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Text -- Matthew 18:17 (NET)

Strongs On/Off
Context
18:17 If he refuses to listen to them, tell it to the church. If he refuses to listen to the church, treat him like a Gentile or a tax collector.
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Gentile a non-Jewish person


Dictionary Themes and Topics: Tax Collectors | Tax | TAX; TAXING | Strife | SALVATION | Reproof | Matthew, Gospel according to | Jesus, The Christ | JESUS CHRIST, 4F | JESUS CHRIST, 4C2 | INTERCESSION | Fraternity | Fellowship | FORGIVENESS | EXCOMMUNICATION | Disfellowship | Court | Commandments | Church | CHURCH GOVERNMENT | more
Table of Contents

Word/Phrase Notes
Robertson , Clarke , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 18:17 - -- Refuse to hear ( parakousēi ). Like Isa 65:12. Many papyri examples for ignoring, disregarding, hearing without heeding, hearing aside (parȧ ), ...

Refuse to hear ( parakousēi ).

Like Isa 65:12. Many papyri examples for ignoring, disregarding, hearing without heeding, hearing aside (parȧ ), hearing amiss, overhearing (Mar 5:36).

Robertson: Mat 18:17 - -- The church ( tēi ekklēsiāi ). The local body, not the general as in Mat 16:18 which see for discussion. The problem here is whether Jesus has i...

The church ( tēi ekklēsiāi ).

The local body, not the general as in Mat 16:18 which see for discussion. The problem here is whether Jesus has in mind an actual body of believers already in existence or is speaking prophetically of the local churches that would be organized later (as in Acts). There are some who think that the Twelve Apostles constituted a local ekklēsia , a sort of moving church of preachers. That could only be true in essence as they were a band of ministers and not located in any one place. Bruce holds that they were "the nucleus"of a local church at any rate.

Clarke: Mat 18:17 - -- 3. Tell it unto the Church - Lay the whole matter before the congregation of Christian believers, in that place of which he is a member, or before t...

3. Tell it unto the Church - Lay the whole matter before the congregation of Christian believers, in that place of which he is a member, or before the minister and elders, as the representatives of the Church or assembly. If all this avail not, then

Clarke: Mat 18:17 - -- Let him be unto thee as a heathen man and a publican - To whom thou art, as a Christian, to owe earnest and persevering good will, and acts of kindn...

Let him be unto thee as a heathen man and a publican - To whom thou art, as a Christian, to owe earnest and persevering good will, and acts of kindness; but have no religious communion with him, till, if he have been convicted, he acknowledge his fault. Whosoever follows this threefold rule will seldom offend others, and never be offended himself. - Rev. J. Wesley

Reproving a brother who had sinned was a positive command under the law. See Lev 19:17. And the Jews have a saying, that one of the causes of the ruin of their nation was, "No man reproved another."On the word Church, see Clarke at Mat 16:28 (note).

Defender: Mat 18:17 - -- This is the second mention of the church (the first was Mat 16:18), and the subject is church discipline. The principles of dealing with an erring bro...

This is the second mention of the church (the first was Mat 16:18), and the subject is church discipline. The principles of dealing with an erring brother in the church are outlined in Mat 18:15-17, yet Jesus was talking only to His disciples (Mat 18:1). Evidently, He was speaking to them as if they were already, in effect, an organized local church. In fact, they had all been baptized by John the Baptist and were John's organized disciples until he directed them to Christ (compare Joh 1:35-37 to Act 1:21, Act 1:22). The church that Christ would build - or at least its first local representative - was thus already organized, but it would not be energized with the Spirit for its great mission until after His resurrection, on the day of Pentecost (Acts 2)."

TSK: Mat 18:17 - -- tell : Act 6:1-3, Act 15:6, Act 15:7; 1Co 5:4, 1Co 5:5, 1Co 6:1-4; 2Co 2:6, 2Co 2:7; 3Jo 1:9, 3Jo 1:10 let : Rom 16:17, Rom 16:18; 1Co 5:3-5, 1Co 5:9-...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 18:17 - -- Tell it to the church - See the notes at Mat 16:18. The church may here mean the whole assembly of believers, or it may mean those who are auth...

Tell it to the church - See the notes at Mat 16:18. The church may here mean the whole assembly of believers, or it may mean those who are authorized to try such cases - the representatives of the church, or these who act for the church. In the Jewish synagogue there was a bench of elders before whom trials of this kind were brought. It was to be brought to the church in order that he might be admonished, entreated, and, if possible, reformed. This was, and is always to be, the first business in disciplining an offending brother.

But if he neglect to hear the church, let him be ... - The Jews gave the name "heathen"or "Gentile"to all other nations but themselves. With them they had no religious contact or communion.

Publican - See the notes at Mat 5:47. Publicans were people of abandoned character, and the Jews would have no contact with them. The meaning of this is, cease to have religious contact with him, or to acknowledge him as a Christian brother. It does not mean that we should cease to show kindness to him and aid him in affliction or trial, for that is required toward all people; but it means that we should disown him as a Christian brother, and treat him as we do other people not connected with the church. This should not be done until all these steps are taken. This is the only way of kindness. This is the only way to preserve peace and purity in the church.

Poole: Mat 18:15-17 - -- Ver. 15-17. Our Saviour very appositely addeth this to his former discourse concerning avoiding offences, that none might think that by the former do...

Ver. 15-17. Our Saviour very appositely addeth this to his former discourse concerning avoiding offences, that none might think that by the former doctrine he had made void the law, Lev 19:17 , which commanded all in any wise to rebuke their neighbour, and not to suffer sin upon him, pretending that it was their duty in some cases to offend any person by that law. He here telleth them that he would not be so understood, as if they might not tell offenders of their sins for fear of offending them, this had been to have withheld charity from their souls under a pretence of charity. Only in these reproofs we must keep an order, which order he here prescribes.

1. Doing it privately, between them and him alone.

2. If that had not its effect, then taking two or three with them.

3. If that also proved ineffectual, then telling it to the church.

4. If that he would not hear the church, then, let him be unto thee (saith Christ) as an heathen and a publican

If thy brother shall trespass against thee. By brother here he meaneth any Christian; for what hath the church to do to judge those that are without? 1Co 5:12 .

Trespass against thee. Some interpret this of offences done so privately, that none else knoweth them but one single person; but it is objected, that then there needed no going to him, much less were there need of any witnesses, for they could prove nothing. Others therefore understand the precept of private injuries, which are in man’ s power to forgive, Luk 17:3 . Others think such injuries are primarily intended, but yet the precept is not to be restrained to them, but to be understood of all offences, whether against God, ourselves, or our neighbours; and that our Saviour useth this term against thee only to distinguish the offences he is here speaking of from public scandals; for, 1Ti 5:20 , it appeareth to be the will of God, that public and open sinners should be rebuked before all, that others may fear. The rule therefore seemeth to be given concerning private miscarriages; not such only as are done in the sight or hearing of a single person, but such as are not the matter of public fame, nor openly committed before a multitude, but being committed more secretly, are come only to the knowledge of some particular person or persons. In such cases it is the will of God, not that we should blazon and publish them, but, being certain that any Christian hath so offended, it is our duty first to go to him, and tell him of it; that is, not only tell him what thou knowest, or hast heard in matter of fact, that he hath spoken or done, but show him also the sinfulness of it.

If he shall hear thee, thou hast gained thy brother; that is, if he confesseth the sin, and be brought to a sight of it, a sorrow for it, and a resolution against it for the time to come, thou hast gained the soul of thy brother.

But if he will not hear thee, if he either denieth the matter of fact, that he did such a thing, or (admitting that) standeth to justify the fact, as what he might do, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established: one or two more, either such as may be of more authority with him, whose words may probably be of more weight than thine with him, or who may witness the matter of fact if it be denied, or at least witness by charitable admonition of him, and his contumacy, if he refuseth to hearken to thee, and to repent and reform. What was the law of God in civil and judicial causes, Deu 19:15 ,

God would have observed in ecclesiastical causes: One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. And so the words in Matthew should be translated, or at least understood; every word, that is, every matter, be confirmed.

And if he shall neglect to hear them; either refuse to speak with them, or to suffer them to speak with him; or, hearing them with his ears, if he persists to deny the fact, or to justify the fact, as if it were no sin, or go on still in the same course; (all these things are to be understood by the term of not hearing); if he shall not hear them, tell it to the church. That the term church is a noun of multitude is evident, and therefore cannot be understood of any particular person. Some would by the church here understand the political magistrate; but as this sense is embraced by very few, so it is very improbable that our Saviour should send Christians in that age to the civil magistrates, when they were all great haters and persecutors of the Christian religion, especially in cases that were not punishable by the judges; for no deliberate person will say, that the offences mentioned in this text were all of that nature as a civil judicature might take notice of them. Others say, that by the church is here meant the Jewish court called the Sanhedrim, which had a mixed cognizance, both of civil and ecclesiastical causes. There are three prejudices against this:

1. That the Jewish court was never in Scripture called ’ Ekklhsia .

2. That it is not probable that our Saviour would direct Christians to go to the Jewish courts in such cases.

3. That the Sanhedrim was too great a court to be troubled with all scandals, though they did take cognizance of some things in religion, which were of a grand concern; such as blasphemy, idolatry, false prophets, &c.

Others therefore understand it of the Christian church. Against this opinion there is this great prejudice, that there was no such thing in being at that time; but I take this to be a lighter objection than those against the two other opinions:

a) Because we need not understand our Saviour speaking with relation to the present time, but the time to come, and giving laws which should take place and abide from the gathering of the Christian church to the end of the world.

b) Nor is it necessary that we should take the term church here in the strict sense, in which it is most generally used in the Scriptures of the New Testament for the general notion of the word is only a company of people called together; and in this sense, Tell the church, is no more than, Tell the multitude, make his crime more public: now what that multitude was which our Saviour meant, would easily be understood when the churches came to be formed.

But the next verse will make it more plain; Mat 18:18 , Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven, &c. By the church then must be meant those who had power to bind and loose. Now though at this time there was no particular church formed, yet there were some who had a power to bind and loose. Christ had given such a power to his apostles. These were the present church, and at this time in being. They were afterwards to constitute particular churches, to whom, (when constituted), in force of this precept, such offences were to be told. There are yet further disputes, whether this offence and contumacy be to be told only to the rulers, or to the multitude. I say, to the whole church, but first to the rulers, then by them to the multitude, not to judge of it, but for their consent in casting a person out of the communion of the church. Thus the incestuous person was first accused to Paul, then cast out by the consent of the whole church, 1Co 5:3-5 . For it is unreasonable to think that people should deny communion to any without knowing a justifiable cause; and to no purpose for rulers in a church to cast one out of its communion with whom the members will have communion.

If he neglect to hear the church, let him be unto thee as an heathen man and a publican; that is, esteem him as a vile person, for so they esteemed all heathens and publicans. How far this could reach beyond having an intimacy of civil communion with them, and a communion with them in the sacrament, I cannot understand; for as Christians were licensed to a civil commerce with heathens and publicans, so neither were heathens and publicans ever, that we read of in holy writ, denied the benefit of their prayers, and hearing the apostles preach. I am very well satisfied, that the primitive church did not deny to persons excommunicated liberty to be present at the prayers of the church, but it was long after the apostles’ times, and whether grounded upon any practice of theirs I much doubt. Christians had a liberty to pray for any who had not sinned the sin unto death: that they might not be present at such prayers I cannot learn from any thing in holy writ.

Lightfoot: Mat 18:17 - -- And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a ...

And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican.   

[Tell it unto the church.] That which was incumbent upon him against whom the sin was committed was this, that he should deliver his soul by reproving his brother, and by not suffering sin in him. This was the reason that he had need of witnesses, for what else could they testify? They could not testify that the brother had sinned against him that reproved him; for this, perhaps, they were altogether ignorant of: but they might testify this, that he against whom the sin was committed used due reproof, and omitted nothing which was commanded by the law in that case, whereby he might admonish his brother, and, if possible, bring him back into the right way. The witnesses also added their friendly admonition: whom if the offender hearkened not unto, "let it be told the church."   

We do not here enter upon that long dispute concerning the sense of the word church in this place. However you take it, certainly the business here is not so much concerning the censure of the person sinning, as concerning the vindication of the person reproving; that it might be known to all that he discharged his duty, and freed his soul.   

It was very customary among the Jews to note those that were obstinate in this or that crime after public admonition given them in the synagogue, and to set a mark of infamy upon them.   

All these have need of public admonition in the consistory. The business there is about some shepherds, collectors, and publicans; and it is declared how incapable they are of giving evidence in any judiciary matter; but not before public admonition is gone out against them in the consistory.   

"If any deny to feed his children, they reprove him, they shame him, they urge him: if he still refuse, they make proclamation against him in the synagogue, saying, 'N. is a cruel man, and will not nourish his children: more cruel than the unclean birds themselves, for they feed their young ones,' " etc.   

"A provoking wife who saith, 'I will create vexation to my husband, because he hath done thus or thus to me, or because he hath miscalled me, or because he hath chid me,' etc. The consistory by messengers send these words to her, 'Be it known unto you, if you persist in your perverseness, although your dowry be a hundred pounds, you have lost it all.' And moreover they set forth a public proclamation against her in the synagogues, and in the divinity schools every day for four sabbaths."   

[Let him be to thee as a heathen and a publican.] He saith, Let him be to 'thee'; not, Let him be to 'the church'; because the discourse is of peculiar and private scandal against a single man; who, after three admonitions given, and they to no purpose, is freed from the law of brotherly obligation; and he who being admonished does not repent, is not to be esteemed so much for a brother to him, as for a heathen, etc.   

I. Christ does not here prescribe concerning every offender, according to the full latitude of that law, Lev 19:17; but of him that particularly offends against his brother; and he does particularly teach what is to be done to that brother.   

II. Although he, against whom the offence is committed, had a just cause, why he should be loosed from the obligation of the office of a brother towards him, who neither would make satisfaction for the wrong done, nor be admonished of it; yet to others in the church there is not the same reason.   

III. The words plainly mean this; "If, after a threefold and just reproof, he that sinned against thee still remains untractable, and neither will give thee satisfaction for the injury, nor, being admonished, doth repent, thou hast delivered thine own soul, and art free from brotherly offices towards him"; just as the Jews reckon themselves freed from friendly offices towards heathens and publicans. That of Maimonides is not much different: "A Jew that apostatizes, or breaks the sabbath presumptuously, is altogether like a heathen."   

1. They reckoned not heathens for brethren or neighbours: "If any one's ox shall gore his neighbour's ox: his neighbour's, not a heathen's; when he saith neighbour's; he excludes heathens." A quotation which we produced before.   

2. They reputed publicans to be by no means within religious society: A religious man, who becomes a publican, is to be driven out of the society of religion.   

3. Hence they ate neither with heathens nor with publicans; concerning which thing they often quarrel [with] our Saviour. Hence that of the apostle, 1Co 5:11; "With such an one no not to eat," is the same with what is spoke here, "Let him be to thee as a heathen;" etc.   

"It is forbidden a Jew to be alone with a heathen; to travel with a heathen;" etc.   

4. They denied also brotherly offices to heathens and publicans; "It is forbidden to bring home any thing of a heathen's that is lost." "It is lawful for publicans to swear that is an oblation which is not; that you are of the king's retinue when you are not," etc. that is, publicans may deceive, and that by oath.

Haydock: Mat 18:17 - -- Tell the church. This not only shews the order of fraternal correction, but also every man's duty in submitting to the judgment of the Church. (With...

Tell the church. This not only shews the order of fraternal correction, but also every man's duty in submitting to the judgment of the Church. (Witham) ---

There cannot be a plainer condemnation of those who make particular creeds, and will not submit the articles of their belief to the judgment of the authority appointed by Christ. (Haydock)

Gill: Mat 18:17 - -- And if he shall neglect to hear them,.... The one or two, in conjunction with the offended person that shall hear the ease, and admonish and reprove; ...

And if he shall neglect to hear them,.... The one or two, in conjunction with the offended person that shall hear the ease, and admonish and reprove; if he takes no notice of what they say to him, but remains stiff and impenitent, tell it unto the church: which some understand, of the רבים, or "multitude", before whom it was lawful to reprove, after such private methods had been taken: others, the political magistrates, or sanhedrim; who took cognizance of cases between one person and other, either by themselves, or messengers; and gave admonitions and reproofs, as to parents, when they did not provide for their families x, and to wives that were perverse, and provoked their husbands y, &c. others, of the presbyters and governors of the Christian church; others, of the church itself, and so the Ethiopic version renders it, "the house of Christians"; to which it is objected, that as yet a Christian church was not formed: but what were the twelve apostles of the Lamb? They were the great congregation and church, in the midst of which Christ sung praise to his Father: and since the whole of this advice, and these excellent rules are given to them, and they are spoken of in the next verse, as having the power of binding and loosing, they may well be thought to be meant here; and that the design of Christ is, to instruct them how to behave, in case of offence to one another; that the reproof should be first private, and if it did not succeed, to be made before one or two more; and if that did not do, the whole body was to be acquainted with it; and which rules hold good, and are to be observed by all Christian men and churches, in all ages: though no doubt but allusion is made to the Jewish customs, in rebuking before the multitude, or carrying of a private case, after all other means used were ineffectual, to the sanhedrim.

But if he neglect to hear the church: the advice they should give unto him, the reproof they should think proper for him, or the censure they should pass upon him,

let him be unto thee as an heathen man, and a publican. This is not a form of excommunication to be used among Christians, nor was there ever any such form among the Jews; nor could Heathens or publicans, especially such publicans as were Gentiles, be excommunicated, when they never were of the Jewish church.

"A religious person indeed, that becomes a collector of taxes, they first said, is to be driven from the society; but they afterwards said, all the time that he is a tax gatherer, they drive him from the society; but when he goes out of his office, lo! he is as a religious person z.''

But one that never was of a religious society, could not be driven out of it. And besides, this is given, not as a rule to the church, but as advice to the offended person, how to behave towards the offender: after he has come under the cognizance, reproof, and censure of the church, he is to look upon him as the Jews did one that disregarded both private reproof by a man's self, and that which was in the presence of one or two more, חבר פחות, "a worthless friend", or neighbour; as a Gentile, with whom the Jews had neither religious nor civil conversation; and a "publican", or as Munster's Hebrew Gospel reads it, בעל עברה "a notorious sinner", as a publican was accounted: hence such are often joined together, and with whom the Jews might not eat, nor keep any friendly and familiar acquaintance: and so such that have been privately admonished and publicly rebuked, without success, their company is to be shunned, and intimate friendship with them to be avoided.

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Commentary -- Verse Notes / Footnotes

NET Notes: Mat 18:17 To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.

Geneva Bible: Mat 18:17 ( 6 ) And if he shall ( h ) neglect to hear them, tell [it] unto the ( i ) church: but if he neglect to hear the church, let him be unto thee as ( k )...

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 18:1-35 - --1 Christ warns his disciples to be humble and harmless,7 to avoid offences,10 and not to despise the little ones;15 teaches how we are to deal with ou...

MHCC: Mat 18:15-20 - --If a professed Christian is wronged by another, he ought not to complain of it to others, as is often done merely upon report, but to go to the offend...

Matthew Henry: Mat 18:15-20 - -- Christ, having cautioned his disciples not to give offence, comes next to direct them what they must do in case of offences given them; which may be...

Barclay: Mat 18:15-18 - --In many ways this is one of the most difficult passages to interpret in the whole of Matthew's gospel. Its difficulty lies in the undoubted fact that...

Constable: Mat 13:54--19:3 - --V. The reactions of the King 13:54--19:2 Matthew recorded increasing polarization in this section. Jesus expande...

Constable: Mat 16:13--19:3 - --B. Jesus' instruction of His disciples around Galilee 16:13-19:2 Almost as a fugitive from His enemies, ...

Constable: Mat 18:1-35 - --4. Instructions about the King's personal representatives ch. 18 Chapter 18 contains the fourth ...

Constable: Mat 18:15-20 - --The restoration of a wayward disciple 18:15-20 Jesus proceeded to explain what a humble disciple should do when a brother or sister disciple has wande...

College: Mat 18:1-35 - --MATTHEW 18 G. FOURTH DISCOURSE: LIFE IN THE CHRISTIAN COMMUNITY (18:1-35) Jesus' fourth discourse (cf. 5-7; 10; 13) builds on the general themes of...

McGarvey: Mat 18:15-35 - -- LXXIV. SIN AND FORGIVENESS BETWEEN BRETHREN. (Autumn, A. D. 29.) aMATT. XVIII. 15-35.    a15 And if thy brother sin against thee, go,...

Lapide: Mat 18:1-19 - --1-35 CHAPTER 18 At that time came, &c. There seems to be a discrepancy here with Mar 9:31, where it is said that the disciples disputed about this m...

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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 r...

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 t...

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 F...

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...

TSK: Matthew 18 (Chapter Introduction) Overview Mat 18:1, Christ warns his disciples to be humble and harmless, Mat 18:7, to avoid offences, Mat 18:10. and not to despise the little one...

Poole: Matthew 18 (Chapter Introduction) CHAPTER 18

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 h...

MHCC: Matthew 18 (Chapter Introduction) (Mat 18:1-6) The importance of humility. (Mat 18:7-14) Caution against offences. (Mat 18:15-20) The removal of offences. (Mat 18:21-35) Conduct tow...

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...

Matthew Henry: Matthew 18 (Chapter Introduction) The gospels are, in short, a record of what Jesus began both to do and to teach. In the foregoing chapter, we had an account of his doings, in this...

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. Synopt...

Barclay: Matthew 18 (Chapter Introduction) Personal Relationships (Mat_18:1-35) Matthew 18 is a most important chapter for Christian Ethics, because it deals with those qualities which shoul...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

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,...

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 ευαγγελ...

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...

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...

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 Lapi...

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