Text -- Matthew 13:12 (NET)

13:12 For whoever has will be given more, and will have an abundance. But whoever does not have, even what he has will be taken from him.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Mat 13:12

That is, improves what he hath, uses the grace given according to the design of the giver; to him shall be given - More and more, in proportion to that improvement.

Wesley: Mat 13:12

Improves it not, from him shall be taken even what he hath - Here is the grand rule of God's dealing with the children of men: a rule fixed as the pillars of heaven. This is the key to all his providential dispensations; as will appear to men and angels in that day. Mat 25:29; Mar 4:25; Luk 8:18; Luk 19:26.

JFB: Mat 13:12

That is, keeps; as a thing which he values.

JFB: Mat 13:12

He will be rewarded by an increase of what he so much prizes.

JFB: Mat 13:12

Who lets this go or lie unused, as a thing on which he sets no value.

JFB: Mat 13:12

Or as it is in Luke (Luk 8:18), "what he seemeth to have," or, thinketh he hath. This is a principle of immense importance, and, like other weighty sayings, appears to have been uttered by our Lord on more than one occasion, and in different connections. (See on Mat 25:9). As a great ethical principle, we see it in operation everywhere, under the general law of habit; in virtue of which moral principles become stronger by exercise, while by disuse, or the exercise of their contraries, they wax weaker, and at length expire. The same principle reigns in the intellectual world, and even in the animal--if not in the vegetable also--as the facts of physiology sufficiently prove. Here, however, it is viewed as a divine ordination, as a judicial retribution in continual operation under the divine administration.

Clarke: Mat 13:12

Whosoever hath, to him shall be given - This is an allusion to a common custom in all countries: he who possesses much or is rich, to such a person, presents are ordinarily given

Clarke: Mat 13:12

Whosoever hath not, from him shall be taken away even that he hath - That is, the poor man: he that has little may be easily made a prey of, and so lose his little. This is a proper sense of the word εχειν in sacred and profane writers. In 1Co 11:22, τους μη εχοντας, those who have not, means simply The Poor: and Aristophanes uses τους εχοντας, those that have, for the Rich or Opulent. See a variety of pertinent examples in Kypke on Luk 8:18. There is one example in Juvenal, Sat. iii. l. 208, 209, that expresses the whole of our Lords meaning, and is a beautiful illustration of this apparently difficult passage

Nil habuit Codrus: quis enim negat

et tamen illud Perdidit infelix Totum Nil

"‘ Tis true, poor Codrus Nothing had to boast

And yet poor Codrus All that Nothing lost.

Dryde

Now what was this Nothing which, the poet said, Codrus had and lost? The five preceding lines tell you

Lectus erat Codro Procula minor, urceoli sex

Ornamentum abaci; necnon et parvulus infr

Cantharus, et recubans sub eodem marmore Chiron

Jamque vetus Graecos servabat cista libellos

Et divina Opici rodebant carmina mures

He had one small bed, six little pitchers, the ornament of a side-board; a small jug or tankard, the image of a centaur, and an old chest with some Greek books in it, on which the mice had already begun to make depredations. And all this he lost; probably by continuing, in spite of his destiny, to be a poet. So those who devote not the light and power which God has given them to the purposes for which he has granted these gifts, from them shall be taken away these unemployed or prostituted blessings. This seems to have been a proverbial mode of speech, which our Lord here uses to inform his disciples, that he who does not improve the first operations of grace, howsoever small, is in danger of losing not only all the possible product, but even the principal; for God delights to heap benefits on those who properly improve them. See the note on Luk 8:18.

Calvin: Mat 13:12

12.For whosoever hath, it shall be given to him Christ pursues the subject which I have just mentioned; for he reminds his disciples how kindly God acts towards them, that they may more highly prize his grace, and may acknowledge themselves to be under deeper obligations to his kindness. The same words he afterwards repeats, but in a different sense, (Mat 25:29;) for on that occasion the discourse relates to the lawful use of gifts. ¹⁸³ But here he simply teaches, that more is given to the apostles than to the generality of men, because the heavenly Father is pleased to display in perfection his kindness towards them.

He does not forsake the work of his own hand,
(Psa 138:8.)

Those whom he has once begun to form are continually polished more and more, till they are at length brought to the highest perfection. The multiplied favors which are continually flowing from him to us, and the joyful progress which we make, spring from God’s contemplation of his own liberality, which prompts him to an uninterrupted course of bounty. And as his riches are inexhaustible, ¹⁸⁴ so he is never wearied with enriching his children. Whenever he advances us to a higher degree, let us remember that every increase of the favors which we daily receive from him flows from this source, that it is his purpose to complete the work, of our salvation already commenced. On the other hand, Christ declares that the reprobate are continually proceeding from bad to worse, till, at length exhausted, they waste away in their own poverty.

And he that hath not, even that which he hath shall be taken from him This may appear to be a harsh expression; but instead of saying, that what the ungodly have not is taken from them, Luke softens the harshness and removes the ambiguity by a slight change of the words: and whosoever hath not, even that which he thinketh that he hath shall be taken from him. And indeed it frequently happens, that the reprobate are endued with eminent gifts, and appear to resemble the children of God: but there is nothing of real value about them; for their mind is destitute of piety, and has only the glitter of an empty show. Matthew is therefore justified in saying that they have nothing; for what they have is of no value in the sight of God, and has no permanency within. Equally appropriate is the statement of Luke, that the gifts, with which they have been endued, are corrupted by them, so that they shine only in the eyes of men, but have nothing more than splendor and empty display. Hence, also let us learn to aim at progress throughout our whole life; for God grants to us the taste of his heavenly doctrine on the express condition, that we feed on it abundantly from day to day, till we come to be fully satiated with it.

The manner in which Mark introduces this sentence has some appearance of confusion. Consider, says our Lord, what you hear; and then, if they make due progress, he holds out the expectation of more plentiful grace: it shall be added to you that hear Lastly, follows the clause which agrees with the words of Matthew, but is inserted in the middle of a sentence which I expounded under the seventh chapter of Matthew; ¹⁸⁵ for it is not probable that they are here placed in their proper order. The Evangelists, as we have remarked on former occasions, were not very exact in arranging Christ’s discourses, but frequently throw together a variety of sayings uttered by him. Luke mixes this sentence with other discourses of Christ spoken at different times, and likewise points out a different purpose for which Christ used these words. It was that they might be attentive to his doctrine, and not permit the seed of life to pass away unimproved, which ought to be cordially received, and take root in their minds. “Beware,” he says, “lest what has been given be taken away from you, if it yield no fruit.”

TSK: Mat 13:12

For whosoever : Mat 25:29; Mar 4:24, Mar 4:25; Luk 8:18, Luk 9:26, Luk 19:24-26; Joh 15:2-5

from : Mat 21:43; Isa 5:4-7; Mar 12:9; Luk 10:42, Luk 12:20,Luk 12:21, Luk 16:2, Luk 16:25; Rev 2:5; Rev 3:15, Rev 3:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 13:10-17

Christ, in these verses, gives a "reason"why he used this manner of instruction. See also Mar 4:10-12; Luk 8:9-10.

Mat 13:11

The mysteries of the kingdom - The word "mystery,"in the Bible, properly means a thing that is "concealed,"or that "has been concealed."It does not mean that the thing was "incomprehensible,"or even difficult to be understood.

The thing might be "plain"enough if revealed, but it means simply that it "had"not been before made known. Thus the "mysteries of the kingdom"do not mean any doctrines incomprehensible in themselves considered, but simply doctrines about the preaching of the gospel and the establishment of the new kingdom of the Messiah, which "had not"been understood, and which were as yet concealed from the great body of the Jews. See Rom 16:25; Rom 11:25; Eph 3:3-4, Eph 3:9. Of this nature was the truth that the gospel was to be preached to the Gentiles; that the Jewish polity was to cease; that the Messiah was to die, etc. To the disciples it was given to know these truths. This was important for them, as they were to carry the gospel around the globe. To the others it was not "then"given. They were too gross, too earthly; they had too, grovelling conceptions of the Messiah’ s kingdom to understand these truths, even if communicated to them. They were not to preach the gospel, and hence our Saviour was at particular pains to instruct his apostles in the system which they were to preach. The Pharisees, and Jews generally, were not prepared to receive the system, and would not have believed it, and therefore he purposely employed a kind of teaching which was intended for his apostles only.

Mat 13:12

Whosoever hath ... - This is a proverbial method of speaking.

It means that a man who improves what light, grace, and opportunities he has, shall have them increased. From him that improves them not, it is proper that they should be taken away. The Jews had many opportunities of learning the truth, and some light still lingered among them; but they were gross and sensual, and misimproved them, and it was a just judgment that they should be deprived of them. Superior knowledge was given to the disciples of Christ: they improved it, however slowly, and the promise was that it should be greatly increased.

Mat 13:13

Because they seeing, see not - Mark Mar 4:12 and Luke Luk 8:10 say, "That seeing, they may not see etc.;"but there is no difference.

Matthew simply states the "fact,"that though they saw the "natural"meaning of the story - though they literally understood the parable - yet they did not understand its "spiritual"signification. Mark and Luke do not state the "fact,"but affirm that he spoke with this "intention"- implying that such "was"the result. Nor was there any dishonesty in this, or any unfair disguise. He had truths to state which he wished his "disciples particularly"to understand. They were of great importance to their ministry. Had he clearly and fully stated them to the Jews, they would have taken his life long before they did. He therefore chose to state the doctrines so that if their hearts had been right, and if they had not been malignant and blind, "they might have understood them."His doctrines he stated in the best possible way, and it was not his fault if they did not understand him. By little and little, in this way, he prepared many even of the Jews to receive the truth; by the only possible way of ever gaining access to their minds. It was, moreover, entirely proper and right to impart instruction to his disciples which he did not "intend"for others.

Mat 13:14

And in them is fulfilled ... - This place is quoted substantially from Isa 6:9-10. It was literally fulfilled in the time of Isaiah. In the time of Christ the people had the same character. Like them, they closed their eyes upon the truth, and rejected the divine teaching. The words of Isaiah were therefore "as well fitted"to express the character of the people in the time of Christ as in that of the prophet. In this sense they were "fulfilled,"or "filled up;"that is, "a case occurred that corresponded to their meaning."See the notes at Mat 1:22. It is not by any means intended that Isaiah, when he spoke these words, had any reference to the time of Christ. The meaning in both places is, that the people were so gross, sensual, and prejudiced, that they "would"not see the truth, or understand anything that was contrary to their grovelling opinions and sensual desires; a case by no means uncommon in the world. See the passage more fully explained in my notes at Isa. 6.

Waxed gross - Literally, "has become fat."This language is commonly applied to "the body,"but is also used to denote one who is stupid and foolish in mind. Here it means that the people were so sensual and corrupt that they did not see or understand the pure spiritual principles of the gospel.

Lest they should see ... - Lest they should see their lost condition as sinners, and turn and live. The reason given here why they did not hear and understand the gospel is, that their "heart"was "wrong."They "would"not attend to the things that belonged to their peace.

I should heal them - Should pardon, sanctify, and save them. Sin is often represented as a disease, and the pardon and recovery of the soul from sin as "healing."

Mat 13:16

Blessed are your eyes ... - That is, you are happy that you are permitted to see truth which they will not see.

You are permitted to understand the spiritual meaning of the parables, and in some degree the plan of salvation.

Mat 13:17

Many prophets and righteous men ... - They wished to see the times of the Messiah.

They looked to it as a time when the hopes of the world would be fulfilled, and when the righteous would be happy, Joh 8:56. "Abraham rejoiced to see my day, and he saw it and was glad."Compare also 1Pe 1:10-12; Heb 11:13. So Isaiah and the prophets looked forward to the coming of the Messiah as the consummation of their wishes and the end of the prophecies, Rev 19:10. The object always dearest to the hearts of all righteous people is to witness the coming and advancement of the kingdom of Christ. Compare Rev 22:20.

Poole: Mat 13:11-12

Ver. 11,12. Mark saith, Mar 4:11 , Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables. Luke saith no more than, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables. Only, Mat 8:18 , he saith,

Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. Because it is given to you, &c given by my Father: God, according to the good pleasure of his will, hath given to some persons to know the mysteries of the kingdom of God, more than to others. Some here distinguish concerning the things which concern the kingdom of God. The laws of his kingdom, they say, are delivered plainly viz. those things which are necessary to be known in order to our salvation are delivered plainly, so as we may understand them. But there are other things that belong to his kingdom not so necessary to be known in order to salvation, these God giveth to some only to know. I cannot agree to this notion. God manifested in the flesh is the great mystery of the gospel, the mystery hid from ages, yet I am sure the knowledge of Christ as such is necessary to salvation. I therefore think the emphasis lieth upon know .

1. There is a more general and confused knowledge of a thing; and there is a more distinct, clear, particular knowledge.

2. There is a mere notional knowledge, and there is a more effective, experimental knowledge.

To you my Father hath given eternal life, and, as means in order to it, to know more clearly, particularly, and distinctly the things that concern the kingdom of God; to know and to believe in me, who am the Saviour of the world: my Father hath no such special and particular kindness for the generality of this people, and therefore he hath not given to them the same aids and assistance.

For whosoever hath, to him shall be given, and he shall have more abundance: by him that hath, some understand, he that hath and maketh use of what he hath, and that is plainly the sense of it Mat 25:29 , where it is the epiparabola, or conclusion of the parable about the talents. But though the preceding parable plainly leadeth to such a sense there, yet the preceding words seem as directly to lead to another sense here, and what is the more natural and proper signification of the word hath, which most naturally signifies to have a thing in our possession. He that hath, therefore, in all reason signifies, he that hath that which, Mat 13:11 , is said to be given. He that hath the saving knowledge of the mysteries of the kingdom of God. To him that doth not so much come to hear me out of curiosity, and comprehends by his understanding something of my will, but hath a heart that embraces and receiveth me, so as he believeth in me. To him that hath the seed of God in him as in good ground.

Shall be given: that is expounded by the next words,

and he shall have more abundance he shall have more grace, a more full, and clear, and distinct knowledge of me, and the things which concern my kingdom.

But whosoever hath not hath not the seed of God, a true root of grace, in whom the seed of my word hath not fallen as in good ground, but only as in the highway, or in thorny or stony ground,

from him shall be taken away even that which he hath How can that be?

Answer: It must not be understood of things in the same nature and kind; Luke expounds it, Mat 8:18 , by o dokei ecein , that which either to himself or to others he seemeth to have. He that hath not a truth of grace may think he hath: his hope and opinion of himself shall fail. Others may, from his gifts and parts, think he hath. God shall unmask him, taking away his common gifts, or suffering him to fall into and be overcome by foul temptations. His gifts and parts shall decay, his moral righteousness will abate by God’ s just dereliction of him, and withholding his restraining grace.

Haydock: Mat 13:12

But he that hath not, from him shall be taken away even that which he hath. We read again, (Matthew xxv. 29.) That also which he thinketh he hath. One passage helps to expound another: so that each of these texts, with a little reflection, will be found true; and such a truth, as ought to be a subject of fear and apprehension to all that are negligent and indolent in the service of God. For, as St. Augustine observes, they who have received graces and favours from God, and have not made good use and profited by them, they may be said not to have them, although they are not yet take from them. And why? but because they make no more use of them, than if they had them not. See the parables of the talents, Matthew xxv, and Luke xix. (Witham) ---

He that hath, to him shall be given the knowledge of the mysteries of the kingdom of God. But such as are incredulous, and resist my words, like the Pharisees and other Jews, so far from being enriched with the spiritual gifts in my kingdom, shall even be deprived of the benefits they now possess. Thus the Jews were deprived of their temple, priesthood, kingdom, and even the true worship of God. (St. Jerome) ---

They rejected Jesus Christ, the fountain and corner-stone of virtue; all therefore they had acquired, or possessed, shall be taken from them, and given to the apostles. (Idem.) ---

Whoever has a desire of complying with the divine precepts, that desire shall not only be increased, but all other virtues shall be added unto him; but if he be devoid of this desire, the virtues he already possesses, or seems to possess, shall be taken from him, not that God will deprive him of these without cause, but he will render himself unworthy of them. (St. John Chrysostom)

Gill: Mat 13:12

For whosoever hath, to him shall be given,.... Whoever has the true grace of God implanted in him, has a saving knowledge of Christ, and a spiritual acquaintance with the doctrines of the Gospel, shall have more grace given him; he shall grow in the knowledge of Christ, and the Spirit of truth shall lead him into all truth:

and he shall have more abundance: of grace, light, knowledge, and experience: all grace shall be made to abound towards him; he shall be filled with all the fulness of God, and shall arrive to the measure of the stature of the fulness of Christ; and his light shall shine more and more unto the perfect day.

But whosoever hath not: the truth of grace, nor a spiritual knowledge of Christ, nor any experience of the doctrines of the Gospel,

from him shall be taken away, even that he hath, or "that which he seemed to have", as Luke expresses it; for everything besides true grace is a mere show, and has no solidity in it; as natural parts, human learning, and a form of knowledge and of truth in the law, the national church state of the Jews, with all the outward privileges appertaining thereunto, all which may be here meant; and even speculative notions of the Gospel, the external gifts of the Spirit, the means of grace, the Gospel of the kingdom of God, and the ministry of it, which in process of time were wholly taken from these people.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 13:12

¹ sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 13:1-58

1 The parable of the sower and the seed;

18 the exposition of it.

24 The parable of the tares;

31 of the mustard seed;

33 of the leaven;

36 exposition of the parable of the tares.

44 The parable of the hidden treasure;

45 of the pearl;

47 of the drag net cast into the sea.

53 Christ is contemned of his own countrymen.

Maclaren: Mat 13:12

To Him That Hath Shall Be Given'

Whosoever hath, to him shall be given, and he shall have more abundance! but whosoever hath not, from him shall be taken away even that he hath.'--Matt. 13:12.

THERE are several instances in the Gospels of our Lord's repetition of sayings which seem to have been, if we may use the expression, favourites with Him; as, for instance, There are first which shall be last, and there are last which shall be first'; or, again, The servant is not greater than his master, nor the disciple than his lord.' My text is one of these. It is here said as part of the explanation why He chose to speak in parables, in order that the truth, revealed to the diligent and attentive, might be hidden from the careless. Again, we find it in two other Gospels, in a somewhat similar connection, though with a different application, where Jesus enunciates it as the basis of His warning, Take heed how'--or, in another version, what'--ye hear.' Again He employs it in this Gospel in the parable of the talents, as explaining the principle on which the retribution to the slothful servant was meted out. And we find it yet once more in the parable of the pounds in Luke's Gospel, which, though entirely different in conception and purpose from that of the talents, is identical in the portion connected with the slothful servant.

So there are two very distinct directions in which this saying looks, as it was used by our Lord--one in reference to the attitude of men towards the Revelation of God, and one in reference to the solemn subject of future retribution. I wish, now, mainly to try and illustrate the great law which is set forth here, and to follow out the various spheres of its operation, and estimate the force of its influence. For I think that large and very needful lessons for us all may be drawn therefrom. The principle of my text shapes all life. It is a paradox, but it is a deep truth. It sounds harsh and unjust, but it contains the very essence of righteous retribution. the paradox is meant to spur attention, curiosity, and inquiry. The key to it lies here--to use is to have. There is a possession which is no possession. That I have rights of property in a thing, as contradistinguished to your rights, does not make it in any deep and real sense mine. What I use I have; and all else is, as one of the other evangelists has it, but seeming' to have.

So much, then, by way of explanation of our text. Now, let me ask you to look with me into two or three of the regions where we shall find illustrations of its working.

I. Take The Application Of This Principle To Common Life.

The lowest instance is in regard to material possessions. It is a complaint that is made against the present social arrangements and distribution of wealth, that money makes money; that wealth has a tendency to clot; the rich man to get richer, and the poor man to get poorer. Just as in a basin of water when the plug is out, and circular motion is set up, the little bits of foreign matter that may be there all tend to get together, so it is in regard to these external possessions. To him that hath shall be given'; and people grumble about that and say, It never rains but it pours, and the man that needs more money least gets it most easily.' Of course. Treasure used grows; treasure hoarded rusts and dwindles. The millionaire will double his fortune by a successful speculation. The man with half a dozen large shops drives the poor little tradesman out of the field. So it is all round: To him that hath shall be given; but from him that hath not shall be taken even that he hath.'

Next, go a step higher. Look at how this law works in regard to powers of body. That is a threadbare old illustration. The blacksmith's arm we have all heard about; the sailor's eye, the pianist's wrist, the juggler's fingers, the surgeon's deft hand--all these come by use. To him that hath shall be given.' And the same man who has cultivated one set of organs to an almost miraculous fineness or delicacy or strength will, by the operation of the other half of the same principle, have all but atrophied another set. So with the blacksmith's arm, which has grown muscular at the expense of his legs. Part of the physical frame has monopolised what might have been distributed throughout the whole. Use is strength; use makes growth. We have what we employ. And even in regard to our bodily frame the organs that we do not use we carry about with us rather as a weight attached to us than as a possession.

Again, come a little higher. This great principle largely goes to determine our position in the world and our work. The man that can do a thing gets it to do. In the long run the tools come to the hand that can use them. So here is one medical man's consulting-room crammed full of patients, and his neighbour next door has scarcely one. The whole world runs to read A's, B's, or C's books. The briefness barrister complains that there is no middle course between having nothing to do and being overwhelmed with briefs. To him that hath shall be given'--the man can do a thing, and he gets it to do--and from him that hath not shall be taken away even that which he hath.' That law largely settles every man's place in the world.

Let us come still higher. The same law has much, not all, but much, to do in making men's characters. For it operates in its most intense fashion, and with results most blessed or most disastrous, in the inner life. The great example that I would adduce is conscience. Use it, obey it, listen for its voice, never thwart it, and it grows and grows and grows, and becomes more and more sensitive, more and more educated, more and more sovereign in its decisions. Neglect it, still more, go in its teeth, and it dwindles and dwindles and dwindles; and I suppose it is possible--though one would fain hope that it is a very exceptional case--for a man, by long-continued indifference to the voice within that says Thou shalt' or Thou shalt not,' to come at last to never hearing it at all, or to its never speaking at all. (It is seared as with a hot iron,' says one of the Apostles; and in seared flesh there is no feeling any more.) Are any of you, clear friends, bringing about such a state? Are you doing what you know you ought not to do? Then you will be less and less troubled as the days go on;(and, by neglecting the voice, you will come at last to be like the profligate woman in the book of Proverbs, who, after her sin, wipes her mouth and says, I have done no harm.') Do you think that is a desirable state--to put out the eyes of your soul, to stifle what is the truest echo of God's voice that you will ever hear? (Do you not think that it would be wiser to get the blessed half of this law on your side, instead of the dreadful one?) Listen to that voice. Never, as you value yourselves, neglect it.

Cultivate the habit of waiting for its monitions, its counsels prohibitory or commendatory, and then you will have done much to secure that your spirit shall be enriched by the operations of this wide-spread law.

Take another illustration. People who, by circumstances, are placed in some position of dependence and subordination, where they have seldom to exercise the initiative of choice, but just to do what they are bid, by degrees all but lose the power of making up their minds about anything. And so a slave set free is proverbially a helpless creature, like a bit of driftwood; and children who have been too long kept in a position of pupilage and subordination, when they are sent into the world are apt to turn out very feeble men, for want of a good, strong backbone of will in them. So, many a woman that has been accustomed to leave everything in her husband's hands, when the clods fall on his coffin finds herself utterly helpless and bewildered, just because in the long, happy years she never found it necessary to exercise her own judgment or her own will about practical matters.

So do not get into the habit of letting circumstances settle what you are to do, or you will lose the power of dominating them, before very long. And if a man for years leaves himself, as it were, to be guided by the stream of circumstances, like long green weeds in a river, he will lose the power of determining his own fate, and the Will, will die clean out of him. Cultivate it, and it will grow.

A gain, this same principle largely settles our knowledge, our convictions, the operations and the furniture of our understandings. If a man holds any truth slackly, or in the case of truths that are meant to influence life and conduct, does not let it influence these, then that is a kind of having truth that is sure to end in losing it. If you want to lose your convictions grasp them loosely--do not act upon them, doe` not take them for guides of your life--and they will soon relieve you of their unwelcome presence. If you wish mind and knowledge to grow, grip with a grip of iron what you do know, and let it dominate you, as it ought. He that truly has his learning will learn more and pile by slow degrees stone upon stone, until the building is complete.

So, dear friends, here, in these illustrations, which might have been indefinitely enlarged, we see the working of a principle which has much to do in making men what they are. What you use you increase, what you leave unused you lose. There are grey heads in my present audience who, when they were young men, had dreams and aspirations that they bitterly smile at now. There are men here who began life with possibilities that have never blossomed or fruited, but have died on the stem. Why? Because they were so much occupied with the vulpine craft of making their position and their' pile,' that generous emotions and noble sympathies and lofty aspirations, intellectual or otherwise, were all neglected, and so they are dead; and the men are the poorer incalculably, because of what has thus been shed away from them. You make your characters by the parts of yourselves that you choose to cultivate and employ. Do you think that God gave us whatever of an intellectual and emotional and moral kind is in us, in order that it might be all used up in our daily business? A very much scantier outfit would have done for all that is wanted for that. But there are abortive and dormant organs in your spiritual nature, as there are in the corporeal, which tell you what you were meant for, and which it is your sin to leave undeveloped. Brethren, the law of my text shapes us in the two ways, that whatever we cultivate, be it noble or be it bestial, will grow, and whatever we repress or neglect will die. Choose which of the two halves of yourselves you will foster, and on which you will frown.

So much, then, for the first general application of these words. Now let me turn for a moment to another.

II. The Application Of This Two-Fold Law In Regard To God's Revelation Of Himself.

I would note, secondly, the application of this two-fold law in regard to God's revelation of Himself.

That is the bearing of it in the immediate context from which our text is taken." Our Lord explains that teaching by parable--a transparent yell over a truth --was adopted in order that the veiled truth might be a test as well as a revelation. And although I do not believe that the Christian revelation has been made in any degree less plain and obvious than it could have been made, I cannot but recognise the fact that the necessities of the case demand that, when God speaks to us, He should speak in such a fashion as that it is possible to say, Tush! It is not God that is speaking; it is only Eli!' and so to turn about the young Samuel's mistake the other way. I do not believe that God has diminished the evidence of His Revelation in order to try us; but I do maintain that the Revelation which He has made does come to us, and must come to us, in such a form as that, not by mathematical demonstration but by moral affinity, we shall be led to recognise and to bow to it. He that will be ignorant, let him be ignorant, and he that will come asking for truth, it will flood his eyeballs with a blessed illumination. The veil will but make more attractive to some eyes the outlines of the fair form beneath it, whilst others are offended at it and say, Unless we see the truth undraped, we will not believe that it is truth at all.'

So, brethren, let me remind you--what is really but a repetition in reference to another subject of what I have already said,--that in regard to God's speech to men, and especially in regard to what I, for my part, believe to be the complete and ultimate and perfect speech of God to men, in Jesus Christ our Saviour, the principle of my text holds good.

To him that hath shall be given.' If you will make that truth your own by loyal faith and honest obedience, if you will grapple it to your heart, then you will learn more and more. Whatever tiny corner of the great whole you have grasped, hold on by that and draw it into yourselves, and you will by degrees get the entire, glorious, golden web to wrap round you. If any man wills to do His will he shall know.' That is Christ's promise; and it will be fulfilled to us all. To him that hath shall be given.'!

If, on the other hand, you have' Christian truth and Christ, who is the Truth, in the fashion in which so many of us have it and Him, as a form, as a mere intellectual possession, so that we can, when we go to church, repeat the creed without feeling that we are telling a lie, but that when we go to market we do not carry the Commandments with us, if that is our Christianity, then it will dribble away into nothing. We shall not be much the poorer for the loss of such a sham possession, but it will go. It drops out of the hands that are not clasped to hold it. It is just that a thing so neglected shall some day be a thing withdrawn. So in regard to Revelation and a man's perception and reception of it, my text holds good in both its halves.

III. Lastly, Look At The Application Of These Words In The Future.

That is our Lord's own application of them, twice out of the five times in which the saying appears in the three Gospels: in the parable of the talents and in the parallel portion of the parable of the pounds. I do not venture into the regions of speculation about that future, but from the words before us there come clearly enough two aspects of it. The man with the ten talents received more; the man that had hid the talent or the pound in the ground was deprived of that which he had not used.

Now, with regard to the former there is no difficulty in translating the representations of the parables, sustained as they are by distinct statements of other portions of Scripture. They come to this, that, for the life beyond, indefinite progress in all that is noble and blessed and Godlike in heart and character, in intellect and power, are certain; that faith, hope, love, here cultivated but putting forth few blossoms and small fruitage, there, in that higher house where these be planted, will flourish in the courts of the Lord, and will bear fruit abundantly; that here the few things faithfully administered will be succeeded yonder by the many things royally ruled over; that here one small coin, as it were, is put into our palm, namely the present blessedness and peace and strength and purity of a Christian life; and that yonder we possess the inheritance of which what we have here is but the earnest. It used to be the custom when a servant was hired for the next term-day to give him one of the smallest coins of the realm as what was called arles' -wages in advance, to seal the bargain. Similarly, in buying an estate a bit of turf was passed over to the purchaser. We get the earnest here of the broad acres of the inheritance above. To him that hath shall be given.'

And the other side of the same principle works in some terrible ways that we cannot speak about. From him that hath not shall be taken away even that which he hath.' I have spoken of the terrible analogy to this solemn prospect which is presented us by the imperfect experiences of earth. And when we see in others, or discover in ourselves, how it is possible for unused faculties to die entirely out, I think we shall feel that there is a solemn background of very awful truth, in the representation of what befell the unfaithful servant. Hopes unnourished are gone; opportunities unimproved are gone, capacities undeveloped are gone fold after fold, as it were, is peeled off the soul, until there is nothing left but the naked self, pauperised and empty-handed for evermore.

Take it from him; he never was the better for it; he never used it; he shall have it no longer.

Brethren, cultivate the highest part of yourselves, and see to it that, by faith and obedience, you truly have the Saviour, whom you have by the hearing of the ear and by outward profession. And then death will come to you, as a nurse might to a child that came in from the fields with its hands full of worthless weeds and grasses, to empty them in order to fill the with flowers that never fade you can choose whether Death, and Life too, for that matter, shall be the porter that will open to you the door of the treasure-house of God, or the robber that will strip you of misused opportunities and unused talents.

MHCC: Mat 13:1-23

Jesus entered into a boat that he might be the less pressed, and be the better heard by the people. By this he teaches us in the outward circumstances of worship not to covet that which is stately, but to make the best of the conveniences God in his providence allots to us. Christ taught in parables. Thereby the things of God were made more plain and easy to those willing to be taught, and at the same time more difficult and obscure to those who were willingly ignorant. The parable of the sower is plain. The seed sown is the word of God. The sower is our Lord Jesus Christ, by himself, or by his ministers. Preaching to a multitude is sowing the corn; we know not where it will light. Some sort of ground, though we take ever so much pains with it, brings forth no fruit to purpose, while the good soil brings forth plentifully. So it is with the hearts of men, whose different characters are here described by four sorts of ground. Careless, trifling hearers, are an easy prey to Satan; who, as he is the great murderer of souls, so he is the great thief of sermons, and will be sure to rob us of the word, if we take not care to keep it. Hypocrites, like the stony ground, often get the start of true Christians in the shows of profession. Many are glad to hear a good sermon, who do not profit by it. They are told of free salvation, of the believer's privileges, and the happiness of heaven; and, without any change of heart, without any abiding conviction of their own depravity, their need of a Saviour, or the excellence of holiness, they soon profess an unwarranted assurance. But when some heavy trial threatens them, or some sinful advantage may be had, they give up or disguise their profession, or turn to some easier system. Worldly cares are fitly compared to thorns, for they came in with sin, and are a fruit of the curse; they are good in their place to stop a gap, but a man must be well armed that has much to do with them; they are entangling, vexing, scratching, and their end is to be burned, Heb 6:8. Worldly cares are great hinderances to our profiting by the word of God. The deceitfulness of riches does the mischief; they cannot be said to deceive us unless we put our trust in them, then they choke the good seed. What distinguished the good ground was fruitfulness. By this true Christians are distinguished from hypocrites. Christ does not say that this good ground has no stones in it, or no thorns; but none that could hinder its fruitfulness. All are not alike; we should aim at the highest, to bring forth most fruit. The sense of hearing cannot be better employed than in hearing God's word; and let us look to ourselves that we may know what sort of hearers we are.

Matthew Henry: Mat 13:1-23

We have here Christ preaching, and may observe,

1. When Christ preached this sermon; it was the same day that he preached the sermon in the foregoing chapter: so unwearied was he in doing good, and working the works of him that sent him. Note, Christ was for preaching both ends of the day, and has by his example recommended that practice to his church; we must in the morning sow our seed, and in the evening not withhold our hand, Ecc 11:6. An afternoon sermon well heard, will be so far from driving out the morning sermon, that it will rather clench it, and fasten the nail in a sure place. Though Christ had been in the morning opposed and cavilled at by his enemies, disturbed and interrupted by his friends, yet he went on with his work; and in the latter part of the day, we do not find that he met with such discouragements. Those who with courage and zeal break through difficulties in God's service, will perhaps find them not so apt to recur as they fear. Resist them, and they will flee.

2. To whom he preached; there were great multitudes gathered together to him, and they were the auditors; we do not find that any of the scribes or Pharisees were present. They were willing to hear him when he preached in the synagogue (Mat 12:9, Mat 12:14), but they thought it below them to hear a sermon by the sea-side, though Christ himself was the preacher: and truly he had better have their room than their company, for now they were absent, he went on quietly and without contradiction. Note, Sometimes there is most of the power of religion where there is least of the pomp of it: the poor receive the gospel. When Christ went to the sea-side, multitudes were presently gathered together to him. Where the king is, there is the court; where Christ is, there is the church, though it be by the sea-side. Note, Those who would get good by the word, must be willing to follow it in all its removes; when the ark shifts, shift after it. The Pharisees had been labouring, by base calumnies and suggestions, to drive the people off from following Christ, but they still flocked after him as much as ever. Note, Christ will be glorified in spite of all opposition; he will be followed.

3. Where he preached this sermon.

(1.) His meeting-place was the sea-side. He went out of the house (because there was no room for the auditory) into the open air. It was pity but such a Preacher should have had the most spacious, sumptuous, and convenient place to preach in, that could be devised, like one of the Roman theatres; but he was now in his state of humiliation, and in this, as in other things, he denied himself the honours due to him; as he had not a house of his own to live in, so he had not a chapel of his own to preach in. By this he teaches us in the external circumstances of worship not to covet that which is stately, but to make the best of the conveniences which God in his providence allots to us. When Christ was born, he was crowded into the stable, and now to the sea-side, upon the strand, where all persons might come to him with freedom. He that was truth itself sought no corners (no adyta ), as the pagan mysteries did. Wisdom crieth without, Pro 1:20; Joh 13:20.

(2.) His pulpit was a ship; not like Ezra's pulpit, that was made for the purpose (Neh 8:4); but converted to this use for want of a better. No place amiss for such a Preacher, whose presence dignified and consecrated any place: let not those who preach Christ be ashamed, though they have mean and inconvenient places to preach in. Some observe, that the people stood upon dry ground and firm ground, while the Preacher was upon the water in more hazard. Ministers are most exposed to trouble. Here was a true rostrum, a ship pulpit.

4. What and how he preached. (1.) He spake many things unto them. Many more it is likely than are here recorded, but all excellent and necessary things, things that belong to our peace, things pertaining to the kingdom of heaven: they were not trifles, but things of everlasting consequence, that Christ spoke of. It concerns us to give a more earnest heed, when Christ has so many things to say to us, that we miss not any of them. (2.) What he spake was in parables. A parable sometimes signifies any wise, weighty saying that is instructive; but here in the gospels it generally signifies a continued similitude or comparison, by which spiritual or heavenly things were described in language borrowed from the things of this life. It was a way of teaching used very much, not only by the Jewish rabbin, but by the Arabians, and the other wise men of the east; and it was found very profitable, and the more so from its being pleasant. Our Saviour used it much, and in it condescended to the capacities of people, and lisped to them in their own language. God had long used similitudes by his servants the prophets (Hos 12:10), and to little purpose; now he uses similitudes by his Son; surely they will reverence him who speaks from heaven, and of heavenly things, and yet clothes them with expressions borrowed from things earthly. See Joh 3:12. So descending in a cloud. Now,

I. We have here the general reason why Christ taught in parables. The disciples were a little surprised at it, for hitherto, in his preaching, he had not much used them, and therefore they ask, Why speakest thou to them in parables? Because they were truly desirous that the people might hear with understanding. They do not say, Why speakest thou to us? (they knew how to get the parables explained) but to them. Note, We ought to be concerned for the edification of others, as well as for our own, by the word preached; and if ourselves be strong, yet to bear the infirmities of the weak.

To this question Christ answers largely, Mat 13:11-17, where he tells them, that therefore he preached by parables, because thereby the things of God were made more plain and easy to them who were willingly ignorant; and thus the gospel would be a savour of life to some, and of death to others. A parable, like the pillar of cloud and fire, turns a dark side towards Egyptians, which confounds them, but a light side towards Israelites, which comforts them, and so answers a double intention. The same light directs the eyes of some, but dazzles the eyes of others. Now,

1. This reason is laid down (Mat 13:11): Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. That is, (1.) The disciples had knowledge, but the people had not. You know already something of these mysteries, and need not in this familiar way to be instructed; but the people are ignorant, are yet but babes, and must be taught as such by plain similitudes, being yet incapable of receiving instruction in any other way: for though they have eyes, they know not how to use them; so some. Or, (2.) The disciples were well inclined to the knowledge of gospel mysteries, and would search into the parables, and by them would be led into a more intimate acquaintance with those mysteries; but the carnal hearers that rested in bare hearing, and would not be at the pains to look further, nor to ask the meaning of the parables, would be never the wiser, and so would justly suffer for their remissions. A parable is a shell that keeps good fruit for the diligent, but keeps it from the slothful. Note, There are mysteries in the kingdom of heaven, and without controversy, great is the mystery of godliness: Christ's incarnation, satisfaction, intercession, our justification and sanctification by union with Christ, and indeed the whole work of redemption, from first to last, are mysteries, which could never have been discovered but by divine revelation (1Co 15:51), were at this time discovered but in part to the disciples, and will never be fully discovered till the veil shall be rent; but the mysteriousness of gospel truth should not discourage us fRom. but quicken us in, our enquiries after it and searches into it. [1.] It is graciously given to the disciples of Christ to be acquainted with these mysteries. Knowledge is the first gift of God, and it is a distinguishing gift (Pro 2:6); it was given to the apostles, because they were Christ's constant followers and attendants. Note, The nearer we draw to Christ, and the more we converse with him, the better acquainted we shall be with gospel mysteries. [2.] It is given to all true believers, who have an experimental knowledge of the gospel mysteries, and that is without doubt the best knowledge: a principle of grace in the heart, is that which makes men of quick understanding in the fear of the Lord, and in the faith of Christ, and so in the meaning of parables; and for want of that, Nicodemus, a master in Israel, talked of the new birth as a blind man of colours. [3.] There are those to whom this knowledge is not given, and a man can receive nothing unless it be given him from above (Joh 3:27); and be it remembered that God is debtor to no man; his grace is his own; he gives or withholds it at pleasure (Rom 11:35); the difference must be resolved into God's sovereignty, as before, Mat 11:25, Mat 11:26.

2. This reason is further illustrated by the rule God observes in dispensing his gifts; he bestows them on those who improve them, but takes them away from those who bury them. It is a rule among men, that they will rather entrust their money with those who have increased their estates by their industry, than with those who have diminished them by their slothfulness.

(1.) Here is a promise to him that has, that has true grace, pursuant to the election of grace, that has, and uses what he has; he shall have more abundance: God's favours are earnests of further favours; where he lays the foundation, he will build upon it. Christ's disciples used the knowledge they now had, and they had more abundance at the pouring out of the Spirit, Acts 2. They who have the truth of grace, shall have the increase of grace, even to an abundance in glory, Pro 4:18. Joseph - He will add, Gen 30:24.

(2.) Here is a threatening to him that has not, that has no desire of grace, that makes no right use of the gifts and graces he has: has not root, no solid principle; that has, but uses not what he has; from him shall be taken away that which he has or seems to have. His leaves shall wither, his gifts decay; the means of grace he has, and makes no use of, shall be taken from him; God will call in his talents out of their hands that are likely to become bankrupts quickly.

3. This reason is particularly explained, with reference to the two sorts of people Christ had to do with.

(1.) Some were willingly ignorant; and such were amused by the parables (Mat 13:13); because they seeing, see not. They had shut their eyes against the clear light of Christ's plainer preaching, and therefore were now left in the dark. Seeing Christ's person, they see not his glory, see no difference between him and another man; seeing his miracles, and hearing his preaching, they see not, they hear not with any concern or application; they understand neither. Note, [1.] There are many that see the gospel light, and hear the gospel sound, but it never reaches their hearts, nor has it any place in them. [2.] It is just with God to take away the light from those who shut their eyes against it; that such as will be ignorant, may be so; and God's dealing thus with them magnifies his distinguishing grace to his disciples.

Now in this the scripture would be fulfilled, Mat 13:14, Mat 13:15. It is quoted from Isa 6:9, Isa 6:10. The evangelical prophet that spoke most plainly of gospel grace, foretold the contempt of it, and the consequences of that contempt. It is referred to no less than six times in the New Testament, which intimates, that in gospel times spiritual judgments would be most common, which make least noise, but are most dreadful. That which was spoken of the sinners in Isaiah's time was fulfilled in those in Christ's time, and it is still fulfilling every day; for while the wicked heart of man keeps up the same sin, the righteous hand of God inflicts the same punishment. Here is,

First. A description of sinners' wilful blindness and hardness, which is their sin. This people's heart is waxed gross; it is fattened, so the word is; which denotes both sensuality and senselessness (Psa 119:70); secure under the word and rod of God, and scornful as Jeshurun, that waxed fat and kicked, Deu 32:15. And when the heart is thus heavy, no wonder that the ears are dull of hearing; the whispers of the Spirit they hear not at all; the loud calls of the word, though the word be nigh them, they regard not, nor are at all affected by them: they stop their ears, Psa 58:4, Psa 58:5. And because they are resolved to be ignorant, they shut both the learning senses; for their eyes also they have closed, resolved that they would not see light come into the world, when the Son of Righteousness arose, but they shut their windows, because they loved darkness rather than light, Joh 3:19; 2Pe 3:5.

Secondly, A description of that judicial blindness, which is the just punishment of this. " By hearing, ye shall hear, and shall not understand; what means of grace you have, shall be to no purpose to you; though, in mercy to others, they are continued, yet in judgment to you, the blessing upon them is denied."The saddest condition a man can be in on this side hell, is to sit under the most lively ordinances with a dead, stupid, untouched heart. To hear God's word, and see his providences, and yet not to understand and perceive his will, either in the one or in the other, is the greatest sin and the greatest judgment that can be. Observe, It is God's work to give an understanding heart, and he often, in a way of righteous judgment, denies it to those to whom he has given the hearing ear, and the seeing eye, in vain. Thus does God choose sinners' delusions (Isa 66:4),. and bind them over to the greatest ruin, by giving them up to their own hearts' lusts (Psa 81:11, Psa 81:12); let them alone (Hos 4:17); my Spirit shall not always strive, Gen 6:3.

Thirdly, The woeful effect and consequence of this; Lest at any time they should see. They will not see because they will not turn; and God says that they shall not see, because they shall not turn: lest they should be converted, and I should heal them.

Note, 1. That seeing, hearing, and understanding, are necessary to conversion; for God, in working grace, deals with men as men, as rational agents; he draws with the cords of a man, changes the heart by opening the eyes, and turns from the power of Satan unto God, by turning first from darkness to light, (Act 26:18). 2. All those who are truly converted to God, shall certainly be healed by him. "If they be converted I shall heal them, I shall save them:"so that if sinners perish, it is not to be imputed to God, but to themselves; they foolishly expected to be healed, without being converted. 3. It is just with God to deny his grace to those who have long and often refused the proposals of it, and resisted the power of it. Pharaoh, for a good while, hardened his own heart (Exo 8:15, Exo 8:32), and afterwards God hardened it, Mat 9:12; Mat 10:20. Let us therefore fear, lest by sinning against the divine grace, we sin it away.

(2.) Others were effectually called to be the disciples of Christ, and were truly desirous to be taught of him; and they were instructed, and made to improve greatly in knowledge, by these parables, especially when they were expounded; and by them the things of God were made more plain and easy, more intelligible and familiar, and more apt to be remembered (Mat 13:16, Mat 13:17). Your eyes see, your ears hear. They saw the glory of God in Christ's person; they heard the mind of God in Christ's doctrine; they saw much, and were desirous to see more, and thereby were prepared to receive further instruction; they had opportunity for it, by being constant attendants on Christ, and they should have it from day to day, and grace with it. Now this Christ speaks of,

[1.] As a blessing; " Blessed are your eyes for they see, and your ears for they hear; it is your happiness, and it is a happiness for which you are indebted to the peculiar favour and blessing of God."It is a promised blessing, that in the days of the Messiah the eyes of them that see shall not be dim, Isa 32:3. The eyes of the meanest believer that knows experimentally the grace of Christ, are more blessed than those of the greatest scholars, the greatest masters in experimental philosophy, that are strangers to God; who, like the other gods they serve, have eyes, and see not. Blessed are your eyes. Note, True blessedness is entailed upon the right understanding and due improvement of the mysteries of the kingdom of God. The hearing ear and the seeing eye are God's work in those who are sanctified; they are the work of his grace (Pro 20:12), and they are a blessed work, which shall be fulfilled with power, when those who now see through a glass darkly, shall see face to face. It was to illustrate this blessedness that Christ said so much of the misery of those who are left in ignorance; they have eyes and see not; but blessed are your eyes. Note, The knowledge of Christ is a distinguishing favour to those who have it, and upon that account it lays under the greater obligations; see Joh 14:22. The apostles were to teach others, and therefore were themselves blessed with the clearest discoveries of divine truth. The watchmen shall see eye to eye, Isa 52:8.

[2.] As a transcendent blessing, desired by, but not granted to, many prophets and righteous men, Mat 13:17. The Old Testament saints, who had some glimpses, some glimmerings of gospel light, coveted earnestly further discoveries. They had the types, shadows, and prophecies, of those things but longed to see the Substance, that glorious end of those things which they could not steadfastly look unto; that glorious inside of those things which they could not look into. They desired to see the great Salvation, the Consolation of Israel, but did not see it, because the fulness of time was not yet come. Note, First, Those who know something of Christ, cannot but covet to know more. Secondly, The discoveries of divine grace are made, even to prophets and righteous men, but according to the dispensation they are under. Though they were the favourites of heaven, with whom God's secret was, yet they have not seen the things which they desired to see, because God had determined not to bring them to light yet; and his favours shall not anticipate his counsels. There was then, as there is still, a glory to be revealed; something in reserve, that they without us should not be made perfect, Heb 11:40. Thirdly, For the exciting of our thankfulness, and the quickening of our diligence, it is good for us to consider what means we enjoy, and what discoveries are made to us, now under the gospel, above what they had, and enjoyed, who lived under the Old Testament dispensation, especially in the revelation of the atonement for sin; see what are the advantages of the New Testament above the Old (2Co 3:7, etc. Heb 12:18); and see that our improvements be proportionable to our advantages.

II. We have, in these verses, one of the parables which our Saviour put forth; it is that of the sower and the seed; both the parable itself, and the explanation of it. Christ's parables are borrowed from common, ordinary things, not from any philosophical notions or speculations, or the unusual phenomena of nature, though applicable enough to the matter in hand, but from the most obvious things, that are of every day's observation, and come within the reach of the meanest capacity; many of them are fetched from the husbandman's calling, as this of the sower, and that of the tares. Christ chose to do thus, 1. That spiritual things might hereby be made more plain, and, by familiar similitudes, might be made the more easy to slide into our understandings. 2. That common actions might hereby be spiritualized, and we might take occasion from those things which fall so often under our view, to meditate with delight on the things of God; and thus, when our hands are busiest about the world, we may not only notwithstanding that, but even with the help of that, be led to have our hearts in heaven. Thus the word of God shall talk with us, talk familiarly with us, Pro 6:22.

The parable of the sower is plain enough, Mat 13:3-9. The exposition of it we have from Christ himself, who knew best what was his own meaning. The disciples, when they asked, Why speakest thou unto them in parables? (Mat 13:10), intimated a desire to have the parable explained for the sake of the people; nor was it any disparagement to their own knowledge to desire it for themselves. Our Lord Jesus kindly took the hint, and gave the sense, and caused them to understand the parable, directing his discourse to the disciples, but in the hearing of the multitude, for we have not the account of his dismissing them till Mat 13:36. " Hear ye therefore the parable of the sower (Mat 13:18); you have heard it, but let us go over it again."Note, It is of good use, and would contribute much to our understanding the word and profiting by it, to hear over again what we have heard (Phi 3:1); "You have heard it, but hear the interpretation of it."Note, Then only we hear the word aright, and to good purpose, when we understand what we hear; it is no hearing at all, if it be not with understanding, Neh 8:2. It is God's grace indeed that gives the understanding, but it is our duty to give our minds to understand.

Let us therefore compare the parable and the exposition.

(1.) The seed sown is the word of God, here called the word of the kingdom (Mat 13:19): the kingdom of heaven, that is the kingdom; the kingdoms of the world, compared with that, are not to be called kingdoms. The gospel comes from that kingdom, and conducts to that kingdom; the word of the gospel is the word of the kingdom; it is the word of the King, and where that is, there is power; it is a law, by which we must be ruled and governed. This word is the seed sown, which seems a dead, dry thing, but all the product is virtually in it. It is incorruptible seed (1Pe 1:23); it is the gospel that brings forth fruit in souls, Col 1:5, Col 1:6.

(2.) The sower that scatters the seed is our Lord Jesus Christ, either by himself, or by his ministers; see Mat 13:37. The people are God's husbandry, his tillage, so the word is; and ministers are labourers together with God, 1Co 3:9. Preaching to a multitude is sowing the corn; we know not where it must light; only see that it be good, that it be clean, and be sure to give it seed enough. The sowing of the word is the sowing of a people for God's field, the corn of his floor, Isa 21:10.

(3.) The ground in which this seed is sown is the hearts of the children of men, which are differently qualified and disposed, and accordingly the success of the word is different. Note, Man's heart is like soil, capable of improvement, of bearing good fruit; it is pity it should lie fallow, or be like the field of the slothful, Pro 24:30. The soul is the proper place for the word of God to dwell, and work, and rule in; its operation is upon conscience, it is to light that candle of the Lord. Now according as we are, so the word is to us: Recipitur ad modum recipientis - The reception depends upon the receiver. As it is with the earth; some sort of ground, take ever so much pains with it, and throw ever so good seed into it, yet it brings forth no fruit to any purpose; while the good soil brings forth plentifully: so it is with the hearts of men, whose different characters are here represented by four sorts of ground, of which three are bad, and but one good. Note, The number of fruitless hearers is very great, even of those who heard Christ himself. Who has believed our report? It is a melancholy prospect which this parable gives us of the congregations of those who hear the gospel preached, that scarcely one in four brings forth fruit to perfection. Many are called with the common call, but in few is the eternal choice evidenced by the efficacy of that call, Mat 20:16.

Now observe the characters of these four sorts of ground.

[1.] The highway ground, Mat 13:4-10. They had pathways through their corn-fields (Mat 12:1), and the seed that fell on them never entered, and so the birds picked it up. The place where Christ's hearers now stood represented the characters of most of them, the sand on the sea-shore, which was to the seed like the highway ground.

Observe First, What kind of hearers are compared to the highway ground; such as hear the word and understand it not; and it is their own fault that they do not. They take no heed to it, take no hold of it; they do not come with any design to get good, as the highway was never intended to be sown. They come before God as his people come, and sit before his as his people sit; but it is merely for fashion-sake, to see and be seen; they mind not what is said, it comes in at one ear and goes out at the other, and makes no impression.

Secondly, How they come to be unprofitable hearers. The wicked one, that is, the devil, cometh and catcheth away that which was sown. - Such mindless, careless, trifling hearers are an easy prey to Satan; who, as he is the great murderer of souls, so he is the great thief of sermons, and will be sure to rob us of the word, if we take not care to keep it: as the birds pick up the seed that falls on the ground that is neither ploughed before nor harrowed after. If we break not up the fallow ground, by preparing our hearts for the word, and humbling them to it, and engaging our own attention; and if we cover not the seed afterwards, by meditation and prayer; if we give not a more earnest heed to the things which we have heard, we are as the highway ground. Note, The devil is a sworn enemy to our profiting by the word of God; and none do more befriend his design than heedless hearers, who are thinking of something else, when they should be thinking of the things that belong to their peace.

[2.] The stony ground. Some fell upon stony places (Mat 13:5, Mat 13:6), which represents the case of hearers that go further than the former, who receive some good impressions of the word, but they are not lasting, Mat 13:20, Mat 13:21. Note, It is possible we may be a great deal better than some others, and yet not be so good as we should be; may go beyond our neighbours, and yet come short of heaven. Now observe, concerning these hearers that are represented by the stony ground,

First, How far they went. 1. They hear the word; they turn neither their backs upon it, nor a deaf ear to it. Note, hearing the word, though ever so frequently, ever so gravely, if we rest in that, will never bring us to heaven. 2. They are quick in hearing, swift to hear, he anon receiveth it, euthus , he is ready to receive it, forthwith it sprung up (Mat 13:5), it sooner appeared above ground than that which was sown in the good soil. Note, Hypocrites often get the start of true Christians in the shows of profession, and are often too hot to hold. He receiveth it straightway, without trying it; swallows it without chewing, and then there can never be a good digestion. Those are most likely to hold fast that which is good, that prove all things, 1Th 5:21. 3. They receive it with joy. Note, There are many that are very glad to hear a good sermon, that yet do not profit by it; they may be pleased with the word, and yet not changed and ruled by it; the heart may melt under the word, and yet not be melted down by the word, much less into it, as into a mould. Many taste the good word of God (Heb 6:5), and say they find sweetness in it, but some beloved lust is rolled under the tongue, which it would not agree with, and so they spit it out again. 4. They endure for awhile, like a violent motion, which continues as long as the impression of the force remains, but ceases when that has spent itself. Note, Many endure for awhile, that do not endure to the end, and so come short of the happiness which is promised to them only that persevere (Mat 10:22); they did run well, but something hindered them, Gal 5:7.

Secondly, How they fell away, so that no fruit was brought to perfection; no more than the corn, that having no depth of earth from which to draw moisture, is scorched and withered by the heat of the sun. And the reason is,

1. They have no root in themselves, no settled, fixed principles in their judgments, no firm resolution in their wills, nor any rooted habits in their affections: nothing firm that will be either the sap or the strength of their profession. Note, (1.) It is possible there may be the green blade of a profession, where yet there is not the root of grace; hardness prevails in the heart, and what there is of soil and softness is only in the surface; inwardly they are no more affected than a stone; they have no root, they are not by faith united to Christ who is our Root; they derive not from him, they depend not on him. (2.) Where there is not a principle, though there be a profession, we cannot expect perseverance. Those who have no root will endure but awhile. A ship without ballast, though she may at first out-sail the laden vessel, yet will certainly fail in stress of weather, and never make her port.

2. Times of trial come, and then they come to nothing. When tribulation and persecution arise because of the word, he is offended; it is a stumbling-block in his way which he cannot get over, and so he flies off, and this is all his profession comes to. Note, (1.) After a fair gale of opportunity usually follows a storm of persecution, to try who have received the word in sincerity, and who have not. When the word of Christ's kingdom comes to be the word of Christ's patience (Rev 3:10), then is the trial, who keeps it, and who does not, Rev 1:9. It is wisdom to prepare for such a day. (2.) When trying times come, those who have no root are soon offended; they first quarrel with their profession, and then quit it; first find fault with it, and then throw it off. Hence we read of the offence of the cross, Gal 5:11. Observe, Persecution is represented in the parable by the scorching sun, (Mat 13:6); the same sun which warms and cherishes that which was well rooted, withers and burns up that which wanted root. As the word of Christ, so the cross of Christ, is to some a savour of life unto life, to others a savour of death unto death: the same tribulation which drives some to apostasy and ruin, works for others a far more exceeding and eternal weight of glory. Trials which shake some, confirm others, Phi 1:12. Observe how soon they fall away, by and by; as soon rotten as they were ripe; a profession taken up without consideration is commonly let fall without it: "Lightly come, lightly go."

[3.] The thorny ground, Some fell among thorns (which are a good guard to the corn when they are in the hedge, but a bad inmate when they are in the field); and the thorns sprung up, which intimates that they did not appear, or but little, when the corn was sown, but afterwards they proved choking to it, Mat 13:7. This went further than the former, for it had root; and it represents the condition of those who do not quite cast off their profession, and yet come short of any saving benefit by it; the good they gain by the word, being insensibly overcome and overborne by the things of the world. Prosperity destroys the word in the heart, as much as persecution does; and more dangerously, because more silently: the stones spoiled the root, the thorns spoil the fruit.

Now what are these choking thorns?

First, The cares of this world. Care for another world would quicken the springing of this seed, but care for this world chokes it. Worldly cares are fitly compared to thorns, for they came in with sin, and are a fruit of the curse; they are good in their place to stop a gap, but a man must be well armed that deals much in them (2Sa 23:6, 2Sa 23:7); they are entangling, vexing, scratching, and their end is to be burned, Heb 6:8. These thorns choke the good seed. Note, Worldly cares are great hindrances to our profiting by the word of God, and our proficiency in religion. They eat up that vigour of soul which should be spent in divine things; divert us from duty, distract us in duty, and do us most mischief of all afterwards; quenching the sparks of good affections, and bursting the cords of good resolutions; those who are careful and cumbered about many things, commonly neglect the one thing needful.

Secondly, The deceitfulness of riches. Those who, by their care and industry, have raised estates, and so the danger that arises from care seems to be over, and they continue hearers of the word, yet are still in a snare (Jer 5:4, Jer 5:5); it is hard for them to enter into the kingdom of heaven: they are apt to promise themselves that in riches which is not in them; to rely upon them, and to take an inordinate complacency in them; and this chokes the word as much as care did. Observe, It is not so much riches, as the deceitfulness of riches, that does the mischief: now they cannot be said to be deceitful to us unless we put our confidence in them, and raise our expectations from them, and then it is that they choke the good seed.

[4.] The good ground (Mat 13:18); Others fell into good ground, and it is pity but that good seed should always meet with good soil, and then there is no loss; such are good hearers of the word, Mat 13:23. Note, Though there are many that receive the grace of God, and the word of his grace, in vain, yet God has a remnant by whom it is received to good purpose; for God's word shall not return empty, Isa 55:10, Isa 55:11.

Now that which distinguished this good ground from the rest, was, in one word, fruitfulness. By this true Christians are distinguished from hypocrites, that they bring forth the fruits of righteousness; so shall ye be my disciples, Joh 15:8. He does not say that this good ground has no stones in it, or no thorns; but there were none that prevailed to hinder its fruitfulness. Saints, in this world, are not perfectly free from the remains of sin; but happily freed from the reign of it.

The hearers represented by the good ground are,

First, Intelligent hearers; they hear the word and understand it; they understand not only the sense and meaning of the word, but their own concern in it; they understand it as a man of business understands his business. God in his word deals with men as men, in a rational way, and gains possession of the will and affections by opening the understanding: whereas Satan, who is a thief and a robber, comes not in by that door, but climbeth up another way.

Secondly, Fruitful hearers, which is an evidence of their good understanding: which also beareth fruit. Fruit is to every seed its own body, a substantial product in the heart and life, agreeable to the seed of the word received. We then bear fruit, when we practise according to the word; when the temper of our minds and the tenour of our lives are conformable to the gospel we have received, and we do as we are taught.

Thirdly, Not all alike fruitful; some a hundred-fold, some sixty, some thirty. Note, Among fruitful Christians, some are more fruitful than others: where there is true grace, yet there are degrees of it; some are of greater attainments in knowledge and holiness than others; all Christ's scholars are not in the same form. We should aim at the highest degree, to bring forth a hundred-fold, as Isaac's ground did (Gen 26:12), abounding in the work of the Lord, Joh 15:8. But if the ground be good, and the fruit right, the heart honest, and the life of a piece with it, those who bring forth but thirty-fold shall be graciously accepted of God, and it will be fruit abounding to their account, for we are under grace, and not under the law.

Barclay: Mat 13:10-17

This is a passage full of difficult things; and we must take time to try to seek out its meaning. First of all there are two general things at the beginning which, if we understand them, will go far to light up the whole passage.

The Greek word in Mat 13:11, which I have translated secrets (as the Revised Standard Version also does), is musteria (3466). This means literally mysteries which is, in fact, how the King James Version renders it. In New Testament times this word mystery was used in a special and a technical way. To us a mystery means simply something dark and difficult and impossible to understand, something mysterious. But in New Testament times it was the technical name for something which was unintelligible to the outsider but crystal clear to the man who had been initiated. In the time of Jesus in both Greece and Rome the most intense and real religion was found in what were known as the Mystery Religions. These religions had all a common character. They were in essence passion plays in which was told in drama the story of some god or goddess who had lived and suffered and died and who had risen again to blessedness. The initiate was given a long course of instruction in which the inner meaning of the drama was explained to him; that course of instruction extended over months and even years. Before he was allowed finally to see the drama he had to undergo a period of fasting and abstinence. Everything was done to work him up to a state of emotion and of expectation. He was then taken to see the play; the atmosphere was carefully constructed; there was cunning lighting; there were incenses and perfumes; there was sensuous music; there was in many cases a noble liturgy. The drama was then played out; and it was intended to produce in the worshipper a complete identification with the god whose story was told on the stage. The worshipper was intended literally to share in the divinity's life and sufferings and death and resurrection, and therefore shared in his immortality. The cry of the worshipper in the end was: "I am Thou, and Thou art I."

We take an actual example. One of the most famous of all the mysteries was the mystery of Isis. Osiris was a wise and good king. Seth, his wicked brother, hated him, and with seventy-two conspirators persuaded him to come to a banquet. There he persuaded him to enter a cunningly wrought coffin which exactly fitted him. When Osiris was in the coffin, the lid was snapped down and the coffin was flung into the Nile. After long and weary search, Isis, the faithful wife of Osiris, found the coffin and brought it home in mourning. But when she was absent from home, the wicked Seth came again, stole the body of Osiris, cut it into fourteen pieces, and scattered it throughout all Egypt. Once again Isis set out on her weary and sorrowful quest. After long search she found all the pieces; by a wondrous power the pieces were fitted together and Osiris rose from the dead; and he became for ever afterwards the immortal king of the living and the dead.

It is easy to see how moving a story that could be made to one who had undergone a tong instruction, to one who saw it in the most carefully calculated setting. There is the story of the good king; there is the attack of sin; there is the sorrowing search of love; there is the triumphant finding of love; there is the raising to a life which has conquered death. It was with that experience that the worshipper was meant to identify himself, and he was supposed to emerge from it, in the famous phrase of the Mystery Religions, "reborn for eternity".

That is a mystery; something meaningless to the outsider, but supremely precious to the initiate. In point of fact the Lord's Supper is like that. To one who has never seen such a thing before, it will look like a company of men eating little pieces of bread and drinking little sips of wine, and it might even appear ridiculous. But to the man who knows what he is doing, to the man initiated into its meaning, it is the most precious and the most moving act of worship in the Church.

So Jesus says to his disciples: "Outsiders cannot understand what I say; but you know me; you are my disciples; you can understand." Christianity can be understood only from the inside. It is only after personal encounter with Jesus Christ that a man can understand. To criticize from outside is to criticize in ignorance. It is only the man who is prepared to become a disciple who can enter into the most precious things of the Christian faith.

Barclay: Mat 13:10-17

The second general thing is the saying in Mat 13:12that still more will be given to the man who has, and even what he has will be taken away from the man who has not. At first sight this seems nothing less than cruel; but so far from being cruel, it simply states a truth which is an inescapable law of life.

In every sphere of life more is given to the man who has, and what he has is taken away from the man who has not. In the world of scholarship the student who labours to amass knowledge is capable of acquiring more knowledge. It is to him that the research, the advanced courses, the deeper things are given; and that is so because by his diligence and fidelity he has made himself fit to receive them. On the other hand, the student who is lazy and refuses to work inevitably loses even the knowledge which he has.

Many a person in childhood and schooldays had a smattering of Latin or of French or of some other language, and in later life lost every word, because he never made any attempt to develop or use them. Many a person had some skill in a craft or game and lost it, because he neglected it. The diligent and hard-working person is in a position to be given more and more; the lazy person may well lose even what he has. Any gift can be developed; and, since nothing in life stands still, if a gift is not developed, it is lost.

It is so with goodness. Every temptation we conquer makes us more able to conquer the next and every temptation to which we fail makes us less able to withstand the next attack. Every good thing we do, every act of self-discipline and of service, makes us better able for the next; and every time we fail to use such an opportunity we make ourselves less able to seize the next when it comes.

Life is always a process of gaining more or losing more. Jesus laid down the truth that the nearer a man lives to him, the nearer to the Christian ideal he will grow. And the more a man drifts away from Christ, the less he is able to reach to goodness; for weakness, like strength, is an increasing thing.

Barclay: Mat 13:10-17

Mat 13:13-17of this passage are among the most difficult verses in the whole gospel narrative. And the fact that they appear differently in the different gospels shows how much that difficulty was felt in the early Church. Being the earliest gospel, we would expect Mark to be the nearest to the actual words of Jesus. It (Mar 4:11-12) has:

To you has been given the secret of the kingdom of God, but for

those outside everything is in parables; so that they may indeed

see but not perceive, and may indeed hear but not understand;

lest they should turn again, and be forgiven.

If these verses be taken at their superficial value with no attempt to understand their real meaning, they make the extraordinary statement that Jesus spoke to men in parables in order that they might not understand, and in order to prevent them turning to God and finding forgiveness.

Matthew is later than Mark and makes one significant change:

This is why I speak to them in parables, because seeing they do

not see, and hearing they do not here, nor do they understand.

As Matthew has it, Jesus spoke in parables because men were too blind and deaf to glimpse the truth in any other way.

It is to be noted that this saying of Jesus leads into a quotation from Isa 6:9-10. That was another passage which caused a great deal of heart-searching. In the Revised Standard Version, which is a literal translation of the Hebrew, it runs:

Go, and say to this people: "Hear and hear, but do not

understand; see and see, but do not perceive." Make the heart of

this people fat, and their ears heavy, and shut their eyes; lest

they see with their eyes, and hear with their ears, and understand

with their hearts, and turn and be healed.

Again it sounds as if God had deliberately blinded the eyes and deafened the ears and hardened the hearts of the people, so that they would be unable to understand. The nation's lack of understanding is made to seem a deliberate act of God.

Just as Matthew toned down Mark, so the Septuagint, the Greek translation of the Hebrew scriptures, and the version which most Jews used in the time of Jesus, toned down the original Hebrew:

Go, say to this people: "Ye shall hear indeed, but ye shall not understand; and seeing ye shall see and not perceive." For the heart of this people has become gross, and with their ears they hear heavily, and their eyes they have closed, lest at any time they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.

The Septuagint, so to speak, removes the responsibility from God and lays it fairly and squarely upon the people.

What is the explanation of all this? We may be certain of one thing--whatever else this passage means, it cannot mean that Jesus deliberately delivered his message in such a way that people would fail to understand it. Jesus did not come to hide the truth from men; he came to reveal it. And beyond a doubt there were times when men grasped that truth.

When the orthodox Jewish leaders heard the threat of the Parable of the Wicked Husbandmen, they understood all right, and recoiled in horror from its message to say: "God forbid!" (Luk 20:16). And in Mat 13:34-35of this present passage Jesus quotes a saying of the Psalmist:

Give ear, O my people, to my teaching; incline your ears to the words of my mouth. I will open my mouth in a parable; I will utter dark sayings from of old, things that we have heard and known, that our fathers have told us.

That is a quotation from Psa 78:1-3, and in it the Psalmist knows that what he is saying will be understood, and that he is recalling men to truth that both they and their fathers have known.

The truth is that the words of Isaiah, and the use that Jesus made of them, must be read with insight and with an attempt to put ourselves in the position both of Isaiah and of Jesus. These words tell of three things.

(i) They tell of a prophet's bewilderment. The prophet brought a message to people which to him was crystal clear; and he was bewildered that they could not understand it. That is repeatedly the experience of both the preacher and the teacher. Often when we preach or teach or discuss things with people, we try to tell them something which to us is relevant, vivid, of absorbing interest and of paramount importance, and they hear it with a complete lack of interest, understanding, and urgency. And we are amazed and bewildered that what means so much to us apparently means nothing at all to them, that what kindles a fire in our bones leaves them stone cold, that what thrills and moves our hearts leaves them icily indifferent. That is the experience of every teacher and preacher and evangelist.

(ii) They tell of a prophet's despair. It was Isaiah's feeling that his preaching was actually doing more harm than good, that he might as wet speak to a brick wall, that there was no way into the mind and the heart of this deaf and blind people, that, as far as any effects went, they seemed to be getting worse instead of better. Again that is the experience of every teacher and preacher. There are times when those whom we seek to win seem, in spite of all our efforts, to be getting further away from, instead of nearer to, the Christian way. Our words go whistling down the wind; our message meets the impenetrable barrier of men's indifference; the result of all our work seems less than nothing, for at the end of it men seem further away from God than they were at the beginning.

(iii) But these words tell of something more than a prophet's bewilderment and a prophet's despair; they also tell of a prophet's ultimate faith. Here we find ourselves face to face with a Jewish conviction apart from which much of what the prophet, and of what Jesus, and of what the early Church said is not fully intelligible.

To put it simply, it was a primary article of Jewish belief that nothing in this world happens outside the will of God; and when they said nothing they meant literally nothing. It was just as much God's will when men did not listen as when they did; it was just as much God's will when men refused to understand the truth as when they welcomed it. The Jew clung fast to the belief that everything had its place in the purpose of God and that somehow God was weaving together success and failure, good and evil in a web of his designing.

The ultimate purpose of everything was good. It is exactly this thought that Paul plays on in Rom 9:11. These are the chapters which tell how the Jews, the chosen people of God, actually refused God's truth and crucified God's son when he came to them. That sounds inexplicable. But what was the result of it? The gospel went out to the Gentiles; and the ultimate result is that the Gentiles will some day gather in the Jews. The apparent evil is gathered up in a larger good, for all is within the plan of God.

That is what Isaiah was feeling. At first he was bewildered and in despair; then the light came and in effect he said "I cannot understand the conduct of this people; but I know that all this failure is somehow in the ultimate purpose of God, and he will use it for his own ultimate glory and for the ultimate good of men." Jesus took these words of Isaiah and used them to encourage his disciples; he said in effect, "I know that this looks disappointing; I know how you are feeling when men's minds and hearts refuse to receive the truth and when their eyes refuse to recognize it; but in this, too, there is purpose--and some day you will see it."

Here is our own great encouragement. Sometimes we see our harvest and we are glad; sometimes there seems to be nothing but barren ground, nothing but total lack of response, nothing but failure. That may be so to human eyes and human minds, but at the back of it there is a God who is fitting even that failure into the divine plan of his omniscient mind and his omnipotent power. There are no failures and there are no loose ends in the ultimate plan of God.

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 13:1-53

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

"The die is cast. The religious leaders have openly declared their opposition to their Messiah. The people of Israel are amazed at the power of Jesus and His speech, but they fail to recognize Him as their King. Not seeing the Messiahship of Jesus in His words and works, they have separated the fruit from the tree. Because of this opposition and spiritual apathy, the King adapts His teaching method and the doctrine concerning the coming of the kingdom to the situation."⁵¹⁷

Jesus had occasionally used parables to illustrate His teaching (e.g., 7:24-27; 9:15-17; 11:16-19; 12:43-45). Rising opposition led Him to use them more. Now He began to use parables to reveal new truth about the kingdom.⁵¹⁸ Chapter 13 contains Jesus' third major discourse in Matthew, His Parables about the Kingdom.⁵¹⁹ John and Jesus had previously announced that the kingdom was at hand. Jesus stopped saying that when Israel's rejection of Him was firm (i.e., after chapter 12). Instead He began to reveal new truth about the kingdom because of Israel's rejection of Him and His rejection of the nation. This new truth, revelation not previously given, was a mystery. The term "mystery" as it occurs in the New Testament refers to newly revealed truth. It has nothing to do with spookiness. God had previously not revealed it, but now He did.⁵²⁰

Matthew presented this discourse in a chiastic (crossing) structure.⁵²¹ This structure is common in the Old Testament and in other Jewish writings. It enhances the unity of the discourse and focuses attention on the central element as what is most important. A diagram of this structure follows.

A The introduction vv. 1-2

B The first parable to the crowds vv. 3-9

C An explanatory interlude: purpose and explanation vv. 10-23

D Three more parables to the crowd vv. 24-33

E An explanatory interlude: fulfillment and explanation vv. 34-43

D' Three parables to the disciples vv. 44-48

C' An explanatory interlude: explanation and response vv. 49-51

B' The last parable to the disciples v. 52

A' The conclusion v. 53

This structural analysis reveals that the discourse consists of two sections of four parables each, the first four to the multitudes and the last four to the disciples. In each section one parable stands out from the others. In the first group this is the first parable and in the second group it is the last one. The central section between the two groups of parables explains the function of the parables and explains one of them.

Constable: Mat 13:10-23

The first interlude about understanding the parables 13:10-23

This pericope falls into two parts: Jesus' explanation of why He taught with parables (vv. 10-17), and His explanation of the first parable (vv. 18-23).

Constable: Mat 13:10-17

The purpose of the parables 13:10-17 (cf. Mark 4:10-12; Luke 8:9-10)

13:10 The disciples wanted to know why Jesus was teaching in parables. This was not the clearest form of communication. Evidently the disciples asked this question when Jesus had finished giving the parables to the crowd (cf. Mark 4:10). The plural "parables" suggests this. Matthew apparently rearranged the material Jesus presented to help his readers understand the reasons for Jesus' use of parables at this point since their enigmatic character raises questions in our minds.

13:11-12 Jesus explained that He was teaching in parables because He wanted to give new revelation concerning the kingdom to His disciples but not to the multitudes. Therefore He presented this truth in a veiled way. The word "mysteries" (Gr. mysterion, secrets) comes from the Old Testament and the Hebrew word raz (Dan. 2:18, 19, 27, 28, 29, 30, 47 [twice]; 4:9). It refers to what God knows will happen in the future. "Mysteries" are divine plans for the future that He reveals to His elect. Paul defined a mystery in Colossians 1:26 where he wrote, "the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints."

Jesus was revealing some of God's plans concerning the future of the messianic kingdom, but He was not allowing the unbelieving multitudes to understand these plans. Some have interpreted these parables as revealing "the coming of the Kingdom into history in advance of its apocalyptic manifestation."⁵³² Others believe Jesus revealed information about the kingdom in view of its postponement.⁵³³

". . . the very outskirts of the subject already force the conclusion that those mysteries refer not to the nature of the kingdom, but to the manner of its establishment, the means employed, the preparation for it, the time for its manifestation, and such related subjects."⁵³⁴

The Bible student must determine which of these two views is correct on the basis of the meaning of the parables and from all that Matthew has recorded about the kingdom.

Some dispensational writers believe the parables in Matthew 13 deal with the period between the first and second advents of Messiah exclusively.⁵³⁵ Some of these believe that there is no connection between these parables and Old Testament teaching.⁵³⁶ Other dispensationalists believe these parables describe both the inter-advent period and the messianic kingdom.⁵³⁷ Another option is that they describe only the messianic kingdom.⁵³⁸

Verse 12 repeats a proverbial truth (cf. 25:29). It encourages gratitude for spiritual blessings and warns against taking these for granted. The believing disciples had access into the kingdom by faith in Jesus Christ. God would give them greater understanding that would result in abundance of blessing. However the unbeliever would not only fail to receive further revelation, but God would remove the privilege of becoming a subject in the kingdom from him or her.

13:13 Jesus restated His reason for using parables in terms of human perception rather than divine intention (cf. vv. 11-12). The unbelievers were not able to understand what He had to reveal since they had refused to accept more basic revelation, namely about Jesus and the kingdom. The parables do not just convey information. They challenge for a response. The unbelievers had not responded to the challenge Jesus had already given them. Until they did they were in no position to receive another challenge.

13:14-15 Jesus quoted Isaiah 6:9-10 where God told His prophet that widespread unbelief and consequent divine heart-hardening would be what he would experience in his ministry. The context of the Isaiah passage explained that Israel's hardness would continue until the land lay in ruins. The Exile was not the complete fulfillment of this prophecy. The hardhearted condition was still present in Jesus' day and, we might add, even today. The Jews will remain generally unresponsive until their land is desolate in the Tribulation, but they will turn to the Lord when He returns to earth at His second coming. The word "lest" (NASB) or "otherwise" (NIV) in the middle of verse 15 probably indicates God's judicial hardening of the Jews' hearts (cf. 2 Thess. 2:11).

13:16-17 The believing disciples were blessed for this reason. They saw not just what their unbelieving contemporaries could not see but what many prophets and righteous people of bygone years longed to see but could not. Jesus referred to Old Testament prophets and believers who wanted more revelation about the kingdom than they had. Jesus' claim to be able to reveal more than the Old Testament prophets knew was a claim to being more than a prophet. Only God could do what He claimed to be doing.

As the unbelievers in Jesus' day were the spiritual descendants of the unbelievers in Isaiah's day, so the disciples were the sons of the prophets. Likewise Jesus was the Son of God.

College: Mat 13:1-58

MATTHEW 13

L. THE PARABLES OF THE KINGDOM (13:1-52)

In the discourse to follow (i.e., 13:1-53), Jesus assumes the role of a storyteller, and relates a series of parables wherein the kingdom is like what happens in the story. Oftentimes, the parables of Jesus have been interpreted in isolation from the ongoing story in which they are embedded, resulting in rather elaborate and arbitrary allegorizing of virtually every element within a given parable. While there are certainly allegorical elements in the parables, the modern reader must be careful not to impose ideas that would be completely foreign to a first-century Galilean Jewish audience. Typically, Jesus' illustrative language draws from imagery well known in ancient Judaism. Thus, given the metaphoric nature of parables, if a metaphor is to have its desired impact, the modern reader must learn to hear the parable in terms of its first century setting. Parables are not intended to merely communicate factual data, but to draw the reader into a new reality and thereby to dramatically subvert, alter, confirm, and radically transform the world of the reader.

Although Jesus has used parabolic language on other occasions (e.g., 5:25-26; 11:16-19; 12:43-45), for the first time his entire discourse consists of seven parables. The parables are united around the central theme of God's kingdom, as six out of seven parables are introduced with the words, " the kingdom of heaven is like" (13:24, 31, 33, 44, 45, 47). The focus on " the kingdom and its fate in the world" in chapter 13 serves to explain the diverse reactions to Jesus' ministry encountered in chapters 11 and 12. In addition, Jesus' parabolic discourse dramatizes a decided shift as Jesus moves from a lakeside setting where he addresses large crowds (vv. 1-2), to a private setting in a house where his disciples are instructed privately concerning the " secrets of the kingdom" (vv. 34-36). Thus, Jesus turns from those who are " ever hearing and never understanding" and " ever seeing but never perceiving" to those who have been blessed to " see and hear" (cf. vv. 11-17). The disciples must be " instructed about the kingdom of heaven" (v. 52) so they will remain faithful in spite of adverse reactions given God's reign, and fulfill their mission to be " fishers of men" (4:19).

It is important to read the parables of chapter 13 against the background of the previous " twelve chapters of narrative about the reign." As Carter observes, " the parables of chapter 13 seem more to confirm what is already known about the 'reign of the heavens' than to reveal new insights." The illustrative language of Jesus is therefore calculated to reaffirm, clarify, and make vivid important aspects of God's reign. Thus, the parables, at this point in the story challenge the reader to rethink and to experience afresh the significance of God's kingdom. The intent is to cultivate a deeper understanding of God's active and transforming presence, and thereby to equip disciples with a vision and power for living that will enable them to endure an ongoing ministry of repudiation and suffering. Being " discipled in the kingdom of heaven" (v. 52) means having one's expectations and ongoing lifestyle continually challenged and radically altered by God's abiding presence (cf. 1:23; 28:20). Accordingly, all the parables of chapter 13 are illustrative of what happens when God's kingship impacts human lives.

1. The Parable of the Four Soils (13:1-9)

¹ That same day Jesus went out of the house and sat by the lake. ² Such large crowds gathered around him that he got into a boat and sat in it, while all the people stood on the shore. ³ Then he told them many things in parables, saying: " A farmer went out to sow his seed. ⁴ As he was scattering the seed, some fell along the path, and the birds came and ate it up. ⁵ Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. ⁶ But when the sun came up, the plants were scorched, and they withered because they had no root. ⁷ Other seed fell among thorns, which grew up and choked the plants. ⁸ Still other seed fell on good soil, where it produced a crop - a hundred, sixty or thirty times what was sown. ⁹ He who has ears, let him hear."

13:1-2. The setting for the discourse is described both temporally and with respect to location. Jesus delivers his parabolic discourse on the same day of his heated exchange with the Pharisees (12:22-45). He has left the house where evidently his mother and brothers sought to speak to him (12:46, e[xw, exô). He now takes a position in a boat, just off shore, and begins to address a large crowd now standing on the shore. Later Jesus will leave the crowds, return to the house, and from inside the house privately instruct the disciples (vv. 34-36). The different locations and change of audiences form clear transitional brackets marking a decided shift away from speaking to the " crowds" to teaching directed exclusively to the disciples.

13:3. Jesus now assumes a form of speech where his teachings are communicated by short stories called parables (parabolhv, parabolç, lit., " cast alongside" ). The Greek term parabolç is derived from the Hebrew lvm (mâðâl, lit., " to liken to," see LXX), which can refer to a wide variety of figurative expressions (e.g., proverbs, similes, riddles, and simple stories). However, the common element is some form of comparison, where everyday events and terms familiar to the audience serve to illustrate a spiritual or transcendent reality. His purpose for teaching in parables will be explained in verses 10-17.

The first parable begins with a familiar scene: A farmer went out to sow his seed . While one may explain the seemingly careless casting of seed by claiming that in the ancient world sowing preceded plowing, it is not necessary to find realistic explanations for such details. Furthermore, recent evidence has demonstrated that there was no uniform practice of sowing always preceding plowing. Therefore, the imagery is intended to depict a farmer who sows with abandon hoping for a fruitful yield. As it turns out, the parable is not about the sower, but about the different types of soil upon which the seed falls. While the meaning and significance of the parable may be lost on the crowd, Jesus will ultimately provide his disciples with an explanation (vv. 18-23).

13:4-7. Jesus devotes considerable attention to the various types of ground upon which the seed falls and the inevitable results for the crop. Some seed fell upon the beaten path with little chance of penetrating the soil. As a result, such seed remained exposed and therefore susceptible to being eaten by birds. Other seed fell upon ground where a solid bedrock lies very close to the surface, and hence there was very little depth to the soil. The situation meant that the topsoil was too shallow to enable a sufficient root system to develop to sustain the plant. Thus, while the soil was conducive to rapid growth, it lacked sufficient depth to enable the roots to absorb sufficient moisture to withstand hot weather. The result was inevitable: the plants were scorched and they withered because they had no root . The third unfavorable environment for the seed's survival is described as among thorns . Within this environment the seed germinates and survives for awhile, only to lose its struggle for life to more sturdy and robust plants which deprive it of needed nourishment.

13:8. Finally, we come to seed that happens to fall upon good soil , with the results dramatically different from the previous examples. The focus is upon the sheer productivity and varying yields of crops when the seed is planted in good soil ( a hundred, sixty, or thirty times what is sown ). While some see the numbers associated with the yield as fantastically high, others do not see the varying yields as particularly high by ancient standards. The cautionary observation by France seems appropriate: " . . . the experts differ as to what was a typical yield depending on the method of reckoning, but the point of the parable does not lie in the size of the yield, but in the variety of the fate of the seed. This is not a general description of Palestinian agriculture, but a story designed to teach a specific lesson."

13:9. With the final words, He who has ears, let him hear , Jesus indicates the importance of truly understanding the underlying reality to which this parable points. To have " ears" is to listen with a receptive spirit, open to the hidden truths contained in the parable. The reader will learn that the disciples have " ears to hear" (v. 16), and thus they will be recipients of the parable's interpretation (vv. 18-23).

2. The Purpose of the Parables (13:10-17)

¹⁰ The disciples came to him and asked, " Why do you speak to the people in parables?"

¹¹ He replied, " The knowledge of the secrets of the kingdom of heaven has been given to you, but not to them. ¹² Whoever has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him. ¹³ This is why I speak to them in parables:

" Though seeing, they do not see;

though hearing, they do not hear or understand.

¹⁴ In them is fulfilled the prophecy of Isaiah:

" 'You will be ever hearing but never understanding;

you will be ever seeing but never perceiving.

¹⁵ For this people's heart has become calloused;

they hardly hear with their ears,

and they have closed their eyes.

Otherwise they might see with their eyes,

hear with their ears,

understand with their hearts

and turn, and I would heal them.' ^a

¹⁶ But blessed are your eyes because they see, and your ears because they hear. ¹⁷ For I tell you the truth, many prophets and righteous men longed to see what you see but did not see it, and to hear what you hear but did not hear it.

^a 15 Isaiah 6:9,10

13:10-12. The parabolic discourse is temporarily suspended in order to explain why parables are the most appropriate form of speech with which to address the crowds. In verse 10 the disciples ask Jesus not the meaning of the preceding parable, but why he has resorted to the use of parables, and seemingly abandoned the use of plain speech (cf. Mark 4:10). Their concern with Jesus' manner of speaking is probably indicative of their own feelings of ineptness in understanding Jesus' words (cf. v. 36). Yet, Jesus responds by assuring them that they are indeed blessed by God to have the secrets [musthvrion, mystçrion] of the kingdom disclosed (note passive devdotai, dedotai ) to them. They will be provided with insight not only into the kingdom's presence in Jesus, but also into " both faith (eschatology) and life (ethics) that together constitute the Christian existence between the Resurrection and the Parousia as it is governed by the rule of God." In contrast to the crowds who either reject the message or assume a posture of neutrality, the disciples who have basic knowledge will be given even more understanding, while the crowds only increase in their confused and darkened state of mind. Thus, the parables both conceal and reveal at the same time, depending on the heart condition of the hearer.

13:13. Jesus explains why his parabolic form of speech is appropriate when addressing the crowds: This is why I speak to them in parables . . . . Unlike Mark 4:12, Jesus does not speak to the crowds " in order to" (i{na, hina ) make them blind or deaf, but because (o{ti, hoti ) they already shut their eyes and refuse to hear, they lack the capacity to understand the message of the kingdom. The parables merely confirm the fact that they are not ready to hear the mysteries of the kingdom. As noted by Davies and Allison, " until hostility raised its ugly head," Jesus did not resort to the use of parables. The parables are therefore an appropriate means of discourse, revealing deeper mysteries of the kingdom to those who honestly seek their meaning, while to those with hardened hearts they appear as mere riddles with little communicative value.

13:14-15. To further condemn Israel's rebellion and unbelief, Jesus cites Isaiah 6:9-10 (almost verbatim from the LXX), a favorite text in the NT to explain Israel's unbelief (see John 12:40; Acts 28:26-27; Rom 11:8). There are clear topological parallels between Isaiah's prophetic commission and task and Israel's response to Jesus' divinely appointed mission. The citation continues the thought of verse 13 and makes it clear that Israel's spiritual blindness is the result of a calloused heart, not some predetermined plan of God. While their unbelief and hardened hearts certainly fall within the preview of God's sovereign will, they are nevertheless accountable for their action: they refuse to hear and have closed their eyes. The result is that in their refusal to repent they do not benefit from Jesus' saving powers. Like the generation in Isaiah's day, Israel remains a hardened people and thus stands under God's judgment.

13:16-17. In contrast to the people who fall under prophetic condemnation (vv. 13-15), the disciples are blessed to " see and hear" that which many prophets and righteous men longed to see and hear (cf. 11:4-6). They are blessed in that they experience the era of fulfillment and the presence of God's powerful reign. The privileged status of the disciples is both a gift from God and a result of their initial positive response to Jesus' message. As a result, Jesus will interpret for them the meaning of the parables, thus revealing to them the secrets of the kingdom (vv. 18-23, 36-43).

3. The Interpretation of the Parable of the Soils (13:18-23)

¹⁸" Listen then to what the parable of the sower means: ¹⁹ When anyone hears the message about the kingdom and does not understand it, the evil one comes and snatches away what was sown in his heart. This is the seed sown along the path. ²⁰ The one who received the seed that fell on rocky places is the man who hears the word and at once receives it with joy. ²¹ But since he has no root, he lasts only a short time. When trouble or persecution comes because of the word, he quickly falls away. ²² The one who received the seed that fell among the thorns is the man who hears the word, but the worries of this life and the deceitfulness of wealth choke it, making it unfruitful. ²³ But the one who received the seed that fell on good soil is the man who hears the word and understands it. He produces a crop, yielding a hundred, sixty or thirty times what was sown."

13:18. Jesus now illustrates the blessed status of the disciples by providing them with the interpretation of his earlier parable (vv. 3-9). The explanation naturally assumes that the disciples have the capacity to understand the intent of Jesus' words (vv. 11-12). It has been customary for some scholars to analyze the parable of the soils (vv. 3-9) and its interpretation (vv. 19-23) in isolation, assuming that the somewhat allegorical interpretation is the product of the early church, not the historical Jesus. However, only prior conclusions about the complete absence of allegorization in parables, or assumptions about the early church's inappropriate use of the parable seem to undergird its alleged lack of authenticity. The fact is, the interpretation so clearly fits the parable that there is no compelling reason to dispute that the interpretation was provided by Jesus. As such, we have a somewhat rare phenomena where the storyteller informs his hearers/readers explicitly how they are to understand his words.

Jesus' interpretation of the parable makes it clear that its intent was to identify factors which influence negative and positive responses to Jesus' proclamation of the kingdom. Jesus is in fact the sower who scatters the seed (= message about the kingdom ). The central focus of the parable concerns the diverse reactions given Jesus and his message. Each of the scenes in the original parable depicting how the seed fares within various types of soil upon which it falls, is now interpreted in terms of how, given varying circumstances, people have responded to the message about the kingdom (cf. 4:23; 9:35).

13:19. Jesus first explains the meaning of the seed sown along the path . In this instance, the proclaimed word is not understood (sunivhmi, syniçmi, cf. v. 23), meaning the hearer lacks comprehension and thus fails to take appropriate action. Since the word makes no penetrating impression it is easily snatched (aJrpavzw, harpazô) away by the evil one (=birds). The failure to understand is not attributable to the proclaimer or the obscurity of the word, but to the hardhearted condition of the receptor's heart (see. vv. 13-15). No doubt the hardened Pharisaic response to Jesus comes readily to mind (cf. 9:3-4; 11:34; 12:22-45).

13:20-21. Next, Jesus discusses the fate of the seed that fell on rocky places . As was the case in the original parable (vv. 5-6), where the sown seed lodged in an environment conducive to rapid growth, so the words of Jesus are met initially by some with a favorable response. However, their joy and commitment are short-lived because like seed in shallow soil, they lack sufficient depth to sustain their spiritual lives. They have misconstrued the message about the kingdom as meaning a life without hardship and demands. Hence, at the first sign of opposition and trouble the shallow enthusiast quickly abandons faith and prior loyalties (skandalivzetai, skandalizetai ). Jesus has made it clear that persecution and physical affliction is the lot of the disciple (5:11-12; 10:21-34). Therefore, a positive response to the message of the kingdom means an unconditional commitment to follow Jesus even in the hard times, not just when conditions appear favorable.

13:22. The seed that fell among the thorns becomes representative of a disciple's constant struggle against worldly influences. Thorns are analogous to the worries of this world (cf. 6:25-33) and the seduction of riches (cf. 6:19-24). When life is crowded by worldly concerns and the pursuit of wealth, these commitments tend to stifle and eventually snuff out spiritual life. Because worry can become so commonplace, and devotion to wealth so deceptively subtle, it is essential that disciples constantly monitor the productivity of their spiritual lives.

13:23. The good soil with yields of varying amounts ( a hundred, sixty, and thirty times what was sown ) is identified as the man who hears the word and understands it (cf. v. 19). Truly understanding Jesus' words means not only intellectually grasping its content, but responding with a wholehearted allegiance and devotion. The theme of " understanding" is important in Matthew's Gospel, since it goes to the heart of what it means to be a disciple. Jesus calls the whole person (cf. 22:37) to an undivided loyalty where hearing results in doing.

4. Parable of the Weeds (13:24-30)

²⁴ Jesus told them another parable: " The kingdom of heaven is like a man who sowed good seed in his field. ²⁵ But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. ²⁶ When the wheat sprouted and formed heads, then the weeds also appeared.

²⁷" The owner's servants came to him and said, 'Sir, didn't you sow good seed in your field? Where then did the weeds come from?'

²⁸" 'An enemy did this,' he replied.

" The servants asked him, 'Do you want us to go and pull them up?'

²⁹" 'No,' he answered, 'because while you are pulling the weeds, you may root up the wheat with them. ³⁰ Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.'"

Jesus' second parable continues the use of agricultural metaphors in order to illustrate aspects of God's kingdom (e.g., " field," " seed," " sowing" ). Also, like the first parable (vv. 3-9), this parable is accompanied by an interpretation, reserved for the disciples in a later private setting (vv. 36-43). Both parables make it clear that although God's active reign will continue to have a powerful impact in the world, the presence of evil and hostile opposition will also continue until the consummation of God's victory in Jesus. Between the resurrection and the parousia there will always be those who respond to the message about the kingdom with hostility and seek to undermine its influence. Later Jesus will identify the " evil one" (=Satan) as behind all efforts to diminish the effectiveness of God's reign (vv. 38-39).

13:24. Jesus now returns to his discourse directed to the " crowds" (aujtoi'", autois , them ; cf. vv. 34-36), once again speaking of seed and a sower, but this time the focus is not upon the ground upon which the seed falls, but on two different kinds of seed, and on the distinction between two different sowers. The kingdom of heaven is compared to a man who sows good seed . The aorist passive wJmoiwvqh (hômoiôthç, like ) serves to indicate that " the kingdom of heaven . . . is a present reality and already has a certain history behind it." The significance is best communicated not by the translation " like" (NIV), but by the phrase " it has been the case with the kingdom of heaven as with a man . . . ." In reality it is not the man who sowed who is being compared to the kingdom of heaven, " but the situation resulting from the sowing."

13:25-26. After the man had prepared his field by sowing good seed (cf. " good soil," v. 19), he then rested from his labor. Reference to the sleeping servants intends no negative indictment of the servants, but does underscore the malicious character of the enemy who hopes to escape detection by performing his sinister act under the cover of darkness. The enemy sows seed that results in weeds , which probably refers to a troublesome weed called darnel which can only be distinguished from wheat when it fully ripens. Thus with time it becomes apparent that the once carefully prepared field has now become contaminated with weeds.

13:27. The servants address the sower, now identified as the owner (lit., " master of the house" ), and pose a question anticipating a positive response: " Sir [kuvrie, kyrie ] didn't you sow good seed in your field?" Given that only " good seed" was used by the sower, the next question logically follows: " Where then did the weeds come from?" The servants are surprised to discover the presence of weeds in a field that they know to be sowed only with " good seed."

13:28-30. But the householder promptly and accurately recognizes the hand of an enemy as responsible for the field's condition. The servants then respond with a question, which amounts to a proposal to immediately rectify the situation by uprooting the weeds from the field. The householder denies their request, citing the difficulty of separating the weeds from the wheat. The problem is not in distinguishing between the two plants, but because their root systems have become so intertwined one cannot pull up the one without damaging the other. The householder therefore proposes an alternative plan whereby the wheat and weeds are allowed to coexist until harvest time. At that time, once the plants have reached maturity, the weeds will then be gathered up and burned, while the wheat will be gathered for storage in the barns.

Although both the crowds and the disciples hear the parable, its meaning was not immediately obvious to its original hearers. Later the disciples will inquire about its meaning and Jesus will provide them with an explanation (vv. 36-42).

5. Parable of the Mustard Seed (13:31-32)

³¹ He told them another parable: " The kingdom of heaven is like a mustard seed, which a man took and planted in his field. ³² Though it is the smallest of all your seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds of the air come and perch in its branches."

13:31-32. A third parable becomes illustrative of the kingdom by means of the imagery of sowing seed. In this instance, the point of the analogy consists in the particular type of seed that was planted, i.e,. a mustard seed . The use of a mustard seed to illustrate certain aspects of the kingdom was especially well-suited, as noted by Kingsbury: " First, although technically speaking, the mustard seed is not in reality 'the smallest of all seeds' (v. 32a), it was nevertheless proverbial among the Jews as the most minute of qualities (cf. 17:20; Luke 17:6). Second, of no other small seed did the fully grown plant attain the size of the mustard herb." Once again Jesus captures the imagination by reminding his hearers that external appearances can be deceptive. One would not naturally expect that from a tiny mustard seed would come a tree-like shrub attaining a height of ten to twelve feet, suitable for even birds to find a resting place. Yet, this remarkable natural phenomenon has its spiritual counterpart in the kingdom of God.

The parable is intended to accent both the qualities of growth and contrast. Like the mustard seed, the kingdom's humble beginnings and unpretentious character offer no visible indication of its future growth and glory, but just as there is continuity between the tiny mustard seed and the resulting " tree," so there is continuity from the seemingly inconsequential beginnings in Jesus' ministry and the future glory of God's consummating reign. Thus even though the beginnings of God's kingdom as manifested in Jesus may appear unimpressive, it is casually dismissed at one's own peril.

6. Parable of the Leaven (13:33)

³³ He told them still another parable: " The kingdom of heaven is like yeast that a woman took and mixed into a large amount ^a of flour until it worked all through the dough."

^a 33 Greek three satas (probably about ¹¼2 bushel or 22 liters)

13:33. The fourth parable brings to a closure the public aspect of Jesus' parabolic discourse. Although the imagery is different, this parable is closely related to the parable of the mustard seed. The effect of a small amount of leaven on a large amount of dough makes essentially the same point as the contrast between a tiny mustard seed and the resulting shrub. Usually, leaven symbolized the influence of corrupting forces (cf. 16:6, 11-12; 1 Cor 5:6; Gal 5:9), but here its usage serves to highlight the effect even a small amount of leaven can have on a large batch of dough. As such, leaven, like a small mustard seed serves as a fitting illustration of the dynamic, permeating impact of the kingdom in the world.

The woman in the parable mixes (lit., " hides or conceals" ) a small amount of leaven in a large amount of flour (savta triva [ sata tria ]=" three measures," or roughly equivalent to forty pounds of dough; enough to feed over one hundred people). The exaggerated numbers are designed to create a powerful image of the eventual pervading influence of God's kingdom. Do not be put off by its unimpressive beginnings, for its unobtrusive transforming effect will far surpass all expectations.

7. The Purpose of Parables (13:34-35)

³⁴ Jesus spoke all these things to the crowd in parables; he did not say anything to them without using a parable. ³⁵ So was fulfilled what was spoken through the prophet:

" I will open my mouth in parables,

I will utter things hidden since the creation of the world." ^a

^a 35 Psalm 78:2

13:34. With these words Matthew now formally brings to an end the first half of Jesus' discourse, which was primarily directed to the Jewish crowd (vv. 1-3). From now on Jesus' typical mode of speech before the crowds will be parabolic (see ejlavlei, elalei , imperfect tense, implying a habitual mode of instruction). While earlier his parabolic speech fulfilled the words of Isaiah 6:9-10, now his use of parables when speaking to the crowds fulfills Psalm 78:2.

13:35. In what way might Jesus' use of parables be said to fulfill the words of Asaph as recorded in Psalm 78:2? As with several of Matthew's citations from the OT, " fulfillment" is to be understood typologically, where certain features from an OT text are highlighted because they have certain parallels in Jesus' ministry. In Psalm 78, Asaph, who was regarded as a prophetic figure (1 Chr 25:2; 2 Chr 29:30), rehearses Israel's sacred history in terms that highlight a pattern of God's salvific involvement with his people. Asaph's language is parabolic in the sense that it intends to reveal and make clear that which may not be immediately apparent. Thus, on the one hand, while Jesus' parabolic speech functioned to conceal divine truths from the hardhearted, it also revealed God's presence in Jesus for those who have " eyes to see." It should also be observed that Jesus understands his parables as a disclosure of that which God has hidden since the creation of the world , therefore testifying to Jesus' unique role of mediating divine revelation.

8. The Interpretation of the Parable of the Weeds (13:36-43)

³⁶ Then he left the crowd and went into the house. His disciples came to him and said, " Explain to us the parable of the weeds in the field."

³⁷ He answered, " The one who sowed the good seed is the Son of Man. ³⁸ The field is the world, and the good seed stands for the sons of the kingdom. The weeds are the sons of the evil one, ³⁹ and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels.

⁴⁰" As the weeds are pulled up and burned in the fire, so it will be at the end of the age. ⁴¹ The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. ⁴² They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth. ⁴³ Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear.

13:36. Matthew marks a major transition as Jesus leaves the crowd and enters into the privacy of a house (see 13:1). The transition provides the setting for the rest of his parabolic discourse directed exclusively to the disciples. Although they are earlier contrasted with the crowds as having " eyes that see" and " ears that hear" (v. 16), they nevertheless need further explanation in order to understand Jesus' parable of the weeds. They are therefore not distinguished from the crowd by " their instant and intuitive understanding but by their persistence in seeking explanations." Jesus is sensitive to their deficiency and as with the parable of the soils (vv. 3-9; 18-23), Jesus provides the disciples with a private explanation of his earlier parable (vv. 24-30).

13:37-39. Jesus begins by allegorizing seven critical elements found in the previous parable. First, the Son of Man is identified as the sower of the good seed . It has been typical to highlight aspects of Jesus' earthly ministry with the designation " Son of Man" (cf. 8:20; 9:6; 11:19). The field is explicitly identified as the world not the church. As rightfully noted by Carson, " The parable does not address the church situation at all but explains how the kingdom can be present in the world while not yet wiping out all opposition." The product produced from the " good seed" are those who belong to and participate in the kingdom (= sons of the kingdom ). The weeds are identified as those who belong to and support the reign of the evil one . The devil is identified as the enemy , responsible for contaminating the field with poisonous plants. He is a rival sower whose intentions are to undermine the efforts of the Son of Man. The harvest is intended to symbolize the end of the age , meaning " the termination of the existing world order, when present history has run its course (cf. 24:3; 28:20)." Finally, the angels are represented by the harvesters and are responsible for burning the weeds and gathering the wheat into the barns (see also 16:7; 24:31; 25:41).

13:40-42. With the critical details of the parable explained, Jesus proceeds to highlight the fate of the weeds sown by the " evil one," and the ultimate reward of the righteous. The burning of the weeds at the end of the age refers to God's final judgment which effects a great separation between the ungodly and the righteous. The Son of Man (=Jesus) is accompanied by his angels in the accomplishment of the removal of everything that causes sin and all who do evil . It may appear problematic that evil people are said to be gathered out of his kingdom . Since the field is identified as the world (v. 38) not the kingdom, how can it be said that the angels will weed out of his kingdom everything that causes sin and all who do evil ? It appears that the kingdom is now idealized as encompassing the entire world. Therefore, as articulated by Hagner, " The wicked are gathered from the kingdom, not in the sense that they actually were a part of the Church (nor does the kingdom exactly equal the field/world) but in the sense that they were in the world, had existed alongside the righteous (cf. v. 30), hence were even in the visible church and are now finally distinguished and separated from them." Their fate will be a total destruction (see 7:19; 8:12; 13:41; 25:32, 41), accompanied by extreme anguish and remorse.

13:43. On the other hand, the righteous [cf. 10:41; 25:37, 46] will shine like the sun in the kingdom of their Father . The language has parallels with Jesus' transfiguration (cf. 17:2), and is descriptive of an existence that partakes of God's glory (cf. Dan 12:3). The fiery furnace for the wicked stands in dramatic contrast to the bliss of God's eternal kingdom. At last the wicked will be revealed for who and what they are, and the righteous will also be manifested as the true partakers of God's kingdom.

9. Parable of the Hidden Treasure and the Pearl (13:44-46)

⁴⁴" The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field.

⁴⁵" Again, the kingdom of heaven is like a merchant looking for fine pearls. ⁴⁶ When he found one of great value, he went away and sold everything he had and bought it.

These brief parables build on the preceding verse by highlighting the tremendous worth and glory of the kingdom. They are also linked to earlier parables " by the continuing motif of hiddenness and smallness." The two parables can be treated together since they both, by means of different imagery, stress similar themes: (1) the value of discovered objects; (2) a sacrificial investment to possess the object discovered.

13:44. It was not unusual in the ancient world to hide valuables by burying them in the ground. Once the treasure is hidden, its presence is no longer obvious to those who may pass by. But the one who happens to discover the hidden treasure takes great pain to assure that he will be able to obtain the treasure. He not only reburies the treasure, but also with great personal sacrifice he purchases the entire field in order to secure what he has found. There is no need to build an elaborate defense of the man's ethical choices, since the details of the story are not sufficient to argue one way or the other. Nonetheless, the point of the story is not the man's morality, but the joy of his discovery and the extreme measures he took to obtain what he had found. In the same way, those who discover the value and worth of the kingdom will go to great personal sacrifice for their participation.

11:45-46. Jesus reinforces the point with a second parable depicting a merchant who discovers and purchases a costly pearl. In the ancient world pearls were highly prized, being even more valuable than gold. Unlike the man in the previous parable who happens across his treasure, the merchant was in search of fine pearls , and happens to discover one especially exquisite. His actions are as decisive as the previous man in that he sells everything he owns in order to purchase this one pearl. Once one recognizes the incalculable value of the kingdom, no sacrifice is too great. Both the action of the man in the previous parable and the merchant exhibit a fundamental element of genuine discipleship, i.e., a total commitment to live under the reign of God without reservations.

10. Parable of the Dragnet (13:47-50)

⁴⁷" Once again, the kingdom of heaven is like a net that was let down into the lake and caught all kinds of fish. ⁴⁸ When it was full, the fishermen pulled it up on the shore. Then they sat down and collected the good fish in baskets, but threw the bad away. ⁴⁹ This is how it will be at the end of the age. The angels will come and separate the wicked from the righteous ⁵⁰ and throw them into the fiery furnace, where there will be weeping and gnashing of teeth.

13:47-48. The seventh and final parable draws on a familiar sight along the Galilean coastline. Dragnets (saghvnh, sagçnç) were large nets with floats along the top and weights fitted to the bottom. With one side fastened to the shore, a boat would drag the net through the water in a semicircle, thus trapping fish between the shore and the net. Once the maneuver had been completed the net would be drawn to shore, then fishermen would sit on the shore, sorting the day's catch, keeping the good fish and disposing of the bad ones (cf. John 21:6-8).

11:49-50. This familiar scene becomes illustrative of the eschatological judgment of God where the righteous (= good fish ) are finally separated from the wicked (= bad fish ). Although the parable has similarities with the parable of the weeds (cf. vv. 24-30; 36-43), it does not focus on the earthly co-existence of the righteous and the wicked, but on the final act of God's end-time separation. The language of a fiery destruction mentioned in verse 42 is repeated verbatim in verse 50. However, there is no corresponding repetition of the bliss of the righteous (cf. v. 43), only the fate of the wicked is depicted. Since the parable is directed to the disciples, its message calls for vigilance and untiring commitment to the will of the Father. Not all that are attracted by the message of the kingdom exhibit genuine discipleship and are thus suitable for participation in God's eternal kingdom.

11. Trained in the Kingdom (13:51-52)

⁵¹" Have you understood all these things?" Jesus asked.

" Yes," they replied.

⁵² He said to them, " Therefore every teacher of the law who has been instructed about the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old."

13:51. The parabolic discourse concludes with Jesus' question to the disciples, " Have you understood all these things?" " All these things" (tau'ta pavnta, tauta panta ) most likely refers to the entire discourse (cf. v. 34), and not just the material comprising verses 36-50. As noted earlier, " understanding" is a fundamental component of discipleship in Matthew (cf. 13:23; 15:10; 16:12; 17:13). It is not merely intellectually comprehending, but involves the entire person putting into practice what one has understood. Although the disciples answer in the affirmative that they have understood, in subsequent scenes the depth of their perception will be called into question (cf. 15:15-16; 16:9). Nonetheless, they are distinguished from the crowds as enlightened recipients of Jesus' teachings.

13:52. Jesus responds to their affirmation by underscoring what true understanding necessarily implies. A teacher (grammateuv" [ grammateus ]=" scribe" ) thoroughly trained or instructed (maqhteuqeiΙ", mathçteutheis, lit., " discipled" ) in the truths concerning the nature of the kingdom is compared to an owner of a house who provides for his family from a well-stocked storeroom, materials both old and new (cf. the portrait of a scribe in Sirach 39:1-11). The well trained " Christian scribe" who truly understands is equipped to interpret that which is old (=Old Testament) in light of ( contra NIV " the new is not added to the old" ) the new order and revelation coming to pass in Jesus. Therefore, the Old Testament continues to have relevance for the disciple, but only as it is understood in the light of Jesus' new teachings (cf. 5:17-19). Being trained in the priorities and values of the kingdom provides disciples with a hermeneutical lens through which to read and interpret Scripture. Such training is critical if the disciples are to realize their calling to become " fishers of men."

M. REJECTION AT NAZARETH (13:53-58)

The progressive drama of the story carries the motifs of opposition and misunderstanding to a high point in Jesus' rejection at Nazareth (13:53-58), followed by the execution of John the Baptist (14:1-12). As such, these two incidents bring the narrative section of 11:2-14:12 to a close and constitute the background for the evasive actions characterizing Jesus in the scenes to follow, and the decided shift of focus to his disciples (14:13-16:20).

The episodes involving Jesus' rejection at Nazareth, followed by Herod's response to Jesus' miraculous deeds in terms of his Messianic mission and transcendent status inevitably lead to misunderstanding and rejection. The reader has already encountered several scenes throughout 11:2-14:12 wherein Jesus' miraculous powers and authoritative teachings do not evoke the proper response or a correct identity assessment (cf. 11:2, 20-24; 12:24, 41-42). It is significant that two additional scenes illustrating the blindness of unbelief (13:53-14:12), are followed in the next section (14:13-16:20) by scenes illustrating the insights granted to those who have " eyes to see."

⁵³ When Jesus had finished these parables, he moved on from there. ⁵⁴ Coming to his hometown, he began teaching the people in their synagogue, and they were amazed. " Where did this man get this wisdom and these miraculous powers?" they asked. ⁵⁵" Isn't this the carpenter's son? Isn't his mother's name Mary, and aren't his brothers James, Joseph, Simon and Judas? ⁵⁶ Aren't all his sisters with us? Where then did this man get all these things?" ⁵⁷ And they took offense at him.

But Jesus said to them, " Only in his hometown and in his own house is a prophet without honor."

⁵⁸ And he did not do many miracles there because of their lack of faith.

Jesus' rejection in a Nazareth synagogue provides a fitting illustration of people who " hear but do not hear, who have eyes but do not see" (13:13-15). It should be observed that the " failure to understand leads not to indifference but to hostility." Jesus had earlier warned John that the failure to understand his messianic activity in terms of his mission and identity put him in danger of " falling away" (see 11:2-6). Now the failure of his hometown to correctly assess his " wisdom and mighty powers" results in their being " offended by him" (ejskandalivzonto, eskandalizonto , v. 57). The reference to a prophet's being rejected by his own " household" also connects this scene with 12:46-50. It is significant that the parabolic discourse is bracketed by scenes that relativize both natural and social connections in light of a higher calling.

13:53-56. For the third time the reader is confronted with Matthew's typical phrase marking the end of a major discourse (cf. 7:28; 11:1). As is usual, when Jesus finishes a major speech there is a radical change of locations. On this occasion, Jesus returns to his hometown (=Nazareth), and begins teaching in their synagogue . Although the people in the synagogue are amazed and readily acknowledge his wisdom and miraculous powers, they are " scandalized" by him because the origin of his powers seemed incongruent with his paternity. Twice they raise the question concerning the origin of Jesus' wisdom and miraculous powers . Their question necessarily allows for only two possibilities: God or Satan (cf. 12:22-30; 21:23-27). The questions regarding Jesus' family relationships are all assumed to be true, therefore their claim to familiarity breeds only suspicion and contempt. Jesus is a mere " hometown boy" with no claim of inherited honor, social status, or familial accomplishments, therefore how can one born to a mere " woodworker" (tevktono", tektonos ) make such claims and exhibit such power? Their repudiation is based on a faulty assessment of Jesus' true paternity (cf. 3:17), therefore they found his claims intolerable.

13:57-58. Jesus responds with a proverbial saying acknowledging that the prophetic status of many true prophets have often experienced rejection in their own hometown. The validity of the saying has been verified on many occasions in the experience of Jesus' followers. It is often the case that those who claim to know someone from an early age find it difficult to accept that that same person is spiritually gifted or an insightful teacher. In Nazareth, their rejection and unbelief, with respect to Jesus' person, resulted in few miracles being performed (cf. Mark 6:5). It was not a question of power but a refusal to respond to unbelief with the exercise of the miraculous (cf. 12:38-42; 16:1-4).

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 13:1-23

LIV.
THE FIRST GREAT GROUP OF PARABLES.
(Beside the Sea of Galilee.)
Subdivision B.
PARABLE OF THE SOWER.
^aMATT. XIII. 3-23; ^bMARK IV. 3-25; ^cLUKE VIII. 5-18.

   ^aBehold,  ^c5 The sower went forth to sow his seed [Orientals live in cities and towns. Isolated farmhouses are practically unknown. A farmer may therefore live several miles from his field, in which case he literally "goes forth" to it]: ^b4 And it came to pass, as he sowed, some seed {aseeds} fell by the way side, cand it was trodden under foot, and the birds of heaven acame and cdevoured it up. {athem:} [Palestine is an unfenced land, and the roads or paths lead through the fields. They are usually trodden hard by centuries of use. Grain falling on them could not take root. Its fate was either to be crushed by some foot, or to be carried off by some bird.]  ^b5 And other {aothers} fell upon the rocky places, con the rock; bwhere it {athey} bhad not much earth; and straightway it {athey} bsprang up, because it {athey} bhad no deepness of earth:  6 and when the sun was risen, it was {athey were} bscorched; and because it {athey} bhad no root, it {athey} withered away. cand as soon as it grew, it withered away, because it had no moisture. [This seed fell upon a ledge of rock covered with a very thin coating of soil. Its roots were prevented by the rock from striking down to the moisture, and so under the blazing Syrian sun it died ere it had well begun to live.] ^b7 And other {aothers} bfell among {aupon camidst} bthe thorns, and the thorns grew up, cwith it, band [329] choked it, {athem:} band it yielded no fruit. [Palestine abounds in thorns. Celsius describes sixteen varieties of thorny plants. Porter tells us that in the Plain of Gennesaret thistles grow so tall and rank that a horse can not push through them.] 8 And others {cother} bfell into {aupon} bthe good ground, cand grew, and brought forth a hundredfold, band yielded fruit, growing up and increasing; and brought forth, thirtyfold, and sixtyfold, and a hundredfold. {asome a hundredfold, some sixty, some thirty.} [Thirty-fold is a good crop in Palestine, but it is asserted that a hundred-fold has been reaped in the Plain of Esdraelon even in recent years. These four several conditions of soil may be readily found lying close to each other in the Plain of Gennesaret. A sowing like this described may have been enacted before the eyes of the people even while Jesus was speaking.] ^cAs he said these things, he cried [a method of emphasis rarely employed by Jesus],  ^b9 And he said,  ^a9 He that {^bWho} hath ears to hear, let him hear. [A saying often used by Jesus. He intended it to prevent the people from regarding the parable as merely a beautiful description. It warned them of a meaning beneath the surface, and incited them to seek for it.]  10 And when he was alone [that is, after he had finished speaking all the parables. The explanation of the parable is put next to the parable to aid us in understanding it], athe disciples came, bthey that were about him with the twelve  ^c9 and his disciples basked him of the parables. cwhat this parable might be. aand said unto him, Why speakest thou unto them in parables? [Their questions show that as yet parables were unusual.]  11 And he answered and said unto them, Unto you is given to know the mysteries {bis given the mystery} aof the kingdom of heaven, {bof God:} abut to them cthe rest ait is not given. [save] cin parables; bunto them that are without, all things are done in parables. [Jesus adapted his lessons to the condition of his pupils; hence his disciples might know what the multitude must not yet know (1Co 2:6-11). [330] Jesus already drew a line of demarcation between disciples and unbelievers; which line became more marked and visible after the church was organized at Pentecost. The word "mystery" in current language means that which is not understood; but as used in the Scriptures it means that which is not understood because it has not been revealed, but which is plain as soon as revealed. Bible mysteries are not unraveled by science, but are unfolded by revelation -- Col 1:26, 1Ti 3:16, Mat 11:25, Mat 11:26, Rev 17:5, Dan 2:47.]  ^a12 For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath. [To understand this saying, we must remember that it was the teaching of Jesus which was under discussion. In the beginning of his ministry Jesus taught plainly, and all his hearers had equal opportunity to know his doctrine and believe in him. But from now on his teaching would be largely veiled in parables. These parables would enrich their knowledge and understanding of the believers; but they would add nothing to the store of unbelievers, and their efforts to understand the parables would withdraw their minds from the truths which they had already learned, so that they would either forget them or fail to profit by them. If we improve our opportunities, they bring us to other and higher ones; but if we neglect them, even the initial opportunities are taken away.]  13 Therefore speak I to them in parables:  ^b12 that seeing they may see, and not perceive; and hearing they may hear, and not understand; {cthat seeing they may not see, and hearing they may not understand.} abecause seeing they see not, and hearing they hear not, neither do they understand. blest haply they should turn again, and it should be forgiven them.  ^a14 And unto them is fulfilled the prophecy of Isaiah [Isa 6:9, Isa 6:10], which saith, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive:  15 For this people's heart is waxed gross, And their ears are dull of hearing. [331] And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, and I should heal them. [The language here is an elaboration of the thoughts contained in the Mat 13:12. The people saw Christ's miracles, but not in their true light; they heard his words, but not in their true meaning. Jesus could thus teach without hindrance, but, unfortunately for the unbelieving, they were hearing without obtaining any blessing. In the original passage which Matthew quotes, Isaiah is apparently commanded to harden the hearts of the people. If read superficially, it might seem that God desired to harden their hearts. The true meaning is that God commanded Isaiah to teach, even though the people, by hardening themselves against his teaching, should be made worse rather than better by it. Thus, though rebellious, Israel might not be blessed by Isaiah's teaching; they might, by their example, waken a wholesome fear in their posterity, and cause it to avoid like a sin.]  16 But blessed are your eyes, for they see; and your ears, for they hear. [Jesus here addresses his disciples, who were a cheering contrast to the unbelievers.]  17 For verily I say unto you, that many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not. [Our Lord here gives us a glance into the very hearts of the prophets, and reveals to us their desire to be witnesses of Messiah's ministry. But knowing they were not to see their visions realized, they contented themselves with trying to understand the full meaning of their visions, that they might anticipate the days which were to come -- 1Pe 1:10-12.]  ^b13 And he saith unto them, Know ye not this parable? and how shall ye know all the parables? [This is a concession rather than a reproof. Parables could not be understood without a key; but a few examples of parables explained would furnish such a key.]  ^a18 Hear then ye the parable of the sower.  ^c11 Now the parable is this: The seed is the word of [332] God.  ^b14 The sower soweth the word.  15 And these {cthose} bby the way side, where the word is sown; aare they that have heard; band when they have heard,; cthen bstraightway cometh Satan, cthe devil, and taketh away the word from their heart, bwhich hath been sown in them. cthat they may not believe and be saved.  ^a19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the evil one, and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side. [The four soils are four hearts into which truth is sown. The first heart, represented by the wayside, is one which is too hardened for the Word to make any impression. It represents several classes of people, as: 1. Those whose hearts have been made insensible by the routine of meaningless rites and lifeless formalities. 2. Those who had deadened their sensibilities by perversity and indifference. 3. Those whose hearts were hardened by the constant march and countermarch of evil thoughts. God's word lies on the surface of such hearts, and Satan can use any insignificant or innocent passing thoughts as a bird to carry out of their minds anything which they may have heard. The preacher's voice has scarcely died away until some idle criticism of him or some careless bit of gossip about a neighbor causes them to forget the sermon.]  ^b16 And these {cthose} bin like manner are they that are sown upon the rocky places, {crock} bwho, when they have heard the word, straightway receive it {cthe word} with joy;  ^b17 and they {cthese} bhave no root in themselves, but endure {cwho believe} for a while; bthen, when affliction or persecution ariseth because of the word, straightway they stumble. cand in time of temptation fall away.  ^a20 And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it;  21 yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because [333] of the word, straightway he stumbleth. [This shallow, rock-covered soil represents those who are deficient in tenacity of purpose. Those who receive the word, but whose impulsive, shallow nature does not retain it, and whose enthusiasm was as short-lived as it was vigorous. Any opposition, slight or severe, makes them partial or total apostates. As sunlight strengthens the healthy plant, but withers the sickly, ill-rooted one, so tribulation establishes real faith, but destroys its counterfeit.]  ^b18 And others are they that are sown {cwhich fell} among the thorns, these are they that have heard, bthe word, cand as they go on their way bthe cares of the world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. cthey are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.  ^a22 And he that was sown among the thorns, this is he that heareth the word; and the care of this world, and the deceitfulness of riches, choked the word, and he becometh unfruitful. [This third class represents those who begin well, but afterwards permit worldly cares to gain the mastery. These to-day outnumber all other classes, and perhaps they have always been so.] ^b20 And those are they that were sown upon {^c15 And that in} the good ground; these are such as in an honest and good heart, having heard {bhear} cthe word, hold it fast, band accept it, and bear cand bring forth fruit with patience. bthirtyfold, and sixtyfold, and a hundredfold.  ^a23 And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty. [Christianity requires three things: a sower, good seed or a pure gospel, and an honest hearer. All hearers are not equal in faithfulness. But we are not to take it that the diversity is limited to the three rates or proportions specified. Of the four hearts indicated, the first one hears, but heeds nothing; the second one heeds, but is checked by [334] external influences; the third heeds, but is choked by internal influences; the fourth heeds and holds fast until the harvest. Gallio exemplifies the first (Act 18:17). Peter and Mark for a time exemplified the second (Mar 14:66-72, Act 12:25, Act 13:13, Act 15:37-39). The rich ruler and Demas represent the third (Mat 19:22, 2Ti 4:10), as does also Judas Iscariot. Cornelius and the Beræans (Act 10:33, Act 17:11) show us examples of the fourth.] ^b21 And he said unto them, Is the lamp brought to be put under the bushel, or under a bed, and not to be put on the stand?  ^c16 No man, when he hath lighted a lamp, covereth it with a vessel, or putteth it under a bed; but putteth it on a stand, that they which enter in may see the light. [A passage similar to this is found at Mat 5:15. See page 235.]  ^b22 For there is nothing hid, save that it should be manifested; {cthat shall not be made manifest;} bneither was anything made secret, but that it should come to light. {cthat shall not be known and come to light.}  ^b23 If any man hath ears to hear, let him hear. [This passage is often taken to indicate the exposure of all things on the day of judgment. While all things shall be revealed at the judgment, this passage does not refer to that fact. Jesus did not come to put his light under a bushel; that is, to hide his teaching. All inner instruction and private information was but temporary. Our Lord's design was to reveal, not conceal. What was now concealed was only to keep back that in the end it might be more fully known. Jesus covered his light as one might shelter a candle with his hand until the flame has fully caught hold of the wick.]  24 And he said unto them, ^cTake heed therefore how {bwhat} ye hear: with what measure ye mete it shall be measured unto you; and more shall be given unto you. cfor whosoever {bhe that} hath, to him shall be given: cand whosoever {bhe that} hath not, from him shall be taken away even that which he hath. {cwhich he thinketh he hath.} [Most of this passage has been explained just [335] above. See page 331. It warns us as to what we hear -- things carnal or spiritual -- and how we hear them, whether carefully or carelessly. As we measure attention unto the Lord, he measures back knowledge to us.]

[FFG 329-336]

Lapide: Mat 13:1-38

1-57

CHAPTER 13

At that time, &c. Syriac, by the sea shore : When Christ, after His manner, had preached in the house, which He had hired for His dwelling in Capernaum, as I have said on c. iv. 13, He sent away the multitudes to attend to themselves and their affairs, and that He might refresh Himself and His disciples with rest and food. Bye and bye, since He knew that the multitudes were about to come to Him in such numbers that the house could not contain them, He went out to the wide, open shore of the Sea of Galilee; and there uttered the following parables.

He went up into a ship : from whence, as from a pulpit, He preached to the people assembled on the shore.

A sower went out to sow : Gr. ό σπείρων, i.e., sowing, Observe: Appositely are gospel doctrine and preaching compared to seed, and the harvest proceeding from it. For, as for the natural harvest there is need of seed, earth, sun, rain and wind, so also is there need of such things for the spiritual harvest. The seed is the word of God, or the gospel, and the preaching of it. The earth is the free will of all who hear. The sun is preventing grace, illuminating and inflaming the free will, that it may receive the Word of God so as from it to produce the fruits of charity and all virtues. The rain is grace, watering and promoting these good acts and motions of the free will. The winds are temptations which, by agitating them, cause them to take deeper root, and strengthen them. Lastly, there is need of patience, Gr. ύπομονὴ, i.e., endurance in the labours and troubles of ploughing, sowing, &c., and long waiting for the reward and fruit of the harvest.

Observe: the end and scope of this parable is, that Christ would teach that He Himself is the Sower, the preacher of the gospel upon earth, that is to say, among men, but with different results among different people. For, first, not all who hear the gospel accept it; as seed, although sown in the earth, does not everywhere strike root in the earth. 2. Not all who believe persevere in faith, but some fall away under temptation; like seed which sprouts in stony ground, quickly withers by the sun's heat. 3. Not all, who persevere in faith, bring forth the fruit of good works; just as thorns choke seed springing up well in otherwise good ground, and prevent it from bearing fruit. 4. These things happen, not through the fault of the seed, i.e., of the doctrine, but of the earth. It is the fault of the hearers, and that in various ways. It is partly on account of the rocks, partly on account of the thorns. The rock is the flesh, the thorns are the world, the highway is the habit of a worldly and licentious life, where the birds of the air, that is the devils, like most eager and voracious devourers of souls, snatch away the doctrine that has been preached, from the mind and memory, whilst they draw off those who are by the wayside, i.e., men who are given up to the customs and business of the world, as well as those who are wandering, who are slothful and curious, from considering and penetrating into the doctrine heard, to their accustomed vanities. 5. The seed in the good ground is that which those receive in a good heart, who begin to ruminate upon it, and profit by it; they are in the best way, who apply themselves with all their might, to arrive at perfection in virtue. 6. Some seed bears less fruit, some greater, some the greatest. That is on account either of the greater sowing, i.e., preaching and illumination of spiritual things, and the assistance of grace, or on account of greater efforts and co-operation of free will with grace. This is the sum of the whole parable, from which it is easy to understand it in all its parts. I will handle them briefly, one by one.

Moraliter : Let the preacher with Christ, who came forth from the house, even from heaven, impelled by the force of love, to the earth, go forth from the house of contemplation into the field of preaching, that what he has drank from God in prayer, he may pour forth upon the people, and preach, not so much by words, as by the example of a holy life. Again, he invokes God that what he speaks in the ear, God may speak in the heart.

And as he sowed, some fell by the wayside, namely, on the path or boundary, conterminous with the field, which is constantly worn and trodden down by the feet of passengers, and is therefore unsuitable for the reception of seed, and exposes it naked, to be carried off by the birds. We see a gradation here, for from the unsuitable ground for seed, He rises gradually to the less unsuitable, to the more suitable, and the most suitable. The most unsuitable earth for seed is that by the wayside. The less suitable is the rocky ground. The more fit is the good ground which produces thorns. The most fit is that which is entirely good, rich, moist earth. Moreover, the way is a mind worn, and dried up by evil thoughts. Such a mind does not receive the doctrine of the gospel, which is contrary to its lusts; it does not perceive, nor understand it, because it is wholly intent upon fleshly allurements. Whence, says the Gloss, such are those, who neither are pricked by preaching, nor begin to do well.

But other fell on stony ground, &c. This seed could not strike deep root, therefore it began to germinate and spring up before the proper time. For that which is quickly produced, quickly perishes. He adds the cause.

When the sun was risen, they were scorched, Gr. ε̉καυματίσθη, i.e., were burnt up, both seeds and germs, by the burning heat of the sun. And because they had no root, they withered away. They had but a little earth, which was succeeded by the rock. Hence, partly from want of moisture, partly by the burning rays of the sun, they were dried up. The rock in this place, says Rabanus, means the hardness of an insolent mind, in which there is no deep mildness of an obedient soul. Whence, such are only pleased by the sweetness of the word, which they hear, and of heavenly promises for a short time; but they strike not the root of desire unto salvation. Therefore by the heat of the sun i.e., the fury of persecution, are they burnt up, through impatience, because their mind does not firmly cleave to the word of God, and they lose the greenness of faith, says the Interlinear. S. Chrysostom says, "With regard to souls, that which is rock, may become good ground, that which is wayside, not trodden down; and the thorns may be destroyed. Christ was speaking to all, even as if He were providing for the future, how He might declare what I ought to do, and have not done. Hereby He teaches His disciples not to be slothful."

But other fell among thorns, &c., i.e., in land producing thorns. And they grew, Gr. α̉νέβησαν, i.e., they ascended, i.e., they grew more quickly than the good seed, which rises slowly, and by degrees. For tares sprig up easily, wheat with difficulty. Therefore the tares choked the wheat just as it was coming into ear. The tares did this, both because they drew away the moisture and nourishment to their own roots: as well as because they deprived them of air and room to grow.

But other fell on good ground, &c. (Arab.) For one a hundred, for one sixty, and for another thirty. Good ground, if it be well cultivated, for one grain produces a hundred; other ground, less rich, sixty; other, more sterile, thirty. The good ground is a faithful and devoted conscience.

Observe, only the fourth part of the seed, namely, that which fell on the good ground, produced fruit; the three other divisions of the seed perished. Thus, but few profit by the word of preaching. By far the greater number who hear the word bring forth no fruit.

He that hath ears of hearing (Greek) let him hear. Christ makes use of this expression when the subject is obscure and symbolical, or when he would arouse the attention of his hearers. Ears to hear : He speaks of one who hears diligently the words of Christ, in order that he may receive them, and ruminate upon them, and obey them. For many heard Christ out of curiosity, for the sake of listening to something new. Such had not ears for hearing. So, even now, there are many who hear sermons for the sake of their eloquence—not that they may amend their lives.

And the disciples, &c. They meant to say, the uninstructed multitudes do not receive parabolic and symbolic discourses. Why, then, dost thou not speak to them in plain words, that they may understand them?

He answered and said, &c. (Arab), ye have been endowed with the knowledge of the mysteries of the kingdom of Heaven, and they have not been endowed. The reason why Christ spake to the multitude in parables was, because many among them were as yet unfitted for receiving the heavenly doctrine of the Gospel; and some, indeed, did not believe—yea, some derided. The scribes also reviled Christ, and accounted Him for a false prophet. Wherefore they had not ears of hearing such as Christ required. Christ, therefore, urges them to take hearing ears, and examine carefully His parables, and ask from Him the meaning of them, that thus they may make themselves fitted to receive the preaching of the Gospel. This if they would do, He promises clearly to expound what He speaks in parables.

Moreover, Christ indicates that this capability of receiving the Word cannot be obtained by our own power, but must be humbly asked of God. For this is the gift of God, which He gave to the disciples of Christ, and did not give to the rest, but left them in their blindness. It is as though He said, "Yours, 0 ye Apostles, is this grace and happiness, that God has given you faith in Me, and that, for this reason, I clearly tell you of mysteries, whilst I speak to others only in parables. For faith is the gift of God. Do ye, therefore, render perpetual thanks to God for this, and pray for others, that God would give them ears of hearing, as He has given you. For then will I explain My parables to them, as I shall explain them to you." Whence Mark has (Mar 4:11.), To them which are without, all things are done in parables. That is, to the unbelieving who are outside of faith and of the Church, all things are spoken and done by Me, parabolically, i.e., obscurely, by symbols and enigmas, that they may not despise and cavil at them, for as Bede says, "Not only the things which the Lord spoke, but also the things which He did, were parables," i.e., signs of mysteries, hidden from the unbelieving Jews, according to the words, "Give not that which is holy unto the dogs, neither cast your pearls before swine." Mark adds, that seeing they may see, and not perceive, &c. He means, they are blinded and obstinate, and thus they persevere in their blindness, and will not accept the light of truth, which I offer them. For this blindness is the punishment of past sins, which they have committed. All this will be more plain from what follows.

Observe: the word that, as Mark says, that seeing they way see, and not perceive, does not signify cause and intention, but consequence and effect. For Christ, in speaking parabolically, did not intend absolutely to blind them, but only to permit what was the consequence of His parables—namely, that the Jews, being blinded with envy and lust, although they saw so many miracles of Christ, and heard His heavenly wisdom, yet would not believe, nor understand what they saw and heard, but would be as though they had neither seen nor heard.

For he that hath, &c.; Arabic, And he who has anything, it shalt be given and added, &c. The sentence is a species of proverb, as Salmeron and others say. It is most true: for to the rich things are given, from the poor there is always taking away. Similarly, God heaps upon His faithful and elect people (such as the Apostles were) new graces and benefits day by day, so that they abound in virtue and holiness: but from the unbelieving, the ungrateful, and the unworthy, He gradually takes away His gifts, both of nature and grace.

The meaning is: 1. He who has faith, to Him shall be given the knowledge of the mysteries of God's kingdom; for these cannot be known without faith. He, therefore, who hath not faith, from him shall be taken away the good which he hath. As though He said, To you, 0 ye Apostles, because ye believe in Me as the Messiah, it is given to hear the mysteries of God and of Heaven, by means ot which ye are every day advanced more and more in hope and the love of God. But from the Scribes, who will not believe in Me, God will take away the little knowledge which they do possess of heavenly things. Yea, he will deprive them of Church, kingdom, priesthood, and country; and, as profane and perfidious, they will wander in misery over the whole earth. Thus SS. Jerome and Hilary and Euthym. explain.

2. They who have ears of hearing, who come to Me with sincere affection, with a pure desire of faith and truth, to them I will clearly reveal celestial verities ; and I will assist them in the path of virtue, by which they may arrive at the kingdom of God. But they who have not this pure desire of the truth, but indulge in their own lusts and errors—as ye do, 0 ye Jews and Scribes—from them shall be taken away, by degrees, that little knowledge of Divine things which they do possess, and they shall become wholly blinded. Therefore, to you, 0 ye Jews, I, Christ, speak not clearly, but darkly in parables. As Theophylact says, "For he who hath a small spark of goodness, and does not stir it up by means of the Spirit and spiritual things must of necessity have it extinguished."

3. S. Augustine (lib. 1, de Doctr. Christ. c. 1) explains the word have to mean use, and applies it to preachers. Thus, the preacher who has doctrine—i.e., who uses the doctrine given him by God, and diligently preaches it, and communicates it to others;—doctrine and words, which he may speak and preach, will never fail him, for God will suggest them. But if anyone does not make use of doctrine, he will gradually forget it and lose it. In the same manner, the word have means to use in c. xxv. 29. Thus we find by experience that zealous preachers, the more they preach, the more they abound in word and spirit; like fountains, from which however much water flows, just as much do they always receive.

Therefore I speak unto them, &c. Behold how Christ here plainly declares the reasons why He spoke to the Jews and Pharisees in parables. It was because they had been previously unwilling to hear, i.e., to understand, obey, and believe Christ when He spake plainly of repentance and the way to the kingdom of Heaven. They deserved, therefore, that Christ should speak to them obscurely and by parables. For He taught at Capernaum—where were rich merchants, who trusted in their riches; where also were Scribes and Pharisees; these men despised, yea even derided and blasphemed, Christ's heavenly doctrine concerning contempt of riches, humility, poverty, and penance. Wherefore, Christ purposely betook Himself to parables, which (forasmuch as they did not understand them) they could not deride. Therefore He spake unto them in parables; not because they were absolutely reprobate, but because they were unworthy and ungrateful. Thus SS. Hilary, Chrysostom, and Bede. Nevertheless, I confess there were intermingled with this multitude of unbelieving Jews many who were desirous of hearing Christ for the sake of salvation; but because they were mixed up with the unbelieving, who were Christ's enemies, it was given to them to hear only in parables; that by them, even when they did not understand them, they might at least conceive admiration and reverence for Christ, which would at length lead them on to a better position. Yea, as S. Chrysostom says, to all the Scribes and Pharisees, unworthy and obstinate as they were, Christ spake in parables, with this intention and this end in view—that He might instil into them a sincere desire of searching and believing in Christ, and that having suffered a temporary obscurity in parables which they did not comprehend, they might the more eagerly desire Christ, the true light, and ask of Him the explanation of the parables. This is hinted at in Mark (iv. 33).

And with many parables He spake the word unto them, as they were able to bear it, that (namely) they who were able to understand and receive them, might receive them; but they who could not, might be stimulated to search out the meaning.

For this people's heart is waxed gross, &c. He cites Isaiah (Isa 6:9-10), where instead of make fat, our translation has, blind thou—i.e., thou shalt blind (Chaldean, infatuate ) the heart of this people. The Hebrew is השמן, hashmen, i.e., make gross, or fat their heart, and make heavy their ears. Where observe that this blinding, making gross and hardening, is spoken of God deserting and leaving in his blindness the man who is made blind and hardened; as well as of the man who, of his own free will, blinds, makes gross, and hardens himself, by cleaving to his darkness and his sins, and shutting his eyes to the Divine light and the doctrine of Christ. Where the LXX (which the Vulgate follows) reads with different points, huscheman, and translate with a clearer meaning—the heart of this people has been made gross, namely, directly by themselves, indirectly by God; especially because the preceding words signify that they had not been so much blinded by God as by their own covetousness, pride, malice, hatred and envy against Christ. See what I have said on Isaiah vi., where I have expounded the passage at length.

But blessed are your eyes, for they see (Arabic, see through ), &c. Eyes and ears of the mind as well as of the body. Blessed are ye, 0 ye Apostles, because ye receive the mysteries of the kingdom of heaven, both with the exterior eyes and ears of the body, and the interior ears and eyes of the soul. With the eyes of the body ye behold My sacred actions and miracles: but, what is of far more consequence, with the eyes and ears of your minds, enlightened by God, ye believe and understand the same. This do not the Jews: for the soul, equally with the body, has its own eyes and ears—yea, the soul is all eye or ear.

Verily, I say unto you, that many prophels, &c. For, as Christ said (Joh 8:56), "Abraham rejoiced to see My day; he saw it and was glad." Here is the voice and prayer of Jacob: "I have waited for Thy salvation, 0 Lord." (Gen. xlix. 18). Then also Isa 45:8. "Drop down dew, ye heavens from above, and let the clouds rain the righteous one. Let the earth open and bring forth the Saviour." (Vulg.) There was the same feeling and desire to all the patriarchs, all the prophets, all the saints of the Old Testament—namely, to see and hear Messiah, the Redeemer, Teacher, and Saviour of the world.

It is said that S. Augustine had three wishes: the first to see Christ speaking in the flesh; the second to behold Rome in the splendour of an imperial triumph; the third, to hear Paul thundering forth in his preaching. Many have the same wish at this present time.

Hear ye therefore, &c. Cometh the evil one, Gr. ό πονηρός, that is, the devil. S. Luke (Luk 8:12) gives this more clearly, The seed is the Word of God. Those by the wayside are they that hear: then cometh the devil, and taketh away the word out of their hearts, lest they should believe aid be saved.

Appositely is the word of God, or the gospel, and the preaching of it compared to the sowing of seed. 1. Because as the word from the mouth of the preacher, so is seed scattered by the hand of the sower. 2. As the word is received by the ear and the heart of the hearer, so is seed received into the bosom of the earth, that it may produce fruit. 3. As seed is the parent and origin of all corn, so is the word of God the parent of all good works. 4. As the earth without seed produces only nettles, tares and thorns, so also does the mind of man without the word of God produce nothing but what is vain and noxious. 5. As seed, in order that it may fructify, must be sown in ground neither hard nor stony, dry or thorny, but in moist or good earth, so also the word of God ought to be received in tender, pure hearts, and inclined to piety, that it may bring forth spiritual fruit: this is what James says (Jam 1:21), "receive with meekness the engrafted word."

Again, Palladius ( l 1 de re Rust. Tit. 35) suggests a remedy to prevent seeds being destroyed by moles, mice, ants, &c., that the seeds should be previously steeped in bitter substances. So also Pliny says that chick-peas keep caterpillars from herbs, and adds, "if the seed of herbs be steeped in the juice of wormwood, it will keep the herbs from all noxious animals." In like manner, in order that we may keep the seed of God's word in our hearts, untouched by the gnawing of pleasures, it must be macerated by sobriety, fasting, and other austerities, for these preserve the mind from the corruption of fleshly delights.

6. As the earth ought to be ploughed, manured, harrowed, that the seed may germinate, so also ought the heart of man to be cleared, and cultivated by laborious acts of penance, mortification and other virtues, that the word of God may produce fruit in it. This is what Isaiah says (xxxii. 20.) "Blessed are ye which sow beside all waters, sending forth thither the feet of the ox and the ass." See what is there said. 7. In order that seed may germinate, it requires the rain and the sun; so also that the word of God may strike root in the soul, it ought to be watered by grace, and warmed by heavenly love. This is what Isaiah says ( Isa l61:11), "For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth: so the LORD GOD will cause righteousness and praise to spring forth before all the nations." This is effected by the word of the Gospel scattered by Christ and His Apostles. 8. As seed that is sown in the earth must decay, burst and die, that it may be fruitful: so also that the word may fructify in the heart it must be, as it were, resolved, bruised, and die by meditation; and it must likewise bruise and mortify the heart itself, according to that saying of Christ (Joh 12:24.) "Verily, verily, I say unto, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit." Thus likewise must the faithful soul suffer many adversities before it can bring forth fruit unto God. 9. The seed must first strike root in the earth, then spring up in stalks and branches, next bud into flowers, and lastly, produce fruit from them; so also must the word of God first be rooted in the soul, then bring forth the germs of good thoughts, and the flowers of good desires, that it may at length produce the fruit of good works. 10. The entire power of a tree or plant is in the seed: for from it the plant and all its parts and members, which it possesses in an analogous manner to the limbs of men and animals, proceed. Wherefore many think that seeds have souls, as Aristotle hints ( l. 2. de gener. anim. c. 1.) For when seed is cast into the earth, by and bye, as though it were living, it produces living germs. In like manner the whole force of virtue and perfection, whereby a man becomes spiritual, holy, and perfect, is contained in the word of God, as it were in seed. And this, unfolding itself and germinating in the mind produces all virtuous actions. 11. Different seeds produce different fruits; as the seed of a pear tree produces pears; the seed of wheat, wheat; the seed of barley produces barley, and so on. Thus different sentences of the Gospel bring forth different affections in the soul. The precepts of humility bring forth humility, the precepts of repentance, repentance. 12. As there is a father and a mother of every child, as for the production of fruit, there must be the earth and the seed; so in like manner, for good works there must be the concurrence of the word of God with that which is internal, i.e., the free will of man, which must co-operate with the word of God. But this must be in such manner that the will must derive all its power of producing spiritual works from the word and grace of God, in order that they may be pleasing unto God, and may merit eternal life. ( Conr. Trident. sess. 6.) In like manner the fruit derives liberty, or that it should be a free work and not compulsory nor done of necessity, from free will. For the interior word, which God speaks in the soul, stirring it up and strengthening it for acts of penance, charity, religion, &c., is nothing else but the grace of God itself, illuminating the understanding, and strengthening the affection, or the will, and inflaming it to the Divine works of virtue. This interior word, or grace, God is wont to add to the external word of preaching, What therefore the preacher speaks outwardly in the ear, God must speak inwardly in the heart if it is to bear fruit.

In fine, as from the better seed, and the more excellent land is produced better fruit, for example, better wheat, better barley, so in like manner from the more powerful preaching, and the grace of God, and the more fervent co-operation of free will are produced more excellent acts of virtue, and more heroic works. Hear what Pliny says ( 1. 24. 18.) He prescribes the following rules for sowing. 1. Let the sowing in moist places be performed quickly, the reason is that the seed may not putrefy with the wet: more slowly in dry ground, that the rain may follow, lest it should lie too long, and not be able to germinate. 2. It is part of the art of sowing to scatter the seed evenly. The hand ought to correspond with the step, and always with the right foot. 3. The seed must not be transferred from cold places to warm, not from ground where it ripens quickly to ground where it ripens late. 4. Sow abundantly in rich soil, more sparingly in poor soil. 5. This precept should be observed, do not exhaust your crops; for as Columella says, it is evident that crops will become exhausted by sowing the land too frequently with them. All these things are mystically adapted by preachers for sowing the Gospel.

And understandeth it not, does not perceive the meaning of the Word of God; because some other occupation, desire, or care, or the devil himself, distracts the mind to think of other things. This is he who is sown by the wayside. The heart of such a man is signified by that portion of the ground which is by the wayside, or the path itself. For as seed failing in the way, or by the side of the way, is rejected by the hard and trodden ground, and is snatched up by the birds; so, in like manner, the seed of the Word of God is not received into a heart which has become hardened by a habit of sin, but is immediately carried away by the devil impelling the heart to its accustomed sins. Such an one, therefore, cannot really be compared to ground at all, but to a way ; he has the name and character, not of a hearer, but of a despiser of the Word of God.

Now the inaptitude for seed of land trodden down in a way may be removed, if it be cultivated by the plough and the mattock; and if a hedge be placed so as to exclude those who tread it down. Thus, likewise, the unfitness of a heart that is hardened by habits of vice may be taken away by compunction, which may cut and mollify the hardness of the heart: and if it be broken by the mattock of continence which weakens vicious desires, and brings them into subjection to right reason and the law of God.

But hath no root in himself, &c. This is the second condition of those who receive the Word. It is better than that condition of ground which preceded; for this is ground sufficiently soft for the seed to be received, and to sprout, though it is only for a short time. The meaning therefore is, The heart of that hearer who hears the Word of God, and with joy receives it in his mind, meditates upon it, and approves of it—according to those words of the Psalmist, "The statutes of the Lord are right, and rejoice the heart"—is like the seed sown on stony ground. This seed quickly springs up, that is, in pious affection for the faith, and other works of religion. But because there is only little earth in the heart, and much rock—that is, because there is more of a depraved habit in a heart that has become hardened by pleasures than of a disposition to piety—this seed of God's Word is unable to take deep root in such a heart. It is temporary, i.e., it is not constant in the faith, but only believes for a little time, as the Arabic translates. It perceives the Word of God to be opposed to its lusts and vices; so that, like hard and rocky ground, it rejects it. Whence Luke says (viii. 14), These are they who for a time believe, and in time of temptation fall away; i.e., from the Word and faith of God, or, certainly, from His law, which faith declares is to be followed. Wherefore, when tribulation arises from private persons, or public persecutions which tend to deprive them of fife, or the riches and pleasures which they love; and when this is in consequence of the Word and faith of God, immediately they are scandalized, or as the Syriac translates, they are offended, and fall away, or apostatize from the profession of the faith. S. Gregory gives an example ( Hom. 15 in Evang.): "The rocky ground had no moisture, because it did not bring what it had caused to sprout to the fruit of perseverance. For many persons, when they hear the Word against avarice, hate the same avarice, and praise contempt of all things; but by-and-by, when the mind sees what it desires, it forgets what it praised. Many, when they hear the Word against luxury, not only do not desire to perpetrate fleshly pollutions, but are even ashamed of what they have perpetrated; but as soon as the fair appearance of the flesh is present to their eyes, the mind is carried away, and they are as though they had never made resolutions against those desires. For often we have compunction for our faults, and yet, after weeping, return to the same faults."

But that which is sown among thorns, &c. This is the third sort or condition of ground receiving seed, far better than the second condition, in as much as thorns offer less hindrance than rocks to seeds to germinate. This ground then denotes the heart of a hearer, which is beset with riches and worldly cares, as it were thorns. These destroy and choke the growing, seed of the word of God, before it can bring forth the ripe fruit of virtue. Observe: riches are aptly compared to thorns, because like thorns they distract, prick, and torment the mind so that it is not pleasing to a rich man to think often of Divine things.

Hear S. Jerome: "To me it seems that the words spoken literally to Adam, Among thorns and thistles thou shalt eat thy bread, signify mystically, that whosoever shall give himself up to the pleasures and cares of this world, shall eat heavenly bread and the true food, among thorns."

And S. Gregory ( Hom. 15 . in Evang.): "Who would ever believe me if I wished to interpret thorns to mean riches, especially since the former prick, the latter give pleasure? And yet riches are thorns, because they lacerate the mind with the punctures of their thoughts, and when they draw to sin they inflict as it were a bloody wound."

Care of the world, i.e ., of things temporal, such as the care of a wife or family. Such things tear the mind, i.e., distract, trouble, and wound it. But on the other hand the care of salvation and of things divine causes the mind to be collected, calm, sound and flourishing. Hear S. Gregory, The cares of the world choke, because they strangle the throat of the mind with importunate thoughts: and because they will not suffer good desires to enter the mind, they as it were cut off the breath of life. We must observe also that there are two things which Christ joins to riches, namely cares and pleasures: because in truth the mind is oppressed by care, and by abundance it becomes dissolute.

Deceitfulness, i.e. the seduction of riches. Riches are deceitful, because they draw away the mind from God and salvation, to vain and hurtful wealth, which is often a cause of many sins and of damnation, when it is acquired by all sorts of means. They are deceitful therefore, because they promise and perform not. They promise joy and pleasure, but instead they often hurry men into the eternal pains of hell.

Hear what S. Gregory says, "riches are deceitful because they cannot long abide with us, and because they do not drive out the poverty of our souls. Those only are the true riches which enrich us with virtues. If therefore, brethren beloved, ye desire to be rich, strive for the heavenly kingdom. If ye love the glory of dignities, hasten to be enrolled in the senate of the Angels, which is above."

That which is sown in the good ground, &c. "The good ground," says S. Thomas ( in Catena ex Remigio ): "The good ground is the faithful conscience of the elect, or the mind of the saints, which receives the Word of God with joy and desire and devotion of heart, and manfully keeps it in prosperity and adversity, and leads it on to the future, whence it follows, 'and brings forth fruit, some an hundredfold, some sixty, and some thirtyfold.'"

Understandeth it, &c. i.e., considers it in his mind, ruminates upon it, penetrates it, proves, tastes, retains it. The fruit is that both of good works as well as of their corresponding reward and glory in Heaven. Whence Luke adds, with patience, Gr. ε̉ν ύπομονη̃, i.e, with long-suffering, after the manner of a husbandman patiently awaiting, after his sowing, the fruit and heavenly harvest of his labours and good works. "The good ground," says S. Gregory, "brings forth fruit through patience. The grapes are trodden by the heels of men, and flow into wine-juice; olives are expressed by beatings, and leave their lees, and produce the fatness of olive oil; by the threshing of the floor the grain is separated from the chaff, and when winnowed is carried into the granary, and so on." Hence S. Bonaventura says, that a good hearer of God's Word gives himself up entirely to it, together with all the faculties of his soul namely, his understanding, his wiill or affection, and his memory. He serves the Word of God with his understanding and will, because he receives it in an honest and good heart: with his memory, because he retains the word: with his powers of working and endurance, because he brings forth fruit with patience.

And brings forth some an hundredfold, &c. "We must observe," says S. Jerome, "that like as in the bad ground there were three different sorts—namely, by the wayside, the rocky, and the thorny places—so in the good ground there is a threefold diversity. And in the one as well as in the other, it is not the substance which is changed, but the will; and so it is the heart of the unbelieving as well as of the believing which receives the seed."

Moreover, the greatest fruit of God's Word, as it were the greatest fruit of seed is a hundredfold, as if from a single grain a harvest of a hundred grains were gathered, as was Isaac's case (Gen 26:12). The medium fruit is called sixtyfold; the lowest thirtyfold. A definite number is put for an indefinite; otherwise He might have added, brings forth some fortyfold, some twenty fold, and so on. Whence, in opposition to Jovinian and Calvin, the inequality of merit and consequently of the reward, of good works in Heaven is rightly proved. So S. Chrysostom ( Hom. 45), S. Augustine ( de S. Virgin. c. 46), Nazianzen (Orat. 28), and others. For the Fathers, however Calvin may deride and exclaim, apply these words especially to diverse states. 1. S. Jerome, on this passage ( lib. 1, contra Jovin ), and S. Athanasius ( Epist. ad Ammon.), and others assign the hundredfold fruit to virgins; the sixtyfold to widows; the thirtyfold to those who live in honest and holy wedlock.

2. S. Cyprian ( l. de Hab. Virg.) and S. Augustine ( l. 1, de quest. Evang. quest. 9, tom 4) assign the hundredfold to martyrs, the sixty to virgins, the thirtyfold to those who are married. Hear what S. Augustine says: "I assert that the hundredfold belongs to martyrs, on account of their holiness of life, or contempt of death; the sixty fold to virgins, on account of interior quiet, because they do not need to fight against fleshly habits—for rest is wont to be granted to soldiers who are past sixty years of age; the thirtyfold to the married, because thirty is the age of warriors—for those have a sharper conflict, that they may not be overcome of lust."

3. Euthymius and Theophylact assign the thirtyfold to beginners, the sixty to those who have made some progress, the hundredfold to the perfect. So also Nazianzen ( Orat. 28.) When a man proceeds, saith he, from thirty to sixty, he finishes with a hundred, as Isaac did (Gen. xxvi.) And he sings the Psalms of Degrees, going from strength to strength, and placing the Ascensions in his heart (Ps. 84.)

Another parable put He forth, &c. The Syriac adds, enigmatically. This means it is done in the kingdom of Heaven in the same way that it is done in a field—when a man sows his seed, and his enemy sows tares over it. Wherefore Mark has (iv. 26.) So is the kingdom of God, as if a man cast seed into the earth, and while men slept, &c. For the whole parable is compared with the whole of the things signified, not part with part: for otherwise the sower would not be like to a kingdom but to a king, the King of Heaven.

Whilst men slept, &c. That is to say by night, whilst men were sleeping, his enemy came unknown to everyone. He was envious of the prosperous crops of his rival, and in order to ruin them, he sowed tares among them. The expression, whilst men slept, adds to the elegance of the parable: for those who are envious are accustomed to frame such plots against those who sleep.

Symbolically, S. Jerome and S. Augustine understand this sleeping to mean negligence and carelessness on the part of bishops and pastors of the Church. Or they understand it of the death of the Apostles, on which the heretics took occasion to sow the tares of their heresies and wickednesses. Hence let pastors learn to watch over their flocks. "The life of mortals is a watch." For as Augustine says, "To sleep more than to watch is the life of dormice rather than of men."

Tares, the Hebrew Gospel reads, הרולים charulim i.e., nettles, thistles. The word in Greek is zizania, a word peculiar to the Gospels, unknown to Cicero and Demosthenes, and signifying every kind of worthless and noxious weed. All impurity in seed is called zizania, as S. Augustine says. Tertullian ( de prescript. hæret. c. 31) interprets zizania to mean wild oats. "In the parable," he says, "The Lord first sowed his good seed, and it was afterwards that the devil sowed the spurious seed of his barren crop." Whence he gathers that the fact of heresy being later in time is a mark of falsehood. Hence too ( l. de arima c 16.) he calls the sower of tares "the nocturnal interpolator of evil seed."

Zizania then, or tares are whatsoever is injurious to the crops, or inimical to wheat, as darnel, for instance. Hear Pliny ( l 18. c. 17.) "I should reckon darnel and thistles and thorns and burrs, no less than brambles, among the diseases of the crops rather than among the pests of the ground." Some are of opinion that zizania is a Syriac word. Others derive it from the Chaldee zyz, an appearance, a figure. For it has the appearance of nourishing corn, but is not. The Germans call zizania, droncacert, because it makes people drunk: it also gives vertigo and stupefaction to those who eat it. Hence zizania signifies mystically heretics and sinners, especially those who corrupt others by word or example, as SS. Augustine, Chrysostom, and Gregory teach. For zizania injure the wheat, and choke and kill it, because they draw away nourishment from it, and so as it were corrupt and strangle the wheat. This is Christ's second parable of the tares, by which He tacitly rebukes the Scribes and Pharisees, His adversaries, who sowed the tares of their false accusations over the seed of the Word of God, i.e., His preaching of the Gospel, by saying that Jesus was opposed to Moses, that He had a familiar spirit, and so on; by which they inferred that Jesus was not the Messiah, but a magician and an impostor. By this means they turned away the people from Him and His Gospel, and choked and destroyed the good seeds and desires of faith and piety which Christ had scattered in their hearts. Therefore they were tares, i.e., the evil seed of the devil.

When the blade was sprung up, &c. For the first sprouts of zizania and of wheat are alike, so that one cannot be discerned from the other; but when they are grown up, they are easily distinguished.

Servants of the householder, &c. Lest ye root up the wheat also it them. For the tares are intertwined and interwoven among the roots of the wheat, so that if you were to pull up the former, you must root up the latter also. This parable Christ will expound, verse 31.

The kingdom of Heaven is like to a grain of mustard seed, &c. Instead of the birds of the heaven lodge in the branches of it the Arabic has they are overshadowed by its branches. This is Christ's third parable, the occasion and cause of which S. Chrysostom gives as follows: "Because the Lord had said that of the seed three parts perish, and one is preserved, and again of that which is preserved, there is great loss on account of the tares which are sown above it, lest people should say, who then and how many will believe? he removes this fear by the parable of the grain of mustard seed, and therefore it is said, Another parable put He forth unto them, the kingdom of Heaven is like unto a grain of mustard seed, &c."

You will enquire in the first place, what it is which is here compared to the kingdom of Heaven, and likened to a grain of mustard seed? 1. S. Hilary understands it of Christ Himself. He says, "The Lord compares Himself to a grain of mustard seed, which is very sharp and the least of all seeds, and whose virtue and power are increased by bruising and pressure. After this grain had been sown in the field, when it was taken by the people and delivered to death, as though in a field by a sort of sowing, there was the burial of its body, it grew above the measure of all herbs, and exceeded the glory of all the prophets. For like a herb the preaching of the prophets was given to Israel as being sick: but now in the branches of the tree, raised from the ground on high, the birds of the air dwell: by these we understand the Apostles, lifted up by the power of Christ, and they overshadow the world with their branches. To them the Gentiles flew for the hope of life; and when they are vexed with whirlwinds, that is by the blasts of the devil, they rest as in the branches of a tree." In like manner S. Gregory ( lib. 19 Moral. c. 11.) expounds this whole parable, "Christ Himself is the grain of mustard seed, who was planted in the sepulchre of the garden, and rose again a mighty tree. He was but a grain when He died; a tree when He rose again. A grain through lowliness of the flesh; a tree by the power of His majesty. A grain, because we saw Him, and there was no comeliness; but a tree because He was fairer than the children of men. The branches of this tree are sacred preachers. And let us see how widely they are spread. For what is spoken concerning them? Their sound is gone out into all the earth, and their words unto the end of the world. The birds rest in their branches, because holy souls who lift up themselves from earthly thoughts by the wings, as it were, of virtues are refreshed after the fatigue of this life by their words and their consolations." You will say, how can Christ be called the kingdom of Heaven, when He is not the kingdom, but its King? It is replied: as a king is as it were the head in a kingdom, so a kingdom is as the body of a king. Wherefore a king represents the whole state or kingdom. Hence according to the rule of Ticonius, often in Scripture what belongs to the Church, which is the kingdom of Christ, is attributed to Christ, and vice versa.

2. More plainly and aptly, the kingdom of Heaven and the grain of mustard seed are the Church, especially the Primitive Church.

You will enquire, (2). Why the Gospel is compared to a grain of mustard seed, and what are the resemblances between the two things? I answer, the first is that Christ by this parable intends to signify the immense power and fruitfulness of Evangelical preaching, insomuch that what had a very small beginning with Christ, and by a few Apostles, diffused itself over the whole world. For a grain of mustard seed is less than all seeds, i.e., the least of all seeds; as the Syriac and Arabic have it. The Greek is μικρότερον πάντων σπερμάτων, i.e., less than all seeds, meaning very little. This must be understood according to the common usage of speech, by which we call what is very little, or one of very small things, the least ; for otherwise to speak precisely, poppy seed, and the seed of rue, and of some other herbs, is less than mustard seed. Thus the preaching of the Gospel by Christ and the Apostles was at first very circumscribed.

2. A grain of mustard seed, especially in Syria, grows into a tree, so that birds dwell— Syriac, build their nests— in its branches. Thus the Gospel grew, and filled the whole world, so that the birds of Heaven, i.e., men lofty in knowledge and understanding as well as kings and princes dwelt in its branches. (See Dan 4:9 and Dan 4:19). Some understand by the birds, the angels, because they have wings, and are very swift. Hear S. Augustine ( Serm. 33 de Sanc.). "Peter is a branch; Paul is a branch; blessed Laurence, whose festal day we are celebrating, is a branch. All the Apostles and martyrs of the Saviour are branches; and if anyone will bravely lay hold of them, they will escape being drowned in the waves of the world. He who dwells under their shadow shall not feel the fire of hell, and shall be secure from the storm of the tempest of the devil, and from being burnt up in the day of judgment."

3. And chiefly by mustard is denoted the igneous force and efficacy of the Gospel. "Pythagoras," says Pliny ( l. 20, c. 22), "considered that mustard holds the chief place amongst those things whose force is borne upward; since there is nothing which more thoroughly penetrates the nose and the brain." A grain of mustard refers to the fervour of faith, says S. Augustine.

4. Mustard seed must be bruised; for when it is bruised it emits its igneous force and flavour. Thus the preaching of the Gospel was as it were, bruised by a thousand oppressions and persecutions, which the Apostles suffered; and then it breathed forth its igneous force and strength.

5. Mustard seed, as Pliny says, is sharp and biting. It draws tears, purges away phlegm and cerebral secretions; it is masticated for toothache; when bruised and mixed with vinegar it is applied to the stings of scorpions and the bites of snakes; it is an antidote to the poison of fungi; it is beneficial for the breast and lungs; it is useful against epilepsy, dropsy, asthma, lethargy, and many other diseases. Thus the Gospel expels poisons, that is sins, by the emetic of confession; it is sharp and biting, because it teaches penance and the cross; it excites the tears of compunction; it is medicine for all the faculties of the soul, and especially it dries up concupiscence, and animates to virtue. "The bitterness of its words is the medicine of souls," says S. Augustine.

6. Mustard seed by its sharpness seasons food, and renders it palatable. So also the Gospel renders palatable everything which is hard and difficult by means of the example of Christ, and by the hope of future glory which it promises.

S. Augustine says, "A grain of mustard seed is great, not in appearance, but in virtue. At first appearance it seems small, worthless, despised, not possessing savour, nor odour, nor sweetness; but when it is bruised, it sheds abroad its odour and exhales nourishment of a fiery taste. It is so inflamed with the fervour of heat that there might be enclosed in it so much fire, by which men could (especially in the winter-time) drive away cold, and warm themselves inwardly." After this he applies the qualities of mustard to the Gospel and the Christian faith, thus: "Thus too the Christian faith, at first sight, appears small and worthless, not manifesting its power, not carrying any semblance of pride, neither furnishing grace. But as soon as it begins to be bruised by divers temptations, immediately it manifests its vigour, it indicates its sharpness, it breathes the warmth of belief in the Lord, and is possessed with so great ardour of divine fire, that both itself is hot and it compels those who participate to be fervent also. As the two disciples said in the Gospel, when the Lord spoke with them after His Passion, "Did not our hearts burn within us by the way, while the Lord Jesus opened to us the Scriptures?" A grain of mustard, then, warms the inward members of our body, but the power of faith burns up the sins of our heart. The one indeed takes away piercing cold; the other expels the devil's frost of transgressions. A grain of mustard, I say, purges away corporeal humours, but faith puts an end to the flux of lusts. By the one, medicine is gained for the head; but by faith our spiritual Head, Christ the Lord, is often refreshed. Moreover, we enjoy the sacred odour of faith, according to the analogy of mustard seed, as the blessed Apostle saith, "We are a sweet savour of Christ unto God."

Tropologically ; All these things may be applied to a faithful soul, and especially to an Apostle, and to a suffering Christian, or to a martyr. Wherefore the Church adapts this parable to S. Laurence, as the Gospel for his festival. As S. Augustine says, in the work already cited, "We may compare the holy martyr Laurence to a grain of mustard seed; for he, being bruised by various sufferings, deserved to become fragrant throughout the whole world by the grace of his martyrdom. He, when he was in the body, was humble, unknown, and held in low estimation; but after he had been bruised, torn, and burnt he diffused the odour of his nobleness in the churches in all the world. Rightly, therefore, is the comparison applied to him. For Laurence, when he suffers, is inflamed. The fervour of its attrition moves the one; Laurence breathes forth fire in his manifold tribulations. Mustard, I say, is cooked in a small vessel; Laurence is roasted on the gridiron by the fiery flame. Blessed Laurence the martyr was burnt outwardly by the flames of the raging tyrant, but he was inflamed inwardly by the far greater fire of the love of Christ." The Arabians have a proverb—"A grain of pepper is more powerful than many large gourds;" because if it be bruised it emits a fiery force, and makes itself felt in everyone's nostrils. You may say the same of a grain of mustard. A believer, therefore, should be a grain of pepper or mustard, and breathe everywhere, and upon all, a divine fire, and so pepper all men, and make them like himself, zealous that is, and ardent in the love of God.

Another parable, &c. This is Christ's fourth parable, of leaven, by which (as by the former parable) He shows the power and efficacy of the preaching of the Gospel. As S. Chrysostom says, "Like as leaven communicates its own virtue to a great quantity of meal, so shall ye, 0 ye Apostles, transforn the whole world." S. Chrysostom observes, with regard to the word hid : "Thus also ye, when ye shall be subjected to your persecutors, shall overcome them. And as leaven indeed is buried but not destroyed, but by degrees transforms everything to its own state; so shall it happen with your preaching. Do not ye, therefore, fear because I said, Many troubles shall happen unto you; for by this means shall ye shine, and shall overcome all." You will ask why Christ compares the Gospel to leaven? I reply, because leaven is a portion of the meal that has become a little sour, which takes place through fermentation. Hear how Pliny describes the manner in which leaven is made ( l 18, c. 11): "Now" (because formerly it was made in another way, as he had related a little before) "leaven is made of the meal itself, which is first kneaded before salt is added, after the manner of pottage, and left until it becomes a little sour. Commonly, indeed, they do not warm it, but only make use of what has been kept from the day before. And evidently it is the nature of heat to cause fermentation; as of bodies that are nourished with fermented bread to become stronger. Thus it was, that among our ancestors the greatest healthiness was attributed to the heaviest wheat."

Again, leaven, although it be small in bulk, with its heat moistens the whole mass of dough; and as it were effects a change in its entire substance. It makes it palatable and digestible, so that it becomes wholesome bread for nourishing, sustaining and strengthening man. In like manner the Gospel by means of a few Apostles, who suffered many tribulations, converts the whole world to itself and makes the heart of each to be warmed with the love of God. The woman who kneads is the Church, or the power and wisdom of God says S. Augustine.

Tropologically : S. Augustine says, "Christ calls love leaven, because it excites to warmth. The woman he calls wisdom. By the three measures of meal we may understand either these three things in man—the whole heart, the whole soul, and the whole mind; or the three degrees of fruit-bearing, an hundred, sixty, and thirty fold; or the three sorts of men, represented by Noah, Daniel and Job." ( l 1. q. q. Evang. q. 12.) Rabanus adds, "He says until the whole was leavened: because charity being hid in our minds ought to grow there until it transmutes the whole mind into its own perfection: that which is begun here, is perfected hereafter."

S. Ambrose says, that like as leaven is disseminated through the whole mass of the meal, being as it were broken up; "so Christ was broken, torn and dissolved by His various sufferings: and His moisture, that is His precious Blood was poured out for our salvation, that it might by mingling itself with the whole human race, consolidate that race, which lay scattered abroad." See also S. Chrysostom, who says among other things, "If twelve men leavened nearly all the meal of the world, consider diligently in your minds, how great must be our wickedness and sloth, who, although we are so many, are not able to convert the remnant of the Gentiles, when we ought to be sufficient for a thousand worlds." S. Boniface, the Apostle of Germany, was wont to weep over the same thing. His was the saying, "That formerly priests of gold celebrated in chalices of wood, but now wooden priests celebrate in golden chalices."

Three measures : a measure was equal in quality to a bath which is a liquid measure, containing an Italian bushel, or as S. Jerome and Josephus say, a bushel and a half. The measure contained three Attic bushels.

These three measures are the quarters of the world, Asia, Africa, Europe. These were designated by the three sons of Noah. For the posterity of Shem inhabited Asia; the posterity of Ham, Africa; and of Japhet, Europe. So Cæsarius, brother of S. Gregory Nazianzen. ( Dial. 4.)

Symbolically ; S. Hilary says, the grace of the Gospel was hid in the Law, the Psalms and the Prophets; now it hath appeared in the faith, hope and love of the Holy Trinity, that what the Law constituted, and the Prophets announced, the same might be fulfilled by the advent of the Gospels. Or as others say, that it might be confirmed by the threefold work of God, viz. of creation, redemption and glorification.

Allegorically : S. Bernard, ( l. 5. de Consider.) says the Blessed Virgin joined and united in her womb the three natures of Christ, namely soul, body and divinity to the one Hypostasis of the Word.

All these things spake Jesus in parables, meaning in a parabolical manner: things kept secret, Heb. הידות chidoth, i.e. enigmas, as the Chaldee trans. and S. Jerome (Psa 78:2.). The Arabic has, I will speak things hidden before the foundation of the world. Christ cites the psalm of David, Psa 78:2  (lxxviii. 2), who, according to the letter, through the whole psalm, celebrates God's benefits to the Synagogue, i.e., the people of Israel, from the beginning, i.e. from their going forth out of Egypt under Moses their leader, until David's own time, in order that he might stir up the people to be grateful to God, and to love and worship Him. But mystically, says S. Jerome, David was there a type of Christ, who celebrates the benefits granted by God through Himself to His Church, and before-time hid. These things were concerning the promised land in heaven, mysteries declared by parables. Observe that the Hebrew word for parables is mashal, which signifies any weighty and famous saying, such a one as predominates over others. For mashal means to rule: thus it came to signify what was obscure and recondite, whether it were an enigma, an allegory, a parable, or a sentence properly so called. Therefore the sentences in that seventy-eighth Psalm are not properly parables, but only weighty sentences. But here there are like weighty sentences and parables properly so called. Thus this verse of the Psalm applies to Christ in both its meanings, but to David only one of them. For in Scripture many things are spoken which are more suitable to the things signified by the allegory, than to the allegory itself and its literal meaning.

When the multitudes were sent away, &c., ... declare unto us the parable of the tares. For this seemed more obscure than the others, and to contain severer threats.

The field is the world, &c. The field is the world, not the Church; for by the tares of this field many understand heretics, who are not in the Church, especially when they are public and manifest.

Children of the kingdom : These are faithful, righteous, and persevering in justice, and therefore elected by God to be heirs of the kingdom of Heaven. Whence, in verse 43, they are called the righteous. These are the sons of the Heavenly Father, "which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God." (Joh 1:13).

Observe: the righteous are here called seed, because although the seed which Christ sows is the Word of God, spoken as well outwardly by the lips, as inwardly in the heart by grace; nevertheless, because the fruit of this seed is the conversion of the faithful, and their justification, therefore the righteous also are called seed, i.e., the fruit of the seed, and the harvest.

But the tares, &c. Gr. υίοὶ του̃ πονηρου̃, i.e., the says of that wicked, namely the devil : thus the Syriac and Arabic. Therefore they themselves are evil, for the offspring follow their father. As the sons of God are good and divine, so are the sons of the devil wicked and diabolical.

Observe: by tares and children of the wicked one, some understand heretics, because they are the most injurious kind of tares, inasmuch as they choke and destroy the faithful and faith from their foundation. So S. Chrysostom, Euthymius, and S. Augustine (4 quest. in Matth. q. 11) who, however, retracts ( l. 2 Retract. c. 27) and teaches from S. Cyprian, that tares denote all the wicked in the Church. SS. Gregory, Ambrose, and Theophylact teach the same. For all wicked persons, by their evil life, hurt the faithful and the Church, as tares injure wheat, and choke it. Falsely then from this passage ( verse 29), where Christ forbids these tares to be plucked up, and subjoins, Let both grow together, the Innovators infer that heretics are not to be punished and extirpated. For by parity of reasoning they might conclude that murderers and thieves must not be punished; for they too are tares. And I say that Christ does not here absolutely forbid these tares to be plucked up, but says that no one must attempt to root them all up together; nor at a time when they came to be distinguished from the wheat; or when there is danger of pulling up the wheat at the same time with them. But all this does not apply when anyone is a manifest heretic, especially if he teaches and infects others with his heresy. For such a one does more harm to the Church than a murderer, for the one only kills the body, but the other the soul. See 1 Cor. v. 13, Gal. v. 12, where the Apostle commands impious persons, especially false teachers, to be taken away and extirpated. Thus Origen and S. Augustine—the latter indeed was at first of opinion that heretics ought not to be put to death, yea, that they ought not even to be compelled to resume the faith, which they have professed in baptism. But afterwards, which he had been taught by experience how perverse and obstinate heretics are, he changed his opinion and taught the contrary. He says, "I had not yet learnt either what

Commentary -- Other

Critics Ask: Mat 13:12

MATTHEW 13:12 —Is God unfair in giving to those who have?

PROBLEM: God is presented in the Bible as fair and evenhanded ( Rom. 2:11 ; Gen. 18:25 ). Jesus, as God incarnate, is set up as the perfect moral example ( Heb. 4:15 ). However, in this passage Jesus said we should take away from “whoever does not have” and give to “whoever has.” What could be more unfair?

SOLUTION: “Give to him who has and take from him who has not” is a proverbial saying used by Jesus in this context to mean that when Jesus spoke in parables ( Matt. 13:10 ), the result was that those whothought they had some insight into the kingdom had less because they were more confused. Their unbelief caused their confusion, so that “seeing they do not see, and hearing they do not hear” (v. 13 ). On the other hand, those who received Jesus’ words (namely, His disciples) had even a greater understanding than before.

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 13 (Chapter Introduction)

Overview

Mat 13:1, The parable of the sower and the seed; Mat 13:18, the exposition of it; Mat 13:24, The parable of the tares; Mat 13:31, of the mustard seed; Mat 13:33, of the leaven; Mat 13:36, exposition of the parable of the tares; Mat 13:44, The parable of the hidden treasure; Mat 13:45, of the pearl; Mat 13:47, of the drag net cast into the sea; Mat 13:53, Christ is contemned of his own countrymen.

Poole: Matthew 13 (Chapter Introduction)

CHAPTER 13

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 13 (Chapter Introduction)

(v. 1-23) The parable of the sower.

(Mat 13:24-30; Mat 13:36-43) The parable of the tares.

(Mat 13:31-35) The parables of the mustard-seed and the leaven.

(Mat 13:44-52) The parables of the hidden treasure, the pearl of great price, the net cast into the sea, and the householder.

(Mat 13:53-58) Jesus is again rejected at Nazareth.

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 13 (Chapter Introduction)

In this chapter, we have, I. The favour which Christ did to his countrymen in preaching the kingdom of heaven to them (Mat 13:1-2). He preached to them in parables, and here gives the reason why he chose that way of instructing (Mat 13:10-17). And the evangelist gives another reason (Mat 13:34, Mat 13:35). There are eight parables recorded in this chapter, which are designed to represent the kingdom of heaven, the method of planting the gospel kingdom in the world, and of its growth and success. The great truths and laws of that kingdom are in other scriptures laid down plainly, and without parables: but some circumstances of its beginning and progress are here laid open in parables. 1. Here is one parable to show what are the great hindrances of people's profiting by the word of the gospel, and in how many it comes short of its end, through their own folly, and that is the parable of the four sorts of ground, delivered (Mat 13:3-9). and expounded (Mat 13:18-23). 2. Here are two parables intended to show that there would be a mixture of good and bad in the gospel church, which would continue till the great separation between them in the judgment day: the parable of the tares put forth (Mat 13:24-30), and expounded at the request of the disciples (Mat 13:36-43); and that of the net cast into the sea (Mat 13:47-50). 3. Here are two parables intended to show that the gospel church should be very small at first, but that in process of time it should become a considerable body: that of the grain of mustard-seed (Mat 13:31, Mat 13:32), and that of the leaven (Mat 13:33). 4. Here are two parables intended to show that those who expect salvation by the gospel must be willing to venture all, and quit all, in the prospect of it, and that they shall be no losers by the bargain; that of the treasure hid in the field (Mat 13:44), and that of the pearl of great price (Mat 13:45, Mat 13:46). 5. Here is one parable intended for direction to the disciples, to make use of the instructions he had given them for the benefit of others; and that is the parable of the good householder (Mat 13:51, Mat 13:52). II. The contempt which his countrymen put upon him on account of the meanness of his parentage (Mat 13:53-58).

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 13 (Chapter Introduction)

Many Things In Parables (Mat_13:1-58)

Matthew 13 is a very important chapter in the pattern of the gospel.

(i) It shows a definite turning-point in the ministry of Jesus. At the beginning of his ministry we find him teaching in the synagogues; but now we find him teaching on the seashore. The change is very significant. It was not that the door of the synagogue was as yet finally shut to him, but it was closing. Even yet in the synagogue he would find a welcome from the common people; but the official leaders of Jewish orthodoxy were now in open opposition to him. When he entered a synagogue now, it would not be to find only an eager crowd of listeners; it would be also to find a bleak-eyed company of Scribes and Pharisees and elders weighing and sifting every word to find a charge against him, and watching every action to turn it into an accusation.

It is one of the supreme tragedies that Jesus was banished from the Church of his day; but that could not stop him from bringing his invitation to men; for when the doors of the synagogue were closed against him, he took to the temple of the open air, and taught men in the village streets, and on the roads, and by the lake-side, and in their own homes. The man who has a real message to deliver, and a real desire to deliver it, will always find a way of giving it to men.

(ii) The great interest of this chapter is that here we see Jesus beginning to use to the full his characteristic method of teaching in parables. Even before this he had used a way of teaching which had the germ of the parable in it. The simile of the salt and the light (Mat_5:13-16), the picture of the birds and the lilies (Mat_6:26-30), the story of the wise and the foolish builder (Mat_7:24-27), the illustration of the garments and the wine-skins (Mat_9:16-17), the picture of the children playing in the market-place (Mat_11:16-17) are all embryo parables. They are truth in pictures.

But it is in this chapter that we find Jesus' way of using parables fully developed and at its most vivid. As someone has said, "Whatever else is true of Jesus, it is certainly true that he was one of the world's supreme masters of the short story." Before we begin to study these parables in detail, let us ask why Jesus used this method and what are the great teaching advantages which it offers.

(a) The parable always makes truth concrete. There are very few people who can grasp and understand abstract ideas; most people think in pictures. We could for long enough try to put into words what beauty is, and at the end of it no one would be very much the wiser; but if we can point at someone and say, "That is a beautiful person," no more description is needed. We might try for long enough to define goodness and in the end leave no clear idea of goodness in people's minds; but everyone recognizes a good person and good deed when he sees them. In order to be understood, every great word must become flesh, every great idea must take form and shape in a person; and the first great quality of a parable is that it makes truth into a picture which all men can see and understand.

(b) It has been said that all great teaching begins from the here and now in order to get to the there and then. If a man wishes to teach people about things which they do not understand, he must begin from things which they do understand. The parable begins with material which every man understands because it is within his own experience, and from that it leads him on to things which he does not understand, and opens his eyes to things which he has faded to see. The parable opens a man's mind and eyes by beginning from where he is and leading him on to where he ought to be.

(c) The great teaching virtue of the parable is that it compels interest. The surest way to interest people is to tell them stories. The parable puts truth in the form of a story; the simplest definition of a parable is in fact that it is "an earthly story with a heavenly meaning." People will not listen, and their attention cannot be retained, unless they are interested; with simple people it is stories which awaken and maintain interest, and the parable is a story.

(d) The parable has the great virtue that it enables and compels a man to discover truth for himself It does not do a man's thinking for him; it says, "Here is a story. What is the truth in it? What does it mean for you? Think it out for yourself".

There are some things which a man cannot be told; he must discover them for himself. Walter Pater once said that you cannot tell a man the truth; you can only put him into a position in which he can discover it for himself. Unless we discover truth for ourselves, it remains a second-hand and external thing; and further, unless we discover truth for ourselves, we will almost certainly forget it quickly. The parable, by compelling a man to draw his own conclusions and to do his own thinking, at one and the same time makes truth real to him and fixes it in his memory.

(e) The other side of that is that the parable conceals truth from those who are either too lazy to think or too blinded by prejudice to see. It puts the responsibility fairly and squarely on the individual. It reveals truth to him who desires truth; it conceals truth from him who does not wish to see the truth.

(f) One final thing must be remembered. The parable, as Jesus used it, was spoken; it was not read. Its impact had to be immediate, not the result of long study with commentaries and dictionaries. It made truth flash upon a man as the lightning suddenly illuminates a pitch-dark night. In our study of the parables that means two things for us.

First, it means that we must amass every possible detail about the background of life in Palestine, so that the parable will strike us as it did those who heard it for the first time. We must think and study and imagine ourselves back into the minds of those who were listening to Jesus.

Second, it means that generally speaking a parable will have only one point. A parable is not an allegory; an allegory is a story in which every possible detail has an inner meaning; but an allegory has to be read and studied; a parable is heard. We must be very careful not to make allegories of the parables and to remember that they were designed to make one stabbing truth flash out at a man the moment he heard it.

The Sower Went Out To Sow (Mat_13:1-9; Mat_13:18-23)

The Word And The Hearer (Mat_13:1-9; Mat_13:18-23 Continued)

No Despair (Mat_13:1-9; Mat_13:18-23 Continued)

The Truth And The Listener (Mat_13:10-17; Mat_13:34; Mat_13:35)

Life's Stern Law (Mat_13:10-17; Mat_13:34; Mat_13:35 Continued)

Man's Blindness And God's Purpose (Mat_13:10-17; Mat_13:34; Mat_13:35 Continued)

The Act Of An Enemy (Mat_13:24-30; Mat_13:36-43)

The Small Beginning (Mat_13:31-32)

The Transforming Power Of Christ (Mat_13:33)

The Working Of The Leaven (Mat_13:33 Continued)

All In The Day's Work (Mat_13:44)

The Precious Pearl (Mat_13:45-46)

The Catch And The Separation (Mat_13:47-50)

Old Gifts Used In A New Way (Mat_13:51-52)

The Barrier Of Unbelief (Mat_13:53-58)

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.