithful lips? The two accounts beautifully supplement each other, and give two vivid pictures of these two devout souls, each sharply tried in a different fashion, each richly blessed by variously moulded obedience. Joseph took up his burden, and Mary hers, because God had spoken and they believed.

The shock to Joseph of the sudden discovery, crashing in on him after he was bound to Mary, and in what would else have been the sweet interval of love and longing before they came together,' is delicately and unconsciously brought out in Matt. 1:18. She was found'--how the remembrance of the sudden disclosure, blinding and startling as a lightning flash, lives in that word! And how the agony of perplexity as to the right thing to do in such a cruel dilemma is hinted at in the two clauses that pull in opposite directions! As a just man' and her husband,' Joseph owed it to righteousness and to himself not to ignore his betrothed's condition; but as her lover and her husband, how could he put her, who was still so dear to him, to public shame, some of which would cloud his own name? To put her away' was the only course possible, though it racked his soul, and to do it privily' was the last gift that his wounded love could give her. No wonder that these things' kept him brooding sadly on them, nor that his day's troubled thinkings coloured his sleeping hours! The divine guidance, which is ever given to waiting minds, was given to him by the way of a dream, which is one of the Old Testament media of divine communications, and occurs with striking frequency in this and the following chapter, there being three recorded as sent to Joseph and one to the Magi. It is observable, however, that to Joseph it is always the' or an angel of the Lord' who appears in the dream, whereas the dream only is mentioned in the case of the Magi. The difference of expression may imply a difference in the manner of communication. But in any case, we need not wonder that divine communications were abundant at such an hour, nor shall we be startled, if we believe in the great miracle of the Word's becoming flesh, that a flight of subsidiary miracles, like a bevy of attendant angels, clustered round it.

The most stupendous fact in history is announced by the angel chiefly as the reason for Joseph's going on with his marriage. Surely that strange inversion of the apparent importance of the two things speaks for the historical reliableness of the narrative. The purpose in hand is mainly to remove his hesitation and point his course, and he is to take Mary as his wife, for' that which is conceived in her is of the Holy Ghost.' Could the superstitious veneration of a later age,' which is supposed to have originated the story of a supernatural birth, have spoken so? As addressed to Joseph, tortured with doubts of Mary and hesitations as to his duty, the sequence of the two things is beautifully appropriate, otherwise it is monstrous. The great mystery, which lies at the foundation of Christianity, is declared in the fewest and simplest words. That He who is to show God to men, and to save them from their sins, must be born of a woman, is plainly necessary. Because the children are partakers of flesh and blood,' He also must' take part of the same.' That He must be free from the taint in nature, which passes down to all who are born of the will of the flesh or of man,' is no less obviously requisite. Both requirements are met in the supernatural birth of Jesus, and unless both have been mot, He is not, and cannot be, the world's saviour. Nor is that supernatural birth less needful to explain His manifestly sinless character than it is to qualify Him for His unique office. The world acknowledges that in Him it finds a man without blemish and without spot. How comes He to be free from the flaws which, like black streaks in Parian marble, spoil the noblest characters? Surely if, after millions of links in the chain, which have all been of mingled metal, there comes one of pure gold, it cannot have had the same origin as the others. It is part of the chain, the Word was made flesh'; but it has been cast and moulded in another forge, for it is that which is conceived in her is of the Holy Ghost.'

She shall bring forth a son.' The angel does not say, a son to thee,' but yet Joseph was to assume the position of father, and by naming the child to acknowledge it as his. The name of Jesus or Joshua was borne by many a Jewish child then. There was a Jesus among Paul's entourage. It recalled the warrior leader, and, no doubt, was often given to children in these days of foreign dominion by fathers who hoped that Israel might again fight for freedom. But holier thoughts were to be Joseph's, and the salvation from God which was expressed by the name was to be of another kind than Joshua had brought. It was to be salvation from sin and from sins. This child was to be a leader too, a conqueror and a king, and the mention of His people,' taken in connection with Joseph's having been addressed as the son of David,' is most significant. He, too, is to have a subject people, and the deliverance which He is to bring is not political or to be wrested from Rome by the sword, but inward, moral, and spiritual, and therefore to be effected by moral and spiritual weapons.

It is the evangelist, not the angel, who points to Isaiah's prophecy. He does so with a certain awe, as he thinks of the greatness of all these things.' Undoubtedly the Hebrew word rendered in Matthew, after the Septuagint, virgin,' does not necessarily imply the full meaning of that word; and as undoubtedly the prophecy, as it stands in Isaiah, pointed to an event to occur in the immediate future; yet it is clear, from the further development of the prophecy by Isaiah, and especially from the fourfold name given to the child in Isaiah 9:6, and the glorious dominion there foretold for Him, that Isaiah conceives of Him as the Messiah. And, since any fulfilment' of the glowing prophecies attached to the Child were, in Isaiah's time, but poor and partial, the great Messianic hope was necessarily trained to look further down the stream of time. He who should fill the role set forth was yet to come. Matthew believed that it was completely filled by Jesus, and we know that he was right.

The fulfilment does not depend on the question whether or not the idea of Virginity is contained in the Hebrew word, but on the correspondence between the figure seen by the prophet in the golden haze of his divinely quickened imagination, and the person to be described in the gospel, and we know that the correspondence is complete. The name Immanuel, to be given to the prophetic child, breathed the certainty that in God with us' Israel would find the secret of its charmed existence, even while an Ahaz was on the throne. The name takes on a deeper meaning when applied to Him to whom alone it in fullest truth belongs. It proclaims that in Jesus God dwells among us, and it lays bare the ground of the historical name Jesus, for only by a man who is one of ourselves, and in whom God is with us, can we be saved from our sins. The one Name is the deep, solid foundation, the other is the fortress refuge built upon it. He is Jesus, because He is Immanuel.

How different the world and his own life looked to Joseph when he woke! Hesitations and agonising doubts of his betrothed's purity had vanished with the night, and, instead of the dread that her child would be the offspring of shame, had come a divinely given certainty that it was a holy thing.' In the rush of the sudden revulsion, all that was involved would not be clear, but the duty that lay nearest him was clear, and his obedience was as swift as it was glad. He believed, and his faith took the burden off him, and brought back the sweet relations which had seemed to be rent for ever. The Birth was foretold by the angel in a single clause, it is recorded by the evangelist in another. In both cases, Mary's part and Joseph's are set side by side (she shall bring forth.., and thou shalt call: she had brought forth, and he called, and the birth itself is in Matt. 1:25 recorded mainly in its bearing on Joseph's marital relations. Could such a perspective in the narrative be conceived of from any other point of view than Joseph's?

We do not enter on the controversy as to whether that till' and the expression firstborn' shut us up to the conclusion that Joseph and Mary had children. The words are not decisive, and probably opinions will always differ on the point. Medievally-minded persons will reject with horror the notion that Jesus had brethren in the proper sense of the word, while those who believe that the perfect woman is a happy wife and mother, will not feel that it detracts from Mary's sacredness, nor from her purity, to believe that she had other children than' her firstborn Son.'

MHCC: Mat 1:18-25

Let us look to the circumstances under which the Son of God entered into this lower world, till we learn to despise the vain honours of this world, when compared with piety and holiness. The mystery of Christ's becoming man is to be adored, not curiously inquired into. It was so ordered that Christ should partake of our nature, yet that he should be pure from the defilement of original sin, which has been communicated to all the race of Adam. Observe, it is the thoughtful, not the unthinking, whom God will guide. God's time to come with instruction to his people, is when they are at a loss. Divine comforts most delight the soul when under the pressure of perplexed thoughts. Joseph is told that Mary should bring forth the Saviour of the world. He was to call his name Jesus, a Saviour. Jesus is the same name with Joshua. And the reason of that name is clear, for those whom Christ saves, he saves from their sins; from the guilt of sin by the merit of his death, and from the power of sin by the Spirit of his grace. In saving them from sin, he saves them from wrath and the curse, and all misery, here and hereafter. Christ came to save his people, not in their sins, but from their sins; and so to redeem them from among men, to himself, who is separate from sinners. Joseph did as the angel of the Lord had bidden him, speedily, without delay, and cheerfully, without dispute. By applying the general rules of the written word, we should in all the steps of our lives, particularly the great turns of them, take direction from God, and we shall find this safe and comfortable.

Matthew Henry: Mat 1:18-25

The mystery of Christ's incarnation is to be adored, not pried into. If we know not the way of the Spirit in the formation of common persons, nor how the bones are formed in the womb of any one that is with child (Ecc 11:5), much less do we know how the blessed Jesus was formed in the womb of the blessed virgin. When David admires how he himself was made in secret, and curiously wrought (Psa 139:13-16), perhaps he speaks in the spirit of Christ's incarnation. Some circumstances attending the birth of Christ we find here which are not in Luke, though it is more largely recorded here. Here we have,

I. Mary's espousal to Joseph. Mary, the mother of our Lord, was espoused to Joseph, not completely married, but contracted; a purpose of marriage solemnly declared in words de futuro - that regarding the future, and a promise of it made if God permit. We read of a man who has betrothed a wife and has not taken her, Deu 20:7. Christ was born of a virgin, but a betrothed virgin, 1. To put respect upon the marriage state, and to recommend it as honourable among all, against that doctrine of devils which forbids to marry, and places perfection in the single state. Who more highly favoured than Mary was in her espousals? 2. To save the credit of the blessed virgin, which otherwise would have been exposed. It was fit that her conception should be protected by a marriage, and so justified in the eye of the world. One of the ancients says, It was better it should be asked, Is not this the son of a carpenter? than, Is not this the son of a harlot? 3. That the blessed virgin might have one to be the guide of her youth, the companion of her solitude and travels, a partner in her cares, and a help meet for her. Some think that Joseph was now a widower, and that those who are called the brethren of Christ (Mat 13:55), were Joseph's children by a former wife. This is the conjecture of many of the ancients. Joseph was just man, she a virtuous woman. Those who are believers should not be unequally yoked with unbelievers: but let those who are religious choose to marry with those who are so, as they expect the comfort of the relation, and God's blessing upon them in it. We may also learn, from this example, that it is good to enter into the married state with deliberation, and not hastily - to preface the nuptials with a contract. It is better to take time to consider before than to find time to repent after.

II. Her pregnancy of the promised seed; before they came together, she was found with child, which really was of the Holy Ghost. The marriage was deferred so long after the contract that she appeared to be with child before the time came for the solemnizing of the marriage, though she was contracted before she conceived. Probably, it was after her return from her cousin Elizabeth, with whom she continued three months (Luk 1:56), that she was perceived by Joseph to be with child, and did not herself deny it. Note, Those in whom Christ is formed will show it: it will be found to be a work of God which he will own. Now we may well imagine, what a perplexity this might justly occasion to the blessed virgin. She herself knew the divine original of this conception; but how could she prove it? She would be dealt with as a harlot. Note, After great and high advancements, lest we should be puffed up with them, we must expect something or other to humble us, some reproach, as a thorn in the flesh, nay, as a sword in the bones. Never was any daughter of Eve so dignified as the Virgin Mary was, and yet in danger of falling under the imputation of one of the worse crimes; yet we do not find that she tormented herself about it; but, being conscious of her own innocence, she kept her mind calm and easy, and committed her cause to him that judgeth righteously. Note, those who take care to keep a good conscience may cheerfully trust God with the keeping of their good names, and have reason to hope that he will clear up, not only their integrity, but their honour, as the sun at noon day.

III. Joseph's perplexity, and his care what to do in this case. We may well imagine what a great trouble and disappointment it was to him to find one he had such an opinion of, and value for, come under the suspicion of such a heinous crime. Is this Mary? He began to think, "How may we be deceived in those we think best of! How may we be disappointed in what we expect most from!"He is loth to believe so ill a thing of one whom he believed to be so good a woman; and yet the matter, as it is too bad to be excused, is also too plain to be denied. What a struggle does this occasion in his breast between that jealousy which is the rage of man, and is cruel as the grave, on the one hand, and that affection which he has for Mary on the other!

Observe, 1. The extremity which he studied to avoid. He was not willing to make her a public example. He might have done so; for, by the law, a betrothed virgin, if she played the harlot, was to be stoned to death, Deu 22:23, Deu 22:24. But he was not willing to take the advantage of the law against her; if she be guilty, yet it is not known, nor shall it be known from him. How different was the spirit which Joseph displayed from that of Judah, who in a similar case hastily passed that severe sentence, Bring her forth and let her be burnt! Gen 38:24. How good it is to think on things, as Joseph did here! Were there more of deliberation in our censures and judgments, there would be more of mercy and moderation in them. Bringing her to punishment is here called making her a public example; which shows what is the end to be aimed at in punishment - the giving of warning to others: it is in terrorem - that all about may hear and fear. Smite the scorner, and the simple will beware.

Some persons of a rigorous temper would blame Joseph for his clemency: but it is here spoken of to his praise; because he was a just man, therefore he was not willing to expose her. He was a religious, good man; and therefore inclined to be merciful as God is, and to forgive as one that was forgiven. In the case of the betrothed damsel, if she were defiled in the field, the law charitably supposed that she cried out (Deu 22:26), and she was not to be punished. Some charitable construction or other Joseph will put upon this matter; and herein he is a just man, tender of the good name of one who never before had done anything to blemish it. Note, It becomes us, in many cases, to be gentle towards those that come under suspicion of having offended, to hope the best concerning them, and make the best of that which at first appears bad, in hopes that it may prove better. Summum just summa injuria - The rigour of the law is (sometimes) the height of injustice. That court of conscience which moderates the rigour of the law we call a court of equity. Those who are found faulty were perhaps overtaken in the fault, and are therefore to be restored with the spirit of meekness; and threatening, even when just, must be moderated.

2. The expedient he found out for avoiding this extremity. He was minded to put her away privily, that is, to give a bill of divorce into her hand before two witnesses, and so to hush up the matter among themselves. Being a just man, that is, a strict observer of the law, he would not proceed to marry her, but resolved to put her away; and yet, in tenderness for her, determined to do it as privately as possible. Note, The necessary censures of those who have offended ought to be managed without noise. The words of the wise are heard in quiet. Christ himself shall not strive nor cry. Christian love and Christian prudence will hide a multitude of sins, and great ones, as far as may be done without having fellowship with them.

IV. Joseph's discharge from this perplexity by an express sent from heaven, Mat 1:20, Mat 1:21. While he thought on these things and knew not what to determine, God graciously directed him what to do, and made him easy. Note, Those who would have direction from God must think on things themselves, and consult with themselves. It is the thoughtful, not the unthinking, whom God will guide. When he was at a loss, and had carried the matter as far as he could in his own thoughts, then God came in with advice. Note, God's time to come in with instruction to his people is when they are nonplussed and at a stand. God's comforts most delight the soul in the multitude of its perplexed thoughts. The message was sent to Joseph by an angel of the Lord, probably the same angel that brought Mary the tidings of the conception - the angel Gabriel. Now the intercourse with heaven, by angels, with which the patriarchs had been dignified, but which had been long disused, begins to be revived; for, when the First-begotten is to be brought into the world, the angels are ordered to attend his motions. How far God may now, in an invisible way, make use of the ministration of angels, for extricating his people out of their straits, we cannot say; but this we are sure of, they are all ministering spirits for their good. This angel appeared to Joseph in a dream when he was asleep, as God sometimes spoke unto the fathers. When we are most quiet and composed we are in the best frame to receive the notices of the divine will. The Spirit moves on the calm waters. This dream, no doubt, carried its own evidence along with it that it was of God, and not the production of a vain fancy. Now,

1. Joseph is here directed to proceed in his intended marriage. The angel calls him, Joseph, thou son of David; he puts him in mind of his relation to David, that he might be prepared to receive this surprising intelligence of his relation to the Messiah, who, every one knew, was to be a descendant from David. Sometimes, when great honours devolve upon those who have small estates, they care not for accepting them, but are willing to drop them; it was therefore requisite to put this poor carpenter in mind of his high birth: "Value thyself. Joseph, thou art that son of David through whom the line of the Messiah is to be drawn."We may thus say to every true believer, "Fear not, thou son of Abraham, thou child of God; forget not the dignity of thy birth, thy new birth." Fear not to take Mary for thy wife; so it may be read. Joseph, suspecting she was with child by whoredom, was afraid of taking her, lest he should bring upon himself either guilt or reproach. No, saith God, Fear not; the matter is not so. Perhaps Mary had told him that she was with child by the Holy Ghost, and he might have heard what Elizabeth said to her (Luk 1:43), when she called her the mother of her Lord; and, if so, he was afraid of presumption in marrying one so much above him. But, from whatever cause his fears arose, they were all silenced with this word, Fear not to take unto thee Mary thy wife. Note, It is a great mercy to be delivered from our fears, and to have our doubts resolved, so as to proceed in our affairs with satisfaction.

2. He is here informed concerning that holy thing with which his espoused wife was now pregnant. That which is conceived in her is of a divine original. He is so far from being in danger of sharing in an impurity by marrying her, that he will thereby share in the highest dignity he is capable of. Two things he is told,

(1.) That she had conceived by the power of the Holy Ghost; not by the power of nature. The Holy Spirit, who produced the world, now produced the Saviour of the world, and prepared him a body, as was promised him, when he said, Lo, I come, Heb 10:5. Hence he is said to be made of a woman (Gal 4:4), and yet to be that second Adam that is the Lord from heaven, 1Co 15:47. He is the Son of God, and yet so far partakes of the substance of his mother as to be called the fruit of her womb, Luk 1:42. It was requisite that is conception should be otherwise than by ordinary generation, that so, so though he partook of the human nature, yet he might escape the corruption and pollution of it, and not be conceived and shapen in iniquity. Histories tell us of some who vainly pretended to have conceived by a divine power, as the mother of Alexander; but none ever really did so, except the mother of our Lord. His name in this, as in other things, is Wonderful. We do not read that the virgin Mary did herself proclaim the honour done to her; but she hid it in her heart, and therefore God sent an angel to attest it. Those who seek not their own glory shall have the honour that comes from God; it is reserved for the humble.

(2.) That she should bring forth the Saviour of the world (Mat 1:21). She shall bring forth a Son; what he shall be is intimated,

[1.] In the name that should be given to her Son: Thou shalt call his name Jesus, a Saviour. Jesus is the same name with Joshua, the termination only being changed, for the sake of conforming it to the Greek. Joshua is called Jesus (Act 7:45; Heb 4:8), from the Seventy. There were two of that name under the Old Testament, who were both illustrious types of Christ, Joshua who was Israel's captain at their first settlement in Canaan, and Joshua who was their high priest at their second settlement after the captivity, Zec 6:11, Zec 6:12. Christ is our Joshua; both the Captain of our salvation, and the High Priest of our profession, and, in both, our Saviour - a Joshua who comes in the stead of Moses, and does that for us which the law could not do, in that it was weak. Joshua had been called Hosea, but Moses prefixed the first syllable of the name Jehovah, and so made it Jehoshua (Num 13:16), to intimate that the Messiah, who was to bear that name, should be Jehovah; he is therefore able to save to the uttermost, neither is there salvation in any other.

[2.] In the reason of that name: For he shall save his people from their sins; not the nation of the Jews only (he came to his own, and they received him not ), but all who were given him by the Father's choice, and all who had given themselves to him by their own. He is a king who protects his subjects, and, as the judges of Israel of old, works salvation for them. Note, those whom Christ saves he saves from their sins; from the guilt of sin by the merit of his death, from the dominion of sin by the Spirit of his grace. In saving them from sin, he saves them from wrath and the curse, and all misery here and hereafter. Christ came to save his people, not in their sins, but from their sins; to purchase for them, not a liberty to sin, but a liberty from sins, to redeem them from all iniquity (Tit 2:14); and so to redeem them from among men (Rev 14:4) to himself, who is separate from sinners. So that those who leave their sins, and give up themselves to Christ as his people, are interested in the Saviour, and the great salvation which he has wrought out, Rom 11:26.

V. The fulfilling of the scripture in all this. This evangelist, writing among the Jews, more frequently observes this than any other of the evangelists. Here the Old Testament prophecies had their accomplishment in our Lord Jesus, by which it appears that this was he that should come, and we are to look for no other; for this was he to whom all the prophets bore witness. Now the scripture that was fulfilled in the birth of Christ was that promise of a sign which God gave to king Ahaz (Isa 7:14), Behold a virgin shall conceive; where the prophet, encouraging the people of God to hope for the promised deliverance from Sennacherib's invasion, directs them to look forward to the Messiah, who was to come of the people of the Jews, and the house of David; whence it was easy to infer, that though that people and that house were afflicted, yet neither the one nor the other could be abandoned to ruin, so long as God had such an honour, such a blessing, in reserve for them. The deliverances which God wrought for the Old Testament church were types and figures of the great salvation by Christ; and, if God will do the greater, he will not fail to do the less.

The prophecy here quoted is justly ushered in with a Behold, which commands both attention and admiration; for we have here the mystery of godliness, which is, without controversy, great, that God was manifested in the flesh.

1. The sign given is that the Messiah shall be born of a virgin. A virgin shall conceive, and, by her, he shall be manifested in the flesh. The word Almah signifies a virgin in the strictest sense, such as Mary professes herself to be (Luk 1:34), I know not a man; nor had it been any such wonderful sign as it was intended for, if it had been otherwise. It was intimated from the beginning that the Messiah should be born of a virgin, when it was said that he should be the seed of the woman; so the seed of the woman as not to be the seed of any man. Christ was born of a virgin not only because his birth was to be supernatural, and altogether extraordinary, but because it was to be spotless, and pure, and without any stain of sin. Christ would be born, not of an empress or queen, for he appeared not in outward pomp or splendour, but of a virgin, to teach us spiritual purity, to die to all the delights of sense, and so to keep ourselves unspotted from the world and the flesh that we may be presented chaste virgins to Christ.

2. The truth proved by this sign is, that he is the Son of God, and the Mediator between God and man: for they shall call his name Immanuel; that is, he shall be Immanuel; and when it is said, He shall be called, it is meant, he shall be, the Lord our righteousness. Immanuel signifies God with us; a mysterious name, but very precious; God incarnate among us, and so God reconcilable to us, at peace with us, and taking us into covenant and communion with himself. The people of the Jews had God with them, in types and shadows, dwelling between the cherubim; but never so as when the Word was made flesh - that was the blessed Shechinah. What a happy step is hereby taken toward the settling of a peace and correspondence between God and man, that the two natures are thus brought together in the person of the Mediator! by this he became an unexceptionable referee, a days-man, fit to lay his hand upon them both, since he partakes of the nature of both. Behold, in this, the deepest mystery, and the richest mercy, that ever was. By the light of nature, we see God as a God above us; by the light of the law, we see him as a God against us; but by the light of the gospel, we see him as Immanuel, God with us, in our own nature, and (which is more) in our interest. Herein the Redeemer commended his love. With Christ's name, Immanuel, we may compare the name given to the gospel church (Eze 48:35). Jehovah Shammah - The Lord is there; the Lord of hosts is with us.

Nor is it improper to say that the prophecy which foretold that he should be called Immanuel was fulfilled, in the design and intention of it, when he was called Jesus; for if he had not been Immanuel - God with us, he could not have been Jesus - a Saviour; and herein consists the salvation he wrought out, in the bringing of God and man together; this was what he designed, to bring God to be with us, which is our great happiness, and to bring us to be with God, which is our great duty.

VI. Joseph's obedience to the divine precept (Mat 1:24). Being raised from sleep by the impression which the dream made upon him, he did as the angel of the Lord had bidden him, though it was contrary to his former sentiments and intentions; he took unto him his wife; he did is speedily, without delay, and cheerfully, without dispute; he was not disobedient to the heavenly vision. Extraordinary direction like this we are not now to expect; but God has still ways of making known his mind in doubtful cases, by hints of providence, debates of conscience, and advice of faithful friends; by each of these, applying the general rules of the written word, we should, therefore, in all the steps of our life, particularly the great turns of it, such as this of Joseph's, take direction from God, and we shall find it safe and comfortable to do as he bids us.

VII. The accomplishment of the divine promise (Mat 1:25). She brought forth her first-born son. The circumstances of it are more largely related, Luk 2:1, etc. Note, That which is conceived of the Holy Ghost never proves abortive, but will certainly be brought forth in its season. What is of the will of the flesh, and of the will of man, often miscarries; but, if Christ be formed in the soul, God himself has begun the good work which he will perform; what is conceived in grace will no doubt be brought forth in glory.

It is here further observed, 1. That Joseph, though he solemnized the marriage with Mary, his espoused wife, kept at a distance from her while she was with child of this Holy thing; he knew her not till she had brought him forth. Much has been said concerning the perpetual virginity of our Lord: Jerome was very angry with Helvidius for denying it. It is certain that it cannot be proved from scripture. Dr. Whitby inclines to think that when it is said, Joseph knew her not till she had brought forth her first-born, it is intimated that, afterwards, the reason ceasing, he lived with her, according to the law, Exo 21:10. 2. That Christ was the first-born; and so he might be called though his mother had not any other children after him, according to the language of scripture. Nor is it without a mystery that Christ is called her first-born, for he is the first-born of every creature, that is, the Heir of all things; and he is the first-born among many brethren, that in all things he may have the pre-eminence. 3. That Joseph called his name Jesus, according to the direction given him. God having appointed him to be the Saviour, which was intimated in his giving him the name Jesus, we must accept of him to be our Saviour, and, in concurrence with that appointment, we must call him Jesus, our Saviour.

Barclay: Mat 1:18-25

To our western ways of thinking the relationships in this passage are very bewildering. First, Joseph is said to be betrothed to Mary; then he is said to be planning quietly to divorce her; and then she is called his wife. But the relationships represent normal Jewish marriage procedure, in which there were three steps.

(i) There was the engagement. The engagement was often made when the couple were only children. It was usually made through the parents, or through a professional match-maker. And it was often made without the couple involved ever having seen each other. Marriage was held to be far too serious a step to be left to the dictates of the human heart.

(ii) There was the betrothal. The betrothal was what we might call the ratification of the engagement into which the couple had previously entered. At this point the engagement, entered into by the parents or the match-maker, could be broken if the girl was unwilling to go on with it. But once the betrothal was entered into, it was absolutely binding. It lasted for one year. During that year the couple were known as man and wife, although they had not the rights of man and wife. It could not be terminated in any other way than by divorce. In the Jewish law we frequently find what is to us a curious phrase. A girl whose fiance had died during the year of betrothal is called "a virgin who is a widow". It was at this stage that Joseph and Mary were. They were betrothed, and if Joseph wished to end the betrothal, he could do so in no other way than by divorce; and in that year of betrothal Mary was legally known as his wife.

(iii) The third stage was the marriage proper, which took place at the end of the year of betrothal.

If we remember the normal Jewish wedding customs, then the relationships in this passage are perfectly usual and perfectly clear.

So at this stage it was told to Joseph that Mary was to bear a child, that that child had been begotten by the Holy Spirit, and that he must call the child by the name Jesus. Jesus is the Greek form of the Jewish name Joshua, and Joshua means Jehovah is salvation. Long ago the Psalmist had heard God say, "He will redeem Israel from all his iniquities' " (Psa 130:8). And Joseph was told that the child to be born would grow into the Saviour who would save God's people from their sins. Jesus was not so much The Man born to be King as The Man born to be Saviour. He came to this world, not for his own sake, but for men and for our salvation.

Barclay: Mat 1:18-25

This passage tells us how Jesus was born by the action of the Holy Spirit. It tells us of what we call the Virgin Birth. This is a doctrine which presents us with many difficulties; and our Church does not compel us to accept it in the literal and the physical sense. This is one of the doctrines on which the Church says that we have full liberty to come to our own conclusion. At the moment we are concerned only to find out what this means for us.

If we come to this passage with fresh eyes, and read it as if we were reading it for the first time, we will find that what it stresses is not so much that Jesus was born of a woman who was a virgin, as that the birth of Jesus is the work of the Holy Spirit. "Mary was found to be with child of the Holy Spirit." "That which is conceived in her is of the Holy Spirit." It is as if these sentences were underlined, and printed large. That is what Matthew wishes to say to us in this passage. What then does it mean to say that in the birth of Jesus the Holy Spirit of God was specially operative? Let us leave aside all the doubtful and debatable things, and concentrate on that great truth, as Matthew would wish us to do.

In Jewish thought the Holy Spirit had certain very definite functions. We cannot bring to this passage the Christian idea of the Holy Spirit in all its fullness, because Joseph would know nothing about that. We must interpret it in the light of the Jewish idea of the Holy Spirit, for it is that idea that Joseph would inevitably bring to this message, for that was all he knew.

(i) According to the Jewish idea, the Holy Spirit was the person who brought God's truth to men. It was the Holy Spirit who taught the prophets what to say; it was the Holy Spirit who taught men of God what to do; it was the Holy Spirit who, throughout the ages and the generations, brought God's truth to men. So then, Jesus is the one person who brings God's truth to men.

Let us put it in another way. Jesus is the one person who can tell us what God is like, add what God means us to be. In him alone we see what God is and what man ought to be. Before Jesus came men had only vague and shadowy, and often quite wrong, ideas about God; they could only at best guess and grope; but Jesus could say, "He who has seen me has seen the Father" (Joh 14:9). In Jesus we see the love, the compassion, the mercy, the seeking heart, the purity of God as nowhere else in all this world. With the coming of Jesus the time of guessing is gone, and the time of certainty is come. Before Jesus came men did not really know what goodness was. In Jesus alone we see true manhood, true goodness, true obedience to the will of God. Jesus came to tell us the truth about God and the truth about ourselves.

(ii) The Jews believed that the Holy Spirit not only brought God's truth to men, but also enabled men to recognize that truth when they saw it. So then Jesus opens men's eyes to the truth. Men are blinded by their own ignorance; they are led astray by their own prejudices; their minds and eyes are darkened by their own sins and their own passions. Jesus can open our eyes until we are able to see the truth.

In one of William J. Locke's novels there is a picture of a woman who has any amount of money, and who has spent half a lifetime on a tour of the sights and picture galleries of the world. She is weary and bored. Then she meets a Frenchman who has little of this world's goods, but who has a wide knowledge and a great love of beauty. He comes with her, and in his company things are completely different. "I never knew what things were like," she said to him, "until you taught me how to look at them."

Life is quite different when Jesus teaches us how to look at things. When Jesus comes into our hearts, he opens our eyes to see things truly.

Barclay: Mat 1:18-25

(iii) The Jews specially connected the Spirit of God with the work of creation. It was through his Spirit that God performed his creating work. In the beginning the Spirit of God moved upon the face of the waters and chaos became a world (Gen 1:2). "By the word of the Lord the heavens were made," said the Psalmist, "and all their host by the breath of his mouth" (Psa 33:6). (Both in Hebrew: ruwach (07307), and in Greek: pneuma (4151), the word for breath and spirit is the same word.) "When thou sendest forth thy Spirit, they are created" (Psa 104:30). "The Spirit of God has made me," said Job, "and the breath of the Almighty gives me life" (Job 33:4).

The Spirit is the Creator of the World and the Giver of Life. So, then, in Jesus there came into the world God's life-giving and creating power. That power, which reduced the primal chaos to order, is come to bring order to our disordered life. That power, which breathed life into that in which there was no life, is come to breathe life into our weaknesses and frustrations. We could put it this way--we are not really alive until Jesus enters into our lives.

(iv) The Jews specially connected the Spirit, not only with the work of creation, but with the work of re-creation. Ezekiel draws his grim picture of the valley of dry bones. He goes on to tell how the dry bones came alive; and then he hears God say, "I will cause breath to enter you, and you shall live" (Eze 37:1-14). The Rabbis had a saying, "God said to Israel: 'In this world my Spirit has put wisdom in you, but in the future my Spirit will make you to live again'." When men are dead in sin and in lethargy, it is the Spirit of God which can waken them to life anew.

So then, in Jesus there came to this world the power which can re-create life. He can bring to life again the soul which is dead in sin; he can revive again the ideals which have died; he can make strong again the will to goodness which has perished. He can renew life, when men have lost all that life means.

There is much more in this chapter than the crude fact that Jesus Christ was born of a virgin mother. The essence of Matthew's story is that in the birth of Jesus the Spirit of God was operative as never before in this world. It is the Spirit who brings God's truth to men; it is the Spirit who enables men to recognize that truth when they see it; it is the Spirit who was God's agent in the creation of the world; it is the Spirit who alone can re-create the human soul when it has lost the life it ought to have.

Jesus enables us to see what God is and what man ought to be; Jesus opens the eyes of our minds so that we can see the truth of God for us; Jesus is the creating power come amongst men; Jesus is the re-creating power which can release the souls of men from the death of sin.

Constable: Mat 1:1--4:12

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

"Fundamentally, the purpose of this first part is to introduce the reader to Jesus on the one hand and to the religious leaders on the other."³⁰

The first two chapters of this section prepare the reader for Jesus' ministry. Consequently they serve as a prologue to the Gospel.

Constable: Mat 1:18-25

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

The first sentence in this pericope (section) serves as a title for the section, as the sentence in verse 1 did for 1:1-17. Matthew recorded the supernatural birth of Jesus to demonstrate further His qualification as Israel's Messiah. He wanted to show that Mary could not have become pregnant by another man.

1:18-19 Jewish law regarded an engaged couple as virtually married. Normally a one-year period of waiting followed the betrothal before the consummation of the marriage. During that year the couple could only break their engagement with a divorce.

". . . a betrothed girl was a widow if her fiance died (Kethub. i.2), and this whether the man had taken' her into his house or not. After betrothal, therefore, but before marriage, the man was legally husband' . . ."⁵⁹

Joseph being a "righteous" (Gr. dikaios) man could hardly let his fiance's pregnancy pass without action since it implied that she had been unfaithful and had violated the Mosaic Law. Joseph had three choices concerning how to proceed. First, he could expose Mary publicly as unfaithful. In this case she might suffer stoning, though that was rare in the first century.⁶⁰ Probably she would have suffered the shame of a public divorce (Deut. 22:23-24). A second option was to grant her a private divorce in which case Joseph needed only to hand her a written certificate in the presence of two witnesses (cf. Num. 5:11-31).⁶¹ His third option was to remain engaged and not divorce Mary, but this alternative appeared to Joseph to require him to break the Mosaic Law (Lev. 20:10). He decided to divorce her privately. This preserved his righteousness (i.e., his conformity to the Law) and allowed him to demonstrate compassion.

1:20-21 The appearance of an angel of the Lord in a dream would have impressed Matthew's original Jewish readers that this revelation was indeed from God (cf. Gen. 16:7-14; 22:11-18; Exod. 3:2-4:16). The writer stressed the divine nature of this intervention four times in the prologue (1:20, 24; 2:13, 19).

The angel's address, "Joseph son of David" (v. 20), gave Joseph a clue concerning the significance of the announcement he was about to receive. It connects with verse 1 and the genealogy in the narrative. The theme of the Davidic Messiah continues. Joseph was probably afraid of the consequences of his decision to divorce Mary.

The virgin birth is technically the virgin conception. Mary was not just a virgin when she bore Jesus, but she was one when she conceived Him. The idea that Mary remained a virgin for the rest of her life, the Roman Catholic doctrine of the perpetual virginity of Mary, has no support in the text. Nothing in Scripture suggests that Mary bore Jesus' half brothers and sisters supernaturally. This doctrine has gained credence because it contributes to the veneration of Mary.

The angel announced God's sovereign prerogative in naming the child (v. 21). God named His Son. Joseph simply carried out the will of God by giving Jesus His name at the appropriate time (v. 25). As mentioned above, the name "Jesus" means "Yahweh saves" or "Yahweh is salvation." The angel explained the appropriateness of this name (cf. Ps. 130:8). The Jews anticipated a Messiah who would be a political savior and a redeemer from sin.⁶²

"There was much Jewish expectation of a Messiah who would redeem' Israel from Roman tyranny and even purify his people, whether by fiat or appeal to law (e.g., Pss Sol 17). But there was no expectation that the Davidic Messiah would give his own life as a ransom (20:28) to save his people from their sins. The verb save' can refer to deliverance from physical danger (8:25), disease (9:21-22), or even death (24:22); in the NT it commonly refers to the comprehensive salvation inaugurated by Jesus that will be consummated at his return. Here it focuses on what is central, viz., salvation from sins; for in the biblical perspective sin is the basic (if not always the immediate) cause of all other calamities. This verse therefore orients the reader to the fundamental purpose of Jesus' coming and the essential nature of the reign he inaugurates as King Messiah, heir of David's throne . . ."⁶³

"The single most fundamental character trait ascribed to Jesus is the power to save . . ."⁶⁴

1:22-25 The phrase plerothe to hrethen ("what was spoken . . . fulfilled" [NASB] or "to fulfill what . . . had said" [NIV]) occurs often in Matthew's Gospel (2:15, 17, 23; 4:14; 8:17; 12:17; 13:35; 21:4; 27:9; cf. 26:56). It indicates a fulfillment of Old Testament prophecy.

The particular wording in this verse is very careful. Matthew distinguished the source of the prophecy, God, from the instrument through whom He gave it, the prophet. For Matthew, the prophecy of Isaiah was God's Word (cf. 2 Pet. 1:21). The New Testament writers consistently shared this high view of inspiration (cf. 2 Tim. 3:16).

The prophecy Matthew said Jesus fulfilled comes from Isaiah 7:14 (v. 23). It is a difficult one to understand.⁶⁵

The first problem concerns the meaning of "virgin" (Gr. parthenos). This noun usually refers to a virgin in the Greek Bible.⁶⁶ It always has this meaning in the Greek New Testament. That Matthew intended it to mean virgin appears clear for two reasons. First, virgin is the standard meaning of the word and, second, the context supports this meaning (vv. 18, 20, 25).

A second problem is the meaning of the Hebrew word translated "virgin" (alma) in Isaiah 7:14. It means an unmarried young woman of marriageable age. Thus the word has overtones of virginity. Every use of this word in the Hebrew Old Testament either requires or permits the meaning "virgin" (Gen. 24:43; Exod. 2:8; Ps. 68:25 [26]; Prov. 30:19; Song of Sol. 1:3; 6:8; Isa. 7:14).⁶⁷ That is why the Septuagint translators rendered alma "virgin" in Isaiah 7:14. Matthew's interpretation of this word as virgin harmonizes with the Septuagint translators' understanding.

A third problem is, what did this prophecy mean in Isaiah's day? At the risk of oversimplification there are three basic solutions to this problem.

First, Isaiah predicted that an unmarried woman of marriageable age at the time of the prophecy would bare a child whom she would name Immanuel. Jesus fulfilled this prophecy in the sense that a real virgin bore Him, and He was "God with us." This is a double fulfillment view. I prefer this view.⁶⁸

A second interpretation sees Isaiah predicting the virgin birth of a boy named Immanuel in his day. Jesus fulfilled the prophecy since His mother was a virgin when she bore Him, and He was "God with us." This is another double fulfillment view. The problem with it is that it requires two virgin births, one in Isaiah's day and Jesus' birth.

A third view is that Isaiah predicted the birth of Jesus exclusively. He said nothing about any woman in his day giving birth. Jesus alone fulfilled this prophecy. There was no fulfillment in Isaiah's day. This is a single fulfillment view. The main problem with it is that according to this view Ahaz received no sign but only a prophecy. Signs in Scripture were fairly immediate visible assurances that what God had predicted would indeed happen.⁶⁹

Some question exists about the sense in which "Immanuel" was Jesus' name since the New Testament writers never referred to Him as such. Even though it was not one of His proper names it accurately described who He was (cf. John 1:14, 18; Matt. 28:20).

"He is Emmanuel, and as such Jehovah the Saviour, so that in reality both names have the same meaning."⁷⁰

"The key passages 1:23 and 28:20 . . . stand in a reciprocal relationship to each other . . . . Strategically located at the beginning and the end of Matthew's story, these two passages enclose' it. In combination, they reveal the message of Matthew's story: In the person of Jesus Messiah, his Son, God has drawn near to abide to the end of time with his people, the church, thus inaugurating the eschatological age of salvation."⁷¹

The angel's instructions resulted in Joseph changing his mind. He decided not to divorce Mary privately but to continue their engagement and eventually consummate it (v. 24). Matthew left no doubt about the virginal conception of Jesus by adding that Joseph did not have sexual relations with Mary until after Jesus' birth (v. 25). When Joseph called the child "Jesus," as the angel had commanded him to do (vv. 20-21), he was taking Jesus as his son.

"In other words, Jesus, born of Mary but not fathered by Joseph, is legitimately Son of David because Joseph son of David adopts him into his line."⁷²

In this first chapter the writer stressed the person of Jesus Christ as being both human (vv. 1-17) and divine (vv. 18-25).

"If Matthew i:1-17 were all that could be said of His birth, He might then have had a legal right to the throne, but He could never have been He who was to redeem and save from sin. But the second half before us shows Him to be truly the long promised One, the One of whom Moses and the prophets spake, to whom all the past manifestations of God in the earth and the types, pointed."⁷³

Matthew presented three proofs that Jesus was the Christ in chapter 1: His genealogy, His virgin birth, and His fulfillment of prophecy.

College: Mat 1:1-25

MATTHEW 1

I. ESTABLISHING THE IDENTITY AND ROLE

OF JESUS THE CHRIST (1:1-4:16)

The opening scenes of Matthew's Gospel are fundamental for molding first impressions, creating certain moods and expectations, establishing thematic concerns, and foreshadowing the course of subsequent events. Matthew has chosen to open his story by disclosing to the reader explicit information concerning the origin, nature, and role of his central character, Jesus. It is therefore no accident that at the beginning of the story the reader encounters the greatest concentration of normative affirmations concerning Jesus' identity and mission.

On the one hand, explicit names and titles cast Jesus as Israel's long awaited Messiah: Son of David (1:1); Son of Abraham (1:1); Christ (1:1,16,17,18; 2:4); King of the Jews (2:2); Ruler (2:6); and Coming One (3:11). However, the force of these expressions is tied directly to Jesus' messianic mission: " he will save his people from their sins" (1:21); " shepherd of my people Israel" (2:6); " baptize in the Holy Spirit and fire" (3:11); bring " light" to the people " living in darkness" (4:16). As the Davidic Messiah, Jesus comes to deliver his people from " sin" and " darkness," and to bring restoration to Israel by being their Shepherd King.

The spiritual dimensions of Jesus' messianic mission also point to his transcendent status. Indeed, explicit normative affirmations concerning Jesus indicate that he is much more than an earthly Messiah: He is " conceived by the Holy Spirit" (1:18,20), and called Immanuel (i.e., " God with us," 1:23), Lord (3:3), and Son of God (2:5; 3:17; 4:3,6). Matthew is concerned to give content to Jesus' Sonship by developing the concept against the background of Israel's covenantal story (cf. 1:1-17; 2:15; 4:3-6), and in terms of royalty (3:17; cf. Ps 2:7), and the Suffering Servant theme (3:17; cf. Isa 42:1).

Hence, Matthew's initial strategy is to impress the reader with both a sense of Jesus' uniqueness as God's Son, alongside his fundamental continuity with Israel's past. His strategy necessarily assumes that his readers possess a competency to appreciate both his explicit citations of the OT (1:22-23; 2:6,15,18,23; 3:1; 4:15-16), and his subtle allusions to OT characters, events, institutions, and theological themes. By opening his narrative with a genealogy (1:1-17), Matthew deliberately links his story of Jesus with Israel's sacred past, and thus creates a sense of expectation of God's renewed involvement with his people in the person of Jesus.

A. GENEALOGY OF JESUS (1:1-17)

Modern readers may find the opening portion of Matthew's Gospel (i.e., 1:1-17) both puzzling and wearisome. Often modern readers approach biblical genealogies with questions pertaining to chronological precision or historical accuracy. However, biblical genealogies were not so much concerned with one's strict biological history as they were with establishing a person's corporate and tribal identity in order to bolster one's own status. Genealogies also provided a means to ground one's personal identity in the collective community of one's ancestors. As such, they can function as direct characterization in which a storyteller foreshadows events or traits in the life of the descendant. Rather than a mere litany of names, biblical genealogies provide valuable information to prepare the reader for the narrative that follows.

By means of a symmetrical numerical structure Matthew's genealogy highlights the time inaugurated by the birth of Jesus (1:1-17). Israelite history is compressed to accentuate various phases, and to accent its culmination in Jesus. In the pre-monarchical period, from Abraham to David (1:2-6), the reader is reminded of the diverse selective process that culminated in the Davidic monarchy. In the second period, Matthew reminds his readers of both the glory of the Davidic reign and the steady decline of Israel's fortunes, culminating in Israel's darkest period, the Babylonian captivity (1:7-11). By initiating the third period (1:12-16) with the Babylonian exile and portraying Israel as without a king, subject to foreign powers, Matthew skillfully rekindles basic hopes and expectations associated with the Davidic throne. By culminating the third period with the arrival of Jesus (1:16), Matthew has constructed a solid bridge of continuity, linking Israel's sacred past to the story of Jesus. In addition, by the numerical symmetry summarized in verse 17, Matthew has underscored the sovereign hand of God who brings all history to its culmination and promised goal.

¹ A record of the genealogy of Jesus Christ the son of David, the son of Abraham:

² Abraham was the father of Isaac,

Isaac the father of Jacob,

Jacob the father of Judah and his brothers,

³ Judah the father of Perez and Zerah, whose mother was Tamar,

Perez the father of Hezron,

Hezron the father of Ram,

⁴ Ram the father of Amminadab,

Amminadab the father of Nahshon,

Nahshon the father of Salmon,

⁵ Salmon the father of Boaz, whose mother was Rahab,

Boaz the father of Obed, whose mother was Ruth,

Obed the father of Jesse,

⁶ and Jesse the father of King David.

David was the father of Solomon, whose mother had been Uriah's wife,

⁷ Solomon the father of Rehoboam,

Rehoboam the father of Abijah,

Abijah the father of Asa,

⁸ Asa the father of Jehoshaphat,

Jehoshaphat the father of Jehoram,

Jehoram the father of Uzziah,

⁹ Uzziah the father of Jotham,

Jotham the father of Ahaz,

Ahaz the father of Hezekiah,

¹⁰ Hezekiah the father of Manasseh,

Manasseh the father of Amon,

Amon the father of Josiah,

¹¹ and Josiah the father of Jeconiah ^a and his brothers at the time of the exile to Babylon.

¹² After the exile to Babylon:

Jeconiah was the father of Shealtiel,

Shealtiel the father of Zerubbabel,

¹³ Zerubbabel the father of Abiud,

Abiud the father of Eliakim,

Eliakim the father of Azor,

¹⁴ Azor the father of Zadok,

Zadok the father of Akim,

Akim the father of Eliud,

¹⁵ Eliud the father of Eleazar,

Eleazar the father of Matthan,

Matthan the father of Jacob,

¹⁶ and Jacob the father of Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.

¹⁷ Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Christ. ^b

^a 11 That is, Jehoiachin; also in verse 12 ^b 17 Or Messiah . " The Christ" (Greek) and " the Messiah" (Hebrew) both mean " the Anointed One."

1:1. Matthew's opening line clearly intends to link his story of Jesus to the broader story of the descendants of Abraham. The words record of the genealogy (Bivblo" genevsew", Biblos geneseôs) allude to the LXX of Gen 2:4 and 5:1, while the names David and Abraham evoke memories of two of Israel's most illustrious characters. Matthew may intend the words Biblos geneseôs to be taken literally as a reference to the " book of Genesis," thus suggesting that his story be read as a " new genesis," a new beginning of God's redemptive involvement with his people. Or, as is more likely, geneseôs is intended to refer directly to Jesus' " origins," and thus the heading should be read as introducing both the genealogical list of 1:2-17 and the story of Jesus' birth in 1:18-25.

Usually, OT genealogies are concerned to document the offspring of the forefather (first entry), rather than the ancestry of the final descendant (cf. Gen 10:1). Matthew departs from OT usage and instead of recording a genealogy of Abraham, he begins with the name of the last descendant, i.e., Jesus Christ. By closing his genealogy with the birth of Jesus, " who is called the Christ" (v. 16), Jesus' uniqueness and superiority are highlighted in terms of fulfillment. Instead of Jesus' identity and character being defined by his forefathers, the forefathers are subordinated to their last descendant, who gives meaning and significance to Israelite history.

The designation Jesus Christ combines the personal name with an explicit reference to Jesus' messianic status (cf. 2:4; 16:16,20; 22:42; 24:5,23; 26:63,68). While pre-Christian Jewish messianic hopes were diverse and ultimately tied to a cluster of nationalistic concerns, Matthew intends the title to highlight God's anointing of Jesus to bring the history and religious hopes of Israel to its intended fulfillment.

By the expression son of David , the evangelist evokes memories of the famed king and the divine promises associated with his royal offspring (e.g., 2 Sam 7:12-14a; cf. Ps 2:8; 89:24-29; 110:6; Gen 49:10; Isa 9:6-7). Several factors suggest that David is the pivotal figure in the genealogy. His name occurs most frequently (5×; 1:1,6,17), and the added epithet " king" singles him out among the monarchs of Israel (1:6a). In addition, a number of scholars have explained Matthew's numerical scheme of three sets of fourteen generations (see v. 17) by observing that the numerical value of the Hebrew consonants comprising David's name (dwd) adds up to fourteen (d=4, w=6, d=4). While the expression " son of David" evokes messianic expectations, the " how" of Jesus' descent from David and his role as the Davidic Messiah will be developed in subsequent narrative scenes.

Jesus' Abrahamic sonship connects him to the covenantal people of God as the one through whom God promised to bring blessings to all the nations (Gen 12:1-3; 18:18; 22:15-18). As the fulfiller of the Abrahamic covenant Jesus' messianic role promises to have a universal emphasis. Jesus, as a descendant of Abraham, is therefore God's chief agent for bringing salvation to the Gentiles. Indeed, subsequent story scenes where Abraham is mentioned (3:9; 8:11), and Gentile respondents are portrayed (e.g., 2:1-12; 8:5-11; 15:21-28) do clearly highlight the universal overtones of Jesus' messianic mission (cf. 28:19).

Beginning with Abraham , Matthew highlights the contours of Israelite history by a series of thirty-nine stereotyped expressions involving a rhythmic pattern in which a father begets (ejgevnnhsen, eggençsen) a son, whose name enters the next line as the father of a new son and a subsequent generation (i.e., A begets B; B begets C). The list does not strive for completeness by documenting in every instance a father's immediate offspring. The verb translated the father of (gennavw, gennaô) does not demand immediate relationship, but may only mean " was the ancestor of" or " became the progenitor of." It is therefore not surprising to find hundreds of years accounted for by only a few generations (cf. vv. 12-16).

1:2-6a. The first section of the genealogy from Abraham to David underscores the privileged status of Israel by drawing attention to God's selectivity and providential choice standing behind Israel's election. Judah, the fourth born son of Jacob, was selected over his brothers (cf. Gen 49:10); and of the twin sons of Judah and Tamar, the royal line is sustained through Perez (Gen 38:29-30; cf. Ruth 4:12,18ff). Matthew's ongoing story will repeatedly place emphasis on Israel's privilege and potential associated with the nation's elected role (8:11; 10:5; 15:24).

The consistent pattern of the genealogy is occasionally broken by explicit notations which provide the reader with insight into Matthew's reading of Israelite history. Most intriguing is the inclusion of four women in an otherwise male genealogy (i.e., Tamar, v. 3; Rahab, v. 5; Ruth, v. 5; and Bathsheba, v. 6). While women are occasionally listed in genealogies (cf. Gen 11:29; 22:20-24; 35:22-26; 1 Chr 2:18-21,24,34,46-49), the oddity of Matthew's genealogy is the mention of these four particular women.

Their precise role in the genealogy has been the subject of much discussion, and consequently space will not allow a full investigation of the proposals offered. Certainly, their Gentile status alongside their gender limitations are common denominators linking their stories with crucial themes in Matthew's story. The presence of four Gentile women in the genealogy foreshadows Matthew's pronounced interest in Jesus' role as the Abrahamic Messiah who undermines ethnic boundaries by including Gentiles in the new community of faith (8:5-13; 15:21-28; 28:18-20). Prominent also in Matthew's story is his emphasis upon the positive response of social outcasts to Jesus' announcement of God's reign. Thus early in Matthew's story we learn that neither one's ethnic origin nor one's social status proves to be an obstacle to full participation in the blessings of God.

1:6b-11. While the first fourteen names (1:2-6a) culminate in the rise of the monarchy, documented by the reference to King David (1:6a), the second series of fourteen names highlights the failure of the Davidic kings leading to the nations deportation to Babylon (v. 11). The historical note of Israel's exile in Babylon underscores the failure of the covenantal people of Abraham and the lack of fulfillment associated with the Davidic throne. Matthew's reading of Israelite history documents a pattern of election and privilege followed by obstinate rebellion and rejection of God's will. For Matthew, the climax of this pattern of rebellion and judgment comes in Israel's repudiation of Jesus, which results in the loss of the kingdom (21:33-22:10), the destruction of the nation (21:41; 22:18; 23:29-24:3), and eschatological judgment (8:10-11; 22:11-14).

1:12-17. For the most part, the names of the first two-thirds of the genealogy can be accounted for by consulting the LXX of 1 Chronicles 1-3 and Ruth 4:12-22. However, the nine names between Zerubbabel and Joseph (1:13-15) follow no known OT genealogy. Furthermore, while Matthew employs only nine names to cover around five hundred years, Luke uses eighteen (Luke 3:27-37), with the Matthean list agreeing with the Lukan list in only four names (i.e., Shealtiel, Zerubbabel, Joseph, and Jesus). However, omissions in genealogies are common, and since neither evangelist sought strict biological accuracy or completeness, it is not impossible for genealogies of the same person to differ, especially if they differ in function. As evidenced from 1:17, Matthew constructs his genealogy based upon a numerical scheme involving a pattern of 3×14 generations; perhaps, as noted earlier, alluding to the numerical value of David's name (d + w + d = 14). It appears that Matthew's numerical scheme is indicative of theological interests rather than statistical accuracy.

The rhythmic pattern of thirty-nine names in which a father begets a son is shattered in 1:16 by the fact that there is no immediate link between Jesus and Joseph. The feminine pronoun (" of whom," h|", hçs) shifts the reader's attention from Joseph to Mary, while the passive ejgennhvqh (egennçthç) deliberately leaves open the question of who begat Jesus. The climactic nature of 1:16 not only points to a new beginning inaugurated by the coming of Jesus the Messiah, the language also indicates that Jesus cannot ultimately be understood in terms of physical descent. The unexpected way that Matthew concludes his genealogy surfaces questions that beg for an answer: e.g., Who is the subject of the passive verb egennçthç? and, How can Jesus be the son of David if Joseph is not his natural father? In Matthew's story, the questions stimulated by the ambiguity of 1:16 are immediately addressed in the next scene, although the implications of the answers encompass the entire story.

B. THE ANNUNCIATION TO JOSEPH (1:18-25)

¹⁸ This is how the birth of Jesus Christ came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be with child through the Holy Spirit. ¹⁹ Because Joseph her husband was a righteous man and did not want to expose her to public disgrace, he had in mind to divorce her quietly.

²⁰ But after he had considered this, an angel of the Lord appeared to him in a dream and said, " Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit. ²¹ She will give birth to a son, and you are to give him the name Jesus, ^a because he will save his people from their sins."

²² All this took place to fulfill what the Lord had said through the prophet: ²³" The virgin will be with child and will give birth to a son, and they will call him Immanuel" ^b - which means, " God with us."

²⁴ When Joseph woke up, he did what the angel of the Lord had commanded him and took Mary home as his wife. ²⁵ But he had no union with her until she gave birth to a son. And he gave him the name Jesus.

^a 21 Jesus is the Greek form of Joshua , which means the Lord saves . ^b 23 Isaiah 7:14

Strictly speaking, it is probably more accurate to speak of Jesus' " virginal conception" than it is to speak of his " virgin birth." While both Matthew and Luke are discreetly reserved regarding the details of Jesus' birth, they both affirm that Jesus' conception took place without a human father, i.e., while Mary was a virgin. Even in their respective genealogies the anomaly of Jesus' origin is clearly alluded to by the awkward references to his relationship to Joseph (Matt 1:16; Luke 3:23).

In part, Matthew intended 1:18-25 to form an explanation to the problems associated with the suggestive language of 1:16. The passive egennçthç (v. 16) associated with Mary receives its interpretation in the phrase " she was found to be with child through the Holy Spirit" (1:18). While Joseph has no direct paternal role with respect to the " child," angelic revelation instructs him to receive the child as his own by giving him the divinely appointed name (1:21). The reader now learns that Jesus' Davidic descendancy is to be realized not through paternal descent but through legal adoption.

For Matthew these features are designed to underscore the composite nature of Jesus' person and role. In Joseph, Matthew upholds Jesus' continuity with Israel's history and his fulfillment of the Davidic promises, while in Mary the evangelist lays the groundwork for Jesus' exalted status (cf. Matt 22:41-46) by portraying the child as a new creation generated by the power of God.

1:18. Matthew's opening line functions as a transitional statement to inform the reader of his intent to relate the " origin" of Jesus the Messiah. The Greek word for " birth" (i.e., gevvnesi", genesis , best translated " origin" ) is the same as 1:1, and the repetition of Cristov" ( Christos ) links the events described in 1:18-25 to the previous genealogy (1:1, 16-17). Thus, by relating the " origins of the Messiah" Matthew continues his emphasis on Jesus as the culmination of Israel's messianic hopes.

However, the unusual circumstances surrounding the conception of Jesus highlight the transcendent dimensions of Jesus' person. Mary's pregnancy occurs during the engagement period (mnhsteuqeivsh", mnçsteutheisçs), before any sexual contact with Joseph (priΙn h] sunelqei'n, prin ç synelthein). According to Jewish marriage customs the betrothal or engagement period lasted about one year (see m. Ketub 5:2), during which time the woman usually remained in the house of her parents. The marriage was officially consummated by the woman's move from her parents house to that of her husband. It should be observed that betrothal or engagement constituted a binding legal contract which could be terminated only by the death of one's spouse or by formal divorce proceedings. Thus betrothal was the legal equivalent of marriage and any sexual impropriety constituted adultery (see Deut 22:23-28). This explains the situation of Joseph, who, although his marriage to Mary had not been formally consummated, seriously contemplated divorce proceedings in response to Mary's condition (1:19).

Matthew's emphatic explanation of the cause of Mary's pregnancy (i.e., through the Holy Spirit ) assures that the suspicions of Joseph (v. 19) are not entertained by the reader. Jesus' conception is attributed to the creative empowering of God's Spirit (cf. Luke 1:35), who is traditionally associated both with the creation of life (Gen 6:3; Job 27:3; 33:4; Ps 33:6; Isa 32:15; Ezek 37:9-10, 14), and the messianic age (Isa 11:2; 42:1; 61:1; Joel 2:28-29; Ezek 37:1-14). Given the decided Old Testament background which deeply informs Matthew's narrative, it is futile to search for pagan parallels to the extraordinary conception of Jesus. Matthew clearly intends his readers to understand that the mystery of Mary's pregnancy can only be attributed to a miraculous conception generated by a divine causation. As such, the narrative underscores Jesus' divine origin and thereby heightens his messianic status by implicitly pointing to his unique filial relationship with God.

1:19. Compared to the reader, Joseph is initially at an informational disadvantage concerning the source of Mary's pregnancy. Accordingly, Joseph interprets Mary's condition as evidence of sexual impropriety, demanding some sort of legal action. Joseph is described as a righteous man (divkaio", dikaios ), meaning that he took seriously the legal procedure for addressing a suspected adulteress. In view of the Mosaic injunction concerning the unfaithfulness of " a virgin pledged to be married" (Deut 22:23-27; cf. m. Sota 1:1, 5), Joseph could not in good conscience fulfill his marital obligations with Mary. The only options apparent to Joseph were either to expose Mary to public shame by initiating legal proceedings (perhaps the procedure outlined in Deut 22:23-27), or to pursue a private settlement by simply handing her a bill of divorce in the presence of two witnesses (cf. Deut 24:1-4; m. Sota 1:1-5; m. Git. 9:3-5). Joseph's decision to pursue the latter course of action is reflective of his effort to fuse his sense of legal obligation with his compassionate regard for Mary. Not only does Joseph exhibit the qualities of a true Israelite, his blending of righteousness with compassion foreshadow important aspects of Jesus' own character (e.g., see 12:7, 12).

1:20-21. Joseph's evaluation of Mary's condition and subsequent resolve (ejboulhvqh, eboulçthç = " made up his mind" ) to divorce her are dramatically altered by divine intervention. This is the first of several scenes, early in Matthew's story, where the reader is drawn into " the world of Old Testament piety," as human decisions and actions are determined by means of a dream (1:20; 2:12, 13, 19, 22), usually marked by the appearance of the angel of the Lord (1:20; 2:13, 19; 27:19; cf. Gen 16:7, 13; 22:11, 14; Exod 3:2; Judg 6:12). In this instance, Joseph, who is explicitly identified as a legal heir of David (i.e., " son of David" ) is provided a true assessment of Mary's condition and explicitly instructed concerning the proper course of action. No longer should Joseph be hesitant to complete the matrimonial process, but he is to take Mary into his home, thus consummating the marriage. Now Joseph learns what the reader already knows, that Mary's condition, rather than being shameful, is the direct result of the empowering of God's Holy Spirit.

The angel continues to assimilate traditional Old Testament phraseology by addressing Joseph in a form common to Old Testament birth announcements (cf. Gen 16:11; 17:19; 1 Kgs 13:2; Luke 1:31). The name which the angel commanded Joseph to give to Mary's child becomes indicative of his messianic mission, i.e., save his people from their sins . Although to save from sin is a work of God (Ps 130:8) and was not a major focus of Israelite messianic expectations, by popular etymology of the personal name Jesus (Heb., Yeshua meaning " the Lord saves," NIV margin), the angel highlights the spiritual dimensions of Jesus' messianic work. He will liberate his people not from political oppression, but from the tyrannical hold of sin, the ultimate oppressor of the people of God. For Matthew, Jesus' identity cannot be separated from his mission. Even his personal name becomes indicative of " the single most fundamental character trait ascribed to Jesus," i.e., his role as savior of the people. With the personal name " Jesus" occurring no less than 150 times in Matthew's story, it becomes an important rhetorical device to continually reinforce the message associated with the name.

1:22-23. Abruptly the story flow is interrupted with an intrusive comment by Matthew designed to interpret Mary's pregnancy in terms of prophetic fulfillment. This is the first of several fulfillment citations (2:15, 17-18, 23; 4:15-16; 8:17; 12:17-21; 13:35; 21:4-5; 27:9-10) which interpret and illuminate almost every aspect of Jesus' life and ministry in terms of the fulfillment of God's promises to his people. This concurs with Matthew's interest in establishing a clear line of continuity between the history and promises associated with Israel and their ultimate realization in the person and mission of Jesus.

While Matthew's citation of Isaiah 7:14 appears straightforward, the preponderance of literature written on this one OT citation have surfaced several complex issues associated with Matthew's use of the OT in general, and specifically his reading of Isaiah 7:14. Essentially, the major difficulties associated with the Matthean use of Isaiah 7:14 have been prompted by detailed linguistic studies involving key Hebrew and Greek terms (e.g., parqevno" [ parthenos ] and hmlu [ 'almâh ]), and by contextual historical factors that seem to cast suspicion on an exclusively messianic reading of Isaiah. (See Supplemental Study on p. 51 for a brief overview of some of the issues involved.)

The text cited by Matthew agrees with the LXX, with the exception that the plural they will call replaces the LXX singular " you will call." By the use of the third person Matthew turns the quotation into a confession made by the " people," who have benefitted from Jesus' saving action of verse 21. Those who are the Messiah's people recognize in Jesus' saving work that God has drawn near to dwell with his people. It may appear that the designation Immanuel is in conflict with the angel's instruction to give the child the personal name " Jesus." However, Matthew intends his readers to understand that while " Jesus" is his personal name, the designation " Immanuel" emphasizes that in Jesus " God is present to bring salvation to his people." It follows that Matthew's interest in " Immanuel" is not as a personal name, but as descriptive of Jesus' role to mediate the presence of God. Given the recurring Matthean theme of the presence of Jesus in the midst of his people (1:23; 18:20; 26:29; cf. 11:25-30) the implications are obvious: " where Jesus is, there God is." In fact, the climactic declaration of the risen Lord: " I am with you always, to the very end of the age" (28:20), serves to enclose the entire Gospel with the theme of God's presence in Jesus.

1:24. Not only is Matthew careful to document that the course of events involving Jesus fulfills God's sovereign plan, he is also concerned to highlight the role of human volition in accepting and carrying out divine instructions. Joseph, in the spirit of a true patriarch, is obedient to God's demand, first by consummating his marriage to Mary, and secondly by giving the child the divinely appointed name. By so doing, Joseph accepts Jesus as his own, thus legally adopting him into the Davidic line. For Matthew there is no conflict between Jesus' divine origin and his Davidic descent. As son of David he has come to liberate his people from the bondage of sin, and in so doing mediates the divine presence as God's unique Son.

1:25. Matthew is emphatic that Joseph abstains from sexual contact with Mary until the birth of Jesus. Such an expression may imply that after Jesus' birth Joseph and Mary proceeded with normal sexual relations, thus resulting in Jesus having brothers and sisters (see Matt 12:46, 47; 13:55-56; cf. Mark 6:3). While the Greek term does not demand such a conclusion, the dogma of Mary's perpetual virginity has absolutely no biblical basis.

Matthew's opening chapter has provided the reader with foundational insights concerning Jesus' origin and identity. The coming of Jesus the Christ is the culmination of God's dealings with Israel (1:1-17). As the long awaited Davidic Messiah Jesus is commissioned with the task of " saving" his people (1:21). While legally, Jesus qualifies as an heir to the Abrahamic and Davidic promises, the anomaly of his origin (" from the Holy Spirit," 1:20), and the spiritual dimensions of his work, (i.e., to manifest God's saving presence), alert the reader to the uniqueness of Jesus' status. The focus on Jesus' Davidic royalty alongside his divine Sonship will continue to dominate the infancy narrative of chapter 2.

SUPPLEMENTAL STUDY

MATTHEW'S USE OF ISAIAH 7:14

While Matthew clearly teaches the virginal conception of Jesus, his use of Isaiah 7:14 has been the subject of extensive discussion. The apparent absence of a pre-Christian Jewish messianic interpretation of Isaiah 7:14 has led some to suggest that Matthew either misunderstood Isaiah or falsified the text to fit his Christian presuppositions. After all, as many have observed, one may understand the Isaiah prediction to refer to a " young girl," presently a virgin, who would at some later time conceive and give birth, without any miraculous overtones.

Neither is the linguistic evidence conclusively in support of a strictly messianic prediction of Jesus' virginal conception. The LXX parthenos translates the Hebrew term ^‹ almâh which is not a technical term demanding the translation " virgin" (cf. Prov 30:19); although contextually its usage in the OT seems to accent both a young girl's marriageable age as well as her virginity. It may be argued that the LXX's rendering of ^‹ almâh with parthenos conclusively demonstrates that at least some Jewish translators understood ^‹ almâh as referring to a " virgin" and not merely a " young woman." Although virginity is ordinarily implied by parthenos some have pointed to Gen 34:3 as an exception. Even if Isaiah had in mind a conception by a virgin, it is still possible to understand the fulfillment as a purely natural conception of a young woman who at the time of Isaiah's prediction to Ahaz was a virgin. Therefore, notwithstanding the extensive linguistic discussions that the term " virgin" has stirred, a more convincing line of argument detailing Matthew's use of Isaiah lies elsewhere.

Rather than arbitrary " proof-texting," Matthew's use of the OT is driven by a profound Christological commitment which finds in the OT not only predictions, but also events and persons which lend themselves to secondary applications in Christ. Texts that may originally have addressed a specific individual or even a nation " were often idealized in anticipation of God's end-time deliverer who would fill the categories as no one else had." Climactic events in Israel's history often became paradigmatic to explain new situations and to establish a " pattern of divine activity," thus linking the past with the present. While such an approach to Scripture may go beyond the original intention of the human author, it does serve to highlight that " the same God who acted in the story of Israel and who spoke through the prophets now brings his redemptive scheme to fruition."

Those who view Isaiah 7:14 as solely a messianic prediction of Jesus' miraculous conception often fail to adequately relate the text to its primary context. In fact, the historical context out of which the Isaianic prediction arose is quite clear. According to Isaiah 7:1-2, Rezin of Syria and Pekah of Israel wage war against Jerusalem, seemingly because Ahaz of Judah refuses to join their league of western states to rebel against Tiglath-pileser II of Assyria (745-727 B.C.). The Syrians and the Israelites reacted to the refusal of Judah to join their league by marching to Jerusalem in order to dethrone Ahaz and put " the son of Ta'be-el" on the Davidic throne in Jerusalem (7:6). In 7:3-9 God instructs Isaiah to go to Ahaz with the assurance that their mission will fail if only Ahaz will believe (7:9). It soon becomes clear that Ahaz was not going to follow this advice. As a matter of fact, it appears that he toyed with the idea of sending to Assyria for help (cf. 2 Kgs 16:5,7; Isa 7:17). Consequently, the Lord sends Isaiah a second time to persuade him to believe. He offers Ahaz the opportunity to request a sign from the Lord to confirm the validity of the promise (7:10-11). Ahaz refuses the sign (7:12), therefore the Lord, through Isaiah, chooses his own sign: " The virgin will be with child and will give birth to a son" (7:14). The " sign" is explained in verse 16: " But before the boy knows enough to reject the wrong and choose the right the land of the two kings you dread will be laid waste." The words call attention to the speedy deliverance of Judah. In view of the fact that Isaiah bases his timetable for the downfall of Rezin and Pekah on a relatively short period of time in the life of the promised child (i.e., Immanuel), it would seem that the prophecy had at least a partial fulfillment in Isaiah's day.

Nevertheless, given the principles discussed above it would not be unusual for Matthew to see an extended, more complete fulfillment in the person of Jesus. Clearly the broader context (i.e., Isa 7-11) is permeated with the threat of exile (7:18-25; 8:1-10, 19-22), alongside the theme of God's presence (Immanuel, 8:8, 10), and the explicit promise of the birth of a great and mighty Davidic son (9:6-7; 11:1). Thus while Isaiah may have expected and hoped for an immediate fulfillment, such an expectation by no means exhausts the implications or applications of his prophecy. It follows that Matthew's understanding of prophetic fulfillment need not rule out a partial and typical fulfillment in Isaiah's own time, and thereby foreshadow a more complete and glorious fulfillment of a different order in the time of Jesus.

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 1:18-25

IX.
ANNUNCIATION TO JOSEPH OF THE BIRTH OF JESUS.
(At Nazareth, B. C. 5.)
^aMATT. I. 18-25.

   ^a18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Ecc 9:5, Psa 139:13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months prior to the marriage. So sacred was this relationship that unfaithfulness to it was deemed adultery, and was punishable by death -- death by stoning (Deu 22:23-28, Lev 20:10, Eze 16:38, Joh 8:5). Those betrothed [22] were regarded as husband and wife, and could only be separated by divorcement. Hebrew betrothals set the world a good example. Hasty marriage is too often followed by hasty repentance. "No woman of Israel was married unless she had been first espoused"] to Joseph, before they came together [Before Joseph brought his bride to his own house. An espoused maiden lived in her father's house until the marriage, as is our own custom] she was found with child of the Holy Spirit [The two evangelists (Matthew and Luke) which give the earthly genealogy of Jesus are each careful to mention his miraculous conception through the Holy Spirit (comp. Luk 1:35). All New Testament writers recognize Jesus as at once both human and divine. Christ's physical nature was begotten of the Holy Spirit, but the Christian's spiritual nature is begotten of him (Joh 1:13). The act of the Holy Spirit in this case indicates that he is a personality, and not a mere influence, as some are disposed to imagine. Influences do not create physical bodies.]  19 And Joseph her husband, being a righteous man [As a righteous man he could not complete his marriage, and thus stain his family name. As a merciful man he did not wish to openly disgrace the one to whom he was so fondly attached. He wished to act justly toward his own reputation, and mercifully toward the reputation of Mary], and not willing to make her a public example [he did not wish to expose her to the shame of a public trial before the court, nor to punish her as the law permitted], was minded to put her away privily [The law of Moses gave the husband the power of divorce (Deu 24:1). The bill or writing certifying the divorce usually stated the cause, and was handed to the wife in the presence of witnesses. Joseph evidently intended to omit stating any cause in the bill, that there might be no record to convict her of shame. The law of divorce applied to betrothed as well as to married persons. In his kindness Joseph anticipates the special teaching of Christ (Mat 19:8) and the general instruction of Paul (Gal 6:1). How different the conduct of the innocent Joseph from that of guilty Judah [23] (Gen 38:24). Judah needed some one to point out his unfitness -- Joh 8:7.]  20 But when he thought on these things [God guides the thoughtful, not the unthinking], behold, an angel of the Lord appeared unto him [The Lord looks after the good name of those who honor his name, and he serves those who serve him (1Sa 2:30, Joh 12:26). The sufferings of both Mary and Joseph must have been very extreme at this time -- one being forced to suspect the chief object of his affections, and the other being compelled to rest under the unjust suspicions of loved ones, because of a condition which God alone could explain. But God does explain where we can not understand without his revelation, and where we absolutely need to know] in a dream [A mode of communication frequently used by God (Gen 20:3, Gen 31:11, Gen 31:24, Gen 37:5, Gen 41:1, 1Ki 3:5, Dan 7:1, Job 4:13-15). It is difficult to say how men determined between ordinary and divine dreams, but doubtless the latter came with a glory and vividness which gave assurance of their supernatural nature. Matthew mentions four divine dreams, viz.: this one; the second one given to Joseph (Mat 2:13); the dream of the Magi (Mat 2:12); the dream of Pilate's wife -- Mat 27:19], saying, Joseph [We are known to angels, and they address us by name (Act 10:3, Act 10:13, Act 27:24). Much more does the Lord know our names -- Joh 10:3, Luk 19:5], thou son of David [the name of David was calculated to waken the memories of God's promises, and helped to prepare Joseph to receive the wonderful news that Messiah was about to be born, for Messiah was the promised heir of David], fear not to take unto thee Mary thy wife [Have no fear as to Mary's virtue and purity. Fear no disgrace in taking her. Joseph feared as a son of David that this marriage would sully his genealogy. But it was that which gave point and purpose to an otherwise barren and uninteresting record. He feared as a man lest he should share Mary's apparent disgrace; but he had infinitely more reason to fear his unworthiness to share with her the exalted responsibilities of parentage to our [24] Lord]: for that which is conceived in her is of the Holy Spirit.  21 And she shall bring forth a son [the angel does not say "shall bear thee a son," as he said to Zacharias -- Luk 1:13]; and thou shalt call his name JESUS [Joseph was to take the position of a legal father to the child and name it. The name means "Salvation of Jehovah" or "Jehovah is the Saviour." Would we could all bear our names, such as Christian, pastor, magistrate, father, mother, child, etc., as Jesus bore that wonderful and responsible name of Saviour]; for it is he that shall save his people from their sins [Thus from before his very birth-hour the nature of Christ's salvation is fully set forth. He came to save from the guilt of sin by having shed his blood, his may be remitted or washed clean. He saves from the power of sin by bestowing the gift of the Spirit, who regenerates, comforts, and strengthens, and ultimately he saves from the punishment of sin by giving us a resurrection from the dead, and an abundant entrance into the home of glory. That is no salvation at all which fails to free us from this triple bondage of sin.]  22 Now all this is come to pass, that it might be fulfilled which was spoken by the Lord [It was not fulfilled because predicted, but was rather predicted because sure to take place. Prophecies are fulfilled in four ways, namely, 1. When a thing clearly predicted comes to pass. 2. When that which has been pictured in type and shadow is at last shown forth in substance and reality. 3. When an event which has been described in language more elevated and elaborate than it demands is followed by another similar event to which the said language is more perfectly suited. 4. When parabolic or figurative language may be applied to some subsequent event. The prophecy of Isaiah was fulfilled after the third fashion, which was spoken by the Lord. In innumerable passages the divine origin and inspiration of the Scriptures are clearly and unmistakably set forth. The same Spirit which foretold through [25] the lips of the prophet now interprets the foretelling through the lips of the angel] through the prophet [Isa 7:14. Isaiah's name is not given. The ancients were studious readers, and had few books, so that there was little need to cite authors by name], saying [About the year 740 B. C. While Ahaz was king of Judah, his land was threatened with an invasion by the united armies of Syria and Israel. Isaiah came to frightened Ahaz, promised divine aid, and told Ahaz to seek from God a sign confirming this promise. This Ahaz refused to do; whereupon Isaiah replied that God would grant a sign anyway. The sign was that a virgin should have a son, and before the son reached the age of discretion, the kingdoms of Syria and Israel should be destroyed. The sign given Ahaz was one of deliverance, and prefigured the birth of Christ, the great Deliverer, in four ways: 1. A virgin bearing a child. 2. A male child (Rev 12:5). 3. The divinely ordered naming of the child. 4. The significance of the name given. Jesus fulfilled in his ministry man predictions; but many more such as this one were fulfilled upon him without his volition],  23 Behold, the virgin shall be with child [The Sonship of Jesus demands a miraculous birth. If we doubt the miracle of his conception, we can never solve the perplexing problem of his marvelous life and death], and shall bring forth a son, and they shall call his name [rather, title; under the head of "name" the titles of Jesus are also set forth at Isa 9:6] Immanuel; which is, being interpreted, God with us [Nature shows God above us; the Law shows God against us; but the Gospel shows God with us, and for us. The blessing of the church militant is Christ, God with us; that of the church triumphant is Christ, us with God. In this world Jesus walked "with us" in human form (Joh 1:14); and because he did so, we, in the world to come, shall walk "with him" in divine form (1Jo 3:2, 1Co 15:49). In a personal sense Jesus may fitly be called "God with us," for he was God and man united in one body.]  24 And Joseph arose from his sleep, and did as the angel of the Lord commanded him. [he followed the instructions, though contrary to his first inclination. Blessed are they who [26] permit God to guide them. As Joseph appears to have acted at once upon the angel's instruction, the marriage must have taken place several months prior to the birth of Jesus], and took unto him his wife [thus becoming the legally recognized father of Jesus, and though he bestowed upon Jesus but a humble name (Luk 4:22, Mat 13:55), he nevertheless rescued him from the reproach of an illegitimate birth];  25 and knew her not till she had brought forth a son [Romish teachers contend for the doctrine of the perpetual virginity of Mary, that she may be regarded as an object of worship. This doctrine can not be proved by Scripture. But there are weightier reasons than this which forbid us to worship her; namely, it can not be proven from Scripture either that she was divine or that she was sinless. Moreover, the fact that she entered the marital state at all, shows that she was perfectly human, and comported herself as such]: and he called his name JESUS. [Two Old Testament heroes bore the name Jesus under the form of Joshua. One was captain of Israel for the conquest of Canaan, the other was high priest of Israel for rebuilding the Temple (Zec 6:11, Zec 6:12). Christ was both the Captain of our salvation and the High Priest of our profession.]

[FFG 22-27]

Lapide: Mat 1:18-25

Ver. 18. — Now the generation of Christ was in this wise. The Birth of Christ happened in this manner. For Birth, the Greek has not γένεσις, i.e., generation, properly so called, but γέννησις, i.e., rise, conception, generation, nativity. When any one arises he is conceived, is begotten, is born.

When as his mother Mary was espoused to Joseph, before they came together, she was found with child, of the Holy Ghost. Syriac, " of the Spirit of holiness "—that is, the Spirit who is holy, and the Author and Fountain of all holiness.

God willed the Blessed Virgin to be betrothed to Joseph—1. Because Joseph appears to have been the nearest heir of David's kingdom, that it might devolve from him upon Christ, as from a father to a son, by due order and right of succession, as I have said, ver. 16. 2. Because Joseph was a most holy man, like unto the patriarch Joseph, of whose chastity and virtue he partook, as well as of his name. He was called Joseph—i.e., increased—for he was enriched with great gifts and graces from God. Thus S. Bernard, Hom. 2 super Missus est.

You may ask whether it be here meant that the Blessed Virgin was espoused to Joseph only by betrothal, or by an actual marriage contract and celebration of nuptials; and so, whether Christ was incarnate, and conceived of a virgin who was betrothed only, or of one who was actually married? For to a virgin thus betrothed Gabriel was sent to announce the Incarnation of Christ. (Luke i. 38.) And the Virgin, consenting to his message, and saying, "Behold the handmaid of the Lord, be it done to me according to thy word," immediately, in that very instant, conceived Christ. Many are of opinion that the Blessed Virgin was only espoused by betrothal, or per verba de futuro, by which only a promise of marriage takes place. So S. Hilary, in loc.; S. Basil, Hom. on the Human Generation of Christ ; Origen, Hom. I, on divers passages of the Gospels. But others think, with better reason, that the Virgin was espoused not merely by betrothal, but by marriage, per verba de præsenti—by an actual nuptial contract. This is proved:—1. Because Joseph is called in the verse following, and in ver. 16, the husband of Mary. This must mean that he had married her. 2. Joseph wished to put her away, as being with child, as it is said in the verse following. He had therefore taken her to him to wife; for no one puts away what he has not. 3. Because "betrothed" (Luk 2:5) is interpreted to mean married. Yea, Joseph called her his wife. She was therefore already married, and introduced into the house of her husband, Joseph, as his wife, that, by this means, Joseph might be the attesting witness of her virginity, and the guardian and nourisher both of herself and her Child Jesus. Consider, also, that the Blessed Virgin, as soon as she had received Gabriel's message, being now full of the WORD, visited Elizabeth, and abode with her three months. From whence it does not seem that she there celebrated her marriage with Joseph, nor yet after her return to Nazareth, for there exists no trace of such an event. So that she must have celebrated this marriage before Gabriel's message, and the Incarnation of the WORD. Neither would it have been becoming that an unmarried virgin should undertake so great a journey into a mountainous country, without a husband, or companion, or without her guardian sending a maid, or some female relation with her. 4. Because it was plainly befitting that Christ should be born of a woman who was actually married, in order that he might not be despised by the Jews as illegitimate, but might be received as a legitimate son. And this is why Joseph is called Christ's father. Finally, offspring is the proper fruit of wedlock. Thus Jerome, Haymo, Chrysostom, Theophylact, Ambrose, Jansenius, Suarez, and others, passim.

It may be objected—1. That the angel says to Joseph, "Fear not to take Mary thy wife." Therefore, he had not taken her to wife, but only espoused her by betrothal. I reply—to take, here means the same thing as to keep, and retain : for the angel calls her his wife. They were therefore married. The Hebrew verbs often signify not only inchoate, but continuous action. The meaning, therefore, is—"Dismiss not, O Joseph, thy wife Mary, but keep and retain her." For nothing is put away save what has been received and possessed.

2. The Virgin is here called betrothed, before they came together, therefore before marriage. In reply, I deny the consequence. To come together does not here signify to contract marriage, nor yet to cohabit, but to make use of marriage already contracted.

3. Why is she here spoken of, not as married, but as espoused? I reply, she is called espoused or betrothed, because her husband had not known her; and therefore she was as a bride, not yet married to her husband, but only promised. So S. Chrysostom. Hence Peter Chrysologus ( Serm. 175) says, Joseph was a husband in name only, by consent of his spouse; that is, he was accounted her husband by the bond, not the consummation of marriage.

That there was, however, a real marriage between Joseph and the Blessed Virgin is certain from the words of the Gospel, and the common agreement of theologians; and the axiom of lawyers, that—"Consent, not consummation, validates marriage." Whence S. Augustine (lib. 1, de Nuptiis, c. 11) says—"The good of marriage was fulfilled in those parents of Christ. There was offspring, fidelity, a sacrament (for these are the three goods of marriage). We recognize the offspring, the Lord Jesus Himself; the fidelity, for there was no adultery; the sacrament, for there was no divorce." He teaches the same more at large against Julian the Pelagian (lib. 5), who denied the marriage of Joseph and Mary. In chap. 9, he maintains that the jus matrimonii is not repugnant to a vow of chastity. By marriage, I possess a right over my wife, but because of my vow, I cannot use that right lawfully. If I do use it, I sin against my vow, not my marriage. That is, I do what is, technically, an irreligious, not an unjust act. For there is not adultery, as it would be, if the wife were joined in marriage. Joseph, therefore, had by matrimony, a power over the Blessed Virgin, but by his purpose, and as it would seem by his vow of chastity, he would not use this power. To have a right or power to do a thing, and to use that power, are wholly different things. The first is necessary for valid matrimony, but not the second.

This right of cohabitation, and quasi dominion over a wife, in the case of married virgins, has several true and real, not fictitious consequences. The first is, that a virgin bride cannot marry another husband. The second is, that although the vow be broken by cohabitation, it is not fornication. The third, that offspring divinely granted and born (as Christ in the present instance was conceived of the Holy Ghost) is accounted legitimate as being born in wedlock.

From all this, it may be gathered that the marriage of the Blessed Virgin Mary with Joseph was not only real matrimony, but lawful, yea, holy—real, because the essence of wedlock consists in the mutual delivery of power over each other's body, even though this power be never exercised. And a vow of virginity takes away this power and right from no one, but only renders its exercise unlawful. It is after a similar manner that the power is separated from the use of a thing, in the case of certain religious, who remain owners of their paternal inheritance, but who, on account of their vow of poverty, are not able to make use of it. It was lawful marriage, because, although the Blessed Virgin had made a vow of virginity, yet she lawfully, and without peril of a breach of her vow, engaged in marriage, because she knew by the inspiration of the Holy Ghost, that Joseph would never use his power and marital rights to the detriment of her vow. So S. Augustine, de S. Virgin., c. 4, and theologians, passim. It is, moreover, probable that the Blessed Virgin Mary had revealed this, her vow, to Joseph before marriage, and that he had consented to it. Some add, that he had promised to be the guardian of her vow. It was holy marriage, because by means of it Joseph protected the good repute and the virginity of Blessed Mary; and became the guardian, nourisher, and educator of the Child Jesus. What were more holy than this?

See S. Thomas, 3 part 29. 2. 1. in corpore, where he assigns many reasons why Christ was born of an espoused virgin. And he adds that there might be a fifth reason why the Mother of the Lord was espoused and a virgin, in order that in her person both virginity and matrimony might be honoured against the heretics, who attack either one or the other. The holy martyr Ignatius, cited by S. Jerome, gives yet another reason—in order that her child-bearing might be concealed from the devil, so that he thought that Christ was not born of a virgin, but of a wife.

Observe here, tropologically, in the Blessed Virgin and Joseph the utmost height of angelic purity and virginity. And thus, the Blessed Virgin has communicated this gift of conjugal chastity to several eminent persons, specially devoted to her, as to S. Pulcheria, and Martian, to SS. Julian and Basilissa, to whom, in the first night after their vow of chastity, Christ appeared, accompanied by a vast throng of men in white robes, on the one hand, and the Blessed Virgin, girt about with a virgin throng, on the other hand. They who were with Christ chanted forth—"Thou hast conquered Julian, thou hast conquered." And they who were with the Blessed Virgin replied—"Blessed art thou, Basilissa, who hast despised earthly marriage, and prepared thyself for eternal glory." Wherefore Julian was the spiritual ancestor of innumerable believers in Christ and martyrs, and Basilissa, by word and example, was the mother of innumerable virgins of Christ.

Also S. Henry I., or as some say, II., Emperor of Germany led such a life with his wife Cunegundes, of whom, when he was dying, he said to her parents—"Lo! a virgin I received her from you, a virgin I restore her to you." Such, too, were S. Cæcilia, with her spouse Valerian, to whom the Blessed Virgin sent by the hands of angels crowns of roses and lilies.

Symbolically, in this marriage and family union of Joseph with Mary there was an image of the Sacred Trinity. For Joseph represented the Eternal Father, the Blessed Virgin the Holy Ghost, both because she was most holy, and because she had conceived by the Holy Spirit. Christ represented Himself, even the Son of God. Whence, 1. As there is in the Sacred Trinity an essence of Deity in Three Persons, so here was there one marriage and one perfect family, consisting of three persons, namely, Joseph, Mary, and Christ. 2. As in the Holy Trinity the Father spiritually begets the Son, and breathes the Holy Ghost, so here the Blessed Virgin spiritually—not carnally, but by the power of the Holy Ghost—conceived and brought forth Christ. 3. In the Holy Trinity, the Father begets the Son, as light emits light: whence we sing in the Creed, "Light of Light, very God of very God;" so the Blessed Virgin, as the Star of the Sea, brought forth Christ, who is "the Brightness of Eternal Light," and the "Mirror without a spot." (Wisd. vii. 25.) Whence, like as a star, without any diminution of itself, sends forth its rays, so did the Blessed Virgin, without any derogation to herself, bring forth Christ the Light of the world. "Neither do the star's rays diminish its lustre, nor did the Son of the Virgin take away her maiden purity and integrity," says S. Bernard. ( Hom. 2 super Missus est ) Whence also those words of Simeon concerning Christ, "A Light to lighten the Gentiles, and the glory of Thy people Israel."

This family was then, as it were, a heaven upon earth—a family, not so much of three human persons as of three embodied angels—yea, symbolically, as it were, of three Divine Persons. Therefore it is not doubtful that it was thronged with angels, ministering to the Virgin, as Queen of Heaven, and to Christ, as their Lord and their God. Yea, they were amazed, and had the utmost desire to behold the WORD Incarnate. Therefore, that house, as it were heaven, was concealing an admirable mystery. Black without, but fair within, "as the tents of Cedar, as the curtains of Solomon" (Song i. 5), says Rupert. Whence John Gerson ( Sermon on the Nativity ) exclaims in wonder—"O, how delectable to the Trinity, Father, Son, and Holy Ghost, was that house's Trinity, Christ, Mary, Joseph. Nothing dearer, nothing better, nothing on earth more excellent. Heaven envied earth such inhabitants—inhabitants more befitting heaven than earth."

Tropologically, Let husbands and wives imitate the Blessed Virgin and Joseph in purity, in sanctity, in patience, and charity, bearing one another's burdens. There was in this family of Joseph, Mary, and Christ, the utmost concord amongst all, the utmost love, the utmost reverence, humility, piety, help, and mutual compliance. From it, not only all bickering was absent, but even the very lightest suspicion of any evil thing. Hence such a family deserved to have Christ, the Holy of Holies, for its offspring. In our day, there are often in families depraved, disobedient, proud, quarrelsome, impure children, because their parents are such. Like father, like child. What he sees and hears his father and mother do, that he also imitates and imbibes. Children ever ape their parents.

Before they came together. Understand this not as though they afterwards came together for the marital debt, as the impure Helvidius maintained, who denied that the Blessed Virgin was always a virgin, and asserted that she afterwards became by Joseph the mother of those who, in the Gospel, are called the Lord's brethren. S. Jerome confutes him at length, and shows that nothing is meant here except the miraculous conception of Christ by a pure virgin. Thus we say in common speech, "Such a one had grey hairs before he was an old man," meaning that it was remarkable that he was early grey-headed, even though he never became an old man, but died before he came to old age. Similarly also we say, "His boy was wise before he came to man's estate," meaning that he was of precocious intellect, even though he died before he was of mature age; as those who are precocious do thus often die. Moreover, the brethren of the Lord are called His kinsmen. For, as S. Jerome says ( Cont. Helvid.), brethren are so called in four ways: by nature, race, relationship, affection. People are brethren by nature, who are born of the same parents, by race, who belong to the same nation, as S. Paul calls the Jews his brethren (Rom. ix. I), by kinship, as cousins are called brethren in Scripture, by affection, as when Christians love one another with mutual fraternal love. For this is the love of the brotherhood, which S. Paul so often commands.

She was found with child, by the Holy Ghost. Observe that Joseph understood by her appearance, that his wife, the Blessed Virgin, had conceived. But whether he knew that she was with child by the Holy Ghost, or not, is doubtful. S. Basil, Origen, Theophylact, and others, hold the affirmative. But the contrary is more probable, because Joseph wished to put her away, but is forbidden by the angel, who removes his scruple, adding, "That which is conceived in her is of the Holy Ghost." Therefore, before the revelation of the angel, he did not know this, because had he known it, he would not have wished to put her away.

It is said, therefore, that the Blessed Virgin was found with child of the Holy Ghost, because she had verily conceived by Him. The expression, by the Holy Ghost, must be referred to the words with child, not to was found. So the rest of the Fathers and Interpreters, passim. Origen adds that, "She was found by the angels, for they knew that she had conceived by the Holy Ghost."

Of the Holy Ghost. Not as though Christ were framed of the substance of the Holy Spirit, as is the case with other offspring, nor of the Holy Ghost as a father; because Christ, quà man, was not like to the Holy Ghost, who in His nature is God; but of the Holy Ghost as an agent and artificer. Thus S. Ambrose, in Luc. i. 35. Of the Holy Ghost, not, therefore, as of the Father, but, as it were, supplying the concourse of the father. For the Holy Ghost supplied the place of a father to Christ, through His power and operation. So S. Ambrose c. 2, de Spiritu Sancto, c. 5, and S. Augustine, Enchiridion, c. 39. For the substance of our Lord's body was supplied by the Blessed Virgin, as His only human parent. Strictly speaking, by denotes the efficient cause, of the material cause—as we say in the Creed: "Conceived by the Holy Ghost, born of the Virgin Mary."

You may ask—why does not Matthew say also, "With child by the Eternal Father, and by the Son. as well as by the Holy Ghost?" It is replied that he might have said this with equal truth. For it is an axiom among Theologians, that the operations of the Holy Trinity, ad extra—that is, with reference to the universe of created things—are common to all the Three Divine Persons. But he preferred to say, "By the Holy Ghost," because, as power is appropriated to the Father, and wisdom to the Son, so love, goodness, and grace, which especially shine forth in this work of the Incarnation, are attributed to the Holy Ghost. For the Holy Ghost proceeds from the Father and the Son by spiration, being, as it were, the term of the ideal love of the Father and the Son.

Moreover S. Thomas (3 part, quæst. 32, art. 1 et seq ) teaches that the words "by the Holy Ghost" signify three things: 1. That of the pure love of God and the Holy Spirit, without any human merits, the Incarnation of the Lord was accomplished. 2. Of the same Grace of God and the Holy Spirit, without previous merits, He was conceived. Whence S. Augustine, c. de Prædest. Sanct. c. 15, proposes Christ, as it were, the ideal of election and the elect. "Whatsoever man is a Christian, he becomes such from the beginning of his faith by that self-same grace by which, at the first, Christ was made man: by the same Spirit a Christian is born again, by whom Christ was born; remission of sins is effected in us by the self-same Spirit by whom it was brought about that Christ should have no sin." 3. Christ was holy, by virtue of his conception. For, like as a man, who, by ordinary generation, is propagated from Adam, a sinner, is by virtue of his conception born a sinner, so Christ, who was conceived, and, as it were, propagated by the Holy Ghost, was conceived holy by virtue of his conception. For that which the Holy Ghost worketh can be nothing else save warmth and fire. 4. By the Holy Ghost, signifies that He, in the formation of the Humanity of Christ, transposed all His sanctity into It (so far as a creature's capacity would allow of such a thing, and so far as a creature can become like the Creator), and, as it were, transformed It into Himself: so that, next to Himself, He made It to be a pattern and prototype of holiness, that from It and according to It He might, as it were, express and depict all other holiness, both of all angels, and all men. Therefore the humanity of Christ was the most perfect, special, and most holy work of the Holy Ghost, in which He Himself constituted a fount of all sanctity, which, by its own purity, might wash away the filth of all sins, and, so far as it is concerned, sanctify all sinners.

Moreover, S. Thomas ( quæst. 32, art. 2) teaches that the preposition "by," in the expression by the Holy Ghost, signifies that Christ is consubstantial with the Holy Ghost, as touching his Godhead, not as touching his manhood, which He wrought in Christ. This, however, S. Augustine denies.

Whereupon Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily

1. S. Chrysostom ( in loco ), S. Augustine ( Epist. 52, ad Macedon.), Justin M. ( contra Tryphon.), are of opinion, that Joseph suspected evil of the Blessed Virgin, as though she had conceived by another man. They think that this is hinted at in the expression, make her a public example. But we say, far be any such suspicions concerning a virgin so holy, or a man so just. How, indeed, could Joseph have suspected adultery in such a wife, or uncleanness in her parents' house?

2. Others think that Joseph wished to put away the Blessed Virgin out of extreme reverence, because he thought himself unworthy to have to wife one who was with child by the Holy Ghost. Whence they are also of opinion that S. Joseph accompanied the Blessed Virgin when she visited Elizabeth, and heard her saluted as Mother of God, and therefore thought himself unworthy of her. This is the opinion of Origen, S. Basil, Theophylact, S. Bernard ( Hom. 2 super Missus est ). S. Brigit asserts that the same was revealed to her (lib. 7, Revelat. c. 25). Whence Salmeron (lib. 3, c. 30) supports the same opinion by thirteen reasons.

But, 3, plainly and surely, Joseph, seeing the Blessed Virgin with child, was astonished at the novelty of the thing, and his mind was agitated by contending and fluctuating emotions, and he reasoned somewhat in this way: "I know that this Virgin is most holy, wherefore I do not believe that she has been false to her troth, plighted to me. Still, she is with child, and I know not by me. But by whom I know not. Can it be by a former husband? Or can she have suffered violence on her journey, when she went to visit Elizabeth? Can she have suffered illusion from some spirit during sleep? Or, what would be more consonant with her sanctity, is she with child by an angel, or by the Deity Himself? Well, however the case may be, I am unwilling to retain her, if an angel, or God Himself, desires to have her. Wherefore I will resign her, and put her away from me."

God permitted this to take place in order that the conception of the Blessed Virgin by the Holy Ghost might be attested unto all, both by Joseph and by the Angel. Thus God permitted S. Thomas to doubt concerning Christ's Resurrection, that he, touching Christ's very wounds, might bear an irrefragable testimony to the same Resurrection.

Joseph, who was a righteous man, teaches husbands and believers not to suspect evil concerning just and holy persons upon slight grounds, but to wait for proofs. They should not be too ready to infer guilt, but should put the most favourable construction they can upon everything.

You may ask, why did not Joseph interrogate the Blessed Virgin, wherefore, and by whom she was with child? I reply, that it is merely the first thought which arose in Joseph's mind, which is referred to, and which, out of modesty, he kept to himself. And he was shortly afterwards anticipated by the Angel, who answered in behalf of the Virgin, and exonerated him by saying that she had conceived by the Holy Ghost.

The Blessed Virgin was unwilling, of her own accord, to make known this divine secret to Joseph, in order that she might not seem to boast of her own gifts, so wonderful and so divine; but she confided all to God, and God's providential care, most certainly trusting that God would defend her good repute and her innocence, and either in His own time open out the whole matter, as she had seen that He had lately done in the case of her cousin Elizabeth, or else would order all things to His own greater glory, and therefore to the greater honour and reverence of this, her conception. From whence, see here and admire the greatness of soul, and the lofty resignation and confidence of the Blessed Virgin in God, whereby she put away from her all this peril and fear of dark suspicion and infamy. And herein she has given a singular example of equanimity and confidence to wives who have jealous husbands, that they, too, should put their trust in God, that God will make clear their innocence and chastity, will protect them, and make them a praise, as he did in this case of the Blessed Virgin. Thus S. Jerome says: "This is the testimony to Mary's purity, that Joseph, knowing her chastity, and wondering at what had happened, hides in silence the mystery of which he was ignorant." And S. Ambrose ( in Luc. i.) says: "The Lord preferred that some should rather doubt concerning His own generation, than concerning His Mother's purity."

It appears from all this that Joseph did not accompany the Blessed Virgin when she, very shortly after her Conception of Christ, visited S. Elizabeth. For if he had been in her company, and had seen and heard the great and wonderful things which befell her, they would have removed all his scruples, and he would not have thought of putting her away. And especially when S. Elizabeth said to the Blessed Virgin: "Whence is this to me, that the mother of my Lord should come to me? He would have known from thence, that not only had she conceived of God, but that she had conceived God Himself, and that she was carrying Him in her womb.

Observe that Joseph is here called just—that is, a man of probity—forasmuch as he was one who wished, out of charity, to consult for the good fame, yea, even for the dignity of his spouse, when he thinks of putting away privily one whom he thought himself unworthy of. S. Jerome and Theophylact think that husbands were commanded by the old law to traduce and accuse before the judges their wives, if they were guilty of adultery. But they adduce no place in which such a precept is given. For the passage in Num. v. 2 only permits such a thing to be done, but does not order it.

To make her a public example. Not, to send her away to her own house, as Abul. thinks. For the Greek is, παραδειγμάτισαι—that is, to disgrace, to defame, or, as S. Augustine ( Epist. 59, ad Paulinum ) says, rendering literally, " to make an example of." It was the custom in Crete to lead adulteresses through the midst of the streets, as they did captives at Rome, that they might be gazed at and derided. Whence that ancient punishment by law against bawds: "Let bawds and adulterers be caned through the public streets of the city, that they may be reviled and derided." And the line of Propertius: "Not even if the infamous one should traverse the whole city."

Was minded to put her away privily. By the way of secret divorce, giving her privily a bill of divorcement, as Abul. says on the passage, quæst. 39; or rather, and in a more honourable way for her, by leaving her on the plea of travel, as going away into a far country. So Maldonatus. Whence the Syriac translates: " And he thought of leaving her secretly :" and the Arabic, " Since he did not wish to put her to public shame, he thought upon a private dismissal."

But while he thought on these things. He had evidently not resolved upon them. For this was his first thought, and, as it were, the first motive of his mind. Behold the angel of the Lord appeared to him in his sleep, saying: Joseph, thou son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost.

Conceived : that is at one and the same time, conceived, formed, and animated, for this is the proper meaning of γεννηθέν—that is, begotten, born. See Abul., quæst. 52, and S. Thomas, 3 part. quæst. 33 & 34, where he teaches that the Body of Christ was in the very instant of its Conception, as regarded all its members, 1, perfectly formed and organized by the Holy Ghost; 2, animated with a reasonable soul; 3, assumed by the WORD. 4. That the soul of Christ was filled with all wisdom, and the grace of that Headship which flows from thence into all the members—i.e., to all the faithful. 5. That the same soul saw God through the Beatific Vision. 6. That the same had the use of reason, even apart from the Beatific Vision, by means of infused knowledge, and that, in this way, It knew that It was hypostatically united to the Word, and therefore gave God highest thanks because of this vision and exaltation: and that God revealed to the soul of Christ His own will, concerning His death upon the Cross, that He might thereby redeem and save mankind; and that the soul of Christ forthwith accepted this, and offered himself to God as a whole burnt-offering, a victim for sin for the salvation of the world, with the utmost humility, obedience, reverence, love, exultation, and joyfulness of mind, saying—"Lo, I come; in the volume of the book it is written of me, that I should do thy will. Yea, O my God, I am content to do it: Thy law is written in my heart." (Ps. xxxix. 8, and Heb. x. 7.)

She shall bring forth a son, and thou shalt call his name Jesus, for he shall save his people from their sins. If Jesus, as follows from this, is Emmanuel, that is, God with us; if He is the offspring and the Son of Blessed Mary, as is here said, then she is not only Mother of Christ but Mother of God, as defined by the Council of Ephesus against Nestorius. For Mother and Son are relative terms. Moreover, Valentinus is condemned by this passage, who taught that Christ brought down a celestial body from heaven, and passed through the Blessed Virgin as through a conduit-pipe. But she who bears a son is really the mother of the son; and furnishes, and indeed provides his body and all his limbs.

Jesus, that is, Saviour. This was Christ's proper name, here foretold by the Angel, but given Him at circumcision, a name which signifies and represents His office and dignity—yea, compendiously His whole life.

Now all this was done, that it might be fulfilled which the Lord spoke by the prophet saying, Behold a virgin shall be with child, and bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. The Syriac is: And they shall call his name Amanuil, which is explained, God with us. The Persian has, Immanuil, that is, because God dwelleth in us. The Egyptian version—And they shall give him the name Emmanuel, the interpretation of which is, for God is with us. S. Matthew to the reader, or, as some think, the Angel to Joseph, here brings forward the prophecy in Isa. vii. 14, to signify that it was now being fulfilled in this Conception of the Blessed Virgin, his wife, and would be perfectly fulfilled when she brought forth. And therefore he called Joseph the son of David, because the same thing was promised by God to David. I have fully expounded this prophecy in my commentary on Isa. vii., which see.

Behold. A word exacting attention, consideration, and admiration. As it were, "Behold, O ye angels, and all mankind, see and admire a new and wonderful thing, a thing unheard of in all ages. For a virgin shall conceive and bring forth Emmanuel, that is, God made man." Whence Jeremiah, overcome with astonishment at the same event, exclaims (xxxi. 22), "The Lord hath created a new thing upon the earth: a woman shall compass a man."

Cyrus, the first king of Persia, according to the testimony of Xenophon, never admired, and taught his friends to admire nothing on earth. For this is the mark of a great and a regal mind, to despise all things as being beneath him, as being of less importance than himself. And Seneca said that a wise man admired nothing, because, being above the earth, he despised all things lower than himself. But in Divine matters all things are worthy of admiration; because they are great, yea, the greatest things, especially the mystery of Emmanuel, because it is the great mystery of Divine Godliness, as the Apostle says, 1 Tim. iii. 10. Therefore, the goodness of the great God is a thing to be astonished at and admired. "Who through the bowels of his mercy visited us, the day-spring from on high." "Behold, therefore, the infant Word, the wise Child, the God-Man," says S. Bernard. Theologians and contemplative writers teach that we can consider and meditate upon this mystery in various ways, as by the method of compassion, of joy, of thanksgiving, of love, of imitation, but most loftily by wonder, as though we were always stumbling, amazed and astounded at this so great condescension of our God, whereby He deigned to descend to us worms of the earth so as to become a worm with us; and this, not for His own sake, but for ours, that He might unite men as worms to Himself, and make them gods. Thus the Blessed Virgin was amazed, and thus, too, S. Paul, S. Bernard, and Francis, and other especially saintly persons, who plainly and entirely despised the world, and all the things which are in the world, as being petty, brief, and transitory, and fixed their whole love, thought, and amazement on the Word Incarnate, and had their conversation always with Jesus, despising all other things.

Emmanuel. The Syriac has Amman Elohan—i.e., our God with us; but the word our is not in the Hebrew Emmanuel. From the Syriac it appears possible that S. Matthew, if he wrote in Syriac (as, many think, because the Jews for whom he was writing, in the time of Christ spoke in Syriac), interpreted the Hebrew Emmanuel by the Syriac Emman Eloha, or God with us. Munster, and others who have translated the Gospel of S. Matthew out of Latin into Hebrew, render the single Hebrew word Emmanuel by two, Immanu Elohim.

Some think that this interpretation was made by the Greek translator, who was followed by the Latin. The French shorten Emmanuel into Noel, which they duplicate and sing at Christmastide. Now, the name Emmanuel signifies the Incarnation of the WORD, and His whole Economy in the Flesh, because by It He was properly and physically God with us, by means of His flesh and His conversation, and ethically by reconciliation and grace. So S. Chrysostom.

You may say: How is the name Jesus the same as Emmanuel, as S. Matthew here intimates? Tertullian ( lib. contra Judæos ) answers that it is the same in sense if not in sound. For that God should be with us is the same thing as that a Saviour—i.e., Jesus—should be with us. For none other than God could be our Saviour.

Observe the Hebraism by which called is put for be. He shall be called Emmanuel, that is, He shall be Emmanuel. This is by the figure of speech metonymy, to which the following passages are clearly similar: Jer. xxiii. 6, Zech. viii. 3, and Is. ix. 6—"And his name shall be called Wonderful, Counsellor, God: the Mighty, the Father of the world to come, the Prince of peace." For all these things are signified, either explicitly or implicitly by the name of Jesus.

Note, also, that Christ is not called by Matthew and Isaiah Emmanu Jehovah, or Emmanu Adonai or Elohim, though all these are names of God, because Jehovah connotes the essence of God, or signifies God as He is the first, chief, and uncircumscribable Entity, from whom all other entities derive their existence. Adonai connotes the dominion of God, and signifies God as He is the Ruler, the Judge, and the Avenger of all things. But El connotes the might and omnipotence of God, and signifies God as He is strong and omnipotent, because God manifested His utmost might and power in the Incarnation, and in Christ, for through Christ He hath vanquished His strongest enemies, even the devils, hell, death, and sin, yea, and all sins and vices, however many and however great. Whence, also, the Angel who announced this mystery, was called Gabriel—i.e., the strength of God.

Hence, also, tropologically, observe: God is with us, not only in essence, presence, and power, as He is in all and every creature; but by the Incarnation He is also with us truly, properly, and really, as a Brother, living, speaking with us in the human nature assumed by Him, Therefore—2, He is with us, as a Head with its members. For Christ, as the Head of the faithful, causes to flow into them spiritual sense and motion, together with direction and government. 3. The Same, being Incarnate, is with us in the Eucharist, as it were our Food, feeding us with his own Flesh, and giving us to drink of His own Blood. So far, physically. 4. Christ, ethically, is with the Church as a bridegroom with a bride, assisting, protecting, sustaining, adorning, making her fruitful. Whence the Psalmist: "For though I should walk in the midst of the shadow of death, I will fear no evil, for thou art with me." (Ps. xxii. 4.) Therefore the believer, in every difficulty, labour, or tribulation, invokes Emmanuel, that is, God with us, conversant in our flesh. And joyfully he cries, "The Lord is my Shepherd, I shall lack nothing. He shall lead me in a green pasture, and lead me forth beside the waters of comfort." And, Ps. xxvii. 1, "The Lord is my light and my salvation, whom, then, shall I fear? The Lord is the protector of my life, of whom shall I be afraid? If armies in camp should stand together against me, my heart shall not fear; if a battle should rise up against me, in this will I be confident." And with Paul, "If God be for us, who is against us?" so now, to any believer, but especially to a saint or a martyr, it is lawful to say what the Angel said to Gideon, "The Lord is with thee, O most valiant man." (Judges vi. 12.)

And Joseph rising from sleep, did as the angel of the Lord had bidden him, and took unto him his wife : that is, did not put her away, but retained her with him, for this was what the Angel commanded him.

And knew her not till she had brought forth her first-born son: and he called his name Jesus.

1. S. Hilary, in loc., cited by S. Thomas in Catena, Dionys. Carthus., and Gagneius expound as follows: As the Jews were not able to look upon and recognize the face of Moses on account of the rays of light which God had, as it were, breathed into him when He talked with him on Mount Sinai, so neither was Joseph able to look upon and to know the Blessed Virgin, forasmuch as she had God in her womb, and therefore her face was most radiant. But after Christ was born, this glory and effulgence left her face, and then she could be seen and known by Joseph.

2. On the contrary S. Epiphanius, Hæresi 30—that is, his treatise against the Ebionites—expounds thus: Joseph knew her not in mind. He did not discover the sanctity and the dignity of the Blessed Virgin, his wife, until she brought forth Christ. But these expositions are either incorrect or else symbolical and mystical.

3. According, therefore, to the true literal meaning, to know one's wife signifies in Scripture the conjugal act. This, therefore, is excluded with reference to Christ, so as to signify that He was not conceived of Joseph, but by the Holy Ghost.

Until. From hence the heretics have taken occasion to say that Joseph knew her after she had brought forth her Son. Whence they deny that the Blessed Virgin always remained a Virgin, and that after bearing her Child she lost her virginity. Thus Helvidius, Jovinian, the Ebionites, and the rest of the Antidicomariani, who are confuted by S. Epiphanius, S. Jerome, S. Augustine and others, who teach that the word until, in this place, only signifies what took place up to the time of the birth, not what happened after the birth, which is not here referred to. For by this word until, Matthew wished to assert a wonderful thing—a thing hitherto unheard of, and, according to nature, incredible—even the Conception of Christ, without a father, by a virgin mother. Similarly, until is used, Psa 110:1., "Sit thou at my right hand, until I make thy enemies thy footstool," not because Thou shalt not after that sit any longer, but because Thou shalt then sit far more gloriously, as victor and triumphant at my right hand. And in Mat 5:26, "Thou shalt not go out from thence until thou shalt pay the last farthing;" that is, thou shalt never come out from the fire of hell. And 2Sa 6:23, "Therefore Michal, the daughter of Saul, had no child unto the day of her death," i.e., never. And, Gen 8:7, concerning the raven, which Noah sent forth out of the ark: "Which went forth and did not return until the waters were dried up;" i.e., it never returned. Thus, too, we say, "S. Agnes continued a virgin until death;" i.e., she always remained a virgin, for she could not lose her virginity after she was dead.

You may urge, S. Matthew says, until she brought forth her firstborn son ; therefore she had other sons, by Joseph, namely those who in the Gospel are called the Lord's brethren. I reply by denying the conclusion. For, in Scripture, any one is called a first-born son, who has no elder brothers, even though he be an only son. This is plain from Exo 4:22, and 14:2. The word "first" denies the existence of any previous sons, but does not require, or presuppose, that there were any subsequent. Thus, an only son is even now called the first-born.

Therefore it is a doctrine of the faith that the Blessed Virgin always remained a virgin, as is plain from S. Luk 1:34, Eze 44:2, and by the universal consent of the Fathers, and the common consent, and perpetual tradition of the Church. (See S. Jerome, contra Helvid., init. tom. 2.)

* Limum, lit. mud, slime. (Return to the place.)

 

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 1 (Chapter Introduction)

Overview

Mat 1:1, The genealogy of Christ from Abraham to Joseph; Mat 1:18, He is miraculously conceived of the Holy Ghost by the Virgin Mary, when she was espoused to Joseph; Mat 1:19, The angel satisfies the doubts of Joseph, and declares the names and office of Christ: Jesus is born.

Poole: Matthew 1 (Chapter Introduction)

ARGUMENT

The whole revelation of the will of God to the children of men is usually called The Bible, that is, The book, (for the word Bible derives from the Greek Biblov or Biblion ), with a note of eminency, being indeed the Book of books, so as Luther said well that he should wish all his books burned if he could know that men by them would be kept from reading the Scriptures. And to distinguish this from other books, we have (in the ordinary titles of our Bibles) added Holy, with respect to the authority, the matter, and end of it. This sacred book, with us Christians, is usually divided into the Old and New Testament: indeed the term Testament doth not so properly belong to the law and the prophets, as to the books of the evangelists, the Acts, and Epistles, &c. The title of New Testament in Greek is, thv diayhv apanta ; that is, the whole of the new disposition, or new law, or new covenant, or new testament. The word originally and primarily signifieth a disposition of things. In regard that, amongst men, things are ordered, or disposed, by a law, or by contract, or covenant, or by will and testament, the word hath been used to signify any of these. But in regard that until a testator be dead a testament is of no force, Christ having not come nor died before all the law and the prophets were finished, (I mean the writings containing the law, and what other holy men wrote by inspiration from God, which the Jews call the prophets, or the holy writings), it is not so proper (but that use hath now obtained) to call those writings by the name of a Testament; especially considering, that a part of them (which contained the ceremonial law) was abolished by the Testator’ s death, and another great part of them fulfilled in his coming and dying. The name therefore of Testament doth most properly belong to the books of the evangelists, the Acts, and Epistles, which do not only contain the new law, (so far as it is new, either in respect of the full interpretation of the mortal law, or in respect of the law concerning the worship of God under the gospel, and the government of the church), but also the new covenant, which though made with Adam, first revealed to him, Gen 3:15 , yet is more fully revealed in those books, and they are indeed the last will and testament of our blessed Lord and Saviour. These books do obviously divide themselves into the Gospels, the Acts of the apostles, the Epistles of the apostles, and the Revelation. The evangelists, or Gospels, are four, Matthew, Mark, Luke, John, whose books are called the Gospels, that is, books containing the good tidings (for so the word euaggelion signifies) which was brought to all people by the coming, life, and death of Christ, the history of which, as also his resurrection and ascension into heaven, they relate. So as they are not called evangelists, as the term signifieth such an extraordinary officer as is mentioned Eph 4:2 , such a one as Philip was, Act 21:8 , and Timothy, 2Ti 4:5 ; but as they were evangelical historiographers, writing the history, as well as publishing the mystery, of the gospel. Of these, Matthew and John were apostles, the other two only disciples to the apostles. In the account they give us of Christ, what he did, and what he said, we are not to expect either a full account of all he did or spake, (we are assured of the contrary, Joh 21:25 ) nor yet an exact account of every speech in any one sermon, or all the circumstances of any of his actions: we must conceive of them, not as exact notaries, but such who wrote from their memories (not without the inspiration of the Holy Spirit). Hence it is manifest, that although they do not contradict one another, (that indeed were incompetent with the Spirit of truth, their common guide), yet one evangelist hath what another hath not, and in the same piece of his history one hath more circumstances than another: and hardly any of them relate all things in the same order of time in which they were spoke or done, but set them down as their memory did serve them, keeping to the substance, and being less careful as to circumstances; so as where more evangelists relate the same history or sermon, what all say must be taken in to complete the history or discourse, so far as the Holy Spirit thought fit Christians should be acquainted with it; which is the method I have taken in my notes upon the Gospel according to St. Matthew. Matthew was the son of Alphaeus, Mar 2:14 , called also Levi: by his employment he was a publican, that is, one who gathered custom for the Romans (which sort of people were generally hated, and perhaps none of the most honest men). Christ called him from the receipt of custom to be his disciple, Mat 9:10 Mar 2:14,15 . He was sent out as one of the twelve apostles, Mat 10:3 , so as he was both an eye and ear witness of what he wrote. What became of him after Christ’ s ascension I cannot tell, not knowing what credit is to be given to what ecclesiastical historians say in the case who wrote three or four hundred years after. The time of his writing this Gospel is as uncertain; some say eight, some nine, some fifteen years after Christ’ s ascension. It hath been a question, also, whether he wrote in Hebrew or Greek: it is most probable that he (as the other evangelists) wrote it in Greek, though it hath been once or twice translated into Hebrew. Those who as to that question have a curiosity to know what is written on both sides, (not to mention other books), may read enough in Mr. Pool’ s Prolegomena to this Gospel in his Synopsis Criticorum. The matter of his Gospel is principally the history of the birth, life, death, and resurrection of our Saviour. The passages after his resurrection and before his ascension are most fully related by St. John. Luke more fully relates the history of his birth, and what went before it. The history of the wise men coming from the east to inquire for Christ is related by Matthew alone; so are some parables, as that of the virgins, Mat 25:1-13 , &c.

MATTHEW CHAPTER 1 Summary

Mat 1:1-17 The genealogy of Christ from Abraham to Joseph.

Mat 1:18-25 The miraculous conception of Mary: Joseph’ s doubts are

satisfied by an angel, who declareth the name and

office of Christ: Jesus is born.

Chapter Introduction

The book of the generation signifieth no more than the writing containing the genealogy or pedigree; for the Jews called all writings books. Thus, Jer 32:10,11 , the evidences of a purchase are called the book. So Isa 1:1 Mar 10:4 , the writings called a bill of divorce are both in the Hebrew and the Greek called a book of divorce. Thus in ecclesiastical courts still, the term libel (which signifieth a little book) is used. So as these words are not to be looked upon as the title to the whole Gospel according to St. Matthew, but only to the following pedigree of our Saviour’ s ancestors.

Of Jesus Christ of that person to whom the name of Jesus was given by the angel, as we shall hear further, Mat 1:20,21 , because he should save his people from their sins (for Jesus, as also Joshua, signifies a saviour or deliverer); and who also was the Christ, or the Messiah, prophesied of by Daniel, Dan 9:25,26 , expected by the Jews, as doth appear from Joh 1:41 (for Messiah and Christ denoted the same person, Joh 4:25 ); only Messiah was a Hebrew word, and Christ of Greek extraction, both signifying Anointed, and so God’ s designation of a person to the office of a priest, a prophet, or a king. The Christ signifieth a designation to all three.

The Son of David, the son of Abraham: not the immediate Son of either, but, by a long traduction, lineally descended from both. Abraham was long before David, but is here put after him, either because he was a king, or because the Jews expected Messiah was to be the Son of David; or because the evangelist’ s design was to begin the pedigree from Abraham, whom he therefore last mentions. Both are named, because both were concerned in the promise of Christ. It was made to Abraham, Gen 12:3 22:18 : and to David renewed and enlarged, Psa 89:36,37 . Hence it appeareth that the Jews looked that Christ should be the Son of David, Mat 22:42 Mar 12:35 . Hence the evangelist puts David in the front. From Abraham the Jews derived themselves, they usually gloried they had Abraham to their father. The evangelist, by proving Christ to have descended from Abraham by Isaac, proveth him an Hebrew of the Hebrews, and to be descended from the seed to whom the promise was made; and by proving him the Son of David, he proves him David’ s righteous Branch, or Branch of righteousness, mentioned Jer 23:5,6 Jer 33:15 , and so to have descended from the royal family.

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 1 (Chapter Introduction)

(v. 1-17) The genealogy of Jesus.

(Mat 1:18-25) An angel appears to Joseph.

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 1 (Chapter Introduction)

This evangelist begins with the account of Christ's parentage and birth, the ancestors from whom he descended, and the manner of his entry into the world, to make it appear that he was indeed the Messiah promised, for it was foretold that he should be the son of David, and should be born of a virgin; and that he was so is here plainly shown; for here is, I. His pedigree from Abraham in forty-two generations, three fourteens (v. 1-17). II. An account of the circumstances of his birth, so far as was requisite to show that he was born of a virgin (Mat 1:18-25). Thus methodically is the life of our blessed Saviour written, as lives should be written, for the clearer proposing of the example of them.

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 1 (Chapter Introduction)

The Lineage Of The King (Mat_1:1-17)

The Three Stages (Mat_1:1-17 Continued)

The Realization Of Men's Dreams (Mat_1:1-17 Continued)

Not The Righteous, But Sinners (Mat_1:1-17 Continued)

The Saviour's Entry Into The World (Mat_1:18-25)

Born Of The Holy Spirit (Mat_1:18-25 Continued)

Creation And Re-Creation (Mat_1:18-25 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.