Text -- Matthew 12:5 (NET)

12:5 Or have you not read in the law that the priests in the temple desecrate the Sabbath and yet are not guilty?

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Mat 12:5

That is, do their ordinary work on this, as on a common day, cleansing all things, and preparing the sacrifices.

Wesley: Mat 12:5

If therefore the Sabbath must give way to the temple, much more must it give way to me.

JFB: Mat 12:5

By doing "servile work."

JFB: Mat 12:5

The double offerings required on the sabbath day (Num 28:9) could not be presented, and the new-baked showbread (Lev 24:5; 1Ch 9:32) could not be prepared and presented every sabbath morning, without a good deal of servile work on the part of the priests; not to speak of circumcision, which, when the child's eighth day happened to fall on a sabbath, had to be performed by the priests on that day. (See on Joh 7:22-23).

Clarke: Mat 12:5

The priests - profane the Sabbath - Profane, i.e. put it to what might be called a common use, by slaying and offering up sacrifices, and by doing the services of the temple, as on common days, Exo 29:38; Num 28:9.

Calvin: Mat 12:5

5.That on the Sabbaths the priests profane the Sabbath This is the second argument by which Christ proves that the violation of the Sabbath, of which the Pharisees complained, was free from all blame; because on the Sabbaths it is lawful to slay beasts for sacrifice, to circumcise infants, and to do other things relating to the worship of God. Hence it follows, that the duties of piety are in no degree inconsistent with each other. ⁷⁸ But if the temple sanctifies manual operations connected with sacrifices, and with the whole of the outward service, the holiness of the true and spiritual temple has greater efficacy, in exempting its worshippers from all blame, while they are discharging the duties of godliness. ⁷⁹ Now the object which the disciples had in view was, to present to God souls which were consecrated by the Gospel.

Matthew alone glances at this argument. When Christ says, that the priests Profane the Sabbath, the expression is not strictly accurate, and is accommodated to his hearers; for when the Law enjoins men to abstain from their employments, it does not forbid them to perform the services of religion. But Christ admits that to be true which might appear to be so in the eye of ignorant persons, ⁸⁰ and rests satisfied with proving, that the labors performed in the temple are not offensive to God.

TSK: Mat 12:5

on : Num 28:9, Num 28:10; Joh 7:22, Joh 7:23

profane : Neh 13:17; Eze 24:21

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 12:4-5

How he entered into the house of God - That is, the "tabernacle,"the temple not being then built.

Have ye not read in the law? - In the law, or in the books of Moses.

Profane the Sabbath - He referred them to the conduct of the priests also. On the Sabbath days they were engaged, as well as on other days, in killing beasts for sacrifice, Num 28:9-10. Two lambs were killed on the Sabbath, in addition to the daily sacrifice. The priests must be engaged in killing them, and making fires to burn them in sacrifice, whereas to kindle a fire was expressly forbidden the Jews on the Sabbath, Exo 35:3. They did that which, for other persons to do, would have been "profaning"the Sabbath. Yet they were blameless. They did what was necessary and commanded. This was done in the very temple, too, the place of holiness, where the law should be most strictly observed.

Poole: Mat 12:5

Neither Mark nor Luke have this argument of our Saviour’ s. The meaning is, all acts of servile labour are not unlawful on the sabbath day. The priests, according to the law, Num 28:9 , offer sacrifices, and do many other acts, such as circumcising, and many other things, which in your sense would be a profanation of the sabbath; yet you do not blame them, neither are they to he blamed, because God permitted and directed them.

If any say, "But how doth this agree to what our Saviour is speaking to?"

Answer: The disciples of Christ were employed with and by him in going about and preaching the gospel, and what they now did was but in order to fit them for his work, when they had not had such leisure as others beforehand to provide: and this establisheth a second rule, That works of piety, and tending to fit us for acts of piety, that cannot conveniently be done before, are lawful on the sabbath day.

Lightfoot: Mat 12:5

Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless?   

[The priests in the Temple profane the sabbath, and are guiltless.] " The servile work which is done in the holy things is not servile. The same works which were done in the Temple on the other days were done also on the sabbath." And There is no sabbatism at all in the Temple.

Haydock: Mat 12:5

Break the sabbath; i.e. they do that, which if the divine worship did not require, would not be allowed on the sabbath, as the work they do, of its own nature, is servile.

Gill: Mat 12:5

Or have ye not read in the law,.... Num 28:9 by which law the priests were obliged, every sabbath day, to offer up two lambs for a burnt offering; to which were annexed many servile works, as killing the sacrifice, flaying it, cutting it in pieces, and laying it on the altar, cutting of wood, and putting that in order, and kindling the fire: from all which, it might be observed,

how that on the sabbath days, the priests in the temple profane the sabbath, and are blameless. There were many things, which, according to the Jewish canons, the priests might do on the sabbath day; particularly they might slay the sacrifice: it was a rule with them, דחתה שחוטה את שבת, "that slaying drives away the sabbath" ^u. They might also knead, make, and bake the showbread on the sabbath day: their general rule was, as R. Akiba says, that what was possible to be done on the evening of the sabbath, did not drive away the sabbath; but what was not possible to be done on the sabbath eve, did drive away the sabbath ^w: so they might kill the passover, sprinkle its blood, wipe its inwards, and burn the fat on the sabbath day ^x, with many other things. What exculpated these men was, that what they did was done in the temple, and for the service of it, upon which an emphasis is put; and agrees with their canons, which say, that there is no prohibition in the sanctuary; איסור שבות במקדש התר הוא, "that which is forbidden to be done on the sabbath, is lawful to be done in the sanctuary" ^y: and whereas, it might be objected to the disciples of Christ, that they were not priests; and what they did was not in the temple, but in the fields; to this it is replied, in the following words:

Commentary -- Verse Notes / Footnotes

Geneva Bible: Mat 12:5

Or have ye not read in the law, how that on the sabbath days the priests in the temple ^{( b )} profane the sabbath, and are blameless?

^{( b )} When the priests do God's service on the sabbath day, they do not break the law: much less does the Lord of the Sabbath break the sabbath.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 12:1-50

1 Christ reproves the blindness of the Pharisees concerning the breach of the sabbath,

3 by scripture,

9 by reason,

13 and by a miracle.

22 He heals a man possessed that was blind and dumb;

24 and confuting the absurd charge of casting out devils by Beelzebub, he shows that blasphemy against the Holy Ghost shall never be forgiven.

36 Account shall be made of idle words.

38 He rebukes the unfaithful, who seek after a sign,

46 and shows who is his brother, sister, and mother.

Maclaren: Mat 12:1-14

The Pharisees' Sabbath And Christ's

At that time Jesus went on the Sabbath day through the corn; and His disciples were an hungred, and began to pluck the ears of corn, and to eat. 2. But when the Pharisees saw it, they said unto Him. Behold, Thy disciples do that which is not lawful to do upon the Sabbath day. 3. But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4. How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests! 5. Or have ye not read in the law, how that on the Sabbath days the priests in the temple profane the Sabbath, and are blameless? 6. But I say unto you, That in this place is one greater than the temple. 7. But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8. For the Son of Man is Lord even of the Sabbath day. 9. And when he was departed thence, He went into their synagogue: 10. And, behold, there was a man which had his hand withered. And they asked Him, saying, Is it lawful to heal on the Sabbath days? that they might accuse Him. 11. And He said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath day, will he not lay hold on it, and lift it out! 12. How much then is a man better than a sheep? Wherefore it is lawful to do well on the Sabbath days. 13. Then saith He to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other. 14. Then the Pharisees went out, and held a counsel against Him, how they might destroy Him.'--Matt. 12:1-14.

WE have had frequent occasion to point out that this Gospel is constructed, not on chronological, but on logical lines. It groups together incidents related in subject, though separated in time. Thus we have the collection of Christ's sayings in the Sermon on the Mount, followed by the collection of doings in Matt. 8. and Matt. 9., the collected charge to His ambassadors in Matt. 10., the collection of instances illustrative of the relations of different classes to the message of the Kingdom and its King in Matt. 11., and now in this chapter a series of incidents setting forth the growing bitterness of antagonism on the part of the guardians of traditional and ceremonial religion. This is followed, in the next chapter, with a series of parables.

The present lesson includes two Sabbath incidents, in the first of which the disciples are the transgressors of the sabbatic tradition; in the second, Christ's own action is brought into question. The scene of the first is in the fields, that of the second is in the synagogue. In the one, Sabbath observance is set aside at the call of personal needs; in the other, at the call of another's calamity. So the two correspond to the old Puritan principle that the Sabbath law allowed of works of necessity and of mercy.'

I. The Sabbath And Personal Needs.

This is a strange sort of King who cannot even feed His servants. What a glimpse into the penury of their usual condition the quiet statement that the disciples were hungry gives us, especially if we remember that it is not likely that the Master had fared better than they! Indeed, His reference to David and his band of hungry heroes suggests that He was an hungred' as well as they that were with Him.' As they traversed some field path through the tall yellowing corn, they gathered a few ears, as the merciful provision of the law allowed, and hastily began to eat the rubbed-out grains. As soon as they began,' the eager Pharisees, who seem to have been at their heels, call Him to behold' this dreadful crime, which, they think, requires His immediate remonstrance. If .they had had as sharp eyes for men's necessities as for their faults, they might have given them food which it was lawful' to eat, and so obviated this frightful iniquity. But that is not the way of Pharisees. Moses had not forbidden such gleaning, but the casuistry which had spun its multitudinous webs over the law, hiding the gold beneath their dirty films, had decided that plucking the ears was of the nature of reaping, and reaping was work, and work was forbidden, which being settled, of course the inferential prohibition became more important than the law from which it was deduced.

That is always the case with human conclusions from revelation; and the more questionable these are, the more they are loved by their authors, as the sickly child of a family is the dearest.

Our Lord does not question the authority of the tradition, nor ask where Moses had forbidden what His disciples were doing. Still less does He touch the sanctity of the Jewish Sabbath. He accepts His questioners' position, for the time, and gives them a perfect answer on their own ground. Perhaps there may be just a hint in the double Have ye not read?' that they could not produce Scripture for their prohibition, as He would do for the liberty which He allowed. He quotes two instances in which ceremonial obligations gave way before higher law. The first, that of David and his followers eating the shewbread, which was tabooed to all but priests, is perhaps chosen with some reference to the parallel between Himself, the true King, now unrecognised and hunted with His humble followers, and the fugitive outlaw with his band. It is but a veiled allusion at most; but, if it fell on good soil, it might have led some one to ask,' If this is David, where is Saul, and where is Doeg, watching him to accuse him?' This example serves our Lord's purpose of showing that even a divine prohibition, if it relates to mere ceremonial matter, melts, like wax, before even bodily necessities. What a thrill of holy horror would meet the enunciation of the doctrine that such a carnal thing as hunger rightfully abrogated a sacred ritual proscription! The law of right is rigid; that of external ceremonies is flexible. Better that a man should die than that the one should be broken; better that the other should be flung to the winds than that a hungry man should go unfed. It may reasonably be doubted whether all Christian communities have learned the sweep of that principle yet, or so judge of the relative importance of keeping up their appointed forms of worship, and of feeding their hungry brother. The brave Ahimelech, the son of Ahitub,' was ahead of a good many people of to-day.

The second example comes still closer to the question in hand, and supplies the reference to the Sabbath law, which the former had not. There was much hard work done in the temple on the Sabbath--sacrifices to be slain, fires and lamps to be kindled, and so on. That was not Sabbath desecration. Why? Because it was done in the temple, and as a part of divine service. The sanctity of the place, and the consequent sanctity of the service, exempted it from the operation of the law. The question, no doubt, was springing to the lips of some scowling Pharisee,' And what has that to do with our charge against your disciples?' when it was answered by the wonderful next words, In this place'--here among the growing corn, beneath the free heaven, far away from Jerusalem--is one greater than the temple.' Profound words, which could only sound as blasphemy or nonsense to the hearers, but which touch the deepest truths concerning His person and His relations to men, and which involve the destruction of all temples and rituals. He is all that the temple symbolised. In Him the Godhead really dwells; He is the meeting-place of God and man, the place of the oracle, the place of sacrifice. Then, where He stands is holy ground, and all work done with reference to Him is worship. These poor followers of His are priests; and if, for His sake, they had broken a hundred Sabbath regulations, they were guiltless.

So far our Lord has been answering His opponents; now He attacks. The quotation from Hosea is often on His lips. Here He uses it to unmask the real motives of His assailants. Their murmuring came not from more religion, but from less love. If they had had a little more milk of human kindness in them, it would have died on their lips; if they had grasped the real meaning of the religion they professed, they would have learned that its soul was mercy'--that is, of course, man's gentleness to man--and that sacrifice and ceremony were but the body, the help, and sometimes the hindrance, of that soul. They would have understood the relative importance of disposition and of external worship, as end and means, and not have visited a mere breach of external order with a heat of disapprobation only warranted by a sin against the former. Their judgment would have been liker God's if they had looked at those poor hungry men with merciful eyes and with merciful hearts, rather than with eager scrutiny that delighted to find them tripping in a triviality of outward observance. What mountains of harsh judgment by Christ's own followers on each other would have been removed into the sea if the spirit of these great words had played upon them!

The for' at the beginning of Matt. 12:8 seems to connect with the last words of the preceding verse, I call them guiltless, for,' etc. It states more plainly still the claim already put forward in Matt. 12:6. The Son of Man,' no doubt, is equivalent to Messiah'; but it is more, as revealing at once Christ's true manhood and His unique and complete manhood, in which the very ideal of man is personally realised. It can never be detached from His other name, the Son of God.'

They are the obverse and reverse of the same golden coin. He asserts His power over the Sabbath, as enjoined upon Israel. His is the authority which imposed it. It is plastic in His hands. The whole order of which it is part has its highest purpose in witnessing of Him. He brings the true rest.'

II. The Sabbath, And Works Of Beneficence.

Matthew appears to have brought together here two incidents which, according to Luke, were separated in time. The scene changes to a synagogue, perhaps that of Capernaum. Among the worshippers is a man with a withered hand,' who seems to have been brought there by the Pharisees as a bait to try to draw out Christ's compassion. What a curious state of mind that was,--to believe that Christ could work miracles, and to want Him to do one, not for pity's sake, nor for confirmation of faith, but to have material for accusing Him! And how heartlessly careless of the poor sufferer they are, when they use him thus! He for his part stands silent. Desire and faith have no part in evoking this miracle. Deadly hatred and calculating malignity ask for it, and for once they get their wish. Having baited their hook, and set the man with his shrunken hand full in view, they get into their corners and wait the event. Matthew tells us that they ask our Lord the question which Luke represents Him as asking them. Perhaps we may say that He gave voice to the question which they were asking in their hearts. Their motive is distinctly given here. They wanted material for a legal process before a local tribunal. The whole thing was an attempt to get Jesus within the meshes of the law. Again, as in the former case, it is the traditional, not the written, law, which healing would have broken. The question evidently implies that, in the judgment of the askers, healing was unlawful. Talmudical scholars tell us that in later days the rabbis differed on the point, but that the prevalent opinion was, that only sicknesses threatening immediate danger to life could lawfully be treated on the Sabbath. The more rigid doctrine was obviously held by Christ's questioners. It is a significant instance of the absurdity and cruelty which are possible when once religion has been made a matter of outward observance. Nothing more surely and completely ossifies the heart and blinds common sense.

In His former answer Jesus had appealed to Scripture to bear out His teaching that Sabbath observance must bend to personal necessities. Here He appeals to the natural sense of compassion to confirm the principle that it must give way to the duty of relieving others. His question is as confident of an answer as the Pharisees' had been. But though He takes it for granted that His hearers could only answer it in one way, the microscopic and cold-blooded ingenuity of the rabbis, since His day, answers it in another. They say, Don't lift the poor brute out, but throw in a handful of fodder, and something for him to lie upon, and let him be till next day.' A remarkable way of making thine ox and thine ass' keep the Sabbath! There is a delicacy of expression in the question; the owner of one sheep' would be more solicitous about it than if he had a hundred; and our Shepherd looks on all the millions of His flock with a heart as much touched by their sorrow and needs as if each were His only possession. The question waits for no answer; but Christ goes on (as if there could be but one reply) to His conclusion, which He binds to His first question by another, equally easy to answer. Man's superiority to animals makes his claim for help more imperative. You would not do less for one another than for a sheep in a hole, surely.' But the form in which our Lord put His conclusive answer to the Pharisees gives an unexpected turn to the reply. He does not say, It is lawful to heal,' but,' It is lawful to do well,' thus at once showing the true justification of healing, namely, that it was a beneficent act, and widening the scope of His answer to cover a whole class of cases. To do well' here means, not to do right, but to do good, to benefit men. The principle is a wide one: the charitable succour of men's needs, of whatever kind, is congruous with the true design of that day of rest. Have the churches laid that lesson to heart? On the whole, it is to be observed that our Lord here distinctly recognises the obligation of the Sabbath, that He claims power over it, that He permits the pressure of one's own necessities and of others' need of help, to modify the manner of its observance, and that He leaves the application of these principles to the spiritual insight of His followers.

The cure which follows is done in a singular fashion. Without a whisper of request from the sufferer or any one else, He heals him by a word. His command has a promise in it, and He gives the power to do what He bids the man do, Give what Thou commandest,' says St. Augustine,' and command what Thou wilt.' We get strength to obey in the act of obedience. But beyond the possible symbolical significance of the mode of cure, and beyond the revelation of Christ's power to heal by a word, the manner of healing had a special reason in the very cavils of the Pharisees. Not even they could accuse Him of breaking any Sabbath law by such a cure. What had He done? Told the man to put out his hand. Surely that was not unlawful. What had the man done? Stretched it forth. Surely that broke no subtle rabbinical precept. So they were foiled at every turn, driven off the field of argument, and baffled in their attempt to find ground for laying an information against Him. But neither His gentle wisdom nor His healing power could reach these hearts, made stony by conceit and pedantic formalism; and all that their contact with Jesus did was to drive them to intenser hostility, and to send them away to plot His death. That is what comes of making religion a round of outward observances. The Pharisee is always blind as an owl to the light of God and true goodness; keen-sighted as a hawk for trivial breaches of his cobweb regulations, and cruel as a vulture to tear with beak and claw. The race is not extinct. We all carry one inside us, and need God's help to cast him out.

MHCC: Mat 12:1-8

Being in the corn-fields, the disciples began to pluck the ears of corn: the law of God allowed it, Deu 23:25. This was slender provision for Christ and his disciples; but they were content with it. The Pharisees did not quarrel with them for taking another man's corn, but for doing it on the sabbath day. Christ came to free his followers, not only from the corruptions of the Pharisees, but from their unscriptural rules, and justified what they did. The greatest shall not have their lusts indulged, but the meanest shall have their wants considered. Those labours are lawful on the sabbath day which are necessary, and sabbath rest is to froward, not to hinder sabbath worship. Needful provision for health and food is to be made; but when servants are kept at home, and families become a scene of hurry and confusion on the Lord's day, to furnish a feast for visitors, or for indulgence, the case is very different. Such things as these, and many others common among professors, are to be blamed. The resting on the sabbath was ordained for man's good, Deu 5:14. No law must be understood so as to contradict its own end. And as Christ is the Lord of the sabbath, it is fit the day and the work of it should be dedicated to him.

Matthew Henry: Mat 12:1-13

The Jewish teachers had corrupted many of the commandments, by interpreting them more loosely than they were intended; a mistake which Christ discovered and rectified (ch. 5) in his sermon on the mount: but concerning the fourth commandment, they had erred in the other extreme, and interpreted it too strictly. Note, it is common for men of corrupt minds, by their zeal in rituals, and the external services of religion, to think to atone for the looseness of their morals. But they are cursed who add to, as well as they who take fRom. the words of this book, Rev 22:16, Rev 22:19; Pro 30:6.

Now that which our Lord Jesus here lays down is, that the works of necessity and mercy are lawful on the sabbath day, which the Jews in many instances were taught to make a scruple of. Christ's industrious explanation of the fourth commandment, intimates its perpetual obligation to the religious observation of one day in seven, as a holy sabbath. He would not expound a law that was immediately to expire, but doubtless intended hereby to settle a point which would be of use to his church in all ages; and so it is to teach us, that our Christian sabbath, though under the direction of the fourth commandment, is not under the injunctions of the Jewish elders.

It is usual to settle the meaning of a law by judgments given upon cases that happen in fact, and in like manner is the meaning of this law settled. Here are two passages of story put together for this purpose, happening at some distance of time from each other, and of a different nature, but both answering this intention.

I. Christ, by justifying his disciples in plucking the ears of corn on the sabbath-day, shows that works of necessity are lawful on that day. Now here observe,

1. What it was that the disciples did. They were following their Master one sabbath day through a corn-field; it is likely they were going to the synagogue (Mat 12:9), for it becomes not Christ's disciples to take idle walks on that day, and they were hungry; let it be no disparagement to our Master's house-keeping. But we will suppose they were so intent upon the sabbath work, that they forgot to eat bread; had spent so much time in their morning worship, that they had no time for their morning meal, but came out fasting, because they would not come late to the synagogue. Providence ordered it that they went through the corn, and there they were supplied. Note, God has many ways of bringing suitable provision to his people when they need it, and will take particular care of them when they are going to the synagogue, as of old for them that went up to Jerusalem to worship (Psa 84:6, Psa 84:7), for whose use the rain filled the pools: while we are in the way of duty, Jehovah-jireh, let God alone to provide for us. Being in the corn-fields, they began to pluck the ears of corn; the law of God allowed this (Deu 23:25), to teach people to be neighbourly, and not to insist upon property in a small matter, whereby another may be benefited. This was but slender provision for Christ and his disciples, but it was the best they had, and they were content with it. The famous Mr. Ball, of Whitmore, used to say he had two dishes of meat to his sabbath dinner, a dish of hot milk, and a dish of cold, and he had enough and enough.

2. What was the offence that the Pharisees took at this. It was but a dry breakfast, yet the Pharisees would not let them eat that in quietness. They did not quarrel with them for taking another man's corn (they were no great zealots for justice), but for doing it on the sabbath day; for plucking and rubbing the ears of corn of that day was expressly forbidden by the tradition of the elders, for this reason, because it was a kind of reaping.

Note, It is no new thing for the most harmless and innocent actions of Christ's disciples to be evil spoken of, and reflected upon as unlawful, especially by those who are zealous for their own inventions and impositions. The Pharisees complained of them to their Master for doing that which it was not lawful to do. Note, Those are no friends to Christ and his disciples, who make that to be unlawful which God has not made to be so.

3. What was Christ's answer to this cavil of the Pharisees. The disciples could say little for themselves, especially because those who quarrelled with them seemed to have the strictness of the sabbath sanctification on their side; and it is safest to err on that hand: but Christ came to free his followers, not only from the corruptions of the Pharisees, but from their unscriptural impositions, and therefore has something to say for them, and justifies what they did, though it was a transgression of the canon.

(1.) He justifies them by precedents, which were allowed to be good by the Pharisees themselves.

[1.] He urges an ancient instance of David, who in a case of necessity did that which otherwise he ought not to have done (Mat 12:3, Mat 12:4); " Have ye not read the story (1Sa 21:6) of David's eating the show-bread, which by the law was appropriated to the priest?"(Lev 24:5-9). It is most holy to Aaron and his sons; and (Exo 29:33) a stranger shall not eat of it; yet the priest gave it to David and his men; for though the exception of a case of necessity was not expressed, yet it was implied in that and all other ritual institutions. That which bore out David in eating the show-bread was not his dignity (Uzziah, that invaded the priest's office in the pride of his heart, though a king, was struck with a leprosy for it, 2Ch 26:16, etc.), but his hunger. The greatest shall not have their lusts indulged, but the meanest shall have their wants considered. Hunger is a natural desire which cannot be mortified, but must be gratified, and cannot be put off with any thing but meat; therefore we say, It will break through stone walls. Now the Lord is for the body, and allowed his own appointment to be dispensed with in a case of distress; much more might the tradition of the elders be dispensed with. Note, That may be done in a case of necessity which may not be done at another time; there are laws which necessity has not, but it is a law to itself. Men do not despise, but pity, a thief that steals to satisfy his soul when he is hungry, Pro 6:30.

[2.] He urges a daily instance of the priests, which they likewise read in the law, and according to which was the constant usage, Mat 12:5. The priests in the temple did a great deal of servile work on the sabbath day; killing, flaying, burning the sacrificed beasts, which in a common case would have been profaning the sabbath; and yet it was never reckoned any transgression of the fourth commandment, because the temple-service required and justified it. This intimates, that those labours are lawful on the sabbath day which are necessary, not only to the support of life, but to the service of the day; as tolling a bell to call the congregation together, travelling to church, and the like. Sabbath rest is to promote, not to hinder, sabbath worship.

(2.) He justifies them by arguments, three cogent ones.

[1.] In this place is one greater than the temple, Mat 12:6. If the temple-service would justify what the priests did in their ministration, the service of Christ would much more justify the disciples in what they did in their attendance upon him. The Jews had an extreme veneration for the temple: it sanctified the gold; Stephen was accused for blaspheming that holy place (Act 6:13); but Christ, in a corn-field, was greater than the temple, for in him dwelt not the presence of God symbolically, but all the fulness of the Godhead bodily. Note, If whatever we do, we do it in the name of Christ, and as unto him, it shall be graciously accepted of God, however it may be censured and cavilled at by men.

[2.] God will have mercy and not sacrifice, Mat 12:7. Ceremonial duties must give way to moral, and the natural, royal law of love and self-preservation must take place of ritual observances. This is quoted from Hos 6:6. It was used before, Mat 9:13, in vindication of mercy to the souls of men; here, of mercy to their bodies. The rest of the sabbath was ordained for man's good, in favour of the body, Deu 5:14. Now no law must be construed so as to contradict its own end. If you had known what this means, had known what it is to be of a merciful disposition, you would have been sorry that they were forced to do this to satisfy their hunger, and would not have condemned the guiltless. Note, First, Ignorance is the cause of our rash and uncharitable censures of our brethren. Secondly, It is not enough for us to know the scriptures, but we must labour to know the meaning of them. Let him that readeth understand. Thirdly, Ignorance of the meaning of the scripture is especially shameful in those who take upon them to teach others.

[3.] The Son of man is Lord even of the sabbath day, Mat 12:8. That law, as all the rest, is put into the hand of Christ, to be altered, enforced, or dispensed with, as he sees good. It was by the Son that God made the world, and by him he instituted the sabbath in innocency; by him he gave the ten commandments at mount Sinai, and as Mediator he is entrusted with the institution of ordinances, and to make what changes he thought fit; and particularly, as being Lord of the sabbath, he was authorized to make such an alteration of that day, as that it should become the Lord's day, the Lord Christ's day. And if Christ be the Lord of the sabbath, it is fit the day and all the work of it should be dedicated to him. By virtue of this power Christ here enacts, that works of necessity, if they be really such, and not a pretended and self-created necessity, are lawful on the sabbath day; and this explication of the law plainly shows that it was to be perpetual. Exceptio firmat regulam - The exception confirms the rule.

Christ having thus silenced the Pharisees, and got clear of them (Mat 12:9), departed, and went into their synagogue, the synagogue of these Pharisees, in which they presided, and toward which he was going, when they picked this quarrel with him. Note, First, We must take heed lest any thing that occurs in our way to holy ordinances unfit us for, or divert us fRom. our due attendance on them. Let us proceed in the way of our duty, notwithstanding the artifices of Satan, who endeavours, by the perverse disputings of men of corrupt minds, and many other ways, to ruffle and discompose us. Secondly, We must not, for the sake of private feuds and personal piques, draw back from public worship. Though the Pharisees had thus maliciously cavilled at Christ, yet he went into their synagogue. Satan gains this point, if, by sowing discord among brethren, he prevail to drive them, or any of them, from the synagogue, and the communion of the faithful.

II. Christ, by healing the man that had the withered hand on the sabbath day, shows that works of mercy are lawful and proper to be done on that day. The work of necessity was done by the disciples, and justified by him; the work of mercy was done by himself; the works of mercy were his works of necessity; it was his meat and drink to do good. I must preach, says he, Luk 4:43. This cure is recorded for the sake of the time when it was wrought, on the sabbath.

Here is, 1. The affliction that this poor man was in; his hand was withered so that he was utterly disabled to get his living by working with his hands. St. Jerome says, that the gospel of Matthew in Hebrew, used by the Nazarenes and Ebionites, adds this circumstance to this story of the man with the withered hand, that he was Caementarius - a bricklayer, and applied himself to Christ thus; "Lord, I am a bricklayer, and have got my living by my labour ( manibus victum quaeritans ); I beseech thee, O Jesus, restore me the use of my hand, that I may not be obliged to beg my bread " ( ne turpiter mendicem cibos ). Hieron. in loc. This poor man was in the synagogue. Note, Those who can do but little, or have but little to do for the world, must do so much the more for their souls; as the rich, the aged, and the infirm.

2. A spiteful question which the Pharisees put to Christ upon the sight of this man. They asked him, saying, Is it lawful to heal? We read not here of any address this poor man made to Christ for a cure, but they observed Christ began to take notice of him, and knew it was usual for him to be found of those that sought him not, and therefore with their badness they anticipated his goodness, and started this case as a stumbling-block in the way of doing good; Is it lawful to heal on the sabbath-day? Whether it was lawful for physicians to heal on that day or not, which was the thing disputed in their books, one would think it past dispute, that it is lawful for prophets to heal, for him to heal who discovered a divine power and goodness in all he did of this kind, and manifested himself to be sent of God. Did ever any ask, whether it is lawful for God to heal, to send his word and heal? It is true, Christ was now made under the law, by a voluntary submission to it, but he was never made under the precepts of the elders. Is it lawful to heal? To enquire into the lawfulness and unlawfulness of actions is very good, and we cannot apply ourselves to any with such enquiries more fitly than to Christ; but they asked here, not that they might be instructed by him, but that they might accuse him. If he should say that it was lawful to heal on the sabbath day, they would accuse him of a contradiction to the fourth commandment; to so great a degree of superstition had the Pharisees brought the sabbath rest, that, unless in peril of life, they allowed not any medicinal operations on the sabbath day. If he should say that it was not lawful, they would accuse him of partiality, having lately justified his disciples in plucking the ears of corn on that day.

3. Christ's answer to this question, by way of appeal to themselves, and their own opinion and practice, Mat 12:11, Mat 12:12. In case a sheep (though but one, of which the loss would not be very great) should fall into a pit on the sabbath day, would they not lift it out? No doubt they might do it, the fourth commandment allows it; they must do it, for a merciful man regardeth the life of his beast, and for their parts they would do it, rather than lose a sheep; does Christ take care for sheep? Yes, he does; he preserves and provides for both man and beast. But here he says it for our sakes (1Co 9:9, 1Co 9:10), and hence argues, How much then is a man better than a sheep? Sheep are not only harmless but useful creatures, and are prized and tended accordingly; yet a man is here preferred far before them. Note, Man, in respect of his being, is a great deal better, and more valuable, than the best of the brute creatures: man is a reasonable creature, capable of knowing, loving, and glorifying God, and therefore is better than a sheep. The sacrifice of a sheep could therefore not atone for the sin of a soul. They do not consider this, who are more solicitous for the education, preservation, and supply of their horses and dogs than of God's poor, or perhaps their own household.

Hence Christ infers a truth, which, even at first sight, appears very reasonable and good-natured; that it is lawful to do well on the sabbath days; they had asked, Is it lawful to hear? Christ proves it is lawful to do well, and let any one judge whether healing, as Christ healed, was not doing well. Note, There are more ways of doing well upon sabbath days, than by the duties of God's immediate worship; attending the sick, relieving the poor, helping those who are fallen into sudden distress, and call for speedy relief; this is doing good: and this must be done from a principle of love and charity, with humility and self-denial, and a heavenly frame of spirit, and this is doing well, and it shall be accepted, Gen 4:7.

4. Christ's curing of the man, notwithstanding the offence which he foresaw the Pharisees would take at it, Mat 12:13. Though they could not answer Christ's arguments, they were resolved to persist in their prejudice and enmity; but Christ went on with his work notwithstanding. Note, Duty is not to be left undone, nor opportunities of doing good neglected, for fear of giving offence. Now the manner of the cure is observable; he said to the man, " Stretch forth thy hand, exert thyself as well as thou canst;"and he did so, and it was restored whole. This, as other cures Christ wrought, had a spiritual significancy. (1.) By nature our hands are withered, we are utterly unable of ourselves to doing any thing that is good. (2.) It is Christ only, by the power of his grace, that cures us; he heals the withered hand by putting life into the dead soul, works in us both to will and to do. (3.) In order to our cure, he commands us to stretch forth our hands, to improve our natural powers, and do as well as we can; to stretch them out in prayer to God, to stretch them out to lay hold on Christ by faith, to stretch them out in holy endeavours. Now this man could not stretch forth his withered hand of himself, any more than the impotent man could arise and carry his bed, or Lazarus come forth out of his grave; yet Christ bid him do it. God's commands to us to do the duty which of ourselves we are not able to do are no more absurd or unjust, than this command to the man with the withered hand, to stretch it forth; for with the command, there is a promise of grace which is given by the word. Turn ye at my reproof, and I will pour out my Spirit, Pro 1:23. Those who perish are as inexcusable as this man would have been, if he had not attempted to stretch forth his hand, and so had not been healed. But those who are saved have no more to boast of than this man had of contributing to his own cure, by stretching forth his hand, but are as much indebted to the power and grace of Christ as he was.

Barclay: Mat 12:1-8

In Palestine in the time of Jesus the cornfields and the cultivated lands were laid out in long narrow strips; and the ground between the strips was always a right of way. It was on one of these strips between the cornfields that the disciples and Jesus were walking when this incident happened.

There is no suggestion that the disciples were stealing. The Law expressly laid it down that the hungry traveller was entitled to do just what the disciples were doing, so long as he only used his hands to pluck the ears of corn, and did not use a sickle: "When you go into your neighbours standing grain, you may pluck the ears with your hand, but you shall not put a sickle to your neighbours standing grain" (Deu 23:25). W. M. Thomson in The Land and the Book tells how, when he was travelling in Palestine, the same custom still existed. One of the favourite evening dishes for the traveller is parched corn. "When travelling in harvest time," Thomson writes, "my muleteers have very often prepared parched corn in the evenings after the tent has been pitched. Nor is the gathering of these green ears for parching ever regarded as stealing.... So, also, I have seen my muleteers, as we passed along the wheat fields, pluck off the ears, rub them in their hands, and eat the grains unroasted, just as the apostles are said to have done."

In the eyes of the Scribes and Pharisees, the fault of the disciples was not that they had plucked and eaten the grains of corn, but that they had done so on the Sabbath. The Sabbath Law was very complicated and very detailed. The commandment forbids work on the Sabbath day; but the interpreters of the Law were not satisfied with that simple prohibition. Work had to be defined. So thirty-nine basic actions were laid down, which were forbidden on the Sabbath, and amongst them were reaping, winnowing and threshing, and preparing a meal. The interpreters were not even prepared to leave the matter there. Each item in the list of forbidden works had to be carefully defined. For instance, it was forbidden to carry a burden. But what is a burden? A burden is anything which weighs as much as two dried figs. Even the suggestion of work was forbidden; even anything which might symbolically be regarded as work was prohibited. Later the great Jewish teacher, Maimonides, was to say, "To pluck ears is a kind of reaping." By their conduct the disciples were guilty of far more than one breach of the Law. By plucking the corn they were guilty of reaping; by rubbing it in their hands they were guilty of threshing; by separating the grain and the chaff they were guilty of winnowing; and by the whole process they were guilty of preparing a meal on the Sabbath day, for everything which was to be eaten on the Sabbath had to be prepared the day before.

The orthodox Jews took this Sabbath Law with intense seriousness. The Book of Jubilee has a chapter (chapter 50) about the keeping of the Sabbath. Whoever lies with his wife, or plans to do anything on the Sabbath, or plans to set out on a journey (even the contemplation of work is forbidden), or plans to buy or sell, or draws water, or lifts a burden is condemned. Any man who does any work on the Sabbath (whether the work is in his house or in any other place), or goes a journey, or tills a farm, any man who lights a fire or rides any beast, or travels by ship at sea, any man who strikes or kills anything, any man who catches an animal, a bird, or a fish, any man who fasts or who makes war on a Sabbath--the man who does these things shall die. To keep these commandments was to keep the Law of God; to break them was to break the Law of God.

There is no doubt whatever that, from their own point of view, the Scribes and Pharisees were entirely justified in finding fault with the disciples for breaking the Law, and with Jesus for allowing them, if not encouraging them, to do so.

Barclay: Mat 12:1-8

To meet the criticism of the Scribes and Pharisees Jesus put forward three arguments.

(i) He quoted the action of David (1Sa 21:1-6) on the occasion when David and his young men were so hungry that they went into the tabernacle--not the Temple, because this happened in the days before the Temple was built--and ate the shewbread, which only the priests could eat. The shewbread is described in Lev 24:5-9. It consisted of twelve loaves of bread, which were placed every week in two rows of six in the Holy Place. No doubt they were a symbolic offering in which God was thanked for his gift of sustaining food. These loaves were changed every week, and the old loaves became the perquisite of the priests and could only be eaten by them. On this occasion, in their hunger, David and his young men took and ate those sacred loaves, and no blame attached to them. The claims of human need took precedence over any ritual custom.

(ii) He quoted the Sabbath work of the Temple. The Temple ritual always involved work--the kindling of fires, the slaughter and the preparation of animals, the lifting of them on to the altar, and a host of other things. This work was actually doubled on the Sabbath, for on the Sabbath the offerings were doubled (compare e.g. Num 28:9). Any one of these actions would have been illegal for any ordinary person to perform on the Sabbath day. To light a fire, to slaughter an animal, to lift it up on to the altar would have been to break the Law, and hence to profane the Sabbath. But for the priests it was perfectly legal to do these things, for the Temple worship must go on. That is to say, worship offered to God took precedence of an the Sabbath rules and regulations.

(iii) He quoted God's word to Hosea the prophet: "I desire steadfast love and not sacrifice" (Hos 6:6). What God desires far more than ritual sacrifice is kindness, the spirit which knows no law other than that it must answer the call of human need.

In this incident Jesus lays it down that the claim of human need must take precedence of all other claims. The claims of worship, the claims of ritual, the claims of liturgy are important but prior to any of them is the claim of human need.

One of the modern saints of God is Father George Potter who, out of the derelict Church of St. Chrysostom's in Peckham, made a shining light of Christian worship and Christian service. To further the work he founded the Brotherhood of the Order of the Holy Cross, whose badge was the towel which Jesus Christ wore when he washed his disciples' feet. There was no service too menial for the brothers to render; their work for the outcast and for homeless boys with a criminal record or criminal potentialities is beyond all praise. Father Potter held the highest possible ideas of worship; and yet when he is explaining the work of the Brotherhood he writes of anyone who wishes to enter into its triple vow of poverty, chastity and obedience: "He mustn't sulk if he cannot get to Vespers on the Feast of St. Thermogene. He may be sitting in a police court waiting for a 'client'. . . . He mustn't be the type who goes into the kitchen and sobs just because we run short of incense. . . . We put prayer and sacraments first. We know we cannot do our best otherwise, but the fact is that we have to spend more time at the bottom of the Mount of Transfiguration than at the top." He tells about one candidate who arrived, when he was just about to give his boys a cup of cocoa and put them to bed. "So I said, 'Just clean round the bath will you while it's wet?' He stood aghast and stuttered, 'I didn't expect to clean up after dirty boys!' Well, well! His life of devoted service to the Blessed Master lasted about seven minutes. He did not unpack." Florence Allshorn, the great principal of a women's missionary college, tells of the problem of the candidate who always discovers that her time for quiet prayer has come just when there are greasy dishes to be washed in not very warm water.

Jesus insisted that the greatest ritual service is the service of human need. It is an odd thing to think that, with the possible exception of that day in the synagogue at Nazareth, we have no evidence that Jesus ever conducted a church service in all his life on earth, but we have abundant evidence that he fed the hungry and comforted the sad and cared for the sick. Christian service is not the service of any liturgy or ritual; it is the service of human need. Christian service is not monastic retiral; it is involvement in all the tragedies and problems and demands of the human situation. Whittier had it rightly:

"O brother man, fold to thy heart thy brother!

Where pity dwells, the peace of God is there;

To worship rightly is to love each other,

Each smile a hymn, each kindly deed a prayer.

For he whom Jesus loved hath truly spoken;

The holier worship which he deigns to bless

Restores the lost, and binds the spirit broken,

And feeds the widow and the fatherless.

Follow with reverent steps the great example

Of Him whose holy work was doing good;

So shall the wide earth seem our Father's temple,

Each loving life a psalm of gratitude."

That is what we mean--or ought to mean--when we say, "Let us worship God!"

Barclay: Mat 12:1-8

There remains in this passage one difficulty which it is not possible to solve with absolute certainty. The difficulty lies in the last phrase, "For the Son of man is lord of the sabbath." This phrase can have two meanings.

(i) It may mean that Jesus is claiming to be Lord of the Sabbath, in the sense that he is entitled to use the Sabbath as he thinks fit. We have seen that the sanctity of the work of the Temple surpassed and over-rode the Sabbath rules and regulations; Jesus has just claimed that something greater than the Temple is here in him; therefore he has the right to dispense with the Sabbath regulations and to do as he thinks best on the Sabbath day. That may be said to be the traditional interpretation of this sentence, but there are real difficulties in it.

(ii) On this occasion Jesus is not defending himself for anything that he did on the Sabbath; he is defending his disciples; and the authority which he is stressing here is not so much his own authority as the authority of human need. And it is to be noted that when Mark tells of this incident he introduces another saying of Jesus as part of the climax of it: "The Sabbath was made for man, not man for the Sabbath" (Mar 2:27).

To this we must add the fact that in Hebrew and Aramaic the phrase son of man is not a title at all, but simply a way of saying a man. When the Rabbis began a parable, they often began it: "There was a son of man who..."; when we would simply say, "There was a man who . . ." The Psalmist writes, "What is man that thou art mindful of him? and the son of man that thou dost care for him?" (Psa 8:4). Again and again the Ezekiel God addresses Ezekiel as son of man. "And he said to me: 'Son of man, stand upon your feet and I will speak with you' " (Eze 2:1; compare Eze 2:6; Eze 2:8; Eze 3:1, Eze 3:4; Eze 3:17, Eze 3:25). In all these cases son of man, spelled without the capital letters, simply means man.

In the (early and best) Greek manuscripts of the New Testament all the words were written completely in capital letters. In these manuscripts (called uncials) it would not be possible to tell where special capitals are necessary. Therefore, in Mat 12:8, it may well be that son of man should be written without capital letters, and that the phrase does not refer to Jesus but simply to man.

If we consider that what Jesus is pressing is the claims of human need; if we remember that it is not himself but his disciples that he is defending; if we remember that Mark tells us that he said that the Sabbath was made for man and not man for the Sabbath; then we may well conclude that what Jesus said here is: "Man is not the slave of the Sabbath; he is the master of it, to use it for his own good." Jesus may well be rebuking the Scribes and Pharisees for enslaving themselves and their fellow-men with a host of tyrannical regulations; and he may well be here laying down the great principle of Christian freedom, which applies to the Sabbath as it does to all other things in life.

Constable: Mat 11:2--13:54

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

Chapters 11-13 record Israel's rejection of her Messiah and its consequences. Opposition continued to build, but Jesus announced new revelation in view of hardened unbelief.

"The Evangelist has carefully presented the credentials of the king in relationship to His birth, His baptism, His temptation, His righteous doctrine, and His supernatural power. Israel has heard the message of the nearness of the kingdom from John the Baptist, the King Himself, and His disciples. Great miracles have authenticated the call to repentance. Now Israel must make a decision."⁴⁵²

"Thematically the three chapters (11-13) are held together by the rising tide of disappointment in and opposition to the kingdom of God that was resulting from Jesus' ministry. He was not turning out to be the kind of Messiah the people had expected."⁴⁵³

Constable: Mat 12:1-50

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

Matthew has shown that opposition to Jesus came from two main sources, the animosity of the religious leaders and the indifference of the common Israelites. In this chapter he presented five instances in which opposition manifested itself and increased. In each situation the approach to Jesus was negative, but Jesus responded positively.⁴⁸⁸

"Central to the plot of Matthew's story is the element of conflict. The principal conflict pits Israel against Jesus, and the death of Jesus constitutes the primary resolution of this conflict. On another level, Jesus also struggles with the disciples. Here the conflict is to bring them to understanding, or to enable them to overcome their little faith,' or to invite them to avail themselves of the great authority Jesus has given them, or, above all, to lead them to comprehend that the essence of discipleship is servanthood."⁴⁸⁹

Constable: Mat 12:1-21

1. Conflict over Sabbath observance 12:1-21

The first two instances of conflict arose over Sabbath observance. Sabbath observance was very important to the Jews. It was a uniquely Israelite institution that commemorated the creation of the cosmos and the creation of Israel. Jewish rules of conduct concerning the Sabbath had become very detailed by Jesus' day.

Constable: Mat 12:1-8

The Sabbath and legal observance 12:1-8 (cf. Mark 2:23-28; Luke 6:1-5)

The immediate connection between this section and what precedes is twofold. The first is the theme of rising opposition (11:2-13:53), and the second is the heavy yoke of Pharisaic tradition that made the Israelites weary and heavy laden (11:28-30).

Matthew recorded that Pharisaic opposition began when Jesus forgave sins (9:1-8). It increased when Jesus associated with tax collectors and sinners (9:9-13). Now it boiled over because Jesus did not observe the Pharisees' legalistic traditions.⁴⁹⁰

". . . the leaders (Pharisees), in charging the disciples with breaking the law by plucking grain on the sabbath and hence working, do what they heretofore have not done: they engage Jesus himself in direct debate (12:1-8)."⁴⁹¹

12:1 "At that time" does not mean immediately after that but at approximately that time (cf. 9:3, 11, 14, 34; 10:25; 11:19). The Mosaic Law permitted the Israelites to do what the disciples did, namely pluck a few ears of grain as they passed through a field (Deut. 23:25).

12:2 The Pharisees criticized Jesus' disciples for doing what was unlawful under Pharisaic tradition, namely "reaping" on the Sabbath.⁴⁹²

12:3-4 Jesus responded to the Pharisees' question with another in common rabbinic style (cf. v. 5; 19:4; 21:16, 42; 22:31). The record of the incident He cited is in 1 Samuel 21:1-6, and the law governing the use of consecrated bread is in Exodus 25:30 and Leviticus 24:5-9. The house of God that David entered was the tabernacle that then stood at Nob. David and his men ate consecrated bread that only the priests had a right to eat.

The present event may have occurred on a Sabbath day, though that is not certain (cf. 1 Sam. 21:5-6). That factor is inconsequential as is the fact that David ate after lying to the priests. Another inconsequential feature is that David's men were very hungry, but Jesus' disciples were evidently not. Jesus drew this illustration from a time in David's life when Israel's leadership was rejecting him. The Son of David was now experiencing similar rejection.

David ate even though it was unlawful for him to do so yet the Old Testament did not condemn him for his act. Therefore the Pharisees should not condemn Jesus' disciples for doing something Scripture did not condemn David's men for doing. Jesus was arguing against the Pharisees' approach to Scripture more than their view of the Sabbath.

Jesus' disciples were not breaking any Old Testament command concerning Sabbath observance. These laws aimed primarily at prohibiting regular work on the Sabbath. The Old Testament set aside a regulation in the law for David and his men in the sense that it did not condemn them for what they did (cf. 2 Chron. 30:18-20). Who David was was an important factor in this concession. He was the Lord's anointed who occupied a special place in Israel. If anyone had a right to do what David did, David did. Could not Jesus then set aside a Pharisaic law that had no basis in the Old Testament for Himself and His men? By arguing this way Jesus was claiming that He was at least as important as David was. The parallels between David and Jesus make Jesus' veiled claim to being the Son of David obvious.

12:5-6 Jesus' second argument came from Numbers 28:9-10. Technically the priests broke the Sabbath every week by changing the consecrated bread and by offering the burnt offerings the law specified for that day. However the law considered the priests guiltless for doing this "work" on the Sabbath.

Jesus claimed that something greater than the temple was present. He used the neuter "something" to refer to Himself because He wanted to stress a quality about the temple that He as an individual shared with the temple.⁴⁹³ What is greater than the temple is Messiah. The quality they shared was that God came to meet with His people in the temple and in Immanuel.

In Jesus' argument the temple was greater than the Sabbath. However now something greater than the temple was there, namely Messiah. Consequently Messiah takes precedence over the Sabbath. The Pharisees not only mishandled the law, but they also failed to perceive who Jesus was. As the temple's authority shielded the priests from guilt, so Jesus' authority as Messiah shielded His disciples from guilt. Jesus was not comparing but contrasting the priests' authority and His authority.

12:7-8 Jesus again criticized the Pharisees for failing to understand the Scriptures (cf. v. 3), and He quoted Hosea 6:6 again (cf. 9:13). Previously Jesus had cited this verse to show the Pharisees that they failed to recognize their own need. Now He used it to show them that they failed to recognize Him. The Jews in Hosea's day relied on mere ritual to satisfy God. The Pharisees were doing the same thing. They had not grasped the real significance of the law, as their criticism of Jesus' disciples demonstrated. Jesus accused the accusers and declared the disciples innocent.

As Son of Man, "this man," Jesus was Lord of the Sabbath. That is, His authority was greater than the authority that God had given the Sabbath over His people. Jesus had the authority to do anything He wished with the Sabbath. Significantly He abolished its observance when He terminated the whole Mosaic Code even as the temple effectively abolished it for the priests within the Mosaic system.

College: Mat 12:1-50

MATTHEW 12

E. SABBATH CONTROVERSY:

INCIDENT IN THE GRAINFIELD (12:1-8)

As noted earlier, the following two conflict scenes provide concrete illustrations of Jesus' " easy yoke" in contrast to the heavy burdens placed on the people by the religious authorities. The phrase " at that time," connects with 11:25, and " is not intended to supply chronological information but to serve as a thematic bridge." The one who supplies the " weary and burdened" with " rest," now challenges the way the Pharisaic legal concerns have reduced the " day of rest" (=Sabbath) to a burden, thus nullifying its original intention.

Essentially, public conflict between Jesus and his critics centered largely on fundamental differences concerning how one determines and observes God's will as expressed in Scripture. Sabbath observance was considered a fundamental expression of covenantal faithfulness. The sacredness of the seventh day was linked both to creation motifs (Gen 2:1-2; Exod 20:11), and Israel's liberation from Egypt (Deut 5:15). Its observance was basic to Israel's ethnic identity, and was considered a clear " boundary marker" distinguishing the Jew from the Gentile. Because its strict observance was integrally bound up with Jewish self-understanding and identity, legal experts sought to stipulate in precise terms what constituted violations of Sabbath observance. Since Scripture was emphatic that no " work" was to be done on the Sabbath (Exod 20:10; 31:14; Deut 5:14) legal discussion centered on the question, " what actions constitute work and hence a violation of Sabbath regulations?" The OT Scriptures offered only minimal restrictions: no fire in your dwellings on the Sabbath (Exod 35:3); no plowing or harvesting (Exod 34:21); do not carry a load on the Sabbath (Jer 17:21-22); and excessive travel was prohibited (Isa 58:13; cf. Acts 1:12). However, scribal concerns for exact compliance to God's Law, felt compelled to greatly expand explicit legislation by further defining and categorizing precisely what kind of activities constituted " work." Eventually, their discussions were collected in the Mishna, resulting in thirty-nine distinct categories, with sub-groupings, of activities prohibited on the Sabbath (see the three tractates, Shabbath [Sabbath], Erubin [Sabbath limits], and Betzah [festival days]. It is precisely this tradition (= halakah ) that Jesus opposes as burdensome and a distortion of God's true intent with respect to the Sabbath.

¹ At that time Jesus went through the grainfields on the Sabbath. His disciples were hungry and began to pick some heads of grain and eat them. ² When the Pharisees saw this, they said to him, " Look! Your disciples are doing what is unlawful on the Sabbath."

³ He answered, " Haven't you read what David did when he and his companions were hungry? ⁴ He entered the house of God, and he and his companions ate the consecrated bread - which was not lawful for them to do, but only for the priests. ⁵ Or haven't you read in the Law that on the Sabbath the priests in the temple desecrate the day and yet are innocent? ⁶ I tell you that one ^a greater than the temple is here. ⁷ If you had known what these words mean, 'I desire mercy, not sacrifice,' ^b you would not have condemned the innocent. ⁸ For the Son of Man is Lord of the Sabbath."

^a 6 Or something ; also in verses 41 and 42 ^b 7 Hosea 6:6

12:1-2. The setting for the first Sabbath controversy is described in verses 1-2. While going through the grainfields on the Sabbath (savbbasin, sabbasin , names of Jewish festivals are typically rendered by the plural), Jesus' disciples were hungry (only in Matthew; cf. Mark 2:23; Luke 6:1) and began to pick some heads of grain and eat them . The Pharisees interpret their actions as a violation of the prohibition of work on the Sabbath. Evidently, their charge was based on Exodus 34:21. Thus, they interpreted the disciples' " picking some heads of grain" as a form of harvesting (cf. m. Sabb. 7:2). Such a charge could not be passed off lightly.

12:3-4. Jesus responds first by chiding his opponents for their failure to perceive the implications of David's actions recorded in 1 Samuel 21. The rhetorical question, Haven't you read . . . , certainly has a element of sarcasm, as Jesus addresses those who prided themselves in their understanding and compliance to the literal words of Scripture. With respect to David, the actions of he and his men must technically be viewed as a violation of the strict provisions of the Law. The Law is clear (see Lev 24:9) that only Aaron and his sons were allowed to eat the bread " set out before the Lord." Jesus is asking why there is no condemnation of David and his men for their violation of the letter of the Law? The same grounds that legitimize David's actions also justify the conduct of Jesus' disciples. Given the special circumstances of David's predicament (his flight from Saul), along with the dignity of the special role he was to occupy on behalf of the nation (anointed king) his technical breach of the Law must be seen in the light of broader circumstances. For the sake of the greater good (i.e., the preservation of David) the letter of the Law cannot always be rigidly enforced. Not only must discernment of God's will take into consideration higher priorities, the Law of God cannot be interpreted in isolation, but must be understood in light of God's total will. With respect to David's actions, Jesus reasons in typical rabbinic fashion, i.e., from the " light to the weighty" ( qal wahomer ). If one can justify David's actions in the light of his special circumstances and the dignity of his person, how much more are the actions of Jesus' disciples justified in light of the eschatological circumstances surrounding Jesus' kingly presence? If David and his men were justified in transgressing the letter of the Law, how much more are Jesus and his disciples justified in ignoring mere scribal tradition?

12:5-6. Next, Jesus appeals directly to the priestly prerogative of offering sacrifices on the Sabbath. Such practice could technically be viewed as a violation of the prohibition of work on the Sabbath. Yet the fulfillment of priestly duties demands that the offering of sacrifices by given precedence over Sabbath regulations (Num 28:9-10). Hence, since the priests are performing their God-assigned tasks they are regarded as innocent , though the rigor of their priestly duties could easily be categorized as work. The priests are justified in their performance of their sacrificial duties because the temple cult takes precedence over the strict observance of the Sabbath. However, Jesus makes the startling claim that his disciples are justified in their actions because they are associated with " something" ( contra NIV one ) greater than the temple . While the use of the neuter mei'zon ( meizon ) can refer to a " person," its usage here is probably intended as a general reference to Jesus' ministry and the greater blessings associated with the new era being inaugurated in him. What God was doing in Jesus far surpasses what the temple cult could offer. In fact, the new locus of God's holy presence is to be found in Jesus (cf. 1:23; 21:12-14), and his merciful acts. It follows that Pharisaic criticism of the disciples is unjustified because by their association with Jesus they are involved in a sacrificial service that transcends anything connected to the temple cult.

12:7. By the second use of Hosea 6:6 (cf. 9:13), Jesus stresses that the Pharisees have failed to learn the lesson that God's will places a priority on mercy over sacrifice. Although they pride themselves in their mastery of Scripture, Jesus chides them for the failure to understand. They use the Law as " a blunt weapon . . . to condemn the untutored in the Law, people who are nevertheless the truly innocent ones, the poor and the meek." That is why their teaching constituted a heavy yoke burdening the people (11:28). In contrast, Jesus' view of God's will did not revolve around legal niceties designed to ensnare the innocent. Had the Pharisees truly understood Hosea's words they would not have been so hasty in their denunciation of the disciples. While they knew the letter of the Law, they failed miserably in the apprehension of the heart of the Lawgiver.

12:8. Jesus' climactic christological affirmation ( the Son of Man is Lord of the Sabbath ) builds on his previous claims (note gavr, gar ) and affirms the priority of his person and mission for determining behavior that is acceptable on the Sabbath. Such a view is anchored in his prior, more fundamental awareness of God's will and character, and his determination to manifest the presence of God in terms of a ministry of mercy. Ironically, the " Son of Man" who has no place to rest (8:20), and is rejected as a " friend of tax collectors and sinners" (11:19), possesses authority and glory greater than one of Israel's most sacred cultic expressions. He will demonstrate the true meaning of the Sabbath, and thereby bring " rest" to his people. As the next scene illustrates, Jesus is the revealer of God's merciful character, and will not be intimidated by Pharisaic threats or maneuvers.

F. SABBATH CONTROVERSY:

HEALING IN THE SYNAGOGUE (12:9-14)

⁹ Going on from that place, he went into their synagogue, ¹⁰ and a man with a shriveled hand was there. Looking for a reason to accuse Jesus, they asked him, " Is it lawful to heal on the Sabbath?"

¹¹ He said to them, " If any of you has a sheep and it falls into a pit on the Sabbath, will you not take hold of it and lift it out? ¹² How much more valuable is a man than a sheep! Therefore it is lawful to do good on the Sabbath."

¹³ Then he said to the man, " Stretch out your hand." So he stretched it out and it was completely restored, just as sound as the other. ¹⁴ But the Pharisees went out and plotted how they might kill Jesus.

12:9-10. The transitional phrase " going on from that place" marks Jesus' movement from the grainfields to inside one of " their synagogues." The impression from Matthew's account is that this scene happens on the same day (i.e., the Sabbath) as the grainfield incident (cf. Luke 6:6, " on another Sabbath" ). As Kingsbury has observed, this scene represents a progression in the confrontational stance of the Pharisees: " In the first debate [12:1-8], the Pharisees confront Jesus, but the charge they raise is against the disciples . . . In the second debate, the Pharisees again confront Jesus, but this time, and indeed for the first time in Matthew's story, the accusation they make in the question they raise concerns an act Jesus himself intends to perform."

The scene opens with Jesus in their synagogue along with a man suffering with a paralyzed hand. It is not at all improbable to imagine Jesus' opponents staging the encounter by using the man's infirmity for their own evil intentions. Matthew provides an insight into their motivations by noting that they were Looking for a reason to accuse Jesus . Their question, Is it lawful to heal on the Sabbath , was not a genuine inquiry for information, but was calculated to put Jesus at odds with their tradition. It was the general consensus among most Jewish groups that unless one's life was in immediate danger, it was not lawful to heal on the Sabbath (cf. m.Yoma 8:6: " Every case where life is in danger supersedes the Sabbath" ). In this case, the man was not in immediate danger, thus respect for the Sabbath mandates that his healing be delayed, at least for another day.

12:11-12. Jesus' response indicates his refusal to have his mission stifled by legalistic discriminations that militate against the immediate expression of God's mercy. Once again, Jesus reasons a fortiori and thereby cuts through legalistic entrapments by going directly to the heart of God's intentions for the Sabbath. Most Jews would think nothing of rescuing a sheep that had fallen into a pit on the Sabbath. Jesus reasons, if it is right and proper to assist a sheep in trouble on the Sabbath, how much more should the plight of human beings be mercifully responded to. Their own practice with respect to animals justifies the affirmation, Therefore it is lawful to do good on the Sabbath . In Jesus' view the Sabbath presents an opportunity to do good (=God's will), while the religious authorities use the occasion to find fault (12:10) and to condemn the innocent (12:14).

12:13-14. Having established the appropriateness for doing good on the Sabbath, Jesus proceeds to do good by restoring the man's hand to a healthy wholeness (uJgihv", hygiçs). Once again, when Jesus' authoritative command is accepted in faith the seemingly impossible becomes a reality. The exhibition of Jesus' miraculous powers have provided sufficient evidence validating his words concerning what was permissible on the Sabbath. However, the Pharisees are only provoked to hostility and begin to plot their murderous intentions. The obsession with legalistic law keeping and the security it affords is not often open to alternative proposals and frequently responds by attempting to eliminate those who challenge their dependence on a rules-oriented form of religion. With this negative turn of events, " the conflict between Jesus and the Jewish leaders has intensified to the point of becoming irreconcilably hostile and will remain as such throughout the rest of the story."

G. THE CHARACTER AND MISSION OF GOD'S SERVANT (12:15-21)

¹⁵ Aware of this, Jesus withdrew from that place. Many followed him, and he healed all their sick, ¹⁶ warning them not to tell who he was. ¹⁷ This was to fulfill what was spoken through the prophet Isaiah:

¹⁸" Here is my servant whom I have chosen,

the one I love, in whom I delight;

I will put my Spirit on him,

and he will proclaim justice to the nations.

¹⁹ He will not quarrel or cry out;

no one will hear his voice in the streets.

²⁰ A bruised reed he will not break,

and a smoldering wick he will not snuff out,

till he leads justice to victory.

²¹ In his name the nations will put their hope." ^a

^a 21 Isaiah 42:1-4

Matthew now interrupts the flow of the narrative by comments designed to underscore Jesus' ongoing ministry as his response to Pharisaic intentions (v. 14; 12:15-16). Jesus' withdrawal in the face of his rejection, his continual therapeutic involvement with the people, and his order " not to tell who he was," all find their explanation in what was foretold by Isaiah (vv. 17-21). The immediate effect of Matthew's intrusive comment is to validate Jesus' claim that his actions are in fulfillment of God's will as expressed in Scripture. As such, the fulfillment citation functions thematically to reiterate certain points expressed earlier and to lead the reader to expect that they will be further developed in scenes that follow.

12:15-16. Matthew makes it clear that Jesus' knowledge of their deadly plot ( Aware of this ) prompted his withdrawal so as to avoid further provocation. Nevertheless, his tactical withdrawal was not an attempt to hide from his opponents, since large crowds had no trouble finding him. While he continues to heal the sick, it is clear that he does not seek undue publicity. The warning not to tell who he was is not motivated by fear of his opponents, but is reflective of the unassuming nature of his ministry, and the inability of the crowds to correctly interpret his therapeutic activity. The description also prepares the reader for the fulfillment citation where the character of God's Servant and the contours of his mission are described.

12:17-18. Matthew's independent translation of Isaiah 42:1-4 serves to align Jesus' character and ministry with Israel's depiction of Yahweh's Spirit-endowed Servant (cf. 3:16; 17:5). Contextually, Matthew uses the Isaianic quotation to emphasize that while the essential features of Jesus' ministry evoke God's good pleasure, these same elements have become a source of offense and rejection in Israel. While God delights in his servant, having chosen him and empowered him with his Spirit to carry out his redemptive mission, Israel's leaders have repudiated his authority by attributing his " powers" to the " prince of demons" (cf. 9:34; 10:25; 12:24). The ultimate goal of his ministry is described as to proclaim justice to the nations , to lead justice to victory with the result that In his name the nations will put their hope . However, it was precisely the character and extent of Jesus' outreach that stirred hostility and indignation within Israel (cf. 9:9-13, 16:19). The reference serves to anticipate the Gentile mission and to underscore that a fundamental feature of Jesus' compliance to the divine will becomes a major source of offense and conflict among the Jewish leaders.

12:19-21. The negatives that characterize the Servant's vocation remind the reader that the Son who is gentle and humble in heart (11:28-30) is compassionately responsive to the downtrodden in Israel; those elsewhere characterized as " oppressed and helpless" (9:36), and " weary and burdened" (11:28). The unobtrusive and judicious character of Jesus' ministry exhibited by his withdrawals (v. 15) and warnings " not to tell who he was" (v. 16), is in compliance to God's will which affirmed that he will not quarrel or cry out (v. 19). Matthew shows, by his longest OT citation, that both Jesus' incomparable authoritative power and the humble unassuming contours of his ministry are best understood in terms of his role as God's Servant, who sets his heart on fulfilling his Father's will. As such, it is he, not Israel's leadership, who truly understands and obeys God's will.

H. THE BEELZEBUB CONTROVERSY (12:22-37)

After demonstrating the correct evaluation of Jesus and his ministry as God's endowed Servant (12:17-21), the next narrative scene stands in stark contrast, as the Pharisees attribute the origin of his powers to Beelzebub (see 10:25). The setting for the controversy is reminiscent of 9:32-34 where an exorcism of a deaf-mute stirred differing assessments of Jesus' miraculous powers. In this instance, the crowds and Pharisees once again offer conflicting interpretations of Jesus' exorcism (12:22-24). But unlike the previous episode where Jesus does not respond to their charge, in this case Pharisaic accusations elicit a stinging rebuttal (vv. 25-37). Jesus first demonstrates why their evaluation is incorrect (vv. 25-29); he goes on to show the seriousness of their charge (vv. 30-32), and the external consequences of their evil intentions and hasty conclusions (vv. 33-37).

²² Then they brought him a demon-possessed man who was blind and mute, and Jesus healed him, so that he could both talk and see. ²³ All the people were astonished and said, " Could this be the Son of David?"

²⁴ But when the Pharisees heard this, they said, " It is only by Beelzebub, ^a the prince of demons, that this fellow drives out demons."

²⁵ Jesus knew their thoughts and said to them, " Every kingdom divided against itself will be ruined, and every city or household divided against itself will not stand. ²⁶ If Satan drives out Satan, he is divided against himself. How then can his kingdom stand? ²⁷ And if I drive out demons by Beelzebub, by whom do your people drive them out? So then, they will be your judges. ²⁸ But if I drive out demons by the Spirit of God, then the kingdom of God has come upon you.

²⁹" Or again, how can anyone enter a strong man's house and carry off his possessions unless he first ties up the strong man? Then he can rob his house.

³⁰" He who is not with me is against me, and he who does not gather with me scatters. ³¹ And so I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven. ³² Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.

³³" Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is recognized by its fruit. ³⁴ You brood of vipers, how can you who are evil say anything good? For out of the overflow of the heart the mouth speaks. ³⁵ The good man brings good things out of the good stored up in him, and the evil man brings evil things out of the evil stored up in him. ³⁶ But I tell you that men will have to give account on the day of judgment for every careless word they have spoken. ³⁷ For by your words you will be acquitted, and by your words you will be condemned."

^a 24 Greek Beezeboul or Beelzeboul ; also in verse 27

12:22-24. The conflict scene comprising 12:22-37 opens with a brief narration of Jesus healing a blind and mute demoniac. Although there are similarities with the episode described in 9:32-34, the differences should not be downplayed.

In this instance the demoniac is blind and mute, whereas the previous scene involved a deaf mute (9:32-34). The crowd's earlier response was the affirmation that " nothing like this has ever been seen in Israel" (9:33), while in 12:23, they entertain the possibility that Jesus may be the Davidic Messiah, though they do expect a negative response to their question (mhvti, mçti). But like the previous episode (9:34), the mere suggestion of a positive response to Jesus' ministry evokes a swift response from the religious establishment (note ajkouvsante", akousantes , v. 23). Any suggestion of a royal Davidic claim is countered once again by attributing Jesus' power to Beelzebub, the prince of demons (cf. 9:34; 10:25). The desperate attempt to counter any positive assessment of Jesus results in the bizarre notion that the source of Jesus' powers is Satanic. It is probably no accident that healings of blindness juxtapose scenes highlighting the blindness of Israel's leaders. It should also be observed that they never question the reality of Jesus' supernatural power, but find their only recourse (other than faith) to attribute them to evil forces.

12:25-26. This time instead of remaining silent (9:34-35) or withdrawing (12:15), Jesus, who knows their hearts, counters their charge by demonstrating the logical absurdity of their assessment (vv. 25-27). No kingdom , city , or household can survive if there are internal divisions or dissensions that undermine their solidarity. The same applies to the " kingdom of Satan," which assumes some sort of structure or organization under the ruling authority of Satan. If the agents of Satan's rule are opposing one another by a relentless war against demonic influence, it would seem that Satanic influence is being undermined and his influence diminished. Thus, assuming their charge against Jesus to be accurate, it logically follows that Satan's kingdom is being seriously weakened by Jesus' activity. The question remains, does Jesus function as an agent of Satan in his assault against evil, or should his efforts be understood radically differently?

12:27. Jesus reasons that both he and other Jewish exorcists ( your people , lit., " your sons" ) have been active in expelling demons, yet they attribute the same activity of exorcism to radically different sources: God is at work in their people, but Beelzebub in Jesus' activity. If they would vehemently deny that the exorcisms performed by their own colleagues prove they are in league with Satan, by what logic do they attribute evil forces to Jesus' exorcisms? Jesus concludes that their own people will stand in judgment of them for hastily ascribing to Satanic forces that which obviously comes from God.

12:28-29. The proper assessment of Jesus' exorcisms is to see in them the presence of God's powerful reign. While others may exercise the power to cast out demons (v. 27), in Jesus, exorcisms are only one in a plethora of manifestations confirming the reality of God's mighty presence. Jesus is emphatic that the source of his power is the Spirit of God (cf. v. 18), not Beelzebub (v. 27; cf. Luke 11:20). The liberation of people from Satan's tyrannical hold is fundamental to the manifestation of God's kingdom. The presence of God's reign means a full frontal assault against the kingdom of Satan, resulting in many captives being liberated. The language of verse 29 graphically captures the notion of a direct assault against Satan and the plundering of his possessions. Far from being in league with Satan, Jesus describes his intentions as the complete overthrow of Satan and the liberation of all those under his authority. Jesus is stronger than the strong man and will render him powerless ( ties up ), thus effectively neutralizing his oppressive control over people. However, while the exorcisms signal Satan's ultimate defeat, he continues to wield considerable power and influence until the time of his total destruction (see Rev 20:2-15).

12:30. In the conflict against evil forces, neutrality is not an option. Those who do not see the presence of God and the mighty work of God's Spirit in Jesus' ministry stand diametrically opposed to him and do not contribute to the gathering of God's people, but to their scattering (cf. the harvest theme in 9:36-38). Simply put, there is no middle ground; one is either aligned with Jesus and his mission or one stands with Satan in opposition to the kingdom of God.

12:31-32. But opposition and repudiation of the power at work in Jesus carries with it serious eschatological consequences. While one can be forgiven for having difficulty with the humbled unpretentious role assumed by the Son of Man (cf. 11:2-3), attributing his divine power to a diabolical source constitutes a direct repudiation of God's Spirit at work in him, and as such, cannot be forgiven. It is unfortunate that Jesus' words have become a source of anxiety and concern for many Christians who have wondered if they may have committed the unpardonable sin. Notice that Jesus prefaces his remarks with the assurance that every sin and blasphemy will be forgiven men . Jesus makes it clear that the blasphemy that will not be forgiven is not the mere formation of words or thoughts, or deeds done in ignorance, but rather a hardened form of opposition that attributes the works of God's Spirit to Satan, and thereby rejects God's salvific offer in Jesus. With such a response one is cut off from any hope of forgiveness either in this age or in the age to come . The actions of the Pharisees and their slanderous rejection of God's Spirit at work in Jesus is the result of a willful, obstinate hardness that has therefore determined their eternal fate.

12:33-35. Jesus then offers an explanation for their blasphemous assessment of his ministry. Their words are simply the reflection of an evil heart which cannot say anything good . In words reminiscent of 7:16-20, Jesus illustrates the corruption of the Pharisees by noting that the fruit of a tree is ultimately determined by the health of the tree itself. The deeds and accusations (=fruits) of the Pharisees are simply indicative of an internal rottenness that has no chance of producing anything good. Since their hearts are fundamentally evil their words will necessarily reflect their basic character. Jesus makes it clear that one's deeds are always reflective of the core of one's inner being. As surely as a good man will produce that which is good, so the evil man can only produce evil. Jesus is not suggesting that change is impossible, only that as long as the heart remains corrupt, one's words and behavior will correspond accordingly.

12:36-37. Jesus concludes this section (vv. 22-37) with an indirect response to the verbal abuse he received from the Pharisees. Since words are reflective of one's basic character, even careless words are not to be taken lightly because of what they can reveal about a person. A critical factor in God's ultimate evaluation of one's life involves the very words that one utters. Since words are both an insightful indicator of character, and a powerful instrument to incite behavior patterns, it is critical that the Lord's disciples carefully weigh the worth and implications of every word spoken.

I. THE REQUEST FOR A SIGN (12:38-42)

³⁸ Then some of the Pharisees and teachers of the law said to him, " Teacher, we want to see a miraculous sign from you."

³⁹ He answered, " A wicked and adulterous generation asks for a miraculous sign! But none will be given it except the sign of the prophet Jonah. ⁴⁰ For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth. ⁴¹ The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now one ^a greater than Jonah is here. ⁴² The Queen of the South will rise at the judgment with this generation and condemn it; for she came from the ends of the earth to listen to Solomon's wisdom, and now one greater than Solomon is here.

^a 41 Or something ; also in verse 42

12:38. The paragraph opens with words that indicate that the Pharisee's request for a sign comes as a response to Jesus' words in the preceding section (i.e., 12:25-38; tovte ajpekrivqhsan aujtw'/, tote apekrithçsan autô). Their words constitute a further indictment of their hardened hearts since they have already witnessed numerous convincing signs validating Jesus' message, but they refused to believe, and even attributed his works to Beelzebub. Perhaps they desire something more spectacular (cf. 11:4-6), geared especially to meet their expectations and approval. They were obviously not impressed with Jesus' healings and exorcisms, evidently being persuaded that such activity either could be duplicated by others or could be accounted for by factors other than that God was at work within him. They wanted an irrefutable sign that God was behind Jesus' miraculous deeds (cf. 16:1, where their request is identified as a " test" ). It is precisely this " signs on demand" performance for the sake of impressing others that Jesus has always resisted. His ministry will not be reduced to a mere circus performance calculated to win the applause of men (cf. 4:1-11).

12:39-40. Accordingly, Jesus responds that the only " sign" given this wicked and adulterous generation (cf. 11:16) is the sign of the prophet Jonah . Because of the evil character of " this generation" they will not be convinced by further miraculous exhibitions. There is only one irrefutable sign that will be offered this generation, i.e,. the sign of Jonah. Jesus immediately explains the meaning of his words (v. 40, gar ) by drawing a parallel between the experience of Jonah and the future experience of the Son of Man. Although Jonah was humbled and rendered powerless by his experience with a great fish, God's deliverance validated his commission and led to a successful campaign in Nineveh (v. 41). In like manner, the Son of Man will suffer humiliation and even death, and yet, God will validate the mission of his Son by raising him from the dead. Thus, this one remaining sign will be even more stunning than the return of Jonah from the belly of a fish. Jesus' death and subsequent return to life was heralded by the early church as the ultimate sign authenticating his person and mission (Acts 2:24, 32, 26; 3:15 etc.).

12:41-42. Once again, Jesus cites pagan examples to sharpen his criticism of his Jewish contemporaries (cf. 11:20-24). When the Ninevites were confronted with Jonah's preaching they responded by repenting (Jonah 3:3-5). The Queen of the South was so impressed by Solomon's wisdom that she traveled a great distance for the opportunity to listen to him (1 Kgs 10:1-10). If both Jonah and Solomon merit such a positive response how much more Jesus, since with him this generation has been introduced to something greater (see 12:6) than both Jonah and Solomon. The ministry of Jesus is greater than Jonah's because Jesus embodies God's divine will and therefore both his teachings and actions constitute a revelation of God in the midst of his people. The wisdom of Jesus is greater than Solomon because he speaks as one divinely endowed and empowered by God's Spirit (3:17; 12:28; cf. 10:19-20). Jesus' affirmation is remarkable in its content, and is calculated to enhance the guilt of this generation which has so adamantly opposed his ministry.

J. A CONCLUDING ANALOGY (12:43-45)

⁴³" When an evil ^a spirit comes out of a man, it goes through arid places seeking rest and does not find it. ⁴⁴ Then it says, 'I will return to the house I left.' When it arrives, it finds the house unoccupied, swept clean and put in order. ⁴⁵ Then it goes and takes with it seven other spirits more wicked than itself, and they go in and live there. And the final condition of that man is worse than the first. That is how it will be with this wicked generation."

^a 43 Greek unclean

12:43. Jesus' confrontation with the Pharisees began with their faulty assessment of Jesus' exorcism (12:23), and now the discussion ends with an illustration implying that they, not he, have been completely taken over by evil forces. Since the analogy is not intended to provide detailed information about the demonic world, one should be cautious about extrapolating from this text to general speculative theories about demonic activity. The illustration has the primary function of dispelling any notion that one can benefit from Jesus' divine powers and yet continue to live non-committal empty lives.

12:44-45. Once a demon is driven out of a man it searches for another suitable host. If it is unable to find one it returns to its previous host, where conditions have been made even more favorable ( unoccupied, swept clean, and put in order ). As a result, the host is susceptible to a new invasion, this time, however, the demon is accompanied by additional evil spirits (seven) even more wicked than itself. The parable concludes with a line highlighting its central thought: And the final condition of that man is worse than the first .

Jesus' words certainly indicate that once one has been liberated from an evil spirit, it is essential that the Spirit of God take up residence within. A mere vacuum will not stay vacant for long. Nevertheless, by the concluding words, That is how it will be with this wicked generation , Jesus applies the parable to his contemporaries, especially unrepentant Jews who have seen his powerful deeds. Although they have greatly benefitted from his cleansing powers they have not repented, thus leaving themselves open to an even greater deception and control by evil forces. If Jesus' ministry does not generate both moral reform and a new allegiance there is created a void which Satan will surely exploit. Thus the final condition of this generation will be worse than their former state.

K. JESUS' TRUE FAMILY (12:46-50)

⁴⁶ While Jesus was still talking to the crowd, his mother and brothers stood outside, wanting to speak to him. ⁴⁷ Someone told him, " Your mother and brothers are standing outside, wanting to speak to you." ^a

⁴⁸ He replied to him, " Who is my mother, and who are my brothers?" ⁴⁹ Pointing to his disciples, he said, " Here are my mother and my brothers. ⁵⁰ For whoever does the will of my Father in heaven is my brother and sister and mother."

^a 47 Some manuscripts do not have verse 47.

12:46. With the lengthy exchange between Jesus and the Pharisees concluded (vv. 22-45), Jesus now addresses a new audience ( the crowd ), and shifts the focus of his attention from his opponents to those who constitute his true family (vv. 49-50). The " crowd" is therefore confronted with an implicit invitation (cf. 11:29-30) to become part of the messianic family by embracing a common commitment with Jesus to do the will of the Father. Obviously, such a proposal constitutes a serious indictment of the Pharisaic claim to be doers of the divine will.

No explanation is provided by Matthew concerning why Jesus' mother and brothers wish to speak to him. The fact that they remain outside may indicate their reluctance to be directly associated with Jesus' activities. It does appear from Mark 3:21 that they were at least concerned about the implications of his activity. Nevertheless, they seem to be under the impression that because of family ties they can immediately summon a private meeting with Jesus. Mary has not been mentioned since chapter two, and this is the first reference to Jesus' extended family (cf. 13:55). However, their introduction here is not necessarily to cast Jesus' relatives in a negative light, they serve only as " a foil to highlight the true family of Jesus . . ." (cf. Mark 3:20-21).

12:47-49. When Jesus is made aware of their desire to speak with him he immediately poses a question designed to challenge the priority extended to earthly family ties: " Who is my mother, and who are my brothers?" Jesus answers his own question by Pointing to his disciples and identifying them as his true family. Old earthly ties have either been replaced or renewed by the presence of God's kingdom. The service of God and the work of the kingdom must be given priority over even the most intimate of human relationships (4:22; 8:21; 10:35-37). In fact, there are no structures of authority or basic relationships that are not radically effected by the dawn of God's reign in Jesus.

12:50. The essence of discipleship is defined as a wholehearted commitment to do the will of the Father. Those who follow Jesus and allow the Father's will to be the guiding principle controlling both actions and the way persons and events are evaluated are part of an extended family whose bonds transcend all earthly ties. This invitation is extended to whoever , thus shattering ethnic and gender restrictions characteristic of contemporary Judaism. The intimacy that Jesus experiences with God as his Father is offered to all who take seriously conformity to God's will. Jesus is therefore not repudiating family relationships or necessarily rejecting all of Israel. He is, however, equating following him with doing the will of God, and therefore intends his new family to emulate his sacrificial obedience to the will of the Father. Of course, Jesus' language seriously undermines and directly challenges the Pharisaic claim that they are representative of compliance to God's will. To the contrary, it is the Son's intimate knowledge of his Father's will and his conformity to it that constitute the basis of the new family of God.

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 12:1-8

XXXVIII.
JESUS DEFENDS DISCIPLES WHO PLUCK GRAIN
ON THE SABBATH.
(Probably while on the way from Jerusalem to Galilee.)
^aMATT. XII. 1-8; ^bMARK II. 23-28; ^cLUKE VI. 1-5.

   ^b23 And  ^c1 Now it came to pass  ^a1 At that season bthat he ^aJesus went {bwas going} on the {ca} bsabbath day through the grainfields; aand his disciples were hungry and began bas they went, to pluck the ears. aand to eat, cand his disciples plucked the ears, and did eat, rubbing them in their hands. [This lesson fits in chronological order with the last, if the Bethesda events took place at Passover. The paschal lamb was eaten on the fourteenth Nisan, or about the first of April. Clark fixes the exact date as the 29th of March, in A. D. 28, which is the beginning of the harvest season. Barley ripens in the Jordan valley about the 1st of April, but on the uplands it is reaped as late as May. Wheat ripens from one to three weeks later than barley, and upland wheat (and Palestine has many [209] mountain plateaus) is often harvested in June. If Scaliger is right, as most critics think he is, in fixing this sabbath as the first after the Passover, it is probable that it was barley which the disciples ate. Barley bread was and is a common food, and it is common to chew the grains of both it and wheat.]  ^c2 But {^b24 And} ccertain of the Pharisees awhen they saw it, said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath. bwhy do they on the sabbath day that which is not lawful? ^cWhy do ye that which it is not lawful to do on the sabbath day? [The Pharisees did not object to the act of taking the grain. Such plucking of the grain was allowed by the law (Deu 23:25) and is still practiced by hungry travelers in Palestine, which is, and has always been, an unfenced land, the roads, or rather narrow paths, of which lead through the grainfields, so that the grain is in easy reach of the passer-by. The Pharisees objected to the plucking of grain because they considered it a kind of reaping, and therefore working on the sabbath day. The scene shows the sinlessness of Jesus in strong light. Every slightest act of his was submitted to a microscopic scrutiny.]  ^a3 But {^b25 And} ^cJesus answering them asaid unto them, Have ye not read {^bDid ye never read} ceven this [There is a touch of irony here. The Pharisees prided themselves upon their knowledge of Scriptures, but they had not read (so as to understand them) even its most common incidents], what David did, bwhen he had need, and was hungry, he, and they that were with him?  26 How he entered into the house of God when Abiathar was high priest, cand took and ate the showbread, and gave also to them that were with him; which it is not lawful to eat {awhich it was not lawful for him to eat,} neither for them that were with him, but only {csave} for the priests alone? [Jesus here refers to the incident recorded at 1Sa 21:1-6. Ahimelech and Abiathar have been confused by transcribers. It should read Ahimelech. However, we are not referred to the actions of Abiathar, but to those of [210] David. He went with his followers to the tabernacle at Nob near Jerusalem, and being hungry, asked bread of the priests. There was no bread at hand save the showbread. This bread was called showbread because it was "set out" or "exhibited" before Jehovah. It consisted of twelve loaves, which were baked upon the sabbath, and were placed, hot, in two rows upon the showbread table every sabbath day. The twelve old loaves which were then removed were to be eaten by the priests and no one else (Lev 24:5-9). It was these twelve old loaves which were given to David (1Sa 21:6). Since the showbread was baked on the sabbath, the law itself ordered work on that day. The vast majority of commentators look upon this passage as teaching that necessity abrogates what they are pleased to call the ceremonial laws of God. Disregarding the so-called ceremonial laws of God is a very dangerous business, as is witnessed by the case of Uzzah (2Sa 6:6, 2Sa 6:7), and Uzziah (2Ch 26:16-23). Christ never did it, and strenuously warned those who followed the example of the scribes and Pharisees in teaching such a doctrine (Mat 5:17-20). The law of necessity was not urged by him as a justifiable excuse for making bread during the forty days' fast of the temptation. Life is not higher than law. "All that a man hath will he give for his life," is Satan's doctrine, not Christ's (Job 2:4). The real meaning, as we understand it, will be developed below in our treatment of Num 28:9), and two lambs were killed on the sabbath in addition to the daily [211] sacrifice. This involved the killing, skinning, and cleaning of the animals, and the building of the fire to consume the sacrifice. They also trimmed the gold lamps, burned incense, and performed various other duties. The profanation of the Sabbath, however, was not real, but merely apparent. Jesus cites this priestly work to prove that the Sabbath prohibition was not universal, and hence might not include what the disciples had done. The fourth commandment did not forbid work absolutely, but labor for worldly gain. Activity in the work of God was both allowed and commanded.]  6 But I say [asserting his own authority] unto you, that one greater than the temple is here. [The word "greater" is in the neuter gender, and the literal meaning is therefore "a greater thing than the temple." The contrast may be between the service of the temple and the service of Christ, or it may be a contrast between the divinity, sacredness, or divine atmosphere which hallowed the temple, and the divinity or Godhead of Christ. But, however we take it, the meaning is ultimately a contrast between Christ and the temple, similar to the contrast between himself and Solomon, etc. (Mat 12:41, Mat 12:42). It was a startling saying as it fell on Jewish ears, for to them the temple at Jerusalem was the place honored by the very Shekinah of the unseen God, and the only place of effective worship and atonement. If the temple service justified the priests in working upon the Sabbath day, much more did the service of Jesus, who was not only the God of the temple, but was himself the true temple, of which the other was merely the symbol, justify these disciples in doing that which was not legally, but merely traditionally, unlawful. Jesus here indirectly anticipates the priesthood of his disciples -- 1Pe 2:5.]  7 But if ye had known what this meaneth, I desire mercy, and not sacrifice, ye would not have condemned the guiltless. [This passage is quoted from Hos 6:6, and is reiterated at Mat 9:13. It is an assertion of the superiority of inward life over outward form, for the form is nothing if the heart is wrong. The saying is first suggested by David himself (Psa 51:16, Psa 51:17), [212] after which it is stated by Hosea and amplified by Paul (1Co 13:3). The quotation has a double reference both to David and the disciples as above indicated. Having given the incident in the life of David, Jesus passes on from it without comment, that he may lay down by another example the principle which justified it. This principle we have just treated, and we may state it thus: A higher law, where it conflicts with a lower one, suspends or limits the lower one at the point of conflict. Thus the higher laws of worship in the temple suspended the lower law of sabbath observance, and thus also the higher law of mercy suspended the lower law as to the showbread when David took it and mercifully gave it to his hungry followers, and when God in mercy permitted this to be done. And thus, had they done what was otherwise unlawful, the disciples would have been justified in eating by the higher law of Christ's service. And thus also would Christ have been justified in permitting them to eat by the law of mercy, which was superior to that which rendered the seventh day to God as a sacrifice.]  8 For the Son of man is Lord of the sabbath.  ^b27 And he said unto them, The sabbath was made for man, and not man for the sabbath:  28 so that the Son of man is Lord even of the sabbath. [The expression "Son of man" is used eighty-eight times in the New Testament, and always means the Messiah, and not man generally. The Sabbath was made for man's convenience and blessing, and so Jesus, who was complete and perfect manhood, was Lord of it. But men who were incomplete and imperfect in their manhood, can not trust their fallible judgment to tamper with it. Though the day was made for man, this fact would not entitle man to use it contrary to the laws under which it was granted. As Lord of the day Jesus had a right to interpret it and to apply it, and to substitute the Lord's day for it. In asserting his Lordship over it, Jesus takes the question outside the range of argument and brings it within the range of authority.] [213]

[FFG 209-213]

Lapide: Mat 12:1-48

1-50

CHAPTER XII.

At that time Jesus went through the corn fields (Through the crops of corn becoming white, or ripe), &c. Luke adds that this Sabbath was the first from the second ( Vulg.); which I will explain in the proper place. Again there is here a Hysterologia; for these things appear to have happened after the Mission of the Apostles, and therefore before the Sermon on the Mount, as may be gathered from Mark ii. 22, and Luke vi. 1. That they rubbed the ears of corn in their hands, and satisfied their hunger is, says S. Jerome, a mark of their austere life.

But when the Pharisees saw it, &c. Luk 7:2, has, they said unto them, i.e., to the disciples of Christ, because they brought forward the objection first against the disciples, afterwards against Christ.

Observe, they do not find fault with the disciples for plucking ears of corn, or grapes; for this was permitted by the law, Deut. xxiii 25, but because they did it on the Sabbath. For to pluck ears seems a servile work, and therefore, a violation of the rest and sanctity of the Sabbath.

Allegorically. SS. Hilary, Ambrose, and Bede think that it is signified by this that the Apostles in the second Sabbath from the first, i.e., in the time of the gospel would gather grains from the seed and crops of preaching, i.e., the elect faithful, from among all nations, by whose faith and piety they should be fed, until they should lay them up with themselves in the heavenly barn. But the Pharisees seeing the Gentiles preferred to themselves in the Gospel envied them, and vainly murmured against the Apostles.

Tropologically : Bede says, "Those walk with the Lord, through the corn fields, who delight to meditate on the sacred oracles. They hunger, when they desire to find therein the bread of life; and that on the Sabbath, when they are glad to rest with a mind free from disturbing thoughts. They rub the ears, and purify them from the husks that they may reach the grain, when they take up the testimonies of Scripture, and dwell upon them until they find in them, as it were the marrow of love. But this refreshment of the mind is displeasing to fools, and is approved by the Lord."

But He said unto them, Have ye not read—And they that were with Him? This last seems to be at variance with 1Sa 21, where it is said, David was alone. I answer, David flying from Saul, went alone to Ahimelech, whom Mark calls Abiathar, the high priest; and asked, and received the loaves from him, which he brought to the companions of his flight, whom he had left, elsewhere, waiting for him, as is plain both from this passage, as well as from 1Sa 21:2, where David says to the priest, "I have appointed to the young men for such and such a place. So S. Jerome."

How he entered, &c. The shew-bread. The shew-bread were loaves always set forth in the Holy Place, before the Holy of Holies, which was, as it were, the throne of God, sitting upon the Mercy-seat; they were loaves, therefore, set forth before the face of God. Whence the LXX. has άρτους ε̉νωπίους, i.e., panes faciales, Syriac, the bread of the Lord's table. In Heb. they are called, לתסי פנים lachme panim, that is, loaves of faces. They were twelve, six on one side of the table and six on the other side, as there are two cheeks on a face. By these twelve loaves, the twelve tribes of Israel confessed that they were continually fed and nourished by God. Wherefore frankincense was put upon them (see Lev. xxiv.); for frankincense was the symbol that they were the Lord's, and were offered to Him. In return, God, from His satisfaction at the offering of these loaves made manifest that He always remembered the twelve tribes, and had them before His face continually. See what has been said on Exo 25:30. God had commanded these sacred loaves to be renewed every Sabbath. New loaves were placed upon the table, and the old were taken away. They were eaten by the priests only, and that only in the Tabernacle, as is plain from Lev 24:8-9. The force of the argument is this: David, a man after God's own heart, made use of the holy shew-bread, in the necessity of his hunger—loaves which it was not lawful for laymen to eat—because he wisely judged, that this positive law concerning laymen not eating them ought to yield to the law of nature, which dictates that in grave necessity of famine life ought to be preserved by eating any bread whatsoever, even loaves consecrated to God. Thus, SS. Paulinus and Laurence, and others, sold chalices and vessels consecrated to God, that by the money which they fetched they might afford help to the poor in their hunger and necessity. Therefore, saith Christ in effect, "Much rather is it lawful for Me and My disciples to pluck ears of corn on the Sabbath, that by the grains extracted from them we may relieve our hunger. For the sanctity of the Sabbath, forbidding servile work, such as plucking ears of corn, is a divine positive law, and ought to yield to the law of nature, which dictates that in hunger it is our duty to sustain life by any kind of food."

Or have ye not read, &c. Profane, viz., by slaying and skinning and cutting up the victims, by laying the wood in order, and by kindling a fire, by which the victims might be burnt in God's honour. These works, considered merely in themselves, are servile, and would profane the Sabbath unless piety excused them, and, instead of servile and profane, made them sacred and divine. The meaning is, As necessity excused David and piety the priests, so do both excuse My disciples from a breach of the Sabbath, for this plucking of the ears. For they follow Me as the Messiah, and are so intent upon My sacred doctrine that they have forgotten to prepare food. Observe the expression, have ye not read? The following words are nowhere found literally in Scripture, but they occur in sense in Numb. xxviii. and elsewhere, where the rites of sacrificing on the Sabbath are sanctioned. Hence it is an axiom of the Jews, "there is no Sabbath in the temple;" that is, no cessation from work, because of the slaying and burning the sacrifices.

But I say unto you, &c. For Christ, Who here speaks, allows His disciples to pluck the ears. Christ speaks of Himself in the third person out of modesty. The meaning is, If the sanctity of the temple frees from blame the sacrificing priests who break the Sabbath, a like cause excuses My disciples, for I am greater and holier than the temple. Yea, I am the Lord of the temple, to whom, in truth, all the victims in the temple were offered and sacrificed.

But if ye had known what that meaneth, &c. Syriac, ye would not have condemned them (my disciples), since they are guiltless. He cites Hosea vi. 6, which see. The force of the argument is, mercy is more powerful, and better than sacrifice or Sabbath, therefore for its sake it is lawful to violate the rest of the Sabbath. Wrongly, therefore, 0 ye Scribes, do ye condemn My disciples in this matter, for they are innocent, and free from all blame therein, because of the mercy which is here exercised. The mercy is that I have permitted My hungry servants to pluck these ears on the Sabbath. Moreover, I enjoin upon them by My word, as well as by My example, that they should have compassion upon so many wretched perishing souls, and should procure their salvation, by teaching, admonishing, and praying for them, with zeal and care. To this applies that golden sentence of Simeon the just (this is he who, as the Hebrews think, took Christ in His arms, and sang his last song, Lord now lettest thou thy servant depart in peace ) in Pirke Aboth, i.e., Tne sentences of the Fathers, "The world rests upon, and is supported by three things, 1. by the law, 2. by Divine worship, 3. by mercy."

For the Son of man, &c. I, who by nature am the Son of God, and have deigned to become the Son of Man, i.e., man, am by this very circumstance, the Lord, that is the author and lawgiver of the whole Mosaic Law, and consequently also of the Sabbath. Therefore I am able to give to My disciples a dispensation with respect to it.

And when he had passed over from thence, &c. Luke adds, that this was done on another Sabbath. For Christ designedly chose the Sabbath day for a fresh miracle, that he might, again and again, refute the error of the Scribes, that it was unlawful to heal sick persons on the Sabbath.

And behold a man having his hand withered, &c. S. Jerome adds, "in the Gospel, which the Nazareni and Ebionites use, which we have lately translated from Hebrew into Greek, and which is called by very many Persons the original ( authenticum ) of Matthew, this man, who had the withered hand, is called a mason. And he prayed for help in these words, I was a mason, gaining my livelihood by my hands: I beseech Thee, 0 Jesus, that Thou wouldst restore me to soundness, that I may not shamefully beg my bread." By the word hand understand arm : for χεὶρ, i.e., hand, is made by Hippocrates to extend from the shoulder to the fingers. This man's arm was affected by a double disease. 1. A convulsion of the nerves. 2. Atrophy, for it was dried up for want of aliment, and was therefore naturally incurable.

And they asked him, i.e., the Scribes and Pharisees asked Christ, whether it were lawful to heal on the Sabbath day? Then, as Mark relates (iii. 4), Christ in turn asked the Scribes another question, which was the solution of their own, i.e., whether it were lawful to do good on the Sabbath, and heal the withered hand; or to do evil, i.e., not to heal, and do harm? He intimates, not to do good to one who is in misery, when it is in your power, is to do him an injury; and not to save life, or a soul, when you can, is to destroy it. Since, therefore, this is a command of the law of nature, it is not forbidden by the positive law of the Sabbath; for that would be unreasonable.

That they might accuse Him, to the common people, as being either powerless, or unmerciful, if He did not heal the sick man; but to the chief priests, as a violator of the Sabbath, if He did heal him.

But he said unto them, &c. He means to say, ye Scribes teach the Sabbath is not broken, if any one pull out a sheep fallen into a ditch on the Sabbath day that the sheep may not remain in the ditch and suffer hunger, on the Sabbath. Much more therefore is it lawful to release on the Sabbath a man afflicted with sickness. Thus thought the Scribes in the time of Christ, but now some Jews observe the rest of the Sabbath so superstitiously that they are not willing on that day to pull a man out of a ditch or sewer, nor to suffer themselves, if they have fallen in, to be drawn out. Volater ( lib. 3, Geograph.) relates an amusing thing, which happened in the reign of Henry III. of England. A certain Jew fell into a drain at Tewkesbury on the Sabbath, and on account of his religion would not be drawn out. The Christian earl of the place, seeing it, would not allow him to be pulled out on the next day, through reverence for Sunday. Thus the man was choked, and died before he was drawn out. The Jew said—

"With putrid mud I'd rather choke,

 Than Jewish Sabbath should be broke."

To whom the earl replied,

"The Christian Sabbath keep thou too,

 Friend Solomon, thou faithless Jew."

How much rather is a man better (more worthy, noble, excellent), &c. If it is lawful to release a sheep from calamity on the Sabbath, why not a man? Especially since in lifting out the sheep there would be need of considerable labour; but Christ was about to effect the healing of the sick man by a single word. How could this be a servile work? Wherefore Mark adds, looking round about upon them with anger, being grieved at the hardness of their hearts.

Then He saith to the man, &c. Christ first by reason, now by a deed, viz., a miracle, confutes the ignorance of the Scribes, and makes manifest His own wisdom and goodness. Hear S. Athanas. ( Hom. de Semente, sub fin. tom.), "Then Jesus saith to him, Stretch forth thine hand, for I do not touch thee, lest the Jews should have wherewith to accuse Me, lest with them, to touch, should be the same as to work. I act by word alone, for it has not been forbidden by God to speak on the Sabbath. If, then, a word performs the work, let him who says this word be held in admiration by you. Observe, too, the different way in which miracles are wrought. When Peter healed the paralytic at the Beautiful Gate of the Temple, he took him by the right hand, and lifted him up. The Lord, on the other hand, only commands, saying, Stretch forth thine hand, I give thee power to be healed. Thus He spake, thus He did, and the hand was restored."

Allegorically. 1. Beda says, Adam plucking the forbidden fruit, dried up the hand of the human race, i.e., he deprived man of the power to be fruitful in good works. Christ restored that power by stretching forth His own hands upon the cross.

2. S. Jerome: "Until the coming of the Saviour, the hand of the Jews was withered in the synagogue, and the works of God were not done in it. Afterwards He came on earth, and the right hand of believers was restored by the Apostles, and rendered fit to do the first works."

Tropologically. Hear S. Anselm: "The hand that is withered, and is to be healed, is ordered to be stretched out, because the weakness of an unfruitful soul can be cured no better manner than by the liberality of alms-giving. Wherefore John the Baptist advised the multitudes who asked him what they should do that they should not like dried trees be cast into the fire, do this one thing, 'He who hath two coats, let him impart to him that hath none; and he who hath food, let him do likewise.' And in Eccluis. iv. 36, 'In vain does a man stretch forth his hands to God, to beg remission of his sins who does not extend the same hands to confer a benefit upon the poor man who asks him. '"

Going out, &c. The Pharisees went out of the synagogue and left the multitude, in whose presence they did not dare to murmur against Christ.

And He commanded them, that they should not make Him known. Commanded, Gr. ε̉πετίμησε, i.e., He rebuked, threatened, commanded with threats, that they should not make known the miracles which He did, as well that He might not offend the Scribes, and excite them to greater envy and wrath, as that He might show how far removed He was from seeking glory of men.

Behold My servant (Vulg. puer meus ) ( Messias, Chald.), &c. I will put my spirit &c. I will endow Him with the gifts of the Holy Ghost in His conception. The Heb. is, אכדי Abdi, i.e., My servant, from whence it is plain Isaiah here speaks of Christ, not as He is God, but as He is man, for as such He is God's servant.

It proves that Christ, by teaching and healing the sick, fulfilled the prophecy of Isaiah concerning Himself, and His modesty, mercy, and equity; and therefore showed that He was the very Messiah foretold by Isaiah, and renowned for these gifts as by certain marks. Instead of, whom I have chosen, the Hebrew is, I will receive Him; LXX., I will take Him up ; Chaldee, I will move Him.

And he shall show judgment, &c. i.e., what is just and equal: for this is the judgment of righteous judges. For Christ, as a law giver, shall preach the Evangelical law, not only to the Jews, like Moses, but, by the Apostles, to all nations whatsoever.

He shall not strirve, &c. the meekness of Christ, and His gentle method of teaching, are here noted.

A bruised reed, &c. Syriac and Arabic, and He shall not extinguish a lamp verging on extinction. This is a genuine proverb, meaning that Christ will not contentiously rebuke and oppress those who are weak in faith, hope, and love, but will strengthen and kindle them by His own meekness, gentleness, and patience. Listen to the Fathers. S. Jerome says, "He who does not stretch out his hand to a sinner, nor carry a brother's burden, breaks the bruised reed; he who despises a spark of faith in the little ones, quenches the smoking flax." S. Hilary: "He shows that He might easily break the persecutors as a broken reed, and quench their fury;" but, says S. Augustine, "He spares them because He came not to judgment." Rabanus says, "The bruised nations were not broken, but were reserved for salvation: neither were the Jews, who were agitated by the wind, condemned immediately, but were patiently borne with."

Until he bring forth, &c., i.e., until He lead judgment, i.e., justice, or faith, and gospel sanctity, to victory, so that it may indeed have dominion over the whole world. Wherefore, the Vulgate in Isaiah translates He will place (as though a lord and conqueror) judgment in the earth (as it were a queen and lady governing all). The Hebrew is, He shall bring forth judgment unto truth, i.e., He shall bring true judgment.

And in His name, &c. Instead of Gentiles, the Hebrew has islands, meaning most remote nations, dwelling in islands, who shall place all their hope in Christ the Saviour. I have expounded all this more at length on Isaiah xlii. 1, which see.

Then there was brought unto Him a man having a devil. Luke (Luk 11:14) says only that he was dumb: whence S. Augustine ( L. 2 de Consens. Evang. sec. 37) is of opinion that Luke is speaking of another demoniac; but Luke does not say that he was not blind. Now the man was not blind and dumb from birth, or by disease, as Abul. and Barradi think, but was deprived of the use of his eyes and ears through the demoniacal possession. The demon, therefore, had not made him blind, nor taken away the faculty of speech, but only hindered the exercise of both. Whence, when the demon was cast out, without any other miraculous operation, the man began both to speak and to see. Thus S. Chrysostom, Enthym., Lyra, Jansen, Maldonatus. Hear S. Chrysostom: "0 pestiferous craft of the devil! he seized upon, and obstructed both the ways,—sight and hearing—by which the man might believe." Hence S. Luke says that demon was dumb, &c., in its effects, because it made the man dumb whom it possessed. There was, then, in this miracle a threefold effect. For, as S. Jerome says, "In this one man three signs were wrought at one and the same time; the blind sees, the dumb speaks, the possessed of the devils is delivered."

Tropologically : S. Jerome says, "What was then done literally is daily fulfilled in the conversion of believers, that, when the devil has been driven out they may first behold the light of faith, and then open their mouths to speak the praises of God." Then S. Augustine says, "He, having a devil, is blind and dumb, who does not believe: and he is a slave of the devil, who does not understand, and does not confess the true faith, or who does not give praise to God." ( Lib. 1. quæst. Evangel. q. 3.) The devil then makes men dumb lest they should confess their sins and expel their poison; lest they should praise God; lest they should instruct their neighbours: but Christ by His grace, looses their mouths to confess, to praise, to teach. Wisely saith S. Bernard ( in Senteentiis ) "Why art thou ashamed to speak of thy sin, when thou wast not ashamed to do it? or why dost thou blush to confess to God, from whose eyes thou canst not be hid? And if thou art so grievously ashamed to expose thy sin to one man, a sinner himself, what wilt thou do in the day of judgment, when thy consciousness of guilt will be exposed to all?"

And all the multitudes were amazed, &c. ε̉ξίσταντο, i.e., were astonished and admired so that they, as it were, were rapt out of themselves in an ecstasy, at seeing so many and so great miracles of Christ; wherefore they said, No Prophet hath done so many miracles as Jesus hath. Therefore He is greater than them all. Consequently, He is the Son of David, the Messiah promised to David, whom we are all eagerly expecting.

When the Pharisees heard it, &c. The Pharisees were so blinded by their envy and hatred of Christ, that when they could not deny His miracles so clearly attested, they slanderously said, that they were magical, and not wrought by power of God, but by Beelzebub. They made Christ to be a magician who had a familiar demon, by whose power He wrought miracles.

But if Satan cast out Satan, &c. It means the kingdom of Satan upon earth could not stand, if Satan, i.e., one devil were constantly to rise up against another devil, and fight with him, so that the inferior should be continually striving to cast out his superior from men. Thus you, 0 ye Scribes, behold Me, continually and assiduously, with hostility punish the devils, and expel them from the souls and bodies of men. Therefore, not by the help of Beelzebub, but by the power of God, I cast them out. Neither indeed is Beelzebub so foolish as to send the devils who are subject to him, to drive out one the other. For by so doing he would destroy his and their kingdom. So also mutinous soldiers, when they rebel against their prince are closely and intimately united among themselves, for they know, if they should disagree, they would easily be overthrown by their prince. I have spoken of Christ's hostility to the devils; because Apollonius of Tyana, as Philostratus testifies in his life, and magicians cast out devils, but by collusion with them, that they may entice men to sorcerers, and to sorcery, i.e., fellowship with the devil. But Christ proves by what follows, that He had no fellowship with the devil. I spoke also of habitual warfare; for frequently strife and battle will arise among the devils for the possession of a man. An aged priest, worthy of credit, who had discharged the office of exorcist for many years and expelled devils at Rome, once told me he had seen with his eyes, and heard with his ears, two men possessed with devils, contending and fighting with one another, in the Church of S. Matthew. The devil who possessed one of the men was of a higher order and superior to the other; and he wished to cast out the other devil, as an inferior, from the man whom he possessed. But the inferior devil resisted, and greatly abused his superior; and among other things, he said to him, "Thou art an infernal devil, and by the just judgment of God being banished to hell, art far more heavily punished than I am, who am not an infernal devil, but am permitted to live here in the air, because I did not rebel against God as thou didst, but only clave and consented to Lucifer, as a subject to my superior." But such things as this are very uncommon and are succeeded by peace, even as these two devils after a short time laid aside their contention, and rested, and held their peace. For although those who are damned, and the devils, burn with pride, wrath, and hatred one against another, and quarrel, and tear one another in hell like dogs; nevertheless, on earth they must agree among themselves, in order that they may establish their kingdom and dominion over men.

But if I beg Beelzebub, &c. This is Christ's second proof, by which He shows, that he cast out devils by the help of God not of Satan, By your sons, in the first place, SS. Hilar., Chrys., Theoph., Enthym. understand, your Apostles, for they were sons of the Jews. These writers think that this happened after Christ sent forth the Apostles, when the Apostles, by the help of Christ, cast out devils, and wrought many miracles. But it is more probable that this happened before the mission of the Apostles. Hence it is better to understand by your sons, Jewish exorcists, who, by the method handed down by Solomon, expelled demons. ( See Joseph. Lib. 8, cap. 2.) Such exorcists were the seven sons of Sceva, a chief of the priests (Act 19:14). So Jansen, Tolet, and others.

Therefore they shall be your judges. In the day of judgment, they shall, by their deeds, condemn you, because ye have passed so perverted a judgment upon Me, namely that they have cast out devils by the help of God, but I by the assistance of Satan; although ye behold far greater proofs of the presence and operation of God in Me, than in your own exorcists. For who of them has healed so many sick, and raised so many dead persons as I have done? Who of them has preached such sublime and Divine doctrine as I preach? Therefore shall the Queen of Sheba and the Ninevites, by their faith and repentance in the day of judgment condemn the unbelieving Jews.

But if I by the Spirit of God, &c. If I by the power of God and the Holy Ghost not of Beelzebub, cast out devils, then that is true (and the Holy Ghost himself manifestly attests it by his concurrence) which I and John Baptist have put forward as the head and sum of our preaching—the kingdom of Heaven is at hand. Ye see the kingdom of the devil by Me everywhere destroyed by My words, and by what I effect in the bodies and souls of men: and thus God's kingdom is begun by grace. This is what John says (1 Epist. iii. 8), In this the Son of God was manifested that he might destroy the works of the devil. For as S. Leo says, "Those nails which pierced the Lord's hands and feet inflicted eternal wounds upon the devil; and the Punishment of His holy limbs was the death of the hostile powers."

Or how can one enter into the strong man's house, &c. Instead of, or, the Gr. has ὴ,which Pagninus translates otherwise ; the Arab. and ; others, for. A new reason is here given, the third, whereby Christ proves that He casts out devils by the help of God, not of Beelzebub. The argument is drawn from a comparison, thus: As he who attacks the castle of any strong or valiant man, like Samson or Hercules, to spoil it, is not able to accomplish it unless he first vanquish and bind the strong man; so in like manner, I Christ, who spoil the kingdom of Satan by leading sinners, his subjects, to repentance and salvation, must needs overcome and bind Satan himself; for, otherwise, he would not allow this spoliation. Satan therefore is My enemy, and has been overthrown by Me. He is not My friend or ally in casting out demons, as ye calumniously assert. The strong man then, in this passage, is the devil; the house is the world; the vessels are his arms; his goods, his instruments. The arms of the devil are fraud and deceit by which he entices men to sin; his arms are wealth, honours, riches. They are also inferior demons and wicked men, says S. Chrysostom. These the devil makes use of against us, to tempt and vex us. His goods are the souls of sinners, and the bodies of the possessed; yea the souls of the fathers detained in Limbus before Christ. All these Christ took away from the devil, and bound him in hell.

Moreover, the devil is here called a strong one, because he goeth about like a roaring lion seeking whom he may devour, as S. Peter saith.  Job (40 and 41) depicts his strength and might under the figures of Behemoth and Leviathan. By the strong man understand Lucifer, the prince of the devils, the antagonist of Christ and S. Michael. For Lucifer, being conquered by Christ on the Cross, was thrust down to hell, that there he should remain, personally bound, until the day of judgment. Then he will be loosed for a little space, as John says ( Apoc. xx.). Nevertheless, Lucifer is so bound in hell, that he is not only able to go forth himself, but even by means of his demons, whom he sends forth into the world. Yet he is not able to hurt men as much as he was before. For Christ has greatly restrained and diminished the power and might of the demons.  S. Anthony was taught this by long experience, as S. Athanas. testifies in his Life : "The devil" he says, "was hooked by the Lord, like a dragon, by the hook of the Cross; and was taken in a drag-net, and was bound like a fugitive slave, and his lips were perforated by a ring and a bracelet, and he is not permitted to devour any of the faithful. Now, like a wretched sparrow, he is made sport of by Christ; now he groans at his companions, being trodden like serpents and scorpions under the heels of Christians. He who boasted that he drank up every sea, he who pretended that he held the world in the hollow of his hand, lo! he is conquered by you; lo! he is not able to prevent my entering the lists against him." And he confirms this by the devil's own confession ( cap. 20). "I saw," he said, "a man of enormous height, whose head reached unto Heaven. When I asked him who he was, he said, I am Satan. And I, What seekest thou here? He answered, Why do all Christian people curse me? I answered, Hast thou not read, 'Because the swords of the enemy have failed at the end, and thou hast destroyed their cities?' ( Vulg.) He said, Lo, now have I no place, I possess no city, I have no arms: the name of Christ sounds throughout all nations and all provinces, and the wilderness is peopled with choirs of monks. Let them, I beseech you, look at themselves, and not wound me without cause."

He who is not with Me is against Me. First, SS. Hilary, Jerome, Chrysostom, Theophylact expound of the strong man, i.e., the devil. The devil is not with Me, in such manner that he is against Me: and the things which I gather, he strives to disperse. This, therefore, is a fourth argument of Christ against the Scribes. Its force is as follows: They whose works are contrary, are themselves contrary. But My works and the devil's are contrary; therefore, I and he are contrary to each other. For, as S. Jerome says, "He, the devil, desires to hold captive the souls of men, but the Lord to deliver them. He preaches idolatry, Christ, the knowledge of the one God; the one draws to vice, the other recalls to virtue. How, then, can they have agreement between themselves, whose works are contrary?"

2. You may take the passage more simply with S. Chrysostom, with an application to the Pharisees, thus: As when a sedition arises in a kingdom or city, and one part rises against another part, so that evil-disposed men endeavour to seize upon the commonwealth, and spoil it, as Catiline with his fellow-conspirators did at Rome; then it is necessary for good citizens to defend the state, and he who does not, but desires to be neutral, is looked upon as an enemy and a companion of the seditious: because, under those circumstances, all citizens are bound to help the city or republic with all their might. Thus, in like manner, I, who have proclaimed universal war with Satan, that I may expel him from his dominion over the world, look upon all men as it were citizens of the world, as subjects of Me, their true Prince. If, therefore, they are not with Me in this war, and if they do not fight under My banner, they are contrary to Me, and My enemies, and, as such, I shall treat them, and punish them. Such, therefore, are you, 0 ye Pharisees, who ought above all, as my subjects, and better instructed than other men, to receive Me as the Messiah, the Christ prophesied of in your law and the prophets, and to commend Me as such to the people; notwithstanding, ye are secretly My adversaries, and openly ye dissimulate as though ye were judges appointed to make inquisition concerning My life and doctrine.

Thus this saying of Christ is not opposed to what He says in Luke ix. 50—He who is not against you, is on your part : for there He is speaking of one who is really in doctrinal agreement with the Apostles, and therefore is with them and for them, although for some just reason he does not profess as much openly.

Therefore I say unto you, every sin and blasphemy shall be forgiven a man : but the blasphemy of the Spirit shall not be forgiven. The word Spirit is in the genitive case, as is plain from the Greek πνεύματος. The blasphemy therefore of the Spirit is blasphemy against the Holy Spirit. Whence the Arabic translates, Blasphemy against the Holy Spirit ; Syriac, Blasphemy against the Spirit of Holiness.

You will ask, what is this blasphemy? 1. Philastrius ( On the Heresy of Rotorius ) thinks it is heresy, especially that of Eunomius, who said that the Holy Ghost was not God. Thus also S. Ambrose ( Lib. 1, de Spir. Sanc. sec. 3).

2. S. Hilary thinks that blasphemy against the Holy Ghost is when a man denies that Christ is God. "The sin against the Holy Ghost," he says, "is to deny to God the power of virtue, and to take away from Christ His eternal substance, by which, because God came into man, man shall in turn come to God; since God grants pardon to all other things, whilst this only is without forgiveness."

3. S. Ambrose ( L. 2, de pœniten. see. 4) thinks it is schism; also Simony, the sin whereby, for example, Simon Magus wished to buy the Holy Spirit of S. Peter.

4. Origen says it is every mortal sin after Baptism; committed, that is, after the grace of the Holy Spirit received in Baptism. Moreover, Pope Gelasius ( de Anath. vinc.) understands by it sins which are not forgiven, either in this world, or in the world to come. But he thinks it refers to sinners who do not wish to repent. For he says, that man makes the sentence against himself irrevocable who wills to continue in such a state as that he cannot truly be forgiven.

5. S. Cyprian ( L. 3, ad Quirinal, N. 28) says, blasphemy against the Holy Ghost is every sin committed against God: but blasphemy against the Son of Man is every sin committed against man.

6. The same Saint ( L 3, Epist. 14) thinks blasphemy against the Holy Ghost is denial of the faith in persecution.

7. Richard of S. Victor says, it is to hate and revile God.

I have summarily embraced eighteen expositions of the Fathers (viz., eleven of the Latin Fathers and seven of the Greek) in the foregoing paragraphs.

Lastly, theologians—and from them, catechists—out of various expositions of S. Augustine, collect six sins against the Holy Ghost; namely, presumption, despair, striving against known truth, envy of fraternal charity, impenitence, and obstinacy. They say that these are called sins against the Holy Ghost, because they are committed through undoubted wickedness against the goodness of God, which is an attribute of the Holy Ghost. Thus, likewise, sins which are committed through infirmity are said to be done against God the Father, because power is one of His especial attributes. And sins which are done through ignorance, are said to be done against the Son, because of His attribute of wisdom.

Note, therefore, that Christ is here speaking not of every sin against the Holy Ghost, but only of blasphemy against the Holy Ghost, which may take place by words; and the same reasoning will apply to thoughts and actions, as when anyone reviles works manifestly divine and miraculous, which God works for the salvation of men, by which He confirms faith and truth. Such a work is the casting out of devils; and because such works proceed from the goodness and holiness of God, they are attributed to the Holy Ghost, who proceeds from the Father and the Son by procession and inspiration, as Love, Goodness, and Holiness. When, therefore, anyone calumniates such things, and knowingly out of malice ascribes them to an unclean spirit (as these Pharisees did), such an one is said to commit blasphemy against the Holy Ghost; for such an one directly fights against God and takes from Him His holiness and purity. The whole argument is expressed in the following syllogism:—

The author of the miracles which Christ performs is, according to you, 0 ye Scribes, Beelzebub:

But God the Holy Ghost is, in truth, the Author of these miracles :

Therefore, according to you, God and the Holy Ghost are Beelzebub.

What more horrible can possibly be said? What greater blasphemy can be imagined? S. Basil adds that there are such persons even now, who ascribe the fruits and actions of the Holy Ghost to the opposing unclean spirit. We many of us do this, when we call earnestness ambition, and impute the calumny of anger to one who is only moved by zeal and righteous indignation. Moreover, Christ opposes this blasphemy against God and the Holy Ghost to that blasphemy against the Son of Man by which some who were offended at Christ's human conversation, calumniated what He did as man, as when they called Him a wine bibber, and a friend of Publicans and sinners. This was something more excusable, and less unworthy of forgiveness, because it had respect to Christ as Man rather than as God.

Shall not be forgiven : Arab. Shall not be relaxed, i.e., shall with difficulty, and seldom be forgiven. For this blasphemy against the Holy Ghost is most horrible, inexcusable, and altogether unworthy of pardon, and, considered simply in itself, takes away and excludes all medicine, and means of obtaining forgiveness. For such a blasphemer places himself in diametrical opposition to the Holy Ghost, and drives Him from him, yea blasphemes Him: the Holy Ghost, I say, by whom alone he could be absolved, healed, and sanctified. Similarly, we call an incurable disease one which does not admit of medicine, and rejects every kind of food. Nevertheless a blasphemer does not shut up the hand of God, so that God cannot have mercy upon him, although unworthy; and convert him, as He converted S. Paul, who confesses that he had been a blasphemer against God (1Ti 1:13).

And whosoever shall speak a word, &c. Christ declares the same truth in still clearer words. A word, anything injurious, reviling, blasphemous, it shall be forgiven him, it is remissible, and is readily forgiven to the penitent. From hence, it is plain against the Novatians, that all persons who have lapsed into heinous sins, should he admitted to penance.

But whosoever shall speak against the Holy Ghost, &c. Syriac, whosoever shall revile the Holy Ghost.

Here, first, Origen is condemned, who extended repentance, pardon, and salvation, to all sinners, after this life. For he said, after the great year of Plato, all things would be restored afresh, and that Judas would be saved; and Lucifer, together with the devils and the damned, would be brought back to heaven.

2. S. Aug. (21 Civit. 24), S. Greg. (4 dialog. 39), Isidore, Bede, S. Bern., and others, quoted by Bellarmine ( Lib. 2. de Purgat. sec. 4), prove from this passage, that there is a Purgatory after this life. For it would be unmeaning to say, shall not be forgiven nor in the world to come, if there were no remission of sins in the world to come. Thus a person would speak vainly who said, I will never marry a wife, neither in this world, nor in the world to come, since no wife can be married in the world to come. Mark adds, and gives greater force to the saying: but shall be guilty of eternal damnation. Moreover mortal sins are expiated in Purgatory, so far only as pertains to their punishment, but venial sins as regards both fault and punishment.

Either make the tree good, &c. This is Christ's fifth argument, and as S. Jerome says, forms a dilemma, from which it is impossible to escape. 1. And plainly, this tree is Christ. Make, i.e., appoint, assert. Either approve and praise Me, together with My works, which seem to you to be laudable; or condemn Me, with My works as a bad tree. He means, you, 0 ye Pharisees, praise My works, and yet condemn Me the author of them. But if ye praise the works, ye ought likewise to praise their author. Or if ye condemn the author, ye ought also to condemn the works. Otherwise ye flatly contradict your own selves. 2. S. Jerome by tree understands the devil, to whom the Scribes attributed the works and miracles of Christ. As thus, "If ye praise My works, then ye ought also to praise the devil to whom ye ascribe them; which is most absurd."

3. S. Aug. ( Serm. 12. de Verb. Dom.), by tree understands the Pharisees themselves . If ye wish to be, and to be accounted good, do good works, namely, praise good men and good things. For if ye do evil, as in truth ye do, when ye condemn Me and My Divine works, ye must needs confess yourselves to be bad and wicked calumniators, for a calumniator is known by his calumnies, as a tree is known by its fruit. From hence S. Aug. gathers the moral argument. "First," he says, "a man must be changed, that his works may be changed. For if a man remained in that which is bad, he cannot have good works: if he remain in that which is good, he cannot have bad works."

0 generation of vipers, &c. Christ here calls the Pharisees vipers, for this special reason, that they, like vipers, uttered viperous words and calumnies, by which they endeavoured to defame Christ and cut Him off. For they had a viper's heart, that is a heart full of the poison of envy, pride, hatred and malice against Christ, from which they belched forth those viperous and deadly calumnies.

Out of the abundance of the heart, &c., i.e., from that which abounds in the heart, which the heart often thinks about and loves, that, the mouth speaketh. If the heart, i.e., the mind and the will, abound in goodness and charity, a man speaks good and loving things; if in the gall of malice and envy, he speaks words of gall and envy and bitterness; as ye do against Me, 0 ye Pharisees. Whence S. Chrysostom says, "if the words spoken by them are so evil, how great malice, think ye, do they have in their hearts, where God is the only witness? Wherefore, when thou hearest a man speaking evil, much greater may you consider is the wickedness which his words demonstrate. For what is spoken outwardly is but the super-effluence of that which is within, with which he has vehemently attacked you. For if what is spoken by them is so evil, how great is the root of thought which imagines the words? Do you wish then to know what any one has in his heart, consider what he says; what he has most frequently on his lips, for in that his heart abounds."

A good man, &c. He explains the abundance of the heart by a treasure, that is, a heap and accumulation. A good man, therefore, from the good heap of good thoughts and affections which he accumulates in his mind, brings forth good words and works. But an evil man, from the evil treasure and heap of evil affections, brings forth evil words and works. Hear S. Chrysostom, "He shows, either that the Jews themselves, blaspheming God, make manifest from what treasure house they draw their blasphemy; or else, the sentence is connected with what went before, that as a good man cannot bring forth evil things, nor an evil man good things; so neither can Christ do bad works, nor the devil good works."

But I say unto you, for every idle word . . . give an account (Arab. an answer ). Give an account, i.e., to Christ the judge. Christ shall require of them an account of idle words; and if they are not able to render it, He will punish them. There is here a catachresis, as appears from the following verse. So SS. Hilary, Chrysostom, Jerome, and others. It is a Hebrew construction. For the Hebrews put the relative, with its antecedent, in the nominative case. The meaning then is, as S. Jerome says, "If he who speaks an idle word, which by no means edifies the hearers, is not without peril to him who speaks it, and if in the day of judgment every one shall give an account of his words; how much more shall ye, who blaspheme the works of the Holy Ghost, and say that I cast out devils through Beelzebub, give an account of your calumny? Again, like idle words, so too every idle thought, wish, and action, is at least a venial sin."

You will ask, what is meant by an idle word? The Gr. is α̉ργόν, as if α̉εργόν, that is inert, without art and work, lacking fruit and utility. First, Theophylact and Euthymius translate idle, calumnious. With them S. Chrysostom agrees, who says, "It is an idle word because it is false." He adds, "Some say, because it is vain, such as gives rise to inordinate laughter: or shameful or immodest."

2. And genuinely, an idle word is one that is vain, frivolous, ludicrous, which brings good neither to the speaker, nor to the hearer, even though it be injurious to no one, nor, in itself, reprehensible. Thus S. Jerome, "an idle word is what is spoken without profit either to the speaker, or the hearer, if omitting to speak of serious things we speak of what are frivolous and old wives' fables. But a man who utters what is scurrilous, or anything immodest, will be accounted guilty, not of idle, but of wicked words." S. Greg. ( Hom. 6. in Evang. sub finem ), says: "An idle word is one which is devoid of right usefulness, or the reason of just necessity. Turn ye therefore your idle words into endeavours after edification. Consider how swiftly the time of this life passes away; how swiftly the strict judge shall come." S. Bern. says, in his sermon of the threefold keeping of the hand, the tongue and the heart: "An idle word is one of which we can give no reasonable account, one which is without reason. Let none of us, brethren, think lightly of the time we spend in idle words. For now is the accepted time, now is the day of salvation. The word flies, and cannot be recalled. Time flies, and cannot be recovered; nor does foolish man consider what he loses. Let us chat, they say, to pass away the time. 0 meanwhile the hour, the time is passing away, which the mercy of thy Maker is giving thee to repent, to obtain pardon, to acquire grace, to gain eternal glory; the time is passing, in which you ought to propitiate the Divine mercy, to hasten to the society of the angels, to sigh for thy lost inheritance, to breathe after the promised felicity, to stir up thy weak will, to weep for the sins thou hast committed." An idle word then, according to S. Bern., is one spoken without reasonable cause. Such therefore is not one which is spoken pleasantly, to console the afflicted, or to exhilarate those who are sick and sad. Neither is it one which teaches human wisdom, as when the words and deeds of others are related, with this end, that, from them, we may learn to act and speak prudently. S. Basil goes further, and says that for a word not to be idle, a pious intention is required. But he is speaking to Religious, whose profession calls them to deal with and speak of holy things. He says: "An idle word is one which is not for edification in the Lord; for such grieves the Holy Ghost." For like as it is the part of a human being to act and speak according to the rule of right reason, and of a Christian according to the law of Christ, so it is the part of a Religious to speak according to the dictates of religion and piety. Whence S. Bern. says: "Thou hast consecrated thy mouth to the Gospel; it is no longer lawful for thee to open it for jests."

1. Then a pious intention is not required absolutely, that a word should not be idle. It is sufficient that it should, in some manner, be conducive to use, and human prudence. For thus the sailor speaks of the winds, the ploughman tells of oxen. Were it otherwise, nearly every word of artificers, of merchants, and men of the world would be idle.

2. Gabriel Vasquez (1. 2. disp. 52. in fine.) teaches that an idle word is not one uttered with this end only in view, that a man should give counsel with respect to any infirmity or want of nature: As for example, if one should say, when he is cold, I am frozen; I desire the fire, that I may drive away the cold.

This idleness of thoughts, words, and works is, as it were, a wastefulness of time and human actions, which, other things being equal, is worse than waste of riches and fortune. For a small portion of time has been given us by God, in which to provide for a blessed eternity: and every moment of it we may, by thinking, speaking, and acting well, be acquiring for ourselves the greatest degrees and treasures of glory and blessedness, all which treasures are wasted by this idleness of words and works, as S. Bern. has rightly remarked. Everyone is bound to do and say all things in such manner as that they may be fitly referred to God, that is to say, that they should be adapted to please and obey Him, according to those words of the Apostle, "Whether ye eat or drink, or whatsoever ye do, do all to the glory of God." (1Co 10:31.) Otherwise they are idle, i.e., useless for the final end of man. But for this it is required that they should be directed by right reason, and should be honest. For everything that is honest, and nothing but what is honest is pleasing to God.

God has given us a mouth, that we should pray to Him and praise Him; and that we should speak what is useful and salutary to ourselves, or to our neighbours. But he who speaks what is idle and unprofitable, abuses his mouth, contrary to the mind and appointmerit of God. "For neither," as S. Ambrose says (in Ps. 119 Serm. 22) "is it of small peril to speak of worldly and idle things, when we have such wonderful works of God to speak about. Let the righteous man be resolved to say with holy David, My tongue shall speak of Thy word, for all Thy commandments are equity (Vulg,); and thus let him shut out all idle words."

From what has been said, it is plain that many idle things are done and said by most men, of which they will have to render an account to God. Wherefore, that they may provide a remedy against this evil, let them accustom themselves to do and say nothing without premeditation. In the second place, let them learn to speak sparingly, and only about good and useful things. 3. Let them for some days collect their mind and thoughts, and consider seriously the actions, reasons, objects, and intentions of their life; that if they be depraved or idle, they may correct them, and aim at some definite end for their whole life and all their actions, that in all they may seek God's glory and their own salvation and perfection. Moreover, let them each morning daily conceive this intention, and offer it to God, and frequently renew it through the day; that thus they may gain a habit of referring all their words and actions to this end. By this means they will at length always have this end (virtually) in sight, even though they may not actually think about it. For a good intention changes our words and actions, so that from being indifferent or idle they become honest, holy, and are rewarded with heavenly glory. Cassian tells of the Abbot Machetes, who, when idle things were being related, fell asleep; but, when spiritual things were spoken of, was always wakeful. He used to say that the devil was the author of idle words, and that he had found it out by the following proof: When he was discoursing about spiritual things, almost every one fell asleep; by-and-bye if he related some idle tale, he saw them all wake up. This caused him to groan, saying, Who is the author of this, unless it be he to whom idle things are pleasing, spiritual things displeasing-that is, the devil?

For by thy words, &c. Not only of works, but also of words, must we have a great care, since of both account must be given to God. They are both the fruit of the same tree—that is, of the will—whether it be good or bad. Wherefore thy words, no less than thy works, shall justify thee, if they be righteous and holy; or shall condemn thee, if they be depraved and perverse. They shall justify, I say—that is, shall not only declare thee just, but shall also make thee just, or more just, if they proceed from the love of God and true repentance. But they shall condemn, and render thee liable to punishment if they be idle, wanton, quarrelsome, and so on. For those who are condemned by Christ in the Day of Judgment shall be punished, not only on account of mortal, but also of venial sins; yet, according to the gravity and desert of each, more or less severely.

Then certain of the Scribes—a sign, &c. S. Luke (Luk 11:16) adds, from Heaven. These were some of those men who brought the false accusation against Christ, that He cast out devils by the help of Beelzebub. This is plain from S. Luke xi. 16. When they had been refuted by Christ, because they did not wish to seem overcome and convicted of falsehood, they pressed Him to confirm what He said by a sign, that is, by some celestial miracle. As thus: Thou sayest that Thou workest miracles by the help of God; if it be so, cause that God may attest that this is true by some sign from Heaven, by which He may signify that Thou art sent by Him, and dost cast out devils by His power. But the many diseases which were healed, the many dead who were raised up by Christ, with this object—that He might show them that He was the Messiah, sent by God the Father—ought to have been sufficient for them. But for the unbelieving and false accusers nothing is sufficient; and if one thing be granted, they ask, as a subterfuge, another and another. The meaning is this: Thy miracles, 0 Christ, are in the earth and of the earth, but we wish to see celestial miracles in Heaven. For God, Whom Thou assertest to be the Author of these miracles, dwells in Heaven. Cause, therefore, that fire may come down from Heaven, as Elias did; or that the sky may flash with new and marvellous thunders and lightnings, as Samuel did (1 Sam. vii. 10); or that the sun should stand still, as Joshua did. Thus S. Jerome: Tacitly, therefore, they scoff at Christ's miracles done on earth, as though they were tokens of Satanic influence; and they tempt Christ, that they may falsely accuse Him. But although He had shown such a sign in Heaven, they would immediately have sought a subterfuge, and would have required some other sign. For this is the disposition of all curious and cavilling persons, especially infidels and heretics.

He answered and said—an evil generation—and, that is, but, &.c. generation (Gr. γενεα̉, i.e, nation, race ) adulterous, i.e., faithless and unbelieving, because leaving God their husband to whom they had been betrothed by circumcision, they clave to the devil. Hence infidelity and idolatry are often called adultery by Ezekiel (Ezek cap. 16) and others. So Theoph. says, "He calls them an adulterous generation, because they forsook God, and clave to the devil." 2 Adulterous, i.e., degenerate from the faith and character of Abraham, Isaac and the rest of the Patriarchs. For they believed in Messiah, but these would not acknowledge Him when He was present, and proving Himself by so many miracles to be Messiah. For Messiah was the husband of the synagogue of the Jews, and is now the Spouse of the Christian Church, as is plain from Eph 5:32. For thus the Hebrews called spurious, i.e., degenerate children, bene nechar, i.e., strange children, or rather, children of a strange, that is to say, an adulterous father.

But no sign, &c. This perverse nation of the Jews asks of me a sign from Heaven, but I will not give it a sign, except a sign from the earth, that is, from the deep. I will not grant to the Jews any other sign than what I formerly promised, when I said, "Destroy this temple, and I will raise it up;" but He spake of the temple of His body (S. Joh 2:19-21). (He meant the sign of the Resurrection, which is the sign of the prophet Jonah, because it was prefigured by Jonah.) For this Jonah clearly showed, who I am, why I died, why I am crucified, in respect of which they are offended; in truth that I am Messiah, the Tamer of Death and Sin, the Saviour of the World, and the Lord of Heaven and Earth. For the keepers of the sepulchre told the Jews that Christ was risen from the tomb; the Jews themselves saw the empty sepulchre, and the Apostles proved Christ's resurrection by many miracles. Wherefore many Jews at the time, and afterwards all nations, believed in Christ raised from death. For the Jews did not expect a humble and poor Messiah, but one who was rich and glorious. Such they beheld Christ in His Resurrection, Ascension, and Mission of the Holy Ghost. Whence they at that time acknowledged Him, and accepted Him as Messiah, according to what He said in Joh 8:28. When ye have lifted up the Son of Man, on the Cross, then ye shall know that I am He : for I shall rise gloriously from the cross and death.

But the unbelieving Jews were likewise compelled to acknowledge that Christ was Messiah, for after His Resurrection He sent Titus and Vespasian, who destroyed Jerusalem and Judea, because of His unjust death at the hands of the Jews. Thus S. Chrysostom, for at that time there was a complete destruction of the nation, although it still endures, and shall endure until the end of the world. A righteous and avenging God brought this upon them on account of their crowning wickedness in killing Christ. This destruction is the most evident token that the Jesus whom the Jews put to death was the Messiah. Wherefore Christ brings forward this sign of Jonah, as it were a sign of the condemnation of the Jews by the Ninevites, for the Ninevites believed Jonah and repented, but the Jews would not believe Christ, and were therefore cut off. Maldonatus thinks that Christ gave the Jews who sought a sign from Heaven, a sign from earth, that they might be condemned; for it behoved that they who sought a sign deceitfully should be confounded.

For as Jonah was, &c., in the heart, i.e., in the lowest part of the earth, within the earth, as the heart is within the human body. When Christ died upon the cross, as His body was placed in the tomb, so did His soul descend into the Limbus Patrum, which is near the centre of the earth.

You will ask, how Christ was three days and nights in the sepulchre and Limbus: for He was there only on Friday and Saturday nights, and rose at day-break on Sunday? 1. Alcuin ( L. de. Divinis 0ff. sec. de. Cœna. Dom.) gathers from this place that Christ lay in the tomb three whole days and nights, or 72 hours, and consequently rose again at the end of Easter Monday. But this is certainly a mistake. The constant tradition of the church is that Christ rose on the Lord's day.

2. Greg. Nyssen ( Orat. 1 &. 2 de Resurrec.) computes these three days to begin on Thursday. He is of opinion, that when on the evening of that day Christ instituted the Eucharist, He offered Himself to God under the species of bread and wine by means of the unbloody sacrifice. The soul of Christ was separated from the body, but that this was done in a secret and invisible manner, and that then the soul of Christ went down to Hades, and that thus He pre-accomplished His death, which the Jews were visibly to bring about on the following day upon the cross. But this, too, is an error. For there is really in the Eucharist the soul of the Living Christ, that is to say, in His body and blood contained under the species of bread and wine. It is there, I say, not indeed by virtue of the words of consecration, but by natural concomitance. For in the Eucharist there is Living Christ, with His Soul, even as He is outside the Eucharist. Thus the Council of Trent defines ( Sess. 13, sec. 2). It would have been otherwise if any of the Apostles had consecrated the Eucharist during the triduum of the Passion. For then the Body and Blood of Christ would have been in it separated from His Soul, for in this manner they were in Christ Himself now buried. For Christ was then dead, not alive.

I say then, that the expression three days and three nights is here only a periphrasis and description of a natural day. The two integral parts of such a day are day and night, or light and darkness. Christ makes use of this periphrasis because Jonah, His antetype, did the same. (Jon 1:17.) We must not understand that these days are three artificial days as opposed to nights, as if during three days, in which the sun is above the horizon, Christ lay in the tomb; for this was not the case. You must consider these three natural days to be not whole days but parts of days, namely, the latter part of Friday; when Christ being taken down from the Cross, was laid in the sepulchre, the whole of Saturday, and part of the Lord's day. For although the Hebrews reckoned their civil days from one sun-rise to another, like the Chaldeans and the Persians ( Beda de ration. temp.), yet they computed their sacred days, such as the Passover, from evening to evening. Thus S. Jerome, Theophyl., Euthym., and S. Aug. and commentators, passim, explain the meaning of these three days. Hence Christ is constantly spoken of as rising on the third day, or after three days, without any mention of nights.

But in this place, according to this computation, there were but two nights in which Christ lay in the tomb, viz. Friday and Saturday nights, and yet three nights are expressly mentioned. Others therefore answer more fully and plainly; that these three days and nights are reckoned according to the Roman computation. For the Romans were at that time, masters of Judea, and had introduced their own methods of computing time in civil affairs. The Romans reckoned from midnight to midnight, as Christians do in their fasts and festivals. ( See Macrob. L. 1. Saturni c. Gell. L. 3. c. 2. Pliny. L. 2. c. 77. and others ). According to this reckoning it is clear Christ remained in the tomb during a part of three days and three nights. He was buried on Friday before sunset; and was in the tomb until the midnight of that day. After that He was in the tomb during the entire day and night of the Sabbath; and from the midnight of Sunday for about

Commentary -- Other

Critics Ask: Mat 12:5

MATTHEW 12:1-5 —Did Jesus’ disciples break the Jewish Sabbath law?

PROBLEM: Jesus said, “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill” ( Matt. 5:17 ). Yet Jesus’ disciples deliberately and knowingly picked grain on the Sabbath, thus arousing the ire of the Pharisees by doing “what is not lawful to do on the Sabbath” ( Matt. 12:2 ).

SOLUTION: Jesus kept the OT law perfectly (see comments on Matt. 5:17-18 ). By eating grain on the Sabbath when hungry, Jesus’ disciples did not break God’s law. However, it did violate the Pharisees’ law. Jesus often rebuked the Pharisees for adding their “traditions” (cf. Matt. 5:43 and 15:6 ) to God’s laws. Deeds of mercy and necessity were permitted on the OT Sabbath. Jesus’ disciples were not harvesting bushels full of grain on the Sabbath. They were merely eating handfuls of it as they passed through the field, which was permitted by OT law (see Deut. 23:25 ).

Further, as Jesus noted on this occasion, “The Sabbath was made for man, and not man for the Sabbath” ( Mark 2:27 ). He also pointed out that “the Son of Man is Lord even of the Sabbath” ( Matt. 12:8 ). In short, the Sabbath law was not the highest law, for there were “weightier matters” (cf. Matt. 23:23 ), such as justice and mercy. Jesus, as the Messiah and the Son of God, was not the servant of the Sabbath—He was Lord of it. He made it! And He could (and later did) change it, if He so desired (see comments on Matt. 5:17-18 ).   

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 12 (Chapter Introduction)

Overview

Mat 12:1, Christ reproves the blindness of the Pharisees concerning the breach of the sabbath, Mat 12:3, by scripture, Mat 12:9, by reason, Mat 12:13. and by a miracle; Mat 12:22, He heals a man possessed that was blind and dumb; Mat 12:24, and confuting the absurd charge of casting out devils by Beelzebub, he shows that blasphemy against the Holy Ghost shall never be forgiven; Mat 12:36, Account shall be made of idle words; Mat 12:38, He rebukes the unfaithful, who seek after a sign, Mat 12:46. and shows who is his brother, sister, and mother.

Poole: Matthew 12 (Chapter Introduction)

CHAPTER 12

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 12 (Chapter Introduction)

(Mat 12:1-8) Jesus defends his disciples for plucking corn on the sabbath day.

(Mat 12:9-13) Jesus heals a man with a withered hand on the sabbath.

(Mat 12:14-21) The malice of the Pharisees.

(Mat 12:22-30) Jesus heals a demoniac.

(Mat 12:31, Mat 12:32) Blasphemy of the Pharisees.

(Mat 12:33-37) Evil words proceed from an evil heart.

(Mat 12:38-45) The scribes and Pharisees reproved for seeking a sign.

(Mat 12:46-50) The disciples of Christ are his nearest relations.

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 12 (Chapter Introduction)

In this chapter, we have, I. Christ's clearing of the law of the fourth commandment concerning the sabbath-day, and vindicating it from some superstitious notions advanced by the Jewish teachers; showing that works of necessity and mercy are to be done on that day (Mat 12:1-13). II. The prudence, humility, and self-denial of our Lord Jesus in working his miracles (Mat 12:14-21). III. Christ's answer to the blasphemous cavils and calumnies of the scribes and Pharisees, who imputed his casting out devils to a compact with the devil (v. 22-37). IV. Christ's reply to a tempting demand of the scribes and Pharisees, challenging him to show them a sign from heaven (Mat 12:38-45). V. Christ's judgment about his kindred and relations (Mat 12:46-50).

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 12 (Chapter Introduction)

Crisis (Mat_12:1-50)

In Mattthew 12 we read the history of a series of crucial events in the life of Jesus. In every man's life there are decisive moments, times and events on which the whole of his life hinges. This chapter presents us with the story of such a period in the life of Jesus. In it we see the orthodox Jewish religious leaders of the day coming to their final decision regarding Jesus--and that was rejection. It was not only rejection in the sense that they would have nothing to do with him; it was rejection in the sense that they came to the conclusion that nothing less than his complete elimination would be enough.

Here in this chapter we see the first definite steps, the end of which could be nothing other than the Cross. The characters are painted clear before us. On the one hand there are the Scribes and the Pharisees, the representatives of orthodox religion. We can see four stages in their increasing attitude of malignant hostility to Jesus.

(i) In Mat_12:1-8, the story of how the disciples plucked the ears of corn on the Sabbath day, we see growing suspicion. The Scribes and Pharisees regarded with growing suspicion a teacher who was prepared to allow his followers to disregard the minutia of the Sabbath Law. This was the kind of thing which could not be allowed to spread unchecked.

(ii) In Mat_12:9-14, the story of the healing of the man with the paralysed hand on the Sabbath day, we see active and hostile investigation. It was not by chance that the Scribes and Pharisees were in the synagogue on that Sabbath. Luke says they were there to watch Jesus (Luk_6:7). From that time on Jesus would have to work always under the malignant eye of the orthodox leaders. They would do his steps, like private detectives, seeking the evidence on which they could level a charge against him.

(iii) In Mat_12:22-32, the story of how the orthodox leaders charged Jesus with healing by the power of the devil, and of how he spoke to them of the sin which has no forgiveness, we see the story of deliberate and prejudiced blindness. From that time on nothing Jesus could ever do would be right in the eyes of these men. They had so shut their eyes to God that they were completely incapable of ever seeing his beauty and his truth. Their prejudiced blindness had launched them on a path from which they were quite incapable of ever turning back.

(iv) In Mat_12:14 we see evil determination. The orthodox were not now content to watch and criticize; they were preparing to act. They had gone into council to find a way to put an end to this disturbing Galilaean. Suspicion, investigation, blindness were on the way to open action.

In face of all this the answer of Jesus is clearly delineated. We can see five ways in which he met this growing opposition.

(i) He met it with courageous defiance. In the story of the healing of the man with the paralysed hand (Mat_12:9-14) we see him deliberately defying the Scribes and Pharisees. This thing was not done in a corner; it was done in a crowded synagogue. It was not done in their absence; it was done when they were there with deliberate intent to formulate a charge against him. So far from evading the challenge, Jesus is about to meet it head on.

(ii) He met it with warning. In Mat_12:22-32 we see Jesus giving the most terrible of warnings. He is warning those men that, if they persist in shutting their eyes to the truth of God, they are on the way to a situation where, by their own act, they will have shut themselves out from the grace of God. Here Jesus is not so much on the defence as on the attack. He makes quite clear where their attitude is taking them.

(iii) He met it with a staggering series of claims. He is greater than the Temple (Mat_12:6), and the Temple was the most sacred place in all the world. He is greater than Jonah, and no preacher ever produced repentance so amazingly as Jonah did (Mat_12:41). He is greater than Solomon, and Solomon was the very acme of wisdom (Mat_12:42). His claim is that there is nothing in spiritual history than which he is not greater. There are no apologies here; there is the statement of the claims of Christ at their highest.

(iv) He met it with the statement that his teaching is essential. The point of the strange parable of the Empty House (Mat_12:43-45) is that the Law may negatively empty a man of evil, but only the gospel can fill him with good. The Law therefore simply leaves a man an empty invitation for all evil to take up its residence within his heart; the gospel so fills him with positive goodness that evil cannot enter in. Here is Jesus, claim that the gospel can do for men what the Law can never do.

(v) Finally, he met it with an invitation. Mat_12:46-50 are in essence an invitation to enter into kinship with him. These verses are not so much a disowning of Jesus' own kith and kin as an invitation to all men to enter into kinship with him, through the acceptance of the will of God, as that will has come to men in him. They are an invitation to abandon our own prejudices and self-will and to accept Jesus Christ as Master and Lord. If we refuse, we drift farther away from God; if we accept, we enter into the very family and heart of God.

Breaking The Sabbath Law (Mat_12:1-8)

The Claim Of Human Need (Mat_12:1-8 Continued)

Master Of The Sabbath (Mat_12:1-8 Continued)

Love And Law (Mat_12:9-14)

The Challenge Accepted (Mat_12:9-14 Continued)

The Characteristics Of The Servant Of The Lord (Mat_12:15-21)

Satan's Defences Are Breached (Mat_12:22-29)

The Jewish Exorcists (Mat_12:22-29 Continued)

The Impossibility Of Neutrality (Mat_12:30)

The Sin Beyond Forgiveness (Mat_12:31-33)

The Lost Awareness (Mat_12:31-33 Continued)

Hearts And Words (Mat_12:34-37)

The Only Sign (Mat_12:38-42)

The Peril Of The Empty Heart (Mat_12:43-45)

True Kinship (Mat_12:46-50)

Constable: Matthew (Book Introduction)

Introduction

The Synoptic Problem

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Writer

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

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

Language

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

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

Date and Place of Composition

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

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

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

Distinctive Features

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

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

Audience and Purposes

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

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

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

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

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

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

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

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

Plan and Structure

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

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

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

Message²⁹

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Matthew (Outline)

Outline

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

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

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

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

1. The prophecy about Bethlehem 2:1-12

2. The prophecies about Egypt 2:13-18

3. The prophecies about Nazareth 2:19-23

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

1. Jesus' forerunner 3:1-12

2. Jesus' baptism 3:13-17

3. Jesus' temptation 4:1-11

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

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

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

2. Jesus' essential message 4:17

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

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

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

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

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

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

4. The false alternatives 7:13-27

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

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

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

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

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

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

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

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

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

1. Jesus' compassion 9:35-38

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

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

4. Jesus' continuation of His work 11:1

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

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

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

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

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

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

1. Conflict over Sabbath observance 12:1-21

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

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

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

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

1. The setting 13:1-3a

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

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

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

5. The departure 13:53

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

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

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

2. The withdrawal to Bethsaida 14:13-33

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Instruction about marriage 19:3-12

2. Instruction about childlikeness 19:13-15

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

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

5. Instruction about serving 20:20-28

6. An illustration of illumination 20:29-34

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

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

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

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

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

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

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

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

4. Rejection by the Sadducees 22:23-33

5. Rejection by the Pharisees 22:34-46

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

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

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

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

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

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

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

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

4. The abomination of desolation 24:15-22

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

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

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

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

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

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

2. The arrest of Jesus 26:47-56

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

4. The crucifixion of Jesus 27:27-56

5. The burial of Jesus 27:57-66

B. The King's resurrection ch. 28

1. The empty tomb 28:1-7

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

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

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

Constable: Matthew

Matthew

Bibliography

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

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

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

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

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

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

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

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

The Babylonian Talmud. London: Soncino Press, 1935.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Tenney, Merrill C. The Genius of the Gospels. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1951.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel. S.v. "makarios," by F. Hauck.

_____. S.v. "polloi," by Joachim Jeremias.

_____. S.v. "porne . . .," by F. Hauck and S. Schulz.

_____. S.v. "telones," by Otto Michel.

Theological Dictionary of the Old Testament. Edited by G. Johannes Botterweck and Helmer Ringgren. Translated by David E. Green. S.v. "Chebel," by H. J. Fabry.

Thiessen, Henry C. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1943.

Thistleton, A. C. "Realized Eschatology at Corinth." New Testament Studies 24 (1977):510-26.

Thomas, W. H. Griffith. Outline Studies of the Gospel of Matthew. Grand Rapids: William B. Eerdmans Publishing Co., 1961.

Torrey, Charles C. "The Foundry of the Second Temple at Jerusalem." Journal of Biblical Literature 55 (December 1936):247-60.

Toussaint, Stanley D. Behold the King: A Study of Matthew. Portland: Multnomah Press, 1980.

_____. "The Contingency of the Coming of the Kingdom." In Integrity of Heart, Skillfulness of Hands, pp. 222-37. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. "The Introductory and Concluding Parables of Matthew Thirteen." Bibliotheca Sacra 121:484 (October-December 1964):351-55.

Trench, Richard C. Notes on the Parables of Our Lord. New York: Appleton, 1851.

_____. Studies in the Gospels. 3rd ed. Grand Rapids: Baker Book House, 1979.

_____. Synonyms of the New Testament. New ed. London: Kegan Paul, Trench, Trubner & Co. Ltd., 1915.

Trilling, Wolfgang .Das wahre Israel: Studien zur Theologie des Matthaus-Evangeliums. Munchen: Kosel, 1964.

Turner, David L. "The Structure and Sequence of Matthew 24:1-41: Interaction with Evangelical Treatments." Grace Theological Journal 10:1 (Spring 1989):3-27.

Turner, Nigel. Syntax. Vol. 3 of J. H. Moulton. A Grammar of New Testament Greek. Edinburgh: T. & T. Clark, 1963.

Vawter, Bruce. "Divorce and the New Testament." Catholic Biblical Quarterly 39 (1977):528-48.

_____. "The Divorce Clauses in Mt 5, 32 and 19, 9." Catholic Biblical Quarterly 16 (1959):155-67.

Vincent, Marvin R. Word Studies in the New Testament. 4 vols. New York: Charles Scribner's Sons, 1887; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1946.

Walvoord, John F. "Christ's Olivet Discourse on the End of the Age." Bibliotheca Sacra 128:510 (April-June 1971):109-16; 128:511 (July-September 1971):206-14; 128:512 (October-December 1971):316-26; 129:513 (January-March 1972):20-32; 129:514 (April-June 1972):99-105; 129:515 (July-September 1972):206-10; 129:516 (October-December 1972):307-15.

_____. "The Kingdom of Heaven." Bibliotheca Sacra 124:495 (July-September 1967):195-205.

_____. Matthew: Thy Kingdom Come. Chicago: Moody Press, 1974.

_____. The Millennial Kingdom. Findlay, Oh.: Dunham Publishing Co., 1959.

Ware, Bruce A "Is the Church in View in Matthew 24-25?" Bibliotheca Sacra 138:550 (April-June 1981):158-72.

Warfield, Benjamin B. "Jesus' Alleged Confession of Sin." Princeton Theological Review 12 (1914):127-228.

_____. Selected Shorter Writings. 2 vols. Edited by John E. Meeter. Nutley, N.J.: Presbyterian and Reformed, 1970.

Wenham, David. "Jesus and the Law: an Exegesis on Matthew 5:17-20." Themelios 4:3 (April 1979):92-26.

_____. "The Structure of Matthew XIII." New Testament Studies 25 (1979):516-22.

Wenham, G. J. "May Divorced Christians Remarry?" Churchman 95 (1981):150-61.

Wenham, J. W. "When Were the Saints Raised?" Journal of Theological Studies 32 (1981):150-52.

Westcott, Brooke Foss. The Gospel According to St. John. 2 vols. London: John Murray, 1908.

Westerholm, Stephen. "The Law in the Sermon on the Mount: Matt 5:17-48." Criswell Theological Review 6:1 (Fall 1992):43-56.

Wilkin, Robert N. "A Great Buy!" The Grace Evangelical Society News 6:9 (September 1991):2.

_____. "Is Confessing Christ a Condition of Salvation?" The Grace Evangelical Society News 9:4 (July-August 1994):2-3.

_____. "Not Everyone Who Says Lord, Lord' Will Enter the Kingdom: Matthew 7:21-23." The Grace Evangelical Society News 3:12 (December 1988):2-3.

_____. "The Parable of the Four Soils: Do the Middle Two Soils Represent Believers or Unbelievers? (Matthew 13:20-21)." The Grace Evangelical Society News 3:8 (August-September 1988):2.

_____. "Self-Sacrifice and Kingdom Entrance: Matthew 5:29-30." The Grace Evangelical Society News 4:8 (August 1989):2; 4:9 (September 1989):2-3.

Winer, George Benedict. Grammar of the Idiom of the New Testament. Translated from the 7th German ed. by J. Henry Thayer. Philadelphia: Smith, English, & Co., 1874.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "phylactery," by J. Arthur Thompson.

_____. S.v. "Pilate, Pontius," by J. G. Vos.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p40mat-2@

@pict rend=gs.pixel ent=p40mat-3@

@pict rend=gs.pixel ent=p40mat-4@

@pict rend=gs.pixel ent=p40mat-5@

Haydock: Matthew (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MATTHEW

INTRODUCTION.

THIS and other titles, with the names of those that wrote the Gospels, are not the words of the Evangelists themselves. The Scripture itself nowhere teacheth us, which books or writings are to be received as true and canonical Scriptures. It is only by the channel of unwritten traditions , and by the testimony and authority of the Catholic Church, that we know and believe that this gospel, for example of St. Matthew, with all contained in it, and that the other books and parts of the Old or New Testament, are of divine authority, or written by divine inspiration; which made St. Augustine say, I should not believe the gospel, were I not moved thereunto by the authority of the Catholic Church: Ego evangelio non crederem, nisi me Ecclesiæ Catholicæ commoveret auctoritas. ( Lib. con. Epist. Manichæi, quam vocant fundamenti. tom. viii. chap. 5, p. 154. A. Ed. Ben.) (Witham)

S. MATTHEW, author of the gospel that we have under his name, was a Galilean, the son of Alpheus, a Jew, and a tax-gatherer; he was known also by the name of Levi. His vocation happened in the second year of the public ministry of Christ; who, soon after forming the college of his apostles, adopted him into that holy family of the spiritual princes and founders of his Church. Before his departure from Judea, to preach the gospel to distant countries, he yielded to the solicitations of the faithful; and about the eighth year after our Saviour's resurrection, the forty-first of the vulgar era, he began to write his gospel: i.e., the good tidings of salvation to man, through Christ Jesus, our Lord. Of the hagiographers, St. Matthew was the first in the New, as Moses was the first in the Old Testament. And as Moses opened his work with the generation of the heavens and the earth, so St. Matthew begins with the generation of Him, who, in the fullness of time, took upon himself our human nature, to free us from the curse we had brought upon ourselves, and under which the whole creation was groaning. (Haydock) ---This holy apostle, after having reaped a great harvest of souls in Judea, preached the faith to the barbarous nations of the East. He was much devoted to heavenly contemplation, and led an austere life; for he eat no flesh, satisfying nature with herbs, roots, seeds, and berries, as Clement of Alexanderia assures us, Pædag. lib. ii. chap. 1. St. Ambrose says, that God opened to him the country of the Persians. Rufinus and Socrates tell us, that he carried the gospel into Ethiopia, meaning probably the southern or eastern parts of Asia. St. Paulinus informs us, that he ended his course in Parthia; and Venantius Fortunatus says, by martyrdom.--- See Butler's Saints' Lives, Sept. 21 st.

Gill: Matthew (Book Introduction)

INTRODUCTION TO MATTHEW

The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελιον signifies a joyful message, good news, glad tidings of good things; such as Christ was anointed to preach, the Angels brought to the shepherds, and the Evangelists, Apostles, and Ministers of Christ published to the world. Isa 61:1. And such is the account given by this inspired writer, of the incarnation, life, actions, ministry, miracles, sufferings, and death of Jesus Christ; whereby peace and reconciliation, pardon and righteousness, atonement and redemption, life and salvation, are obtained for lost, perishing sinners. The Jews, to whom the message of grace was first sent, and among whom the Gospel was first preached, having despised and rejected it; they and their posterity, in allusion to the word "Evangelion", most wickedly and blasphemously call the whole New Testament, און גליון or וצן גליון "Aven Gilion" ^a, a "revelation", or "volume of iniquity and vanity"; but "blessed are the people that know the joyful sound", see Psa 89:15. The writer of this Gospel, Matthew, who also was called Levi in Luk 5:27 was by occupation a publican, or tax-gatherer, and was in his employ when Christ called him by his grace. He was one of the twelve Apostles sent forth by Christ to preach the Gospel of the kingdom, Mat 10:3 and was honoured to be the first of the writers of the New Testament, and to be the first publisher therein of the good news of the incarnate Saviour; and was a wonderful instance of the rich and sovereign grace of God. Though he was employed in collecting the Roman tax, yet he was of Jewish extract; as appears from his being called the son of Alphaeus, Mar 2:14 and from his name Matthew Levi; for as the latter, so the former is an Hebrew name. The Jews say ^b one of the disciples of Jesus was called yatm, Matthai or Matthew: his name signifies a "gift" or "given"; he was one of those the Father had given to Christ, and was kept by him, when the son of perdition was lost, Joh 17:6. It may not be improper to inquire in what language this Gospel was written. The ancient Christian writers were generally of opinion, that Matthew wrote it in Hebrew; Papias and ^c Pantaenus were of this mind, as also Irenaeus ^d, Origen ^e Eusebius ^f, Athanasius ^g, Epiphanius ^h, and Jerom ⁱ; and it is asserted in the titles of the Arabic and Persic versions, and at the end of the Syriac version of this Gospel, that it was written in that language; and this opinion is espoused by Grotius and Hammond, though justly exploded by others; for what has been published by Munster, Mercer, Hutter, and Robertson, are translations, made by themselves or others, and of no antiquity: and since Hebrew and Syriac words are interpreted in this Gospel, see Mat 1:23 which would not have been done, had it been written in either language; and since Matthew generally follows the Septuagint version in the passages cited by him out of the Old Testament; and since the Hebrew language was not generally known at that time to the common people, only to the learned; for the law and the prophets, when read in the synagogues in that language, required an interpreter; and since the Greek tongue was the language more commonly spoken, and the rest of the Evangelists wrote in Greek, and the Gospel was designed for the Gentiles as well as the Jews; it is most reasonable to conclude that this Gospel also was wrote in Greek; whereby that ancient prophecy was fulfilled, at least in part, "God shall enlarge" or "persuade Japheth, and he shall dwell in the tents of Shem", Gen 9:27 the Gospel being published in the language of Japheth, the Greek language, which the Jews, the posterity of Shem, now understood; agreeably to which the Palmudic writers interpret the prophecy; says ^k Bar Kaphra, mentioning the above words,

"They shall speak tpy lv wnwvlb in the language of Japheth, in the tents of Shem;''

or,

"the words of the law shall be spoken in the language of Japheth, in the midst of the tents of Shem ^l.''

R. Jochanan ^m explains them thus:

"tpy lv wyrbr "the words of Japheth" shall be in the tents of Shem; and says R. Chiya ben Aba, the sense of it is, The beauty of Japheth shall be in the tents of Shem.''

Which the gloss interprets thus:

"The beauty of Japheth is the language of Javan, or the Greek language, which language is more beautiful than that of any other of the sons of Japheth.''

The time when this Gospel was written is said ⁿ by some to be in the eighth or ninth, by others, in the fifteenth year after the ascension of Christ, when the Evangelist had received the extraordinary gifts of the Spirit, among which was the gift of tongues; and when the promise of Christ had been made good to him, Joh 14:26.

College: Matthew (Book Introduction)

INTRODUCTION

HISTORY OF INTERPRETATION

It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's Gospel prevailed as the most popular of the Gospel accounts. Not only was Matthew's text the most frequently quoted NT book among second century Christians, in virtually all textual witnesses and canonical lists Matthew is placed first.

Several factors may have contributed to the premier position assigned Matthew's Gospel. Certainly its comprehensive detail and the systematic structuring of ethical and pastoral material contributed to the Gospel's favored place in the church. In addition, the Gospel's popularity was undoubtedly based upon its explicit Jewish tendencies that enabled the church to affirm its Jewish roots while at the same time distancing the Christian movement from the synagogue. In short, both in form and content, Matthew's Gospel provided second century Christianity with an eminently practical and useful compendium of what was foundational to the Christian faith.

The priority and dominance extended Matthew's Gospel prevailed as the consensus for roughly 1700 years, until the early decades of the nineteenth century. With the development of an historical consciousness, and the refinement of literary methodology, questions of historical reliability and Synoptic relationships dominated post-Enlightenment Gospel research. While the chronological priority of Matthew was not immediately challenged, the privileged position given Matthew began to erode as scholarship presupposed that Gospel composition demanded a movement from the "more primitive" to the "more advanced." Mark's size, inferior quality, and seemingly "primitive theology," suggested to many that it was Mark not Matthew that should be regarded as the oldest Gospel, and hence the most reliable for a reconstruction of the life and teachings of Jesus. As a result, Matthew was gradually dismissed by many (esp. German scholarship), as a secondary development, being permeated by late and legendary additions (e.g., birth and infancy stories), representing more church tradition than a factual record of the life and teachings of Jesus.

The emerging nineteenth century consensus of the secondary character of Matthew received its most substantial endorsement in 1863 from H.J. Holtzmann, who argued that Mark wrote first and was used independently by Matthew and Luke. While subsequent defenders of Marcan priority have supplemented the theory with additional sources (e.g., Q, L, and M) to explain Synoptic relationships, the hypothesis that Mark is the earliest of the Gospel narratives has remained the dominant scholarly opinion for the past 100 years.

The initial result of the emergence of Mark as the pivotal document to explain Synoptic relationships was a decline of interest in Matthew in the early decades of this century. It was to Mark, rather than Matthew that scholarship turned either to find raw materials from which to reconstruct the life and teachings of Jesus, or to penetrate to the earliest form of the tradition in order to elucidate the possible factors within the Christian communities that generated the rise and preservation of certain text-forms (Form Criticism). As long as the scholarly agenda was preoccupied with penetrating behind the Gospels to isolate sources or to reconstruct early Christian communities, Matthew's Gospel would remain only of secondary interest.

Graham Stanton singles out the date of 1945 as marking a new phase in Matthean studies. The first two decades after 1945 witness a number of studies addressing Matthean themes or sections of the Gospel that begin to call attention to the editorial skills and theological concerns of the Gospel's author. The shift to an emphasis on the role of the evangelist in his selection, arrangement, and modification of the material he received, brought renewed interest in Matthew as an effective communicator and sophisticated theologian (Redaction Criticism). However, such an assessment was ultimately grounded in the hypothesis of Marcan priority and the subsequent evaluation of how Matthew used Mark as his primary literary source. The result has been an exegetical method overly preoccupied with slight literary deviations from Mark, with little sensitivity to the interconnected sequence of events, and their contribution to the whole Gospel.

Recent years have witnessed a resurgence of studies on Matthew, with many books and articles concerned to elucidate Matthew's Gospel as a "unified narrative" or "story" told by a competent story-teller who organizes his thought into a coherent sequence of events. The new concern for the Gospels as literary masterpieces demands that the reader be attentive to how Matthew develops his themes and focuses his account on a retelling of the story of Jesus in a way that does not merely rehearse the past, but speaks meaningfully as a guide for Christian discipleship.

Rather than reading Matthew through the lens of other Gospels or a hypothetical reconstruction of the evangelist's sources, priority has shifted to the whole Gospel as a unified coherent narrative. It follows that whatever written or oral sources the evangelist may have had access to, the writer has so shaped his composition that it has a life of its own, discernable only by attention to the structure of the parts and their contribution to the whole.

In order to read and appreciate Matthew's story of Jesus one must be attentive to the codes and conventions that govern the literary and social context of the first century. A coherent reading of any document demands an awareness of the literary rules that govern the various types of literature. Knowing the general category of literary genre of a text enables the reader to know what types of questions can legitimately be asked of the material. For example, if one is reading poetry, questions of factual accuracy or scientific precision may not be the most relevant inquiry for ascertaining a text's meaning. Knowing the genre of a writing enables one's understanding to be informed by the features and intentions that characterize the writing, and not by our modern expectations and concerns we may impose upon the text.

While Matthew's Gospel has certain affinities with the literary genres of biography and historiography, the Gospel is not strictly an historical biography. No Gospel writer was driven by an impulse simply to record the facts of what happened with strict chronological precision. In fact, one need only to read the Gospels side by side to see the freedom and creative manner with which each writer communicated his message. The authors have selected, arranged, and interpreted events, characters, and settings in the best way to communicate with their respective audiences. The result is four unique accounts of Jesus' life and teachings told from a particular "point of view," informed both by the primary events and the theological concerns and needs of the expanding church.

Matthew's Gospel builds reflectively upon the primary events to capture the significance of what happened in story form. An appreciation of the literary and communicative skills of the author enables one to recognize in the dramatic sequence of events a carefully constructed "plot." In this way the storyteller communicates his values and theological commitment and seeks to persuade the reader to accept his perspective.

COMPOSITION OF THE GOSPEL

Some issues and questions that may be extremely important for understanding one category of literature may contribute little to the understanding of another. For example, an informed interpretation of Paul's letters necessitates a reconstruction of the world that produced the text. The modern reader would need to know as much as possible about the author, destination of the letter, and the factors that gave rise to the text. The letter itself will constitute a prime source for acquiring such information.

However, when one approaches Gospel narratives with the same concerns the matter is complicated by the lack of information afforded by the text. The anonymity of the Gospels, alongside their silence concerning the place, time, and circumstances that may have generated their writings, necessitates that such historical inquiries be answered in terms of probability. What this means is that there is no direct access, via the text, to the historical author or primary recipients of his document. The difficulty is centered in the fact that the text is not primarily designed to function as a "window" through which to gain access into the mind and environment of the author and original readers. The author does not purport to tell his own story or that of his readers, but the story of Jesus of Nazareth. Fortunately, following the sequential development and sense of Matthew's story of Jesus does not depend on identifying with certainty the author or the historical and social matrix that may have prompted his writing.

In what follows, traditional introductory questions will be briefly discussed, alongside important insights afforded by literary theorists who focus on the Gospels as narratives.

A. AUTHORSHIP

The anonymity of the canonical Gospels necessitates heavy reliance on external evidence as a point of departure to establish Gospel authorship. The external testimony from the second century is virtually unanimous that Matthew the tax collector authored the Gospel attributed to him. Even before explicit patristic testimony regarding Gospel authorship there is convincing evidence that no Gospel ever circulated without an appropriate heading or title (e.g., KATA MAQQAION, "according to Matthew"), identifying the person thought to be the author. The common assumption that the Gospels circulated anonymously until the mid-second century when titles were finally affixed to them has been seriously challenged by Martin Hengel. While certain details of Hengel's theory regarding the origins of Gospel headings have been challenged, the lack of variation in the second-century tradition regarding Matthean authorship could well owe its origin to the time when the Gospels first began to circulate among the Christian communities.

The earliest patristic source addressing Gospel authorship comes from Papias, the Bishop of Hierapolis (ca. 60-130), whose comments are available only in quotations preserved by Eusebius, Bishop of Caesarea (ca. 260-340, H.E. 3.39.14-16). Eusebius' citation of Papias regarding Matthean authorship has been subject to various interpretations dependent upon the translation of key terms. The citation reads:

Matthew collected (sunetavxato, synetaxato , "composed," "compiled," "arranged") the oracles (taÉ lovgia, ta logia , "sayings," "gospel") in the Hebrew language (dialevktw/, dialektô, "Hebrew or Aramaic language," "Semitic style") and each interpreted (hJrmhvneusen, hçrmçneusen, "interpreted," "translated," "transmitted") them as best he could (Eusebius, H.E. 3.39.16).

It appears that patristic testimony subsequent to Papias was dependent upon his testimony and thus perpetuated the tradition of Matthean authorship alongside the notion of an original Semitic version. The testimonies of Irenaeus ( Adv. Haer. 3.1.1), Pantaenus (quoted in H.E. 5.10.3), Origen (quoted in H.E. 6.25.4), Eusebius himself ( H.E. 3.24.6), Epiphanius (quoted in Adv. Haer. 29.l9.4; 30.3.7), Cyril of Jerusalem ( Catecheses 14.15), Jerome ( DeVir. III.3), as well as Gregory of Nazianzus (329-389), Chrysostom (347-407), Augustine (354-430), and Syrian and Coptic authorities are all unanimous in affirming that Matthew authored the first Gospel originally in a Semitic language. However, since the tradition seems ultimately to rest upon the view of Papias, as cited by Eusebius, the accumulated evidence of patristic testimony, in the view of some, has very little independent worth. Especially since the idea of an original Semitic Matthew, from which our Greek Matthew has been translated has been challenged on textual and linguistic grounds. Matthew simply does not read like translated Greek. These and other difficulties with the view of Papias have resulted in many dismissing all patristic testimony concerning Matthean authorship.

While much critical opinion has assumed that Papias' errant view of an original Semitic Matthew discounts his testimony about Matthew being the author, in recent times the evidence afforded by the testimony of Papias has been reassessed. On the one hand, some scholars have argued that the terms Ebrai?di dialevktw/ (Ebraidi dialektô), do not refer to the Hebrew or Aramaic language, but rather to a Jewish style or literary form. In this view, Papias would be referring to Matthew's penchant for Semitic themes and devices, not an original Semitic Gospel. Others have rejected such an interpretation as an unnatural way to read the passage from Papias, and prefer to acknowledge that Papias was simply wrong when he claimed that Matthew was originally written in a Semitic language. However, such an admission does not warrant the complete dismissal of the testimony of Papias concerning the authorship of Matthew. One must still explain how Matthew's name became attached to the first Gospel. The obscurity and relative lack of prominence of the Apostle Matthew argues against the view that the early church would pseudonymously attribute the Gospel to Matthew. Surely, patristic tradition had some basis for attributing the Gospel to Matthew. Therefore, as noted by Davies and Allison, "the simplistic understanding of Papias which dismisses him out of hand must be questioned if not abandoned."

There is nothing inherent in the Gospel itself that convincingly argues against Matthean authorship. Contrary to the view of a few, the decided Jewish flavor of the Gospel argues decisively for the author of the first Gospel being a Jew. Other scholars have noted that Matthew's background and training as a "tax collector" along with other professional skills offers a plausible explanation for the Gospel's sophisticated literary form and attention to detail. Certainly the combined weight of external and internal considerations make the traditional view of Matthean authorship a reasonable, if not a most plausible position. However, in the words of R.T. France there is "an inevitable element of subjectivity in such judgments." Not only is hard data difficult to come by to establish the authorship of any of the Gospels, what is available is often subject to diverse but equally credible explanations. It follows that while the issue of authorship is an intriguing historical problem, it is extremely doubtful that any consensus will ever emerge given the nature of the available evidence.

The question must be raised whether the veracity of the first Gospel or its interpretation are ultimately dependent upon one's verdict concerning authorship. While one's theological bias concerning authorship may influence how the text is evaluated, the two issues are not integrally connected. Since the first Gospel offers very little (if any) insight into the identity of its historical author, recreating the figure behind the Gospel is neither relevant or particularly important for understanding Matthew's story of Jesus. Thus, while I see no compelling reason to abandon the traditional attribution of Matthean authorship to the first Gospel, no significant exegetical or theological concern hangs on the issue.

B. NARRATION OF THE STORY

Of much greater importance than deciding the identity of the author, is an evaluation of the way the author has decided to present his story of Jesus. In literary terms the way a story gets told is called "point of view." A storyteller may tell his story in the first person (i.e., "I"), and portray himself as one of the characters in the story. From a first person point of view the storyteller would necessarily be limited to what he personally has experienced or learned from other characters. Matthew's story is told in a third person narration, wherein the storyteller is not a participant in the story, but refers to characters within the story as "he," "she," or "they." From such a vantage point the Matthean narrator provides the reader with an informational advantage over story characters, and thereby, situates the reader in an advantageous position for evaluating events and characters in the story.

Perhaps the most prominent characteristic of a third person narration is the storyteller's ability to provide the reader with insights which are not normally available to one in real life. His ability to move inside his characters to reveal their innermost thoughts, feelings, emotions, and motivations, enables the reader to use these insights to form evaluations and opinions about characters and events within the story. For example, the narrator reveals when the disciples are amazed (8:29; 21:20), fearful (14:30; 17:6), sorrowful (26:22), filled with grief (17:23), and indignant (26:8). He knows when they understand (16:12; 17:13), and when they doubt (28:17). The overall impact of these insights enables the reader to better evaluate the traits exhibited by the disciples.

Similar insights are provided into the thoughts, emotions, and motivations of minor characters in the story. The inner thoughts of Joseph (1:19), Herod (2:3), the crowds (7:28; 22:33; 9:8; 12:13; 15:31), the woman (9:21), Herod the tetrarch (14:59), Judas (27:3), Pilate (27:14,18), the centurion (27:54), and the reaction of the women at the tomb (28:4,8) are all accessible to the Matthean narrator. The narrator even supplies the reader with inside information about the thoughts and motivations of the Jewish leaders (2:3; 9:3; 12:14; 21:45-46; 26:3-5; 12:10; 16:1; 19:3; 22:15). These insights function to establish in the mind of the reader the antagonist of the story.

The Matthean narrator is also not bound by time or space in his coverage of the story. Matthew provides the reader access to private conversations between Herod and the Magi (2:3-8), John and Jesus (3:13-15), Jesus and Satan (4:1-11), the disciples (16:7), Peter and Jesus (16:23), Judas and the chief priest (26:14-16; 26:40), and Pilate and the chief priest (27:62-64). He makes known to the reader the private decisions made by the chief priest and the Sanhedrin (26:59-60), and the plan of the chief priest and elders concerning the disappearance of the body (28:12-15). The narrator is present when Jesus prays alone, while at the same time he knows the difficulties of the disciples on the sea (14:22-24). He easily takes the reader from the courtroom of Pilate to the courtyard of Peter's denial (26:70f.), and eventually to the scene at the cross (27:45). For the most part, the narrator in Matthew's story stays close to Jesus, and views events and characters in terms of how they affect his main character.

Whoever the actual historical author may be, it is clear that the Matthean storyteller narrates his Gospel in a way to reliably guide his readers through the story so as to properly evaluate events and characters. On occasion the narrator will interrupt the flow of the story in order to provide the reader with an explicit comment or explanation. These intrusions may take the form of various types of descriptions (e.g., 3:4; 17:2; 28:3-4; 27:28-31), summaries (e.g., 4:23-25; 9:35-38; 12:15-16; 14:14; 15:29-31), or explicit interpretive commentary (1:22-23, 2:15, 17-18, 23; 4:15-16; 8:17; 12:17-21; 13:35; 21:4-5; 27:9-10). Detecting the narrator's voice in the story enables the reader to be sensitive to the manner in which Matthew instructs, leads, and encourages the reader to adopt a particular point of view.

SETTING OF THE GOSPEL

Traditional approaches to Gospel introduction usually treat under the heading of "setting" such issues as the date and place of the Gospel's writing, alongside the identity and problems confronting the community addressed. It is important to remember that practically speaking our exclusive source for information about the time and circumstantial factors generating the Gospel's production come only from the Gospel itself. No explicit outside information speaks directly to the issue of the social and historical conditions of the Gospel's primary readers. Essentially, scholarly efforts to establish a life-setting for the writing of the Gospel must search the Gospel for possible clues that hint at the time and circumstances of the writing. The fact that, although reading the same evidence, scholarly proposals for the setting of Matthew's Gospel have resulted in reconstructions that are opposed to one another should give one caution about dogmatic claims in such areas.

A. DATE

Efforts to recover the environmental setting that best explains the form and content of Matthew's Gospel have not resulted in a scholarly consensus. Concerning the date of the Gospel's composition scholars are divided into two broad proposals. The majority view is that Matthew was written after Mark sometime between the dates of A.D. 80-100. However, the arguments adduced to establish such a dating scheme are largely based upon prior judgments concerning the order of Gospel composition or hypothetical reconstructions of developments in the first century. Pivotal to the post-70 dating of Matthew is the contention that Matthew knew and used Mark as a major source for the writing of his Gospel. Since the consensus of scholarly judgment dates Mark in the 60s, it is therefore likely that Matthew composed his Gospel sometime after A.D. 70. Of course, if one rejects Marcan priority or the suggested date for Marcan composition, the argument fails to be convincing.

A post-70 date has also been assumed based upon Matthew's explicit language concerning the destruction of Jerusalem and his references to the "church" (16:18; 18:17). Such language is thought to be anachronistic and therefore indicative of a post-70 composition. The reference to a "king" in the parable of the wedding feast who "sent his army and destroyed those murderers and burned their city" (22:7), appears to reflect historical knowledge of Jerusalem's destruction retrojected into Jesus' ministry as prophecy. However, apart from the fact of whether Jesus could predict Jerusalem's fall, the wording of 22:7, as France observes, "is precisely the sort of language one might expect in a genuine prediction of political annihilation in the Jewish context, and does not depend on a specific knowledge of how things in fact turned out in A.D. 70." There also is no need to read a developed ecclesiology into Jesus' references to the "church." The term ejkklhsiva (ekklçsia) in Matthew says nothing about church order, and with the communal imagery attached to the term in Jewish circles (cf. Qumran), it becomes entirely credible that Jesus could speak of his disciples as constituting an ekklçsia.

Perhaps the most heavily relied upon argument for dating Matthew in the last decades of the first century is the decided Jewish polemic that seemingly dominates the first Gospel. It is thought that formative Judaism in the post-70 period provides the most suitable background for Matthew's portrayal of the Jewish leaders and his underlying view of Israel. After the destruction of the temple in A.D. 70 it was the Pharisaic movement that emerged as the normative form of Judaism. Pharisaism was particularly suited to bring stability and a renewed sense of Jewish identity after the tragedy of A.D. 70. The Pharisees saw themselves as "the most accurate interpreters of the law" (see Josephus, JW 1.5.1; 2.8.14; Life 38.191), and definers of both the social and cultic boundaries delimiting the covenanted people of God. The community addressed by Matthew's Gospel is thought to be a rival to a post-70 formative Judaism, having endured severe hostility and rejection by official Judaism.

However, the evidence does not warrant the supposition that Matthew's community has severed all contact with the Jewish community. Furthermore, not enough is known about pre-70 Pharisaism to emphatically deny a setting for Matthew's Gospel before Jerusalem's destruction. Indeed, an impressive list of scholars have cogently argued for a pre-70 dating of Matthew. Not only does such a view have solid patristic evidence, some passages in Matthew may be intended to imply that the temple was still standing at the time of the Gospel's writing (cf. Matt 5:23-29; 12:5-7; 17:23; 16:22; 26:60-61). It appears that the evidence is not sufficiently decisive so as to completely discredit all competitive views. Fortunately, understanding Matthew's story of Jesus is not dependent upon reconstructing the historical context from which the Gospel emerged.

B. PLACE OF ORIGIN

Even less important for a competent reading of the first Gospel involves the effort to decide the Gospel's precise place of origin. Because of its large Jewish community and strategic role in the Gentile mission most Matthean scholars have opted for Antioch of Syria as the Gospel's place of origin. Other proposals have included Jerusalem, Alexandria, Caesarea, Phoenicia, and simply "east of the Jordan." While certain evidence may tend to weigh in favor of one provenance over another, in the final analysis we cannot be certain where Matthew's Gospel was composed. Nevertheless, as observed by France, deciding "the geographical location in which the Gospel originated is probably the least significant for a sound understanding of the text." Much more relevant to the interpretation of the gospel is the dimension given the discussion of "setting" by a literary reading of the first Gospel.

C. NARRATIVE WORLD

In literary terms the discussion of "setting" does not involve the delineation of factors generating the text, but rather the descriptive context or background in which the action of the story transpires. Settings, as described by the narrator, are like stage props in a theatrical production. Oftentimes, the narrator's description of the place, time, or social conditions in which action takes place is charged with subtle nuances that may generate a certain atmosphere with important symbolic significance. For example, early in Matthew's story the narrator relates places and events to create a distinct atmosphere from which to evaluate his central character, Jesus. The story opens with a series of events that are calculated to evoke memories of Israel's past, and thereby to highlight the significance of the times inaugurated by Jesus. By means of a genealogy, cosmic signs, dream-revelations, the appearance of the "angel of the Lord," and the repeated reference to prophetic fulfillment, the narrator highlights God's renewed involvement with his people and the climactic nature of the times realized in Jesus. The locations of Jerusalem, Bethlehem, and Egypt evoke feelings of continuity between Jesus' history and that of Israel's. Other locations such as the "desert" and "mountain" function to create a certain aura around events and characters in the story. Later in the story specific locations such as "synagogue," the "sea," and the "temple" all contribute to a distinct atmosphere from which to evaluate the course of events. While real-life settings of the author and his readers can only be reproduced in terms of probability, the temporal and spatial settings established in the story provide an integral context for interpreting Matthew's story.

THE LITERARY CHARACTER OF MATTHEW

A. LITERARY AND RHETORICAL SKILL

Since Matthew's text would have been handwritten without systematic punctuation or modern techniques for delineating structural features such as bold print, underlining, paragraph indention, or chapter headings, any clues for discerning the structure and nature of the composition is dependent upon "verbal clues" within the narrative itself. Within both Hebrew and classical traditions communication on a literary level assumed a level of competency in conventional communicative techniques. While NT authors may not have been formally trained in rhetoric, an effective exchange of ideas demands some awareness of conventional patterns for communication. A study of Matthew's literary style puts emphasis on the literary devices he employs to lead the reader to experience his story in a certain way.

Reading Matthew's story (whether orally before an audience, or in private), would have demanded that the reader attend to the various structural features which might illumine the meaning and flow of the narrative. Some of these literary strategies function on a broader structural level providing the text with a sense of progression and cohesion (e.g., Matt see the formulaic phrases in 7:28; 11:1; 13:53; 19:1; 26:1; and 4:17; 16:21). However, most structural features primarily contribute to a sense of cohesion within smaller textual units. These features may highlight or bracket unifying themes by opening and closing distinct units with similar words or phrases (see, e.g., 4:23-24 and 9:35); build anticipation by foreshadowing subsequent events (e.g., ch. 2 foreshadows the passion narrative); or stimulate reflection and a sense of development in the story by verbal repetition and episodic similarities (cf. 8:23-27/14:22-33; 9:27-31/20:29-34; 9:32-34/12:22-34; 14:13-21/15:32-38). These elements along with Matthew's fondness for grouping materials according to a thematic or even numerical scheme, are indicative of an environment largely educated through oral proclamation not the written word. Matthew's compositional scheme greatly facilitated learning by providing the listener (or reader) with a coherent and orderly presentation that aided comprehension and memorization.

The meticulous structural concerns, both in the whole and the smaller details of Matthew, have been widely recognized by scholarship. However, as we shall see in the next section, there is great diversity with respect to the overall structural pattern of the first Gospel. The difficulty lies with going from clearly delineated structural features in the smaller units of text, to the use of the same devices to explain the total composition. Often the analysis seems forced and unable to fit the details into a single coherent pattern. It may not always be easy to identify the precise contribution that a particular literary device makes to the overall composition of a literary work, and certainly there always exists the danger of reading too much into a text by artificially imposing symmetrical patterns where none exist. However, these problems are overcome by a greater sensitivity to the nature and function of literary devices, and not by ignoring these features of a text. The question remains concerning what features might provide clues to the overall structure of Matthew's Gospel.

B. STRUCTURAL-PLOT

Consideration of Matthew's skill in the smaller portions of his text has stimulated numerous efforts to locate structural indications that may provide the organizing pattern for the entire Gospel. Structural appraisals of Matthew's Gospel usually begin with the discovery of a literary device or formulaic expression that appears to be unique to the evangelist. However, while scholars may agree on the existence of a literary device or formula, they may diverge widely concerning the function or theological significance of a literary feature. For example, although the expressions kaiÉ ejgevneto o{te ejtevlesen oJ =Ihsou'" (kai egeneto hote etelesen ho Içsous, "and when Jesus had finished;" 7:28; 11:1; 13:53; 19:1; 26:1), and ajpoÉ tovte h[rxato oJ =Ihsou'" (apo tote erxato ho Içsous, "from that time Jesus began," 4:17; 16:21) are recognized to be structurally significant, it is difficult to establish that Matthew consciously adopted these expressions as the organizational key to his entire Gospel. As helpful as these phrases are for marking off the major discourses of Jesus or highlighting major new developments in the story, neat structural schemes based upon repeated formulae cannot do justice to the subtle twists and turns of the dramatic flow of Matthew's story.

Several scholars have centered on Matthew's use of Mark to determine the structure of his Gospel. Attention has been called to the peculiar Matthean organization of 4:12-13:58 in contrast to the faithful following of Marcan order in 14:1-28:20. Certainly a source-critical study of Matthew must account for the seemingly independent structural form and sequence in the first half of the Gospel as opposed to the latter half. However, it is doubtful that Matthew intended his readers to compare his Gospel with Mark in order to understand his structural scheme. If Matthew could clearly structure patterns on a smaller scale, independent of Mark, why not on a larger scale? Furthermore, there are too many structural peculiarities even in the second half of the Gospel to assume that Matthew merely succumbed to a slavish reproduction of Mark in the second half of his Gospel.

More recent investigations have delineated the Gospel's structure in terms of how the individual events or episodes connect sequentially to form a discernable plot. It is the organizing principle of plot which determines the incidents selected, their arrangement, and how the sequence of events or episodes are to impact the reader. Given the episodic and thematic flavor of Matthew's narrative, his plot development does not exhibit a linear tightness or the flair for the dramatic found in other narratives (cf. Mark). Nevertheless, Matthew does tell a story, and thus the various episodes are carefully interrelated by causal and thematic developments. There are definite major and minor story lines and character development, with certain episodes marking key turning points in the unfolding drama. An analysis of plot has the advantage of moving the discussion away from isolated literary devices or contrived symmetrical patterns, to a consideration of how the sequence of events and portrayal of characters connect meaningfully to tell a continuous and coherent story.

Matthew's story is organized around several narrative blocks comprised of events that are interconnected according to a particular emphasis or theme. The unifying factor giving coherence to the overall sequence of events is the explicit and implicit presence of the central character Jesus in virtually every episode. Within this story-form events of similar nature are often clustered or repeated for their accumulative impact, as various themes are reinforced and developed. An analysis of the sequence and function of Matthew's major narrative blocks enables the reader to discern an overall progression of events according to a consciously constructed plot. The following seven narrative blocks provide the story with a clear sense of dramatic progression:

1:1-4:16 Establishing the identity and role of Jesus, the protagonist of the story.

4:17-11:1 Jesus embarks upon a ministry of teaching and healing to manifest God's saving presence in Israel.

11:2-16:20 While faulty interpretations of Jesus' ministry lead to misunderstanding and repudiation, the disciples, through divine revelation, are provided special insight into Jesus' person and mission.

16:21-20:34 During Jesus' journey to Jerusalem he engages his disciples in explicit discussion concerning the ultimate values, priorities, and intentions of his messianic mission.

21:1-25:46 Upon entering Jerusalem Jesus' actions and teachings lead to conflict and rejection by the Jewish authorities.

26:1-27:50 While hostility and misunderstanding coalesce in betrayal, desertion, and death, Jesus is resolved to consciously and voluntarily fulfill the divine plan.

27:51-28:20 God ultimately vindicates his Son as evidenced by cosmic signs and by raising him from the dead and giving him authority to commission his disciples to a worldwide mission.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

SELECTED COMMENTARIES:

Albright, W.F. and C.S. Mann. Matthew . AB. Garden City: Doubleday, 1971.

Beare, Francis Wright. The Gospel According to Matthew . San Francisco: Harper and Row, 1981.

Blomberg, Craig L. Matthew. New American Commentary 22. Nashville: Broadman, 1992.

Carson, D.A. "Matthew." In The Expositor's Bible Commentary , 8:3-599. Edited by Frank Gaebelein. 12 vols. Grand Rapids: Zondervan, 1984.

Davies, Margaret. Matthew Readings: A New Biblical Commentary . Sheffield, U.K.: JSOT Press/Sheffield Academic Press, 1993.

Davies, W.D. and Dale C. Allison. Introduction and Commentary on the Gospel According to Saint Matthew I-VII . Vol. 1 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew. International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1988.

. Introduction and Commentary on Matthew VIII-XVIII . Vol. 2 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew . International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1991.

France, R.T. Matthew. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1985.

Gardner, Richard B. Matthew. Believers Church Bible Commentary. Scottdale, PA: Herald Press, 1991.

Garland, David. Reading Matthew: A Literary and Theological Commentary on the First Gospel . New York: Crossroad, 1993.

Gundry, Robert. Matthew: A Commentary on His Literary and Theological Art . Grand Rapids: Eerdmans, 1982.

Hagner, Donald. Matthew 1-13 . Word Biblical Commentary 33A. Dallas: Word, 1993.

. Matthew 14-28. Word Biblical Commentary 33B. Dallas: Word, 1995.

Harrington, D.J. The Gospel of Matthew . Sacra Pagina 1. Collegeville, MN: Liturgical, 1991.

Hill, David. The Gospel of Matthew . New Century Bible. Grand Rapids: Eerdmans, 1972.

Keener, Craig S. Matthew . The IVP New Testament Commentary Series. Ed. Grant R. Osborne. Downers Grove, IL: InterVarsity Press, 1997.

Luz, U. Matthew 1-7 . Minneapolis: Fortress, 1989.

Malina, Bruce J. and Richard L. Rohrbaugh. Social Science Commentary on the Synoptic Gospels . Minneapolis: Augsburg Fortress, 1992.

Meier, J.P. The Vision of Matthew . New York: Crossroad, 1979, 1991.

Morris, Leon. The Gospel According to Matthew . Grand Rapids: Eerdmans, 1992.

Patte, Daniel. The Gospel According to Matthew: A Structural Commentary on Matthew's Faith . Philadelphia: Fortress, 1987.

Schweizer, Eduard. The Good News According to Matthew . Translated by David E. Green. Atlanta: John Knox Press, 1975.

SELECTED STUDIES:

Allison, Dale C. The New Moses: A Matthean Typology . Minneapolis: Fortress, 1993.

Bauer, D.R. The Structure of Matthew's Gospel: A Study in Literary Design . JSNTSup 31. Sheffield: Almond, 1988.

Borg, Marcus. Conflict, Holiness, and Politics in the Teachings of Jesus . New York: Edwin Mellen Press, 1984.

France, R.T. Matthew: Evangelist and Teacher . Grand Rapids: Zondervan, 1989.

Hill, David. "Son and Servant: An Essay on Matthean Christology." JSNT 6 (1980) 2-16.

Kingsbury, Jack D. Matthew As Story. 2d ed. Philadelphia: Fortress, 1988.

Lohr, C. "Oral Techniques in the Gospel of Matthew." CBQ 23 (1961): 339-352.

Luz, U. The Theology of the Gospel of Matthew . Translated by J. Bradford Robinson. Cambridge: Cambridge University Press, 1995.

Matera, Frank. "The Plot of Matthew's Gospel." CBQ 49 (1987): 233-253.

. Passion Narratives and Gospel Theologies . New York: Paulist, 1986.

Powell, M.A. God With Us: A Pastoral Theology of Matthew's Gospel . Minneapolis: Fortress, 1995.

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

. What Are They Saying About Matthew? Revised and Expanded Edition. New York: Paulist Press, 1996.

Stanton, Graham. A Gospel For a New People: Studies in Matthew . Edinburgh: T&T Clark, 1992.

. "The Origin and Purpose of Matthew's Gospel: Matthean Scholarship from 1945 to 1980." In ANRW II.25.3. Edited by W.Haase. Pages 1889-1895. Berlin and New York: Walter de Gruyter, 1985.

Verseput, Donald J. "The Title Son of God in Matthew's Gospel." NTS 33 (1987): 532-556.

Westerholm, Stephen. Jesus and Scribal Authority . ConNT 10. Lund, Sweden: CWK Gleerup, 1978.

Wilkens, M.J. The Concept of Discipleship in Matthew's Gsopel as Reflected in the Use of the Term Mathçtçs. Leiden: E.J. Brill, 1988.

Witherup, Ronald D. "The Death of Jesus and the Rising of the Saints: Matthew 27:51-54 in Context." SBLASP. Pages 574-585. Atlanta: Scholars Press, 1987.

Wright, N.T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

. The New Testament and the People of God . Minneapolis: Fortress Press, 1992.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

AnBib Analecta Biblica

ANTJ Arbeiten zum Neuen Testament und zum Judentum

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BibRev Bible Review

BSac Bibliotheca Sacra

BZNW Beheifte zur ZNW

CBQ Catholic Biblical Quarterly

ConBNT Coniectanea biblica, New Testament

ConNT Coniectanea neotestamentica

DJG Dictionary of Jesus and the Gospels

ETL Ephemerides theologicai lovanienses

ExpTim The Expository Times

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

Int Interpretation

ISBE International Standard Bible Encyclopedia

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of New Testament Theology

LXX Septuagint

NIDNTT New International Dictionary of New Testament Theology

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NT New Testament

NTM New Testament Message

NTS New Testament Studies

OT Old Testament

RevQ Revue de Qumran

RQ Restoration Quarterly

SBLASP Society of Biblical Literature Abstracts and Seminar Papers

SBLDS SBL Dissertation Series

SBLMS SBL Monograph Series

SJT Scottish Journal of Theology

SNTSMS Society for New Testament Studies Monograph Series

Str-B Kommentar zum Neuen Testament by Strack and Billerbeck

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

TIM Tradition and Interpretation in Matthew by Bornkamm, Barth, and Held

TrinJ Trinity Journal

TynBul Tyndale Bulletin

UBSGNT United Bible Society Greek New Testament

USQR Union Seminary Quarterly Review

WUNT Wissenschaftliche untersuchungen zum Neuen Testament

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: Matthew (Outline)

OUTLINE

I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16

A. Genealogy of Jesus - 1:1-17

B. The Annunciation to Joseph - 1:18-25

C. The Infancy of Jesus - 2:1-23

1. The Gentile Pilgrimage - 2:1-12

2. The Messiah's Exile and Exodus - 2:13-23

D. The Mission and Message of John the Baptist - 3:1-12

E. The Baptism and Commission of Jesus - 3:13-17

F. The Testing of the Son - 4:1-11

G. Introducing the Ministry of Jesus - 4:12-16

II. GOD'S SAVING PRESENCE IN THE MIDST OF HIS PEOPLE - 4:17-10:42

A. Programmatic Heading: Proclamation of the Kingdom - 4:17

B. Call of the Disciples - 4:18-22

C. Programmatic Summary - 4:23-25

D. Sermon on the Mount: Ministry in Word - 5:1-7:29

1. The Setting - 5:1-2

2. The Beatitudes - 5:3-12

3. Salt and Light - 5:13-16

4. Jesus and the Law - 5:17-20

5. Practicing Greater Righteousness Toward One's Neighbor - 5:21-48

a. Murder - 5:21-26

b. Adultery - 5:27-30

c. Divorce - 5:31-32

d. Oaths - 5:33-37

e. An Eye for an Eye - 5:38-42

f. Love Your Enemies - 5:43-48

6. Practicing Greater Righteousness Before God - 6:1-18

a. Summary - 6:1

b. Giving to the Needy - 6:2-4

c. Prayer - 6:5-15

d. Fasting - 6:16-18

7. The Priorities and Values of the GreaterRighteousness - 6:19-34

a. Treasures in Heaven - 6:19-24

b. Worry - 6:25-34

8. The Conduct of Greater Righteousness - 7:1-12

a. Judging Others - 7:1-5

b. Honor What Is Valuable - 7:6

c. Ask, Seek, Knock - 7:7-11

d. The Golden Rule - 7:12

9. The Call for Decision - 7:13-27

a. The Narrow and Wide Gates - 7:13-14

b. A Tree and Its Fruit - 7:15-23

c. The Wise and Foolish Builders - 7:24-27

10. Conclusion - 7:28-29

E. Ministry in Deed - 8:1-9:34

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

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

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

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

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

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

7. The Gadarene Demoniacs - 8:28-34

8. Healing of the Paralytic - 9:1-8

9. Jesus' Association with Tax Collectors and Sinners - 9:9-13

10. Question on Fasting - 9:14-17

11. Raising the Ruler's Daughter and Cleansing the Unclean Woman - 9:18-26

12. Healing Two Blind Men - 9:27-31

13. Healing of a Deaf Mute - 9:32-34

F. A Call to Mission - 9:35-10:4

G. The Missionary Discourse - 10:5-42

1. Instructions for Mission - 10:5-15

2. Persecution and Response - 10:16-23

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

III. ISRAEL'S MISUNDERSTANDING AND REPUDIATION OF JESUS - 11:1-14:12

A. John's Question from Prison - 11:1-6

B. The Person and Mission of John - 11:7-19

1. Identification of John by Jesus - 11:7-15

2. Rejection of John and Jesus - 11:16-19

C. Unrepentant Cities - 11:20-24

D. Jesus' Response and Invitation - 11:25-30

E. Sabbath Controversy: Incident in the Grainfield - 12:1-8

F. Sabbath Controversy: Healing in the Synagogue - 12:9-14

G. The Character and Mission of God's Servant - 12:15-21

H. The Beelzebub Controversy - 12:22-37

I. The Request for a Sign - 12:38-42

J. A Concluding Analogy - 12:43-45

K. Jesus' True Family - 12:46-50

L. The Parables of the Kingdom - 13:1-52

1. The Parable of the Four Soils - 13:1-9

2. The Purpose of the Parables - 13:10-17

3. The Interpretation of the Parable ofthe Soils - 13:18-23

4. Parable of the Weeds - 13:24-30

5. Parable of the Mustard Seed - 13:31-32

6. Parable of the Leaven - 13:33

7. The Purpose of Parables - 13:34-35

8. The Interpretation of the Parable of the Weeds - 13:36-43

9. Parables of the Hidden Treasure and the Pearl - 13:44-46

10. Parable of the Dragnet - 13:47-50

11. Trained in the Kingdom - 13:51-52

M. Rejection at Nazareth - 13:53-58

N. The Death of John the Baptist - 14:1-12

IV. EDUCATING THE DISCIPLES: IDENTITY AND MISSION - 14:13-16:20

A. Feeding of the Five Thousand - 14:13-21

B. Walking on the Water - 14:22-33

C. Summary: Healings at Gennesaret - 14:34-36

D. Jesus and the Teachings of the Pharisees - 15:1-20

E. The Canaanite Woman - 15:21-28

F. Feeding of the Four Thousand - 15:29-39

G. Request for a Sign - 16:1-4

H. The Leaven of the Pharisees and Saducees - 16:5-12

I. Confession at Caesarea Philippi - 16:13-20

V. THE WAY OF THE CROSS - 16:21-20:34

A. The Things of God Versus the Things of Men - 16:21-28

B. Transfiguration - 17:1-8

C. The Coming Elijah - 17:9-13

D. The Power of Faith - 17:14-21

E. The Second Passion Prediction - 17:22-23

F. Jesus and the Temple Tax - 17:24-27

G. Fourth Discourse: Life in the Christian Community - 18:1-35

1. Becoming Like a Child - 18:1-5

2. Avoiding Offense - 18:6-9

3. Value of the "Little Ones" - 18:10-14

4. Reconciling an Offending Brother - 18:15-20

5. Importance of Forgiveness - 18:21-35

H. Transition from Galilee to Judea - 19:1-2

I. Marriage and Divorce - 19:3-9

J. The Bewildered Response of the Disciples - 19:10-12

K. The Little Children - 19:13-15

L. The Rich Young Man - 19:16-22

M. Wealth, Reward and Discipleship - 19:23-30

N. The Generous Landowner - 20:1-16

O. Third Passion Prediction - 20:17-19

P. Requests on Behalf of the Sons of Zebedee - 20:20-28

Q. Two Blind Men Receive Sight - 20:29-34

VI. CONFLICT IN JERUSALEM - 21:1-25:46

A. Jesus' Entry into Jerusalem - 21:1-11

B. Demonstration in the Temple - 21:12-17

C. The Fig Tree - 21:18-22

D. The Authority Question - 21:23-27

E. Parable of the Two Sons - 21:28-32

F. Parable of the Tenants - 21:33-46

G. Parable of the Wedding Feast - 22:1-14

H. Confrontations with the Religious Leaders - 22:15-46

1. Paying Taxes to Caesar - 22:15-22

2. Marriage in the Afterlife - 22:23-33

3. The Greatest Commandment - 22:34-40

4. The Son of David - 22:41-46

I. Denunciation of the Scribes and Pharisees - 23:1-39

1. Do Not Practice What They Preach - 23:1-12

2. Woes against the Teachers of the Law andthe Pharisees - 23:13-36

3. Lament over Jerusalem - 23:37-39

J. Fifth Discourse: Judgment to Come - 24:1-25:46

1. Introduction - 24:1-3

2. Warnings Not to Be Deceived - 24:4-14

3. The Coming Tribulation in Judea - 24:15-28

4. The Climactic Fall of Jerusalem within "This Generation" - 24:29-35

5. The Coming Judgment of the Son ofMan - 24:36-25:46

a. The Coming Son of Man~ - 24:36-51

b. The Ten Virgins - 25:1-13

c. Parable of the Talents - 25:14-30

d. Judgment of the Son of Man - 25:31-46

VII. THE PASSION AND RESURRECTION OF JESUS - 26:1-28:20

A. The Plot to Arrest and Execute Jesus - 26:1-5

B. Anointing in Bethany - 26:6-13

C. Judas' Betrayal - 26:14-16

D. Preparation for Passover - 26:17-19

E. The Last Supper - 26:20-30

F. Jesus Predicts the Disciples' Desertion and Denial - 26:31-35

G. The Gethsemane Prayer - 26:36-46

H. The Arrest of Jesus - 26:47-56

I. The Hearing Before Caiaphas - 26:57-68

J. The Denial of Peter - 26:69-75

K. Transition to the Roman Authorities - 27:1-2

L. The Suicide of Judas - 27:3-10

M. The Trial Before Pilate - 27:11-26

N. Mockery and Abuse of Jesus - 27:27-31

O. The Crucifixion - 27:32-44

P. The Death of Jesus - 27:45-56

Q. The Burial of Jesus - 27:57-61

R. Keeping Jesus in the Tomb - 27:62-66

S. The Empty Tomb - 28:1-7

T. The Appearance of Jesus to the Women - 28:8-10

U. The Bribing of the Guards - 28:11-15

V. The Great Commission - 28:16-20

-College Press New Testament Commentary: with the NIV

Lapide: Matthew (Book Introduction)

PREFACE.

——————

IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapide, I desire to mention that it has not been within my purpose to give an equivalent for every word of the original. This ought to have been stated at the commencement of the first volume, and I greatly regret the omission.

The stern exigencies of publication have compelled me to compress the translation of the Commentary upon the Gospels within five octavo volumes, when a reproduction of the Latin original, verbatim et literatim , would have probably necessitated seven.

The matter standing thus, I have had to exercise my own judgment as to the character of the necessary omissions and compression. I am perfectly aware that in omitting or compressing anything at all, I expose myself to the full fury of the blasts of unkind, bitter, or unscrupulous criticism; though criticism of this kind has, I am thankful to say, been confined to a single print.

I have no fault whatever to find with the criticism of the R. Catholic Tablet . It was dictated by a thoroughly honest and commendable, but certainly mistaken fear, that I had made omissions for controversial purposes. Of this, I hope I am incapable.

With regard to the other adverse criticism to which I have alluded, I am sorry that I cannot regard it as either just or righteous. One reason is this; the reviewer in question concludes his remarks by saying—"Those who are familiar with Cornelius' work are aware of the terseness and pungency of the author's style. Whether it would be possible to give this in English we cannot say, but the present translators do not appear to have even attempted the task, either in their literal rendering, or in their paraphrased passages, so that much of the sententiousness of the original has evaporated."

It would be almost impossible to single out from the whole range of the history of criticism a more telling example of its frequent utter worthlessness and disregard of a strict adherence to truth. In the first place, with regard to Cornelius himself, those who are best acquainted with him—his greatest lovers and admirers—are aware that if there is one thing more than another which they are disposed to regret, it is his great prolixity, and the inordinate length of his sentences.

Secondly, if the hostile reviewer had examined my translation solely for the purposes of an honest criticism, he could not have helped becoming aware of the fact that there is scarcely a page in which I have not broken up what is a single sentence in the Latin into two, three, and sometimes even more sentences in the English.

Lastly, I need not tell scholars that it would be far more easy and pleasant to myself to translate literally, without any omission whatever, than to have continually to be, as it were, upon the stretch to omit or compress what must be omitted, when very often all seems valuable. I can truly say I have often spent as much time in deliberating what to omit, or how to compress a passage, as would have sufficed to have written a translation of it in full twice over.

About two-thirds of the twenty-first chapter of S. Matthew, the last in this second volume, have been translated without any omission, or compression whatever. A note is appended to the place where this unabridged translation begins. This will enable any one who cares to do so, to compare the abridged portion with the unabridged, and both with the original.

T. W. M.