Text -- Matthew 19:9 (NET)

19:9 Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 19:9

Except for fornication ( parektos logou porneias ).

This is the marginal reading in Westcott and Hort which also adds "maketh her an adulteress"(poiei autēn moicheuthēnai ) and also these words: "and he that marrieth her when she is put away committeth adultery"(kai ho apolelumenēn gamēsas moichatai ). There seems to be a certain amount of assimilation in various manuscripts between this verse and the words in Mat 5:32. But, whatever reading is accepted here, even the short one in Westcott and Hort (mē epi porneiāi , not for fornication), it is plain that Matthew represents Jesus in both places as allowing divorce for fornication as a general term (porneia ) which is technically adultery (moicheia from moichaō or moicheuō ). Here, as in Mat 5:31., a group of scholars deny the genuineness of the exception given by Matthew alone. McNeile holds that "the addition of the saving clause is, in fact, opposed to the spirit of the whole context, and must have been made at a time when the practice of divorce for adultery had already grown up."That in my opinion is gratuitous criticism which is unwilling to accept Matthew’ s report because it disagrees with one’ s views on the subject of divorce. He adds: "It cannot be supposed that Matthew wished to represent Jesus as siding with the school of Shammai."Why not, if Shammai on this point agreed with Jesus? Those who deny Matthew’ s report are those who are opposed to remarriage at all. Jesus by implication, as in Mat 5:31, does allow remarriage of the innocent party, but not of the guilty one. Certainly Jesus has lifted the whole subject of marriage and divorce to a new level, far beyond the petty contentions of the schools of Hillel and Shammai.

Vincent: Mat 19:9

Except for fornication ( μὴ ἐπὶ πορνείᾳ )

Lit., not on account of fornication.

Wesley: Mat 19:9

I revoke that indulgence from this day, so that from henceforth, Whosoever, &c.

JFB: Mat 19:9

See on Mat 5:31.

Clarke: Mat 19:9

Except it be for fornication - See on Mat 5:32 (note). The decision of our Lord must be very unpleasant to these men: the reason why they wished to put away their wives was, that they might take others whom they liked better; but our Lord here declares that they could not be remarried while the divorced person was alive, and that those who did marry, during the life of the divorced, were adulterers; and heavy judgments were, denounced, in their law, against such: and as the question was not settled by the schools of Shammai and Hillel, so as to ground national practice on it therefore they were obliged to abide by the positive declaration of the law, as it was popularly understood, till these eminent schools had proved the word had another meaning. The grand subject of dispute between the two schools, mentioned above, was the word in Deu 24:1, When a man hath taken a wife - and she find no grace in his sight, because of some Uncleanness, ערות eruath : - this the school of Shammai held to mean whoredom or adultery; but the school of Hillel maintained that it signified any corporeal defect, which rendered the person deformed, or any bad temper which made the husband’ s life uncomfortable. Any of the latter a good man might bear with; but it appears that Moses permitted the offended husband to put away the wife on these accounts, merely to save her from cruel usage

In this discourse, our Lord shows that marriage, (except in one case), is indissoluble, and should be so: -

1st, By Divine institution, Mat 19:4

2dly, By express commandment, Mat 19:5

3dly, Because the married couple become one and the same person, Mat 19:6

4thly, By the example of the first pair, Mat 19:8; an

5thly, Because of the evil consequent on separation, Mat 19:9. The importance of this subject will, I hope, vindicate or excuse, the length of these notes.

Calvin: Mat 19:9

9.But I say to you. Mark relates that this was spoken to the disciples apart, when they had come into the house; but Matthew, leaving out this circumstance, gives it as a part of the discourse, as the Evangelists frequently leave out some intermediate occurrence, because they reckon it enough to sum up the leading points. There is therefore no difference, except that the one explains the matter more distinctly than the other. The substance of it is: though the Law does not punish divorces, which are at variance with God’s first institution, yet he is an adulterer who rejects his wife and takes another. For it is not in the power of a man to dissolve the engagement of marriage, which the Lord wishes to remain inviolate; and so the woman who occupies the bed of a lawful wife is a concubine.

But an exception is added; for the woman, by fornication, cuts herself off, as a rotten member, from her husband, and sets him at liberty. Those who search for other reasons ought justly to be set at nought, because they choose to be wise above the heavenly teacher. They say that leprosy is a proper ground for divorce, because the contagion of the disease affects not only the husband, but likewise the children. For my own part, while I advise a religious man not to touch a woman afflicted with leprosy, I do not pronounce him to be at liberty to divorce her. If it be objected, that they who cannot live unmarried need a remedy, that they may not be burned, I answer, that what is sought in opposition to the word of God is not a remedy. I add too, that if they give themselves up to be guided by the Lord, they will never want continence, for they follow what he has prescribed. One man shall contract such a dislike of his wife, that he cannot endure to keep company with her: will polygamy cure this evil? Another man’s wife shall fall into palsy or apoplexy, or be afflicted with some other incurable disease, shall the husband reject her under the pretense of incontinency? We know, on the contrary, that none of those who walk in their ways are ever left destitute of the assistance of the Spirit.

For the sake of avoiding fornication, says Paul, let every man marry a wife, (1Co 7:2.) He who has done so, though he may not succeed to his wish, has done his duty; and, therefore, if any thing be wanting, he will be supported by divine aid. To go beyond this is nothing else than to tempt God. When Paul mentions another reason, namely, that when, through a dislike of godliness, wives happen to be rejected by unbelievers, a godly brother or sister is not, in such a case, liable to bondage, (1Co 7:12,) this is not inconsistent with Christ’s meaning. For he does not there inquire into the proper grounds of divorce, but only whether a woman continues to be bound to an unbelieving husband, after that, through hatred of God, she has been wickedly rejected, and cannot be reconciled to him in any other way than by forsaking God; and therefore we need not wonder if Paul think it better that she should part with a mortal man than that she should be at variance with God.

But the exception which Christ states appears to be superfluous. For, if the adulteress deserve to be punished with death, what purpose does it serve to talk of divorces? But as it was the duty of the husband to prosecute his wife for adultery, in order to purge his house from infamy, whatever might be the result, the husband, who convicts his wife of uncleanness, is here freed by Christ from the bond. It is even possible that, among a corrupt and degenerate people, this crime remained to a great extent unpunished; as, in our own day, the wicked forbearance of magistrates makes it necessary for husbands to put away unchaste wives, because adulterers are not punished. It must also be observed, that the right belongs equally and mutually to both sides, as there is a mutual and equal obligation to fidelity. For, though in other matters the husband holds the superiority, as to the marriage bed, the wife has an equal right: for he is not the lord of his body; and therefore when, by committing adultery, he has dissolved the marriage, the wife is set at liberty.

And whosoever shall marry her that is divorced This clause has been very ill explained by many commentators; for they have thought that generally, and without exception, celibacy is enjoined in all cases when a divorce has taken place; and, therefore, if a husband should put away an adulteress, both would be laid under the necessity of remaining unmarried. As if this liberty of divorce meant only not to lie with his wife; and as if Christ did not evidently grant permission in this case to do what the Jews were wont indiscriminately to do at their pleasure. It was therefore a gross error; for, though Christ condemns as an adulterer the man who shall marry a wife that has been divorced, this is undoubtedly restricted to unlawful and frivolous divorces. In like manner, Paul enjoins those who have been so dismissed

to remain unmarried, or to be reconciled to their husbands,
(1Co 7:11;)

that is, because quarrels and differences do not dissolve a marriage. This is clearly made out from the passage in Mark, where express mention is made of the wife who has left her husband: and if the wife shall divorce her husband Not that wives were permitted to give their husbands a letter of divorcement, unless so far as the Jews had been contaminated by foreign customs; but Mark intended to show that our Lord condemned the corruption which was at that time universal, that, after voluntary divorces, they entered on both sides into new marriages; and therefore he makes no mention of adultery.

Defender: Mat 19:9

The relatively easy divorce allowed in the Mosaic law was not intended in God's original economy (Mat 19:8). The only allowable grounds for divorce according to Christ is adultery. The Greek word for "fornication" (porneia) could include any sexual sin committed after the betrothal contract. On the other hand, Jesus did not even allow this exception in Luk 16:18. The conclusion would be that even though adultery or fornication are permissible grounds for divorce and remarriage, it is still better to salvage the marriage if possible (Rom 7:2, Rom 7:3; 1Co 7:10-15)."

TSK: Mat 19:9

Whosoever : Mat 5:32; Mar 10:11, Mar 10:12; Luk 16:18; 1Co 7:10-13, 1Co 7:39

except : 2Ch 21:11; Jer 3:8; Eze 16:8, Eze 16:15, Eze 16:29; 1Co 5:1

doth : Gen 12:18, Gen 12:19, Gen 20:3; Jer 3:1; Rom 7:2, Rom 7:3; 1Co 7:4, 1Co 7:11, 1Co 7:39

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 19:9

And I say unto you - Emphasis should be laid here on the word "I."This was the opinion of Jesus - this he proclaimed to be the law of his kingdom this the command of God ever afterward. Indulgence had been given by the laws of Moses; but that indulgence was to cease, and the marriage relation to be brought back to its original intention. Only one offence was to make divorce lawful. This is the law of God; and by the same law, all marriages which take place after divorce, where adultery is not the cause of divorce, are adulterous. Legislatures have no right to say that people may put away their wives for any other cause; and where they do, and where there is marriage afterward, by the law of God such marriages are adulterous!

Poole: Mat 19:9

We met with the like determination of our Lord’ s upon this question Mat 5:32 , only there it was (instead of committeth adultery) causeth her to commit adultery, that is, in case she married again. Here our Lord saith the like of the husband: we have the same, Mar 10:11 Luk 16:18 . The reason is this: Because nothing but adultery dissolves the knot and band of marriage, though they be thus illegally separated, yet according to the law of God, they are still man and wife. Some have upon these words made a question whether it be lawful for the husband or the wife separated for adultery to marry again while each other liveth. As to the party offending, it may be a question; but as to the innocent person offended, it is no question, for the adultery of the person offending hath dissolved the knot of marriage by the Divine law. It is true that the knot cannot be dissolved without the freedom of both persons each from another, but yet it seemeth against reason that both persons should have the like liberty to a second marriage. For,

1. The adulteress is by God’ s law a dead woman, and so in no capacity to a second marriage.

2. It is unreasonable that she should make an advantage of her own sin and error.

3. This might be the occasion of adultery, to give a wicked person a legal liberty to satisfy an extravagant lust.

But for the innocent person, it is as unreasonable that he or she should be punished for the sin of another. But what our Saviour saith here, and in the other parallel texts, is undoubtedly to be understood of husbands and wives put away not for adultery, but for other light and trivial causes, for which by the law of God no divorce is allowed.

Haydock: Mat 19:9

And I say to you. It is worthy of remark, that in the parallel texts, St. Mark x. 2. and St. Luke xvi. 18. and St. Paul to Corinthians vii. 10. omit the exception of fornication; and also that St. Matthew himself omits it in the second part of the verse; and says absolutely, that he who shall marry her that is put away committeth adultery. It perhaps crept in here from chap. v. 23, where it is found in a phrase very similar to this, but which expresses a case widely different. Divorce is in no case admitted but in that of adultery. This is what Christ teaches in chap. v. 32, and to this the exception is referred, marked in the two texts. But in this very case the separated parties cannot contract a second marriage without again committing adultery, as we must infer, from a comparison of this text with the parallel texts of St. Mark and St. Luke. (Bible de Vence) ---

If we did not understand it in this manner, the case of the adulteress would be preferable to the case of her who should be put away without any crime of her own; as in this supposition, the former would be allowed to marry again, which the latter would not be allowed. (Tirinus) ---

St. Augustine is very explicit on this subject. See lib. 11. de adult conjug. chap. xxi. xxii. xxiv. ---

St. Jerome, in his high commendation of the noble matron, Fabiola, says of her: "that though she was the innocent party, for the unlawful act of marrying again, she did public penance." (In Epitaph. Fabiolæ.) ---

This universally received doctrine of the Catholic Church was confirmed in the general council of Trent. (Session xxiv. canon 6.)

Gill: Mat 19:9

And I say unto you,.... To his disciples, when they were with him alone in the house, and asked him more particularly about the subject, concerning which he had been discoursing with the Pharisees, as Mark observes, Mar 10:10 when he said to them much the same things, he had delivered before in Mat 5:32

whosoever shall put away in his wife; separate her from his person, house and bed, and dismiss her as his wife, no more to be considered in that relation to him,

except it be for fornication; or whoredom, for defiling his bed: for this is not to be understood of fornication committed before, but of uncleanness after marriage, which destroys their being one flesh:

and shall marry another woman, committeth adultery; Marks adds, "against her"; which may be understood either of the woman he marries, which not being lawfully done, she lives in adultery with the husband of another woman; or of his former wife, and who is still his wife, and to whose injury he has married another; and he not only commits adultery himself, but, as in Mat 5:32 "causeth her to commit adultery also", by being the occasion of marrying another man, when she is still his lawful wife:

and whoso marrieth her which is put away, for any other cause than adultery,

doth commit adultery also; since he cohabits with the wife of another man; see Gill on Mat 5:32

Commentary -- Verse Notes / Footnotes

Geneva Bible: Mat 19:9

And I say unto you, Whosoever shall put away his wife, except [it be] ^{( h )} for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.

^{( h )} Therefore in these days the laws that were made against adulterers were not regarded: for they would have no need of divorce, if the marriage had been severed by punishment of death.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 19:1-30

1 Christ heals the sick;

3 answers the Pharisees concerning divorcement;

10 shows when marriage is necessary;

13 receives little children;

16 instructs the young man how to attain eternal life;

20 and how to be perfect;

23 tells his disciples how hard it is for a rich man to enter into the kingdom of God;

27 and promises reward to those that forsake any thing to follow him.

MHCC: Mat 19:3-12

The Pharisees were desirous of drawing something from Jesus which they might represent as contrary to the law of Moses. Cases about marriage have been numerous, and sometimes perplexed; made so, not by the law of God, but by the lusts and follies of men; and often people fix what they will do, before they ask for advice. Jesus replied by asking whether they had not read the account of the creation, and the first example of marriage; thus pointing out that every departure therefrom was wrong. That condition is best for us, and to be chosen and kept to accordingly, which is best for our souls, and tends most to prepare us for, and preserve us to, the kingdom of heaven. When the gospel is really embraced, it makes men kind relatives and faithful friends; it teaches them to bear the burdens, and to bear with the infirmities of those with whom they are connected, to consider their peace and happiness more than their own. As to ungodly persons, it is proper that they should be restrained by laws, from breaking the peace of society. And we learn that the married state should be entered upon with great seriousness and earnest prayer.

Matthew Henry: Mat 19:3-12

We have here the law of Christ in the case of divorce, occasioned, as some other declarations of his will, by a dispute with the Pharisees. So patiently did he endure the contradiction of sinners, that he turned it into instructions to his own disciples! Observe, here

I. The case proposed by the Pharisees (Mat 19:3); Is it lawful for a man to put away his wife? This they asked, tempting him, not desiring to be taught by him. Some time ago, he had, in Galilee, declared his mind in this matter, against that which was the common practice (Mat 5:31, Mat 5:32); and if he would, in like manner, declare himself now against divorce, they would make use of it for the prejudicing and incensing of the people of this country against him, who would look with a jealous eye upon one that attempted to cut them short in a liberty they were fond of. They hoped he would lose himself in the affections of the people as much by this as by any of his precepts. Or, the temptation might be designed this: If he should say that divorces were not lawful, they would reflect upon him as an enemy to the law of Moses, which allowed them; if he should say that they were, they would represent his doctrine as not having that perfection in it which was expected in the doctrine of the Messiah; since, though divorces were tolerated, they were looked upon by the stricter sort of people as not of good report. Some think, that, though the law of Moses did permit divorce, yet, in assigning the just causes for it, there was a controversy between the Pharisees among themselves, and they desired to know what Christ said to it. Matrimonial cases have been numerous, and sometimes intricate and perplexed; made so not by the law of God, but by the lusts and follies of men; and often in these cases people resolve, before they ask, what they will do.

Their question is, Whether a man may put away his wife for every cause. That it might be done for some cause, even for that of fornication, was granted; but may it be done, as now it commonly was done, by the looser sort of people, for every cause; for any cause that a man shall think fit to assign, though ever so frivolous; upon every dislike or displeasure? The toleration, in this case, permitted it, in case she found no favour in his eyes, because he hath found some uncleanness in her, Deu 24:1. This they interpreted so largely as to make any disgust, though causeless, the ground of a divorce.

II. Christ's answer to this question; though it was proposed to tempt him, yet, being a case of conscience, and a weighty one, he gave a full answer to it, not a direct one, but an effectual one; laying down such principles as undeniably prove that such arbitrary divorces as were then in use, which made the matrimonial bond so very precarious, were by no means lawful. Christ himself would not give the rule without a reason, nor lay down his judgment without scripture proof to support it. Now his argument is this; "If husband and wife are by the will and appointment of God joined together in the strictest and closest union, then they are not to be lightly, and upon every occasion, separated; if the know be sacred, it cannot be easily untied."Now, to prove that there is such a union between man and wife, he urges three things.

1. The creation of Adam and Eve, concerning which he appeals to their own knowledge of the scriptures; Have ye not read? It is some advantage in arguing, to deal with those that own, and have read, the scriptures; Ye have read (but have not considered) that he which made them at the beginning, made them male and female, Gen 1:27; Gen 5:2. Note, It will be of great use to us often to think of our creation, how and by whom, what and for what, we were created. He made them male and female, one female for one male; so that Adam could not divorce his wife, and take another, for there was no other to take. It likewise intimated an inseparable union between them; Eve was a rib out of Adam's side, so that he could not put her away, but he must put away a piece of himself, and contradict the manifest indications of her creation. Christ hints briefly at this, but, in appealing to what they had read, he refers them to the original record, where it is observable, that, though the rest of the living creatures were made male and female, yet it is not said so concerning any of them, but only concerning mankind; because between man and woman the conjunction is rational, and intended for nobler purposes than merely the pleasing of sense and the preserving of a seed; and it is therefore more close and firm than that between male and female among the brutes, who were not capable of being such help - meets for one another as Adam and Ever were. Hence the manner of expression is somewhat singular (Gen 1:27), In the image of God created he him, male and female created he them; him and them are used promiscuously; being one by creation before they were two, when they became one again by marriage-covenant, that oneness could not but be closer and indissoluble.

2. The fundamental law of marriage, which is, that a man shall leave father and mother, and shall cleave to his wife, Mat 19:5. The relation between husband and wife is nearer than that between parents and children; now, if the filial relation may not easily be violated, much less may the marriage union be broken. May a child desert his parents, or may a parent abandon his children, for any cause, for every cause? No, by no means. Much less may a husband put away his wife, betwixt whom, though not by nature, yet by divine appointment, the relation is nearer, and the bond of union stronger, than between parents and children; for that is in a great measure superseded by marriage, when a man must leave his parents, to cleave to his wife. See here the power of a divine institution, that the result of it is a union stronger than that which results from the highest obligations of nature.

3. The nature of the marriage contract; it is a union of persons; They twain shall be one flesh, so that (Mat 19:6) they are no more twain, but one flesh. A man's children are pieces of himself, but his wife is himself. As the conjugal union is closer than that between parents and children, so it is in a manner equivalent to that between one member and another in the natural body. As this is a reason why husbands should love their wives, so it is a reason why they should not put away their wives, for no man ever yet hated his own flesh, or cut it off, but nourishes and cherishes it, and does all he can to preserve it. They two shall be one, therefore there must be but one wife, for God made but one Eve for one Adam, Mal 2:15.

From hence he infers, What God hath joined together, let not man put asunder. Note, (1.) Husband and wife are of God's joining together; sunezeuxen - he hath yoked them together, so the word is, and it is very significant. God himself instituted the relation between husband and wife in the state of innocence. Marriage and the sabbath are the most ancient of divine ordinances. Though marriage be not peculiar to the church, but common to the world, yet, being stamped with a divine institution, and here ratified by our Lord Jesus, it ought to be managed after a godly sort, and sanctified by the word of God, and prayer. A conscientious regard to God in this ordinance would have a good influence upon the duty, and consequently upon the comfort, of the relation. (2.) Husband and wife, being joined together by the ordinance of God, are not to be put asunder by any ordinance of man. Let not man put them asunder; not the husband himself, nor any one for him; not the magistrate, God never gave him authority to do it. The God of Israel hath said, that he hateth putting away, Mal 2:16. It is a general rule that man must not go about to put asunder what God hath joined together.

III. An objection started by the Pharisees against this; an objection not destitute of colour and plausibility (Mat 19:7); " Why did Moses command to give a writing of divorcement, in case a man did put away his wife?"He urged scripture reason against divorce; they allege scripture authority for it. Note, The seeming contradictions that are in the word of God are great stumbling-blocks to men of corrupt minds. It is true, Moses was faithful to him that appointed him, and commanded nothing but what he received from the Lord; but as to the thing itself, what they call a command was only as allowance (Deu 24:1), and designed rather to restrain the exorbitances of it than to give countenance to the thing itself. The Jewish doctors themselves observe such limitations in that law, that it could not be done without great deliberation. A particular reason must be assigned, the bill of divorce must be written, and, as a judicial act, must have all the solemnities of a deed, executed and enrolled. It must be given into the hands of the wife herself, and (which would oblige men, if they had any consideration in them, to consider) they were expressly forbidden ever to come together again.

IV. Christ's answer to this objection, in which,

1. He rectifies their mistake concerning the law of Moses; they called it a command, Christ calls it but a permission, a toleration. Carnal hearts will take an ell if but an inch be given them. The law of Moses, in this case, was a political law, which God gave, as the Governor of that people; and it was for reasons of state, that divorces were tolerated. The strictness of the marriage union being the result, not of a natural, but of a positive law, the wisdom of God dispensed with divorces in some cases, without any impeachment of his holiness.

But Christ tells them there was a reason for this toleration, not at all for their credit; It was because of the hardness of your hearts, that you were permitted to put away your wives. Moses complained of the people of Israel in his time, that their hearts were hardened (Deu 9:6; Deu 31:27), hardened against God; this is here meant of their being hardened against their relations; they were generally violent and outrageous, which way soever they took, both in their appetites and in their passions; and therefore if they had not been allowed to put away their wives, when they had conceived a dislike of them, they would have used them cruelly, would have beaten and abused them, and perhaps have murdered them. Note, There is not a greater piece of hard-heartedness in the world, than for a man to be harsh and severe with his own wife. The Jews, it seems, were infamous for this, and therefore were allowed to put them away; better divorce them than do worse, than that the altar of the Lord should be covered with tears, Mal 2:13. A little compliance, to humour a madman, or a man in a frenzy, may prevent a greater mischief. Positive laws may be dispensed with for the preservation of the law of nature, for God will have mercy and not sacrifice; but then those are hard-hearted wretches, who have made it necessary; and none can wish to have the liberty of divorce, without virtually owning the hardness of their hearts. Observe, He saith, It is for the hardness of your hearts, not only theirs who lived then, but all their seed. Note, God not only sees, but foresees, the hardness of men's hearts; he suited both the ordinances and providences of the Old Testament to the temper of that people, both in terror. Further observe, The law of Moses considered the hardness of men's hearts, but the gospel of Christ cures it; and his grace takes away the heart of stone, and gives a heart of flesh. By the law was the knowledge of sin, but by the gospel was the conquest of it.

2. He reduces them to the original institution; But from the beginning it was not so. Note, Corruptions that are crept into any ordinance of God must be purged out by having recourse to the primitive institution. If the copy be vicious, it must be examined and corrected by the original. Thus, when St. Paul would redress the grievances in the church of Corinth about the Lord's supper, he appealed to the appointment (1Co 11:23), So and so I received from the Lord. Truth was from the beginning; we must therefore enquire for the good old way (Jer 6:16), and must reform, mot by later patterns, but by ancient rules.

3. He settles the point by an express law; I say unto you (Mat 19:9); and it agrees with what he said before (Mat 5:32); there it was said in preaching, here in dispute, but it is the same, for Christ is constant to himself. Now, in both these places,

(1.) He allows divorce, in case of adultery; the reason of the law against divorce being this, They two shall be one flesh. If the wife play the harlot, and make herself one flesh with an adulterer, the reason of the law ceases, and so does the law. By the law of Moses adultery was punished with death, Deu 22:22. Now our Saviour mitigates the rigour of that, and appoints divorce to be the penalty. Dr. Whitby understands this, not of adultery, but (because our Saviour uses the word porneia - fornication ) of uncleanness committed before marriage, but discovered afterward; because, if it were committed after, it was a capital crime, and there needed no divorce.

(2.) He disallows it in all other cases: Whosoever puts away his wife, except for fornication, and marries another, commits adultery. This is a direct answer to their query, that it is not lawful. In this, as in other things, gospel times are times of reformation, Heb 9:10. The law of Christ tends to reinstate man in his primitive integrity; the law of love, conjugal love, is no new commandment, but was from the beginning. If we consider what mischiefs to families and states, what confusions and disorders, would follow upon arbitrary divorces, we shall see how much this law of Christ is for our own benefit, and what a friend Christianity is to our secular interests.

The law of Moses allowing divorce for the hardness of men's hearts, and the law of Christ forbidding it, intimate, that Christians being under a dispensation of love and liberty, tenderness of heart may justly be expected among them, that they will not be hard-hearted, like Jews, for God has called us to peace. There will be no occasion for divorces, if we forbear one another, and forgive one another, in love, as those that are, and hope to be, forgiven, and have found God not forward to put us away, Isa 50:1. No need of divorces, if husbands love their wives, and wives be obedient to their husbands, and they live together as heirs of the grace of life: and these are the laws of Christ, such as we find not in all the law of Moses.

V. Here is a suggestion of the disciples against this law of Christ (Mat 19:10); If the case of the man be so with his wife, it is better not to marry. It seems, the disciples themselves were loth to give up the liberty of divorce, thinking it a good expedient for preserving comfort in the married state; and therefore, like sullen children, if they have not what they would have, they will throw away what they have. If they may not be allowed to put away their wives when they please, they will have no wives at all; though, from the beginning, when no divorce was allowed, God said, It is not good for man to be alone, and blessed them, pronounced them blessed who were thus strictly joined together; yet, unless they may have a liberty of divorce, they think it is good for a man not to marry. Note, 1. Corrupt nature is impatient of restraint, and would fain break Christ's bonds in sunder, and have a liberty for its own lusts. 2. It is a foolish, peevish thing for men to abandon the comforts of this life, because of the crosses that are commonly woven in with them, as if we must needs go out of the world, because we have not every thing to our mind in the world; or must enter into no useful calling or condition, because it is made our duty to abide in it. No, whatever our condition is, we must bring our minds to it, be thankful for its comforts, submissive to its crosses, and, as God has done, set the one over against the other, and make the best of that which is, Ecc 7:14. If the yoke of marriage may not be thrown off at pleasure, it does not follow that therefore we must not come under it; but therefore, when we do come under it, we must resolve to comport with it, by love, and meekness, and patience, which will make divorce the most unnecessary undesirable thing that can be.

VI. Christ's answer to this suggestion (Mat 19:11, Mat 19:12), in which,

1. He allows it good for some not to marry; He that is able to receive it, let him receive it. Christ allowed what the disciples said, It is good not to marry; not as an objection against the prohibition of divorce, as they intended it, but as giving them a rule (perhaps no less unpleasing to them), that they who have the gift of continence, and are not under any necessity of marrying, do best if they continue single (1Co 7:1); for they that are unmarried have opportunity, if they have but a heart, to care more for the things of the Lord, how they may please the Lord (1Co 7:32-34). being less encumbered with the cares of this life, and having a greater vacancy of thought and time to mind better things. The increase of grace is better than the increase of the family, and fellowship with the Father and with his Son Jesus Christ is to be preferred before any other fellowship.

2. He disallows it, as utterly mischievous, to forbid marriage, because all men cannot receive this saying; indeed few can, and therefore the crosses of the married state must be borne, rather than that men should run themselves into temptation, to avoid them; better marry than burn.

Christ speaks here of a twofold unaptness to marriage.

(1.) That which is a calamity by the providence of God; such as those labour under who are born eunuchs, or made so by men, who, being incapable of answering one great end of marriage, ought not to marry. But to that calamity let them oppose the opportunity that there is in the single state of serving God better, to balance it.

(2.) That which is a virtue by the grace of God; such is theirs who have made themselves eunuchs for the kingdom of heaven's sake. This is meant of an unaptness for marriage, not in body (which some, through mistake of this scripture, have foolishly and wickedly brought upon themselves), but in mind. Those have thus made themselves eunuchs who have attained a holy indifference to all the delights of the married state, have a fixed resolution, in the strength of God's grace, wholly to abstain from them; and by fasting, and other instances of mortification, have subdued all desires toward them. These are they that can receive this saying; and yet these are not to bind themselves by a vow that they will never marry, only that, in the mind they are now in, they purpose not to marry.

Now, [1.] This affection to the single state must be given of God; for none can receive it, save they to whom it is given. Note, Continence is a special gift of God to some, and not to others; and when a man, in the single state, finds by experience that he has this gift, he may determine with himself, and (as the apostle speaks, 1Co 7:37), stand steadfast in his heart, having no necessity, but having power over his own will, that he will keep himself so. But men, in this case, must take heed lest they boast of a false gift, Pro 25:14.

[2.] The single state must be chosen for the kingdom of heaven's sake; in those who resolve never to marry, only that they may save charges, or may gratify a morose selfish humour, or have a greater liberty to serve other lusts and pleasures, it is so far from being a virtue, that it is an ill-natured vice; but when it is for religion's sake, not as in itself a meritorious act (which papists make it), but only as a means to keep our minds more entire for, and more intent upon, the services of religion, and that, having no families to provide for, we may do the more works of charity, then it is approved and accepted of God. Note, That condition is best for us, and to be chosen and stuck to accordingly, which is best for our souls, and tends most to the preparing of us for, and the preserving of us to, the kingdom of heaven.

Barclay: Mat 19:1-9

Here Jesus is dealing with what was in his day, as it is in our own, a vexed and burning question. Divorce was something about which there was no unanimity among the Jews; and the Pharisees were deliberately trying to involve Jesus in controversy.

No nation has ever had a higher view of marriage than the Jews. Marriage was a sacred duty. To remain unmarried after the age of twenty, except in order to concentrate upon the study of the Law, was to break a positive commandment to "be fruitful and multiply." He who had no children "slew his own posterity," and "lessened the image of God upon earth." "When husband and wife are worthy, the glory of God is with them."

Marriage was not to be entered into carelessly or lightly. Josephus outlines the Jewish approach to marriage, based on the Mosaic teaching (Antiquities of the Jews 4. 8. 23). A man must marry a virgin of good parentage. He must never corrupt another man's wife; and he must not marry a woman who had been a slave or a harlot. If a man accused his wife of not being a virgin when he married her, he must bring proofs of his accusation. Her father or brother must defend her. If the girl was vindicated he must take her in marriage, and could never again put her away, except for the most flagrant sin. If the accusation was proved to have been reckless and malicious, the man who made it must be beaten with forty stripes save one, and must pay fifty shekels to the girl's father. But if the charge was proved and the girl found guilty, if she was one of the ordinary people, the law was that she must be stoned to death, and if she was the daughter of a priest, she must be burned alive.

If a man seduced a girl who was espoused to be married, and the seduction took place with her consent, both he and she must be put to death. If in a lonely place or where there was no help present, the man forced the girl into sin, the man alone was put to death. If a man seduced an unespoused girl, he must marry her, or, if her father was unwilling for him to marry her, he must pay the father fifty shekels.

The Jewish laws of marriage and of purity aimed very high. Ideally divorce was hated. God had said, "I hate divorce" (Mal 2:16). It was said that the very altar wept tears when a man divorced the wife of his youth.

But ideal and actuality did not go hand in hand. In the situation there were two dangerous and damaging elements.

First, in the eyes of Jewish law a woman was a thing. She was the possession of her father, or of her husband as the case might be; and, therefore, she had, technically, no legal rights at all. Most Jewish marriages were arranged either by the parents or by professional match-makers. A girl might be engaged to be married in childhood, and was often engaged to be married to a man whom she had never seen. There was this safeguard--when she came to the age of twelve she could repudiate her father's choice of husband. But in matters of divorce, the general law was that the initiative must lie with the husband. The law ran: "A woman may be divorced with or without her consent, but a man can be divorced only with his consent." The woman could never initiate the process of divorce; she could not divorce, she had to be divorced.

There were certain safeguards. If a man divorced his wife on any other grounds than those of flagrant immorality, he must return her dowry; and this must have been a barrier to irresponsible divorce. The courts might put pressure on a man to divorce his wife, in the case, for instance, of refusal to consummate the marriage, of impotence, or of proved inability to support her properly. A wife could force her husband to divorce her, if he contracted a loathsome disease, such as leprosy, or if he was a tanner, which involved the gathering of dog's dung, or if he proposed to make her leave the Holy Land. But, by and large, the law was that the woman had no legal rights, and the right to divorce lay entirely with the husband.

Second, the process of divorce was fatally easy. That process was founded on the passage in the Mosaic Law to which Jesus' questioners referred: "When a man takes a wife and marries her, if then she finds no favour in his eyes because he has found some indecency in her, and he writes her a bill of divorce and puts it in her hand and sends her out of his house..." (Deu 24:1). The bill of divorcement was a simple, one-sentence statement that the husband dismissed his wife. Josephus writes, "He that desires to be divorced from his wife for any cause whatsoever (and many such causes happen among men) let him, in writing, give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband." The one safeguard against the dangerous ease of the divorce process was the fact that, unless the woman was a notorious sinner, her dowry must be returned.

Barclay: Mat 19:1-9

One of the great problems of Jewish divorce lies within the Mosaic enactment. That enactment states that a man may divorce his wife, "if she finds no favour in his eyes, because he has found some indecency in her." The question is--how is the phrase some indecency to be interpreted?

On this point the Jewish Rabbis were violently divided, and it was here that Jesus' questioners wished to involve him. The school of Shammai were quite clear that a matter of indecency meant fornication, and fornication alone, and that for no other cause could a wife by put away. Let a woman be as mischievous as Jezebel, so long as she did not commit adultery she could not be put away. On the other hand, the school of Hillel interpreted this matter of indecency in the widest possible way. They said that it meant that a man could divorce his wife if she spoiled his dinner, if she spun, or went with unbound hair, or spoke to men in the streets, if she spoke disrespectfully of his parents in his presence, if she was a brawling woman whose voice could be heard in the next house. Rabbi Akiba even went the length of saying that the phrase if she finds no favour in his eyes meant that a man could divorce his wife if he found a woman whom he liked better and considered more beautiful.

The tragedy was that, as was to be expected, it was the school of Hillel whose teachings prevailed; the marriage bond was often lightly held, and divorce on the most trivial ground was sadly common.

To complete the picture certain further facts must be added. It is relevant to note that under Rabbinic law divorce was compulsory for two reasons. It was compulsory for adultery. "A woman who has committed adultery must be divorced." Second, divorce was compulsory for sterility. The object of marriage was the procreation of children; and if after ten years a couple were still childless divorce was compulsory. In this case the woman might remarry, but the same regulation governed the second marriage.

Two further interesting Jewish regulations in regard to divorce must be added. First, desertion was never a cause for divorce. If there was desertion, death must be proved. The only relaxation was that, whereas all other facts needed the corroboration of two witnesses in Jewish law, one witness was enough to prove the death of a partner in marriage who had vanished and not come back.

Secondly, strangely enough, insanity was not a ground of divorce. If the wife became insane, the husband could not divorce her, for, if she was divorced, she would have no protector in her helplessness. There is a certain poignant mercy in that regulation. If the husband became insane, divorce was impossible, for in that case he was incapable of writing a bill of divorcement, and without such a bill, initiated by him, there could be no divorce.

When Jesus was asked this question, at the back of it was a situation which was vexed and troubled. He was to answer it in a way which came as a staggering surprise to both parties in the dispute, and which suggested a radical change in the whole situation.

Barclay: Mat 19:1-9

In effect, the Pharisees were asking Jesus whether he favoured the strict view of Shammai or the laxer view of Hillel; and thereby seeking to involve him in controversy.

Jesus' answer was to take things back to the very beginning, back to the ideal of creation. In the beginning, he said, God created Adam and Eve, man and woman. Inevitably, in the very circumstances of the creation story, Adam and Eve were created for each other and for no one else; their union was necessarily complete and unbreakable. Now, says Jesus, these two are the pattern and the symbol of all who were to come. As A. H. McNeile puts it, "Each married couple is a reproduction of Adam and Eve, and their union is therefore no less indissoluble."

The argument is quite clear. In the case of Adam and Eve divorce was not only inadvisable; it was not only wrong; it was completely impossible, for the very simple reason that there was no one else whom either of them could possibly marry. Therefore Jesus was laying down the principle that an divorce is wrong. Thus early we must note that it is not a law; it is a principle, which is a very different thing.

Here, at once, the Pharisees saw a point of attack. Moses (Deu 24:1) had said that, if a man wished to divorce his wife because she had found no favour in his eyes, and because of some matter of indecency in her, he could give her a bill of divorce and the marriage was dissolved. Here was the very chance the Pharisees wanted. They could now say to Jesus, "Are you saying Moses was wrong? Are you seeking to abrogate the divine law which was given to Moses? Are you setting yourself above Moses as a law-giver?"

Jesus' answer was that what Moses said was not in fact a law, but nothing more than a concession. Moses did not command divorce; at the best he only permitted it in order to regulate a situation which would have become chaotically promiscuous. The Mosaic regulation was only a concession to fallen human nature. In Gen 2:23-24, we have the ideal which God intended, the ideal that two people who marry should become so indissolubly one that they are one flesh. Jesus' answer was: "True, Moses permitted divorce; but that was a concession in view of a lost ideal. The ideal of marriage is to be found in the unbreakable, perfect union of Adam and Eve. That is what God meant marriage to be."

It is now that we are face to face with one of the most real and most acute difficulties in the New Testament. What did Jesus mean? There is even a prior question--what did Jesus say? The difficulty is--and there is no escaping it--that Mark and Matthew report the words of Jesus differently.

Matthew has:

I say to you: whoever divorces his wife, except for unchastity,

and marries another commits adultery (Mat 19:9).

Mark has:

Whoever divorces his wife and marries another, commits adultery

against her; and if she divorces her husband and marries another,

she commits adultery (Mar 10:11-12).

Luke has still another version of this saying:

Everyone who divorces his wife and marries another commits

adultery, and he who marries a woman divorced from her

husband commits adultery. (Luk 16:18).

There is the comparatively small difficulty that Mark implies that a woman can divorce her husband, a process which, as we have seen, was not possible under Jewish law. But the explanation is that Jesus must have well known that under Gentile law a woman could divorce her husband and in that particular clause he was looking beyond the Jewish world. The great difficulty is that both Mark and Luke make the prohibition of divorce absolute; with them there are no exceptions whatsoever. But Matthew has one saving clause--divorce is permitted on the ground of adultery. In this case there is no real escape from a decision. The only possible way out would be to say that in point of fact, under Jewish law, divorce for adultery was in any event compulsory, as we have seen, and that therefore Mark and Luke did not think that they need mention it; but then so was divorce for sterility.

In the last analysis we must choose between Matthew's version of this saying and that of Mark and Luke. We think there is little doubt that the version of Mark and Luke is right. There are two reasons. Only the absolute prohibition of separation will satisfy the ideal of the Adam and Eve symbolic complete union. And the staggered words of the disciples imply this absolute prohibition, for, in effect, they say (Mat 19:10) that if marriage is as binding as that, it is safer not to marry at all. There is little doubt that here we have Jesus laying down the principle--mark again, not, the law--that the ideal of marriage is a union which cannot be broken. There is much more to be said--but here the ideal, as God meant it, is laid down, and Matthew's saving clause is a later interpretation inserted in the light of the practice of the Church when he wrote.

Barclay: Mat 19:1-9

Let us now go on to see the high ideal of the married state which Jesus sets before those who are willing to accept his commands. We will see that the Jewish ideal gives us the basis of the Christian ideal. The Jewish term for marriage was Kiddushin. Kiddushin meant sanctification or consecration. It was used to describe something which was dedicated to God as his exclusive and peculiar possession. Anything totally surrendered to God was kiddushin. This meant that in marriage the husband was consecrated to the wife, and the wife to the husband. The one became the exclusive possession of the other, as much as an offering became the exclusive possession of God. That is what Jesus meant when he said that for the sake of marriage a man would leave his father and his mother and cleave to his wife; and that is what he meant when he said that man and wife became so totally one that they could be called one flesh. That was God's ideal of marriage as the old Genesis story saw it (Gen 2:24), and that is the ideal which Jesus restated. Clearly that idea has certain consequences.

(i) This total unity means that marriage is not given for one act in life, however important that act may be, but for all. That is to say that, while sex is a supremely important part of marriage, it is not the whole of it. Any marriage entered into simply because an imperious physical desire can be satisfied in no other way is foredoomed to failure. Marriage is given, not that two people should do one thing together, but that they should do all things together.

(ii) Another way to put this is to say that marriage is the total union of two personalities. Two people can exist together in a variety of ways. One can be the dominant partner to such an extent that nothing matters but his wishes and his convenience and his aims in life, while the other is totally subservient and exists only to serve the desires and the needs of the other. Again, two people can exist in a kind of armed neutrality, where there is continuous tension and continuous opposition, and continuous collision between their wishes. Life can be one long argument, and the relationship is based at best on an uneasy compromise. Again, two people can base their relationship on a more or less resigned acceptance of each other. To all intents and purposes, while they live together, each goes his or her own way, and each has his or her own life. They share the same house but it would be an exaggeration to say that they share the same home.

Clearly none of these relationships is the ideal. The ideal is that in the marriage state two people find the completing of their personalities. Plato had a strange idea. He has a kind of legend that originally human beings were double what they are now. Because their size and strength made them arrogant, the gods cut them in halves; and real happiness comes when the two halves find each other again, and marry, and so complete each other.

Marriage should not narrow life; it should complete it. For both partners it must bring a new fulness, a new satisfaction, a new contentment into life. It is the union of two personalities in which the two complete each other. That does not mean that adjustments, and even sacrifices, have not to be made; but it does mean that the final relationship is fuller, more joyous, more satisfying than any life in singleness could be.

(iii) We may put this even more practically--marriage must be a sharing of all the circumstances of life. There is a certain danger in the delightful time of courtship. In such days it is almost inevitable that the two people will see each other at their best. These are days of glamour. They see each other in their best clothes; usually they are bent on some pleasure together; often money has not yet become a problem. But in marriage two people must see each other when they are not at their best; when they are tired and weary; when children bring the upset to a house and home that children must bring; when money is tight, and food and clothes and bills become a problem; when moonlight and roses become the kitchen sink and walking the floor at night with a crying baby. Unless two people are prepared to face the routine of life as well as the glamour of life together, marriage must be a failure.

(iv) From that there follows one thing, which is not universally true, but which is much more likely than not to be true. Marriage is most likely to be successful after a fairly long acquaintanceship, when the two people involved really know each other's background. Marriage means constantly living together. It is perfectly possible for ingrained habits, unconscious mannerisms, ways of upbringing to collide. The fuller the knowledge people have of each other before they decide indissolubly to link their lives together the better. This is not to deny that there can be such a thing as love at first sight, and that love can conquer all things, but the fact is that the greater mutual knowledge people have of each other the more likely they are to succeed in making their marriage what it ought to be.

(v) All this leads us to a final practical conclusion--the basis of marriage is togetherness, and the basis of togetherness is nothing other than considerateness. If marriage is to succeed, the partners must always be thinking more of each other than of themselves. Selfishness is the murderer of any personal relationship; and that is truest of all when two people are bound together in marriage.

Somerset Maughan tells of his mother. She was lovely and charming and beloved by all. His father was not by any means handsome, and had few social and surface gifts and graces. Someone once said to his mother, "When everyone is in love with you, and when you could have anyone you liked, how can you remain faithful to that ugly little man you married?" She answered simply: "He never hurts my feelings." There could be no finer tribute.

The true basis of marriage is not complicated and recondite--it is simply the love which thinks more of the happiness of others than it thinks of its own, the love which is proud to serve, which is able to understand, and therefore always able to forgive. That is to say, it is the Christlike love, which knows that in forgetting self it will find self, and that in losing itself it will complete itself.

Constable: Mat 19:3--26:1

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

This section of the Gospel continues Jesus' instruction of His disciples in preparation for their future (19:3-20:34). Then Jesus presented Himself formally to Israel as her King with His triumphal entry (21:1-17). This resulted in strong rejection by Israel's leaders (21:18-22:46). Consequently Jesus pronounced His rejection of Israel (ch. 23). Finally He revealed to His disciples that He would return to Israel later and establish the kingdom (chs. 24-25).

Throughout this entire section the Jewish leaders' opposition to Jesus continues to mount in intensity, and it becomes more focused on Him. Reconciliation becomes impossible. Jesus revealed increasingly more about Himself and His mission to His disciples and stressed the future inauguration of the kingdom. Between these two poles of opposition and eschatology God's grace emerges even more powerfully than we have seen it so far. Matthew never used the word "grace" (Gr. karis), but its presence is obvious in this Gospel (cf. 19:21-22; 20:1-16).

". . . despite the gross rejection of Jesus, the chronic unbelief of opponents, crowds, and disciples alike, and the judgment that threatens both within history and at the End, grace triumphs and calls out a messianic people who bow to Jesus' lordship and eagerly await his return."⁷⁰⁷

Constable: Mat 19:3--21:1

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

The primary emphasis in this section of Matthew's Gospel is Jesus' instruction of His disciples to prepare them for the future.

Constable: Mat 19:3-12

1. Instruction about marriage 19:3-12 (cf. Mark 10:2-12)

Matthew evidently included this instruction because the marriage relationships of His disciples were important factors in their effective ministries. Jesus clarified God's will for His disciples that was different from the common perception of His day. He dealt with the single state as well as the essence of marriage and the subjects of divorce and remarriage.

19:3 The Pharisees again approached Jesus to trap Him (cf. 12:2, 14, 38; 15:1; 16:1; 22:15, 34-35). This time they posed a question about divorce. In 5:31-32, Jesus had taught the sanctity of marriage in the context of kingdom righteousness. Here the Pharisees asked Him what divorces were legitimate. Perhaps they hoped Jesus would oppose Herod as John had done and would suffer a similar fate. The Machaerus fortress where Herod Antipas had imprisoned and beheaded John was nearby, east of the north part of the Dead Sea. Undoubtedly the Pharisees hoped Jesus would say something that they could use against Him.

Both the NASB and NIV translations have rendered the Pharisees' question well. They wanted to know if Jesus believed a man could divorce his wife for any and every reason. The Mosaic Law did not permit wives to divorce their husbands.

There was great variety of opinion on this controversial subject among the Jews. The Qumran community, for example, believed that divorce was not legitimate for any reason.⁷⁰⁸ In mainstream Judaism there were two dominant views both of which held that divorce was permissible for "something indecent" (Deut. 24:1). Rabbi Shammai and his school of followers believed the indecency was some gross indecency though not necessarily adultery. Rabbi Hillel and his school interpreted the indecency more broadly to include practically any offense that a wife might have committed, real or imagined by the husband. This even included a wife not cooking her husband's meal to his liking. One of Hillel's disciples, Rabbi Akiba, permitted a man to divorce his wife if a prettier woman caught his eye.⁷⁰⁹ Josephus was a divorced Pharisee, and he believed in divorce "for any causes whatsoever."⁷¹⁰ In many Pharisaic circles "the frequency of divorce was an open scandal."⁷¹¹

19:4-6 Jesus' citation of Genesis 1:27 and 2:24 shows that He believed that marriage unites a man and a woman in a "one flesh" relationship. He was the Creator in view (v. 4) though He did not draw attention to that point (cf. John 1:3; Col. 1:16). The phrase "for this cause" (v. 5) in Genesis 2:24 refers to Adam's awareness that God had made Eve out of his bone and flesh, from him as well as for him. She was related to him in the most intimate sense. When a man and a woman marry, they become one flesh thus reestablishing the intimate type of union that existed between Adam and Eve before God separated Eve from Adam.

". . . the one flesh' in every marriage between a man and a woman is a reenactment of and testimony to the very structure of humanity as God created it."⁷¹²

In view of this union, Jesus concluded, a husband and wife are no longer two but one (v. 6). God has united them in a "one flesh" relationship by an act of creation. Since God has done this, separating them with divorce is not only unnatural but rebellion against God. Essentially Jesus allied Himself with the prophet Malachi rather than with any of the rabbis. Malachi had revealed that God hates divorce (Mal. 2:16).

Jesus focused on the God-ordained and supernaturally created unity of the married couple. The rabbis stressed the error of divorce as involving taking another man's wife. Jesus appealed to the principle. He went back to fundamental biblical revelation, in this case Creation. He argued that marriage rests on how God made human beings, not just the sanctity of a covenantal relationship between the husband and the wife.⁷¹³ Marriage does not break down simply because one partner breaks his covenant with his or her spouse. God unites the husband and wife in a new relationship when they marry that continues regardless of marital unfaithfulness.

19:7 Jesus had not yet answered the Pharisees' question about how one should take the Mosaic Law on this subject, so they asked Him this question. Granting Jesus' view of marriage, why did Moses allow divorce? In the Deuteronomy 24:1-4 passage to which the Pharisees referred, God showed more concern about prohibiting the remarriage of the divorced woman and her first husband than the reason for granting the divorce. However the Pharisees took the passage as a command (Gr. entellomai) to divorce one's wife for any indecency. God intended it as only a permission to divorce, as the passage itself shows.

19:8 Jesus explained that the concession in the Mosaic Law was just that, a concession. It did not reflect the will of God in creation but the hardness of the human heart. Divorce was not a part of God's creation ordinance any more than sin was. However, He permitted divorce as He permitted sin because not permitting it creates worse situations.

"Moses regulated, but thereby conceded, the practice of divorce; both were with a view to (pros) the nation's (hymon) hardness of heart: since they persist in falling short of the ideal of Eden, let it at least be within limits."⁷¹⁴

This is not saying that the Israelite who divorced his wife for the reasons God permitted committed sin, though he did. It is saying that the divorce option that God granted the Israelites testifies to man's sinfulness. Therefore one should always view divorce as evidence of sin, specifically hardness of heart. He or she should never view it as simply a morally neutral option that God granted, the correctness or incorrectness of which depended on the definition of the indecency. The Pharisees' fundamental attitude toward the issue was wrong. They were looking for grounds for divorce. Jesus was stressing the inviolability of the marriage relationship.

Notice in passing that Jesus never associated Himself with the sin in the discussion. He consistently spoke of the peoples' sin as their sin or your sin, never as our sin (cf. 6:14-15). This is a fine point that reveals Jesus' awareness that He was sinless.

What was the indecency for which Moses permitted divorce? It was not adultery since the penalty for that was death, not divorce (Deut. 22:22). However, it is debatable whether the Israelites enforced the death penalty for adultery.⁷¹⁵ It could not be suspicion of adultery either since there was a specified procedure for handling those cases (Num. 5:5-31). Probably it was any gross immoral behavior short of adultery, namely fornication, which includes all types of prohibited sexual behavior. Even though divorce was widespread and easy to obtain in the ancient Near East, the Israelites took marriage somewhat more seriously than their pagan neighbors.

19:9 Jesus introduced His position on this subject with words that stressed His authority: "I say to you" (cf. 5:18, 20, 22, 28, 32, 34, 39, 44; 8:10; 16:18, 28). His was the true view because it came from Him who came to fulfill the law. Matthew recorded only Jesus' words concerning a man who divorces his wife, probably because in Judaism wives could not divorce their husbands. However, Mark recorded Jesus saying that the same thing holds true for a woman who divorces her husband (Mark 10:12).⁷¹⁶

There are four problems in this verse that account for its difficulty. First, what does the exception clause include? The best textual evidence points to the short clause that appears in both the NASB and the NIV translations, "except for immorality" or "except for marital unfaithfulness."⁷¹⁷

Second, what is the meaning of porneia ("immorality" NASB, "marital unfaithfulness" NIV, "fornication" AV) in the exception clause? Some interpreters believe it refers to incest.⁷¹⁸ However, there is no evidence of which I am aware that the Jews ever regarded an incestuous relationship as constituting marriage. Furthermore Paul used this word to describe prostitution in 1 Corinthians 6:13 and 16. In other words, porneia does not mean just incest.

Others believe porneia refers to premarital sex, in which case if a man discovered that his fiance was not a virgin he could divorce her.⁷¹⁹ Even though the Jews considered a man and a woman to be husband and wife during their engagement period, they were not really married. Consequently to consider this grounds for a divorce seems to require a redefinition of marriage that most interpreters resist.

Still others define porneia as adultery.⁷²⁰ However the normal Greek word for adultery is moicheia, which Matthew used back to back with porneia previously (15:19). Therefore they must not mean the same thing. It seems unlikely that porneia refers to spiritual adultery in view of 1 Corinthians 7:12.

The best solution seems to be that porneia is a broad term that covers many different sexual sins that lie outside God's will. This conclusion rests on the meaning of the word.⁷²¹ These sexual sins, fornication, would include homosexuality, bestiality, premarital sex, incest, adultery, and perhaps others.

A third problem in this verse is why did Matthew alone of all the Synoptic evangelists include this exception clause, here and in 5:32, when the others excluded it? To answer this question we must also answer the fourth question, namely what does this clause mean?

Some scholars believe that Matthew simply added the clause himself to make what Jesus really said stronger. They assume that what Mark wrote represents what Jesus really said. This view reflects a low view of Scripture since it makes Matthew distort Jesus' words.

Another answer is that the exception clause does not express an exception. This view requires interpreting the Greek preposition epi ("except") as "in addition to" or "apart from." However when me ("not") introduces epi it always introduces an exception elsewhere in the Greek New Testament.

Another similar answer is that the exception is an exception to the whole proposition, not just to the verb "divorces."⁷²² In this case the porneia is not involved. We might translate the clause as follows to give the sense. "Whoever divorces his wife quite apart from the matter of porneia and marries another commits adultery." Thus in this view, as in the one above, there is no real exception. The main problem with this view, as with the one above, is its unusual handling of the Greek text. One has to read in things that are not there.

A fourth view is that when Jesus used the Greek verb apolyo ("divorces") He really meant "separates from" and so permitted separation but not divorce.⁷²³ Therefore there can be no remarriage since the marriage bond is still in tact. However in verse 3 apolyo clearly means "divorce" so to give it a different meaning in verse 9 seems arbitrary without some compelling reason to do so.

Other interpreters believe Jesus meant that in some cases divorce is not adulterous rather than that in some cases divorce is not morally wrong.⁷²⁴ In the case of porneia the husband does not make her adulterous; she is already adulterous. However the text does not say he makes her adulterous or an adulteress; it says he makes her commit adultery. If the woman had committed porneia, divorce and remarriage would not make her adulterous. However divorce and remarriage would make her commit adultery. The major flaw in this view is that in verse 9 it is the man who commits adultery, not his wife.

Probably it is best to interpret porneia and the exception clause as they appear normally in our English texts. Jesus meant that whoever divorces his wife, except for some gross sexual sin, and then remarries someone else commits adultery (cf. 5:32).

"On any understanding of what Jesus says . . ., he agrees with neither Shammai nor Hillel; for even though the school of Shammai was stricter than Hillel, it permitted remarriage when the divorce was not in accordance with its own Halakah (rules of conduct) (M[ishnah] Eduyoth 4:7-10); and if Jesus restricts grounds for divorce to sexual indecency . . ., then he differs fundamentally from Shammai. Jesus cuts his own swath in these verses . . ."⁷²⁵

Divorce and remarriage always involve evil. However just as Moses permitted divorce because of the hardness of man's heart, so did Jesus. Yet whereas Moses was indefinite about the indecency that constituted grounds for a divorce, Jesus specified the indecency as gross sexual sin, fornication.⁷²⁶

Why then did Mark and Luke omit the exception clause? Probably they did so simply because it expresses an exception to the rule, and they wanted to stress the main point of Jesus' words without dealing with the exceptional situation. Since Matthew wrote for Jews primarily, he probably felt, under the Spirit's inspiration, that he needed to include the exception clause for the following reason.

Jesus' specification of marital unfaithfulness as the sole ground for divorce conflicted with the law's requirement that the Jews should stone those unfaithful in marriage. Jesus was also abolishing the death penalty for marital unfaithfulness by taking the position He took. He was teaching that His hearers could deal with marital unfaithfulness through divorce rather than through execution, though divorce was only a divine concession and not His preference. The subject of how to deal with divorce cases involving marital unfaithfulness was of particular interest to the Jews in view of Old Testament and rabbinic teaching on this subject.

19:10-12 Some scholars who believe that Jesus meant to discourage remarriage in verse 9 interpret the disciples' statement in verse 10 as evidence that they understood Him in this light.⁷²⁷ If a person has to remain unmarried after he divorces, it would be better if he never married in the first place. However this is probably not what Jesus meant in verse 9. The evidence for this is His reference to eunuchs in verse 12 as well as the inferiority of this view as explained above.

Probably the disciples expressed regret because Jesus had come down more conservatively than even Rabbi Shammai, the more conservative of the leading rabbis. Jesus conceded divorce only for sexual indecency, as Shammai did, but He was even more conservative than Shammai on the subject of remarriage. He encouraged the disciples not to remarry after a divorce involving sexual indecency whereas Shammai permitted it. His encouragement lay in His clarification that marriage constitutes a very binding relationship (vv. 4-6). The disciples thought that if they could not divorce and remarry, as Hillel or even Shammai taught, they would be better off remaining single.

Jesus responded that not everyone can live by the strict verdict that the disciples had just passed in verse 10, namely never marrying. He did not mean that it is impossible to live with the standards He imposed in verses 4-9. If He meant the latter, He eviscerated all that He had just taught. Some could live by the strict verdict that the disciples suggested, namely eunuchs whom God graciously enables to live unmarried.

Jesus identified three types of eunuchs (v. 12). Some eunuchs were born impotent or without normal sexual drive and therefore remained unmarried. Other eunuchs were eunuchs because others had castrated them, most notably those eunuchs who served in government positions where they had frequent access to royal women. Still other eunuchs were those who had chosen an unmarried life for themselves so they could serve God more effectively. Thus in answer to the disciples' suggestion that Jesus' encouragement to remain unmarried presented an unreasonably high standard (v. 10), Jesus pointed out that many people can live unmarried. For those so gifted by God it is better not to marry. Those who can accept this counsel should do so.

However neither Jesus nor the apostles viewed celibacy as an intrinsically holier state than marriage (1 Tim. 4:1-3; Heb. 13:4; cf. 1 Cor. 9:5). They viewed it as a special calling that God has given some of His servants so they can be more useful in His service. Eunuchs could not participate in Israel's formal worship (Lev. 22:24; Deut. 23:1). However they can participate in the kingdom and, we might add, in the church (Acts 8:26-40; 1 Cor. 7:7-9). Evidently there were some in Jesus' day who had foregone marriage in anticipation of the kingdom. Perhaps John the Baptist was one, and maybe some of Jesus' disciples had given up plans to marry to follow Him (cf. v. 27). Jesus definitely was one for the kingdom's sake.

To summarize, Jesus held a very high view of marriage. When a man and a woman marry, God creates a union that is as strong as the union that bound Adam and Eve together before God separated Eve from Adam. Man should not separate what God has united. However, even though God hates divorce He permits it in cases where gross sexual indecency (fornication) has entered the marriage. Jesus urged His disciples not to divorce, and if they divorced He urged them not to remarry. However, He did not go so far as prohibiting remarriage. He encouraged them to realize that living unmarried after a divorce is a realistic possibility for many people, but He conceded it was not possible for all. A primary consideration should be how one could most effectively carry on his or her work of preparing for the kingdom.⁷²⁸

Matthew did not record the Pharisees' reaction to this teaching. His primary concern was the teaching itself. He only cited the Pharisees' participation because it illustrated their continuing antagonism, a major theme in his Gospel, and because it provided the setting for Jesus' authoritative teaching.

College: Mat 19:1-30

MATTHEW 19

H. TRANSITION FROM GALILEE TO JUDEA (19:1-2)

An overview of the various episodes comprising chapters 19 and 20 reveals a series of events wherein Jesus radically challenges conventional values and personal rights. Jesus calls for the stabilization and permanency of marriage, thus challenging a legal system that perpetuated divorce (19:3-9). Jesus' call to renounce the option of divorce seemed extraordinarily difficult for the disciples (19:10). But Jesus insists, that for the sake of the kingdom, some may even be called upon to renounce their right to marry (19:11-13).

Those deemed by society as weak and vulnerable (like children, 19:13-15), must not be marginalized, but accepted and even esteemed as a model of life in the kingdom. In a society where one's status and security were grounded in wealth and riches, Jesus calls for the renunciation of all possessions in view of the higher priority of following him (19:16-30). The parable of the landowner graphically illustrates a reversal of values based upon sheer generosity (20:1-16). In contrast, to the Gentile way of lording it over others, Jesus calls for his disciples to be servants, modeled after his own sacrificial mission (20:20-28). The section concludes with Jesus modeling a compassionate response toward those who cry out for mercy (20:29-34).

¹ When Jesus had finished saying these things, he left Galilee and went into the region of Judea to the other side of the Jordan. ² Large crowds followed him, and he healed them there.

19:1. Once again the formulaic phrase, when Jesus had finished saying these things closes the discourse and sets the stage for the narrative to follow (cf. 7:28; 11:1; 13:53). The geographical note ( he left Galilee and went into the region of Judea . . . ) suggests to the reader that Jesus is on his way to Jerusalem to fulfill the divine will (cf. 16:21). The text thus signals an end to Jesus' Galilean ministry, not to return until after the resurrection (28:16).

Jesus enters Judea from east of the Jordan river, probably indicating that his travels from Galilee to Judea were done on the eastern side of the Jordan. It was customary for Jesus to take such a route in order to avoid Samaritan territory.

19:2. Reference to the crowds and Jesus' ongoing ministry of healing functions to stress the continuity between the Galilean and Judean ministry. In light of his ultimate rejection and death in Jerusalem, Matthew wants the reader to see that Jesus continued his compassionate ministry of healing (cf. 20:29-34).

I. MARRIAGE AND DIVORCE (19:3-9)

³ Some Pharisees came to him to test him. They asked, " Is it lawful for a man to divorce his wife for any and every reason?"

⁴" Haven't you read," he replied, " that at the beginning the Creator 'made them male and female,' ^{a 5} and said, 'For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh' ^b ? ⁶ So they are no longer two, but one. Therefore what God has joined together, let man not separate."

⁷" Why then," they asked, " did Moses command that a man give his wife a certificate of divorce and send her away?"

⁸ Jesus replied, " Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning. ⁹ I tell you that anyone who divorces his wife, except for marital unfaithfulness, and marries another woman commits adultery."

^a 4 Gen. 1:27 ^b 5 Gen. 2:24

19:3. Jesus' arrival back in the region of Judea (vv. 1-2; cf. 2:1, 5, 22; 4:25) is immediately met with Pharisaic opposition. Matthew informs the reader that the Pharisees came to " test" (peiravzonte", peirazontes , cf. 4:1; 16:1; 22:35) Jesus. They evidently hope to legally discredit him by drawing him into the rabbinic debate concerning the legitimate grounds for divorce (for the various schools of thought see comments on 5:32). Hence, they pose the question: " Is it lawful for a man to divorce his wife for any and every reason?" (cf. Mark 10:32). The question calls for Jesus to take sides in the contemporary debate. Perhaps they had heard about Jesus' absolute prohibition of divorce (cf. Mark 10:11-12; Luke 16:18), and therefore hoped to expose his failure to take seriously the Mosaic legislation in Deuteronomy 24. Whatever their exact motives, they certainly hoped that their exchange would provide sufficient leverage to call for Jesus' absolute repudiation.

19:4-6. Jesus responds by first underscoring their ignorance of Scripture by sarcastically asking, " Haven't you read . . . ?" (cf. 12:3, 21: 21:16, 42; 22:31) your own creation story (i.e., LXX Gen 1:27 and 2:24). Jesus thus speaks authoritatively about God's original intention with respect to marriage. Originally God created male and female (Gen 1:27), and decreed that in marriage the husband is united to his wife and the two will become one flesh (Gen 2:24). Since the woman was originally taken out of man, the joining of a man and woman in marriage was a reuniting, where two distinct beings become one again. The " one flesh" symbolism spells out in the strongest possible terms the relational and personal intimacy that should characterize the marital union. Since God originally ordained that marriage be an inseparable bond, grounded in covenantal commitment, " man is to stop separating what God has united" (mhΙ cwrivzeto, mç chôrizeto). Thus, Jesus' initial response goes beyond major rabbinic interpretations to label all divorce as a violation of God's original intention for the one-flesh union in marriage.

19:7-8. The Pharisees respond to Jesus' words by appealing to Deuteronomy 24:1, which they interpret as a Mosaic command (ejneteivlato, eneteilato , cf. Mark 10:3), giving authorization to divorce. In effect, Deuteronomy 24:1-4 was read as setting forth the conditions legitimizing divorce. Thus rabbinic debate shifted to defining precisely what the " indecency" (Deut 24:1; cf. m. Gitt. 9.10) was that virtually mandated divorce. However, Jesus reads the text not as a " command" but as a concession to their hardness of hearts. The Torah should not be read as either endorsing or mandating the practice of divorce. In fact, Deuteronomy 24:1-4 presupposes the practice of divorce and attempts to bring an element of restraint and legal protection for an already abusive situation. Jesus thus undermines any reading of Deuteronomy 24 that attempts to use this text as a basis for legitimizing the practice of divorce. The text must be read in light of God's original intention from the beginning . Jesus' reading of the Torah counters any manipulation of texts or faulty hermeneutic that attempts to circumvent the ultimate intention of God. Those who take seriously God's reign will understand the marital union in terms of God's original creative will.

19:9. Having escaped the Pharisaic effort to discredit him as opposing Moses (v. 7), Jesus closes the discussion with his own pronouncement concerning marriage: anyone who divorces his wife, except for marital unfaithfulness [porneiva, porneia ], and marries another commits adultery . As noted in 5:32, the Matthean exemption clause (except for marital unfaithfulness) has been the primary focus of scholarly attention. It should be observed that the text simply reinforces the sanctity of marriage and thereby effectively counters popular halakah regarding divorce. In one sense, Jesus is in agreement with the school of Shammai in that some form of sexual impropriety makes divorce permissible (see m. Gitt. 9.10). However, it should also be noted, that for Jesus Genesis 1 and 2 (not Deuteronomy 24) provides the primary framework for understanding the covenant of marriage. One of the problems with the Pharisaic fixation on Deuteronomy 24 is that they neglected the normative vision for marriage as revealed in the creation story. Ironically, Matthew's exception clause has been treated in much the same way today. Preoccupation with the grounds for severing a marital union has often been done at the expense of affirming the permanently binding commitment of marriage.

It would seem that Matthew's Jewish male readers would have taken for granted that a marriage would be irreparably damaged by any form of sexual impropriety on the part of one's wife. Some rabbis went as far as to recommend divorce of one's wife who even " gives the impression of having betrayed her husband." Given Jewish sensitivities to the state of impurity that incurs if one remains in a relationship with an immoral woman, the exception clause probably speaks to that issue. It would appear that Jesus' general unconditional prohibition of divorce found elsewhere (cf. Mark 10:11-12; Luke 16:18) is adapted and applied in the interest of Matthew's Jewish-Christian readers. The exception clause is therefore another concession to the fallen state of humanity. Divorce, for whatever reason, must always be viewed as a tragic failure and a serious perversion of God's original intention regarding marriage.

Those who purport to live under the reign of God will treat marriage as a sacred covenant, demanding loyalty and faithfulness. Our intent ought to be the enhancement and improvement of marriage rather than the contemplation of how one can avoid marital commitments. While being sensitive to human frailty and failure we must not dilute Jesus' vision of marriage as a permanent one-flesh union that cannot be dissolved except by the most grievous of circumstances. However, when divorce happens the church must exhibit a redemptive response that seeks to love, encourage, and rebuild shattered lives.

J. THE BEWILDERED RESPONSE OF THE DISCIPLES

(19:10-12)

¹⁰ The disciples said to him, " If this is the situation between a husband and wife, it is better not to marry."

¹¹ Jesus replied, " Not everyone can accept this word, but only those to whom it has been given. ¹² For some are eunuchs because they were born that way; others were made that way by men; and others have renounced marriage ^a because of the kingdom of heaven. The one who can accept this should accept it."

^a 12 Or have made themselves eunuchs

19:10. The disciples respond to the rigors of Jesus' words regarding divorce by suggesting (perhaps facetiously) that marriage might as well be avoided. As Hill observes, " They are virtually making the attractiveness of marriage contingent upon the possibility of easy divorce." At least they recognize the extraordinary demands associated with discipleship.

19:11-12. Jesus' reply indicates that " this word" (toΙn lovgon, ton logon ), is not necessarily applicable to everyone. The referent of this word could apply either to Jesus' teaching comprising vv. 3-9, or, as is more likely, is intended to respond directly to the disciples' complaint and proposed renunciation of marriage in the preceding verse. Hence, Jesus in essence concurs with the disciples' conclusion (v. 10), that for some marriage may not be an option. He then provides some examples of those who either by physical necessity ( eunuchs . . . born that way , or made that way by men ), or those who for higher purposes have figuratively become eunuchs (cf. the language of 18:8-9) for the sake of the kingdom, and have therefore renounced their right to marry (e.g., as both Jesus and Paul, cf. 1 Cor 7). Jesus' words are intended to impress the disciples with the absolute claim that the kingdom must have over one's life, even for some resulting in the renunciation of marriage. It should be observed that Jesus is not suggesting that celibacy be enforced upon a select few, or that celibacy be regarded as a holier state than being married. But for those whose ministry may demand it, and who are " gifted by God" (cf. 1 Cor 7:1-7), the celibate life may be of necessity. In all things, including marriage, life and service in the kingdom must be given priority.

K. THE LITTLE CHILDREN (19:13-15)

¹³ Then little children were brought to Jesus for him to place his hands on them and pray for them. But the disciples rebuked those who brought them.

¹⁴ Jesus said, " Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these." ¹⁵ When he had placed his hands on them, he went on from there.

19:13. The brief episode involving the children and the disciples' response to those who brought them to Jesus highlights the disciples' failure to perceive the inner qualities essential for the realization of the divine will. Once again the disciples embrace an ideological stance which reflects more the " things of men" than the" things of God" (cf. 16:23). They had evidently failed to learn the earlier lesson that " whoever welcomes a little child . . . in my name welcomes me" (18:5).

As noted earlier (cf. 18:1-4), children in the ancient world, while cherished within the family unit, were extremely vulnerable to the harshness of life within Palestinian peasantry. Various types of sickness stemming from malnutrition and poverty made childhood in the ancient world extremely precarious. Infant mortality rates were extremely high within peasant communities. Concerned parents bringing their children to Jesus in hope of healing and protection is reflective of their deep concerns.

19:14-15. Remarkably, the conditions of childhood become a model of dependency and humility that is essential for God's will to be accomplished. By rejecting the children the disciples were essentially rejecting a mindset and quality of life fundamental to the kingdom of heaven. As such, Jesus' words radically challenge and reverse conventional values by extolling the qualities and virtues of those deemed by society as without social status and importance. Therefore, Jesus does not hesitate to lay his hands upon the little children and to bless them. Their childlike dependency stands in vivid contrast to the next scene involving a self-sufficient rich young man (19:16-22).

L. THE RICH YOUNG MAN (19:16-22)

Although the children of the previous scene represented the have-nots, the dependent and vulnerable, as it turns out they exemplify qualities associated with the kingdom, while the rich man, with all his possessions, exhibits a commitment and values antithetical to life in the kingdom. Social conventions that tie one's identity and sense of security to material possessions are not applicable to one's standing in the kingdom. Neither should divine favor be gauged by the accumulation of wealth or social prestige. In fact, a serious commitment to follow Jesus demands a willingness to share our resources with those in need, and, if the necessity arises, to even divest ourselves of all our possessions for the sake of bearing witness to God's presence in his kingdom. Hence, the relationship of wealth to discipleship is a critical lesson for the disciples to learn. The economics of the kingdom of God necessarily entails a radical worldview where true profit is realized in sacrificial sharing, and the renunciation of worldly goods for the sake of others becomes an investment in treasures not subject to earthly loss or corruption (cf. 6:20). In the scene that follows, a rich man is confronted with the radical demands of participation in the kingdom.

¹⁶ Now a man came up to Jesus and asked, " Teacher, what good thing must I do to get eternal life?"

¹⁷" Why do you ask me about what is good?" Jesus replied. " There is only One who is good. If you want to enter life, obey the commandments."

¹⁸" Which ones?" the man inquired.

Jesus replied, " 'Do not murder, do not commit adultery, do not steal, do not give false testimony, ¹⁹ honor your father and mother,' ^a and 'love your neighbor as yourself.' ^b"

²⁰" All these I have kept," the young man said. " What do I still lack?"

²¹ Jesus answered, " If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me."

²² When the young man heard this, he went away sad, because he had great wealth.

^a 19 Exodus 20:12-16; Deut. 5:16-20 ^b 19 Lev. 19:18

19:16. Jesus meets a man (later described as a " young man" who had great wealth, v. 22; cf. Luke 18:18, 23 " a certain ruler" ) who addresses him as Teacher (=rabbi, a noncommittal title of respect), and poses a most fundamental question: what good thing must I do to get eternal life? It appears that the man was entirely sincere in his effort to have Jesus identify some notable deed that would ensure divine favor. He is, however, conscious of his own deficiency, and therefore seeks from Jesus some definitive act he has yet to perform. Unlike the helpless children in the preceding episode, the rich man appears totally confident in his ability to perform the necessary " deed," once the requirement for " life" is made known.

19:17. Jesus responds to the man with a question concerning what is good? , followed by an explicit statement identifying the true standard of goodness and how it is to be realized. Only God is to be regarded as good , and conformity to his commandments is an acknowledgment of his authority to define the good that should be done. Keeping the commandments is therefore not to be viewed as " an automatic passport to life, but as a pointer to the absolute goodness of the one who gave them." As such, God's will as expressed in Scripture undermines any notion that what is " good" can either be known or accomplished solely through human resources.

19:18-20. When the young man inquires which ones (poiva", poias , lit., " what kind, or sort of commandments" ), he evidently sought a commandment of a different sort, perhaps more weighty and fundamental in the eyes of God (cf. 22:36). Instead, Jesus directs his attention to five of the ten commandments (i.e., the fifth through the ninth; cf. order in Exod 20:12-16; Deut 5:16-20), with the addendum of Leviticus 19:18 concerning loving one's neighbor as oneself. These commandments are representative of the whole of the Torah and are fundamental for understanding God's standard of goodness. Of course, the reader knows that Jesus' understanding of observing God's commandments goes far beyond any external system or rabbinic halakah (cf. 5:17-48). But, like Saul of Tarsus who can claim that " as for legalistic righteousness faultless" (Phil 3:6), so this young man can confidently affirm, " All these I have kept." And certainly, given contemporary standards of legalistic righteousness, there is no reason to dispute the boast of the young man. But there appears to be a nagging suspicion within the young man that his conformity to mere external requirements may not be sufficient to assure divine favor, hence the question, What do I still lack?

19:21. Jesus now elevates the discussion beyond mere legalism to a life wholly devoted to the will and character of God (cf. 5:48). Such undivided, wholehearted devotion constitutes a call to " perfection" (teleivo", teleios , cf. Deut 18:13), and a righteousness far surpassing that of Pharisaic and scribal adherence (cf. 5:20). The young man is now confronted with the essential elements necessary for true " life" to be realized. First, he must be willing to part with everything he so highly valued and which gave him personal identity and social clout (cf. Luke 18:22). He is to totally identify with the poor (ptwcoi'", ptôchois) by redistributing his wealth to those in need. Such conduct would constitute a practical exhibition of what it means to " love your neighbor as yourself" (Lev 19:18). But Jesus was not merely legislating charitable acts for the sake of the poor. His demand goes to the heart of the young man's personal weakness, hindering his full allegiance to the will of God. While total divesture of all he possessed may seem unduly demanding, it was precisely his attitude toward his possessions that would keep him from the " life" he sought (cf. v. 16). Jesus' focus is upon discipleship as indicated by the closing words, " Then come, follow me" (cf. 4:18, 22; 9:9). If the rich man is to be perfect in his devotion to God, he must demonstrate a radical trust in God by divesting himself of all he has, and find a new sense of identity and purpose by following Jesus on a mission of self-denial and sacrifice.

19:22. The man's response indicates that Jesus has indeed spoken to his most fundamental need. Jesus' radical demands ( ton logon ; cf. 19:11) produces only " sadness" (lupouvmeno", lypoumenos , cf. the man in the parable who with great joy sold everything, 13:44). The reason the man was filled with sorrow is that he had great wealth (lit., " many possessions" ). His preoccupation with his wealth made the demand of Jesus' words simply out of the question. It may be, as proposed by Garland, " His thumbs down on Jesus' proposal reveals that he wanted from him only some reassurance that would allow him to live out his days comfortable in the knowledge that eternal life had been added to the many other goods he had."

M. WEALTH, REWARD, AND DISCIPLESHIP (19:23-30)

²³ Then Jesus said to his disciples, " I tell you the truth, it is hard for a rich man to enter the kingdom of heaven. ²⁴ Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."

²⁵ When the disciples heard this, they were greatly astonished and asked, " Who then can be saved?"

²⁶ Jesus looked at them and said, " With man this is impossible, but with God all things are possible."

²⁷ Peter answered him, " We have left everything to follow you! What then will there be for us?"

²⁸ Jesus said to them, " I tell you the truth, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. ²⁹ And everyone who has left houses or brothers or sisters or father or mother ^a or children or fields for my sake will receive a hundred times as much and will inherit eternal life. ³⁰ But many who are first will be last, and many who are last will be first.

^a 29 Some manuscripts mother or wife

The arduous demand of Jesus, coupled with the young man's unwillingness to accept the call to discipleship, necessitates further explanation. Jesus must help the disciples to understand the dangers of earthly wealth, as well as the eschatological blessings that await those who forsake worldly securities and even human relationships for the sake of allegiance to him (" for my sake," 19:29). Until they embrace the higher values and principles associated with devotion to God's reign, Jesus' sacrificial ministry will not be seen in its proper light.

19:23-24. Jesus makes it clear that it is extremely difficult (duskovlw", dyskolôs) for the rich to embrace wholeheartedly the priorities and values of the kingdom. Obviously, the more one has the more difficult to sacrificially share one's goods, and to renounce the seductive tendency to rely upon one's wealth for security and sense of well-being. Jesus then illustrates the point by comparing a rich man entering the kingdom to a camel (the largest animal in Palestine) attempting to go through the eye of a needle (the smallest opening). Jesus' proverbial analogy should not be weakened by reading kavmhlon (kamçlon, camel) as kavmilon ( kamilon , meaning " rope" ), as several later textual witnesses attempt to do. Neither should we imagine some fictitious gate called " the Needle's Gate," where camels found it difficult to squeeze through. In fact, " the parable deliberately presents a picture of something quite impossible." Contrary to a culture that tended to see wealth as a sign of divine favor, Jesus is emphatic that riches constitute a major deterrent to life in the kingdom.

19:25-26. The disciples, perhaps reflecting contemporary values, respond with utter amazement (ejkplhvssw, ekplçssô, the term is a particularly strong expression: " to be so amazed as to be practically overwhelmed" [Louw and Nida, Greek-English Lexicon , 1:312]), " Who then can be saved?" Jesus' words seem to undermine their basic assumptions about wealth as an indicator of divine approval. If such illustrious wealthy figures as Abraham, Solomon, David, and even this well-respected young man experience difficulty in entering the kingdom, how could lesser mortals ever hope to enjoy salvation? Jesus replies that if salvation were dependent upon human resources then no one, including the rich, could have any hope of salvation. It is therefore only by means of God's unlimited power that human salvation is possible (cf. Gen. 18:14; see also Joseph of Arimathea, 27:57). Once again the disciples are challenged to assess things not according to the " things of men" but according to the " things of God" (cf. 16:23). The fact is, it is God who works mightily in people's lives so as to bring about salvation. Thus, while wealth may greatly hinder one's spiritual progress, God can effectively work so as to overcome all earthly circumstances.

19:27. Peter, perhaps finding renewed confidence raises the question concerning their own reward, since they had indeed, contrary to the rich young man, left everything to follow Jesus. While Peter's question may appear somewhat crass and self-promoting, Jesus gives no indication that the question was totally out of line. They had indeed made significant sacrifices and such will be richly rewarded (vv. 28-29). However, they must realize that their reward greatly overshadows any sacrifice they might have made.

19:28. Those who have initially followed Jesus shall have meaningful roles in the world that is to come (paliggenesiva, palingenesia ). They will be enthroned with the Son of Man in his glory, sharing judgment over the twelve tribes of Israel . France rightly calls attention to the background of Daniel 7 to explain " the themes of thrones, glory, judgment, and Kingship associated with one like the son of man." As in Daniel 7:22, 27 where the " saints of the most High" participate in the " authority" and " sovereign power" of the " son of man," so now Jesus' followers, who take the place of national Israel, participate in his kingship and sovereign authority. " This remarkable transfer of imagery graphically illustrates the theme of 'true Israel' of the followers of Jesus who take the place of the unbelieving nation, a theme that runs through much of the teaching of Jesus in this Gospel (cf. 8:11-12, 21:43)."

19:29. Jesus then broadens his remarks to include everyone who has suffered loss of family and possessions for the sake of Jesus (e{neken tou' ojnovmato" mou, heneken tou onomatos mou ). The language is typically hyperbolic describing the bountiful blessings and reversal of fortunes that will characterize life in the age to come (cf. Mark 10:30). The hundredfold compensation is not to be taken literally, but rather graphically illustrates that whatever possessions or relationships one has lost for Jesus' sake cannot possibly compare with the " new heavens and new earth," and life with the eternal family of God. Earlier the rich man sought " eternal life" (v. 16) and went away sad because he valued his earthly possessions more than " treasures in heaven." Jesus now promises his followers true wealth, along with life of the highest quality (i.e., " eternal life" ).

19:30. The inevitable reversal of fortunes to come is illustrated by the proverbial slogan: many who are first will be last, and many who are last will be first . The saying may have a twofold purpose: On the one hand, while the world gives preferential treatment to the wealthy and powerful, in the eschaton those who are deemed of little worth (i.e., disciples) will be exalted to a place of priority. However, the saying may also be intended as a warning to the disciples not to think of themselves too highly, because as the following parable illustrates, God's rewards are not based on length of service (cf. 20:1-16).

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 19:1-12

XCVIII.
JOURNEY TO JERUSALEM. CONCERNING DIVORCE.
^aMATT. XIX. 1-12; ^bMARK X. 1-12.

   ^a1 And it came to pass when Jesus had finished these words [the words contained in Mat 18:15-35., which are the last teachings in Galilee recorded by any of the Evangelists, Mat 28:16, Mat 28:17, Joh 21:1],  ^b1 And he arose from thence, and cometh {acame} binto the borders of Judæa and beyond the Jordan [The land beyond the Jordan was called Peræa. See Mat 5:32), they hoped to make it appear that he despised the authority of Moses. But if he ratified the law of Moses, then they would show that he was contradicting his former teaching, and hence too inconsistent to be worthy of credit. For the Lord's teaching concerning divorce see Act 13:2, 1Co 9:4, 1Co 9:5), they are permitted to abstain from marriage; and when seasons of persecution seriously interfere with the regular order and course of life among Christians, they may find it expedient to live as eunuchs (1Co 7:25-34). But in no case must celibacy be practiced unless it can be done so without the sin of incontinency (1Co 7:1-9). The Bible nowhere countenances any celibate vow, for it teaches that celibacy is to be continued only so long as it is expedient. Much less does it give countenance to the doctrine that a church can pass laws enforcing celibacy on the whole class of clergy, without any regard for their natural constitution, their spiritual powers, or their faithful continuance. -- P. Y. P. [542]

[FFG 537-542]

Lapide: Mat 19:1-24

1-30

CHAPTER 19

And it came to pass, &c. This is the same history as that related by S. Mark (Mar 10:1), by S. Luke (Luk 9:51), and, as it would seem, by S. John (vii. 1). So Jansen, Francis Lucas, and others. Maldonatus, however, denies this with respect to S. John: but his arguments will be refuted by the exposition of the context. It is plain from John that these events took place about the Feast of Tabernacles, which was celebrated in September. Christ went up to that feast, that He might gradually prepare Himself for death. He was crucified in the following March. Luke adds, that Christ journeyed through Samaria. Hence it follows, that Christ—leaving the direct route from Samaria to Jerusalem—proceeded to the Jordan; and having crossed it, passed through Peræa and entered the borders of Judea from the east, and arrived at Jerusalem about the middle of the Feast of Tabernacles, as John has (Joh 7:14). This explains the expression, beyond Jordan, in the text. Beyond, or across Jordan, must be connected with the verb came, not with the words coasts of Judea, as is plain from Mark. For Christ, about the borders of Judea, crossed over the Jordan, that He might be farther away from the observation of the Pharisees, when He was teaching and healing the multitudes.

Great multitudes followed Him, &c. Not so much from Galilee—where He wished His journey to escape observation, as Mark and John say—as from the other districts through which He passed. He healed them there. There—i.e., on the confines of Judea; and then sent them back to their homes. For He did not wish to enter Jerusalem with so great a crowd of people, that He might not give the Pharisees an opportunity of accusing Him of sedition, and stirring up the people.

The Pharisees also, &c. They had no doubt (from Deu 24:1) that this was allowable for any grave cause. So Origen, SS. Jerome and Bede. Came, not when Jesus proceeded from the confines of Judea to Jerusalem to keep the Feast of Tabernacles (see Joh 7:1), but after the feast was over, and He was returning to the borders of Judea and had again crossed the Jordan. This is plain from Joh 10:40; for Matthew passes over in silence both the going to Jerusalem and the return from thence. John's words are as follow. And He went away again beyond Jordan into the place where John was first baptizing. This was Œnon, near to Salim (Joh 3:23). This question, concerning the putting away a wife, seems to have been very hotly debated in the time of Christ, just as it is now. Therefore the Pharisees proposed it to Him, that they might tempt Him, and find an occasion for carping at Him. For if Christ should say, It is not lawful to put away a wife, He would incur the hatred of many rich and carnal men who made a practice of divorce. But if, on the other hand, He should assert that divorce is lawful, then they were ready to insinuate that His doctrine was imperfect and carnal—His doctrine, I say, Who professed to be the teacher of spiritual perfection, the Doctor sent from Heaven. The Abyssinians at the present day, like the Jews, frequently put away their wives, and marry others. Indeed, they sometimes take them only for a month, or a year.

He answered, &c. Some think from this passage that Adam was created a hermaphrodite, and had in himself both sexes. But away with such puerilities. The meaning is as follows: Since Holy Scripture did not say in the case of other animals (Gen 1:27), that God made them male and female, but only as regards man, by this it is signified that it is only the marriage of the human race, and that of one male with one female, which was instituted by God. This union or marriage between Adam and Eve was so ordained that he could not put her away and marry another. So SS. Chrysostom, Jerome, Theophylact, Euthymius. Again, from the fact that of one Adam two persons were made, namely Adam and Eve, and because Eve was formed from Adam, it is shown that monogamy is right, viz., that a wife ought not to be separated from her husband, forasmuch as she is a part and a member of him. For as Plato says ( Dial. de amore ), "As it were of two imperfect parts one perfect man is formed." As therefore a member, such as the head, cannot be separated from a man, as to its origin and formation, so ought the marriage of one man and one woman to be perpetual and indissoluble, so that it can only be dissolved by death, even as the head can only be separated from the body by death. Wherefore Our Lord adds by way of explanation, For this cause shall a man leave his father and mother, and shall be joined unto his wife. Plato, and from him S. Basil ( lib. de Virginit.), adds that this is the cause why a man seeks a wife, as it were a part cut off from himself; and as a magnet attracts iron, so does a woman a man.

And said, viz., God, by the mouth of Adam, as a prophet, instituting marriage with Adam and Eve. For this cause : Because the woman being formed out of the man becomes flesh of his flesh and bone of his bone. Shall be joined, Greek, προσκολληθήσεται, i.e., shall be agglutinated, shall adhere closely and undividedly to his wife, by the most close and intimate bond of matrimony, and that leaving the society and often the home of his father and mother, he may dwell with his wife.

And there shall be two in one flesh. (Vulg.) Greek, εὶς σάρκα μίαν, i.e., into one flesh. This is commonly expounded of corporeal union. But it is better to take it more simply and purely as a Hebraism, signifying one human being, one civil person. For, by synecdoche flesh denotes the whole man. As therefore such a part of the body as the heart ought not to be separated from the body, so ought not a man to be separated from his wife. From hence it follows, moraliter, that a man and his wife ought so to love one another as the heart and the soul love the body to which they belong, and the body loves them. (See Eph. v. 28.) Again, from hence it follows that there is a common power over either body, that a man should have the same power over his wife's body that he has over his own, and, vice versa, as the Apostle teaches (1 Cor. vii. 4). I have said more on this subject in Gen 2:24.

No more twain . . . joined, Greek συνέζευξε, i.e., has yoked together, as in one yoke, whence married people are called σύζυγες, because as two horses are coupled together by one yoke in a chariot, that they may draw it, so are two spouses coupled together by the one yoke of matrimony, that they may sustain it, and by it procreate, and bring up offspring. There is a twofold reason by which Christ proves that a man ought not to put away his wife. 1. A man's putting away his wife is contrary to nature, just as it is contrary to nature that one flesh and one man should be divided into two. 2. This divorce is contrary to the ordinance of God. If therefore it be done, it is done impiously, because what God hath joined together is torn asunder. Who dares to annul what God has sanctioned? Who dares to divide what God has united? Who dares to mutilate the work of God the Creator, to tear asunder one man? Falsely therefore saith Erasmus on 1Co 7:10-11 "What is rightly joined together is what God hath united. God separateth what is rightly separated." As though marriages improperly and inconsiderately entered into without God's instigation might be set aside. For Christ speaks of nature, and the natural and primary institution of marriage, according to which marriage being once contracted in any way whatsoever, and by whomsoever as instigator, it is indissoluble. For nature requires this, that offspring may continuously be propagated by matrimony, and be advantageously brought up by both parents. This bringing up is, in the human race, a work of difficulty, and of long continuance, lasting up to the twentieth year of a child's age, and sometimes longer. It is otherwise with beasts, which in a few months, or weeks come to adolescence, so that they do not longer require a father or mother's care. Wherefore their marriage is then dissolved. There is then an à priori reason why the indissolubility of marriage belongs to the jus nature, and why fornication, pollution, divorce, and polygamy are contrary to that law. It is because God, who is the Lord of nature and of marriage, and of our bodies, so ordained at the very beginning of the world, and gave the right and use of our bodies only in the union of wedlock. And if we use them in any other way, we abuse our bodies contrary to the will of God, who is the Supreme Lord; and contrary to the law which He has ordained. That this is so appears from this, that in the Mosaic law God allowed a dispensation by which a new law was introduced which gave permission for polygamy, and a bill of divorce. Thus Hosea, by God's command married a wife who had been a fornicatrix. Moreover the end and the cause why God ordained this absolute indissolubility of marriage, is, 1. That there may be closer union and greater mutual love between those who are married. 2. For the sake of the better bringing up of children. The 3rd reason is an allegorical one: because marriage is a type and figure of the indissoluble Union of the Divine WORD with our flesh, and through it with the Church. As the Apostle teaches us (Eph 5:32), "This is a great sacrament. I speak concerning Christ and the Church." ( Vulg.).

Verse 7. They say, &c. The Pharisees object to Christ, Why hath Moses commanded? In order to make their objection the stronger, they use the word command, whereas Moses, as Christ observes in the following verse, only permitted the bill of divorce. It was only that sort of command which is conditional, not absolute. Moses had commanded that if the Jews would put away their wives, they could only do so by giving a writing of divorcement. I have fully entered into every thing connected with this bill of divorce on Deu 4:1. We must here supply from S. Mar 10:3-4, that when the Pharisees asked Christ whether it were lawful to put away a wife, He first answered and said unto them, "what did Moses command you? And they said, Moses suffered to write a bill of divorcement, and to put her away." Thus Christ as Matthew here has it in the fourth verse unfolds the original institution of marriage by God, and its indissolubility. Then the Pharisees rejoined, Why then did Moses command to give a bill of divorce, and to put her away? Jesus answered, Moses permitted this because of the hardness of your hearts. But it was not so from the beginning. Thus by prefixing the words in Mark, and affixing those in Matthew, we show the agreement of the two Evangelists.

Verse 8. Moses suffered. He alters commanded into suffered, or permitted. Moses suffered you to put away your wives, when you hated them, lest if you could not divorce them, you should kill them. For so great was the hardness and carnality of your hearts that ye would rather put them to death than be without the pleasure of a new and desired marriage.

From the beginning. When man's nature had become corrupted by sin, man changed and corrupted this institution of God, and gave occasion for divorce and polygamy.

Verse 9. But I say, &c. Christ used those words upon two occasions. 1. Publicly in this place to the Jews and the Pharisees. When He here promulgated His new law, by which He revoked the power of giving a bill of divorce, and brought back marriage to its primeval institution and indissolubility. 2. Shortly afterwards He repeated the words in private to his disciples. (Mar 10:10-12.)

I say, i.e., I enact, and as the Lawgiver of the New Law, I ordain, and bring back marriage to its original rectitude and steadfastness. And I declare that whosoever shall put away his wife and shall marry another shall be accounted, and shall be in fact an adulterer.

Except for fornication. That is, except on account of adultery. For what in those who are free is fornication, in the married is adultery. And this dissolves marriage quoad thorum, though not quoad vinculum. For the adulterer does not keep the faith which he gave to his spouse. Whence he may be put away by his spouse, according to the saying, "With him who has broken troth, let troth be broken."

From this exception, the Greeks, according to the testimony of Guido the Carmelite ( Tract. de Hæresibus ), and modern heretics gather and conclude that if whoso putteth away his wife except for fornication, and marry another, committelh adultery ; then, on the contrary, whosoever shall put away his wife on account of fornication, and shall marry another, does not commit adultery. Whence they are of opinion that marriage is dissolved by adultery, not only quoad thorum, but quoad vinculum, that under such circumstances a man may contract another marriage. Thus Luther, Calvin, Erasmus, and speaking generally, the Lutherans, Calvinists, Anabaptists, and among Catholics, Catharinus, and Cajetan. And so in practice the Greeks and heretics act. But this is an error condemned by the perpetual tradition of the Church, and by S. Paul (Rom 7:1, and 1Co 7:10-11), and expressly by the Council of Trent ( Sess. 24 . Con. 6, 7). To the argument deduced à contrario, Paul of Burgos, on this passage, ( additione 2. ad Lyran.) replies by admitting the consequence, but adds that Christ was speaking only of the Old Law, in which on account of fornication a bill of divorce was allowed to be given. But there is this difficulty in such a reply, that Christ both here and in the fifth of Matthew expressly opposes His own words, that is the evangelical Law, to Moses and the Old Law; in fact He repeals that bill of divorce which Moses had allowed. Verses 8 and 9. "He saith unto them, Moses, because of the hardness of your hearts, suffered you to put away your wives: but from the beginning it was not so. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery." Observe how plainly Christ opposes His own word to the sanction which Moses had given to the bill of divorce, and how He condemns whosoever makes use of it, as guilty of adultery.

I say therefore that it is better with S. Augustine ( lib. 1. de adult. conjug. c. 9.) to take the word except negatively, so that the expression, save for the cause of fornication, means the same thing as apart from the cause of fornication. This is supported by the Greek and Syriac which have, not an adulteress. As though Christ only intended to affirm that a chaste and faithful wife might not be put away, but intended to say nothing about an adulterous wife, in order to escape the hatred of the Pharisees and the people, who were at that time used to divorce.

2. The word except, can be taken in its proper, exceptive sense, but it should be referred not to the words which immediately follow, and marry another, but only to those which preceded, whosoever shall put away his wife, so as to make an exception in the case of fornication. Then the words would be taken as follows, Whosoever shall put away his wife, which is not lawful, except for fornication, and shall marry another, committeth adultery. The Ethiopic favours this view, translating as follows, Whosoever, on account of any other cause than on account of fornication, shall put away his wife, and marry another, is an adulterer. Similarly the Persian, Every man who puts away his wife, and not on account of adultery, and marries another, is an adulterer.

3. Most clearly and aptly from Theophylact and Augustine ( lib. cont. Adamant, c. 3), you may refer this exception to both what precedes and what follows. Thus, Whoso shall put away his wife, unless for fornication, and marries another, commits adultery. He commits adultery, I say, both by putting away his wife, as well as by marrying another. That is, he is twice an adulterer. Christ gives an answer to both the questions put to Him, for the Pharisees had asked two. And both answers are true. For even though a man should only divorce a chaste wife, without marrying another, he commits adultery, both because he breaks the law of marriage, by violating one of its conditions by putting away an innocent wife, as well as by causing her to commit adultery, as Christ explains in Mat 5:32. For verbs of the Hebrew conjugation Kal, often in Hiphil, signify the double action as above. This is well known to Hebrew scholars. Whence from the contrary you can only infer as follows, Whoso shall put away his wife unless for fornication, and shall marry another, commits adultery. Therefore he who puts away his wife on account of fornication, and marries another, does not indeed commit adultery by divorcing the adulteress, but by marrying another. It is the same form of expression as if you should say, "He who breaks his fast without a dispensation, and gets drunk, commits sin. Therefore he who does not fast, having a dispensation, does not sin by eating, but sins by getting drunk."

I say, 2. Christ here concedes divorce to a man on account of the fornication of his wife, quoad thorum, but not the dissolution of marriage, so that he may marry another. This appears, 1. because Mark and Luke lay down a general proposition, and omit this exception. This is what Luke says,  Luk 16:18: "Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery." For he does her a great wrong, breaking the troth which he had given her.

You will say, why then does Matthew add this exception? I answer, because the Pharisees had virtually proposed two questions to Christ. The first was, whether it was lawful for any cause to divorce a wife? The second, whether when a wife was put away by a bill of divorce, the marriage was dissolved, and another might be entered upon? For they put away their wives that they may marry again. Christ then replies to both questions; and as it seems by means of two propositions. 1. Whoso shall put away his wife except for fornication, commits adultery. 2. Whoso shall marry another, commits adultery. For together with the bill of divorce he abolishes polygamy, which had hitherto been allowed. The pronoun whosoever must be repeated. Matthew, here as elsewhere studying conciseness, throws two sentences of Christ, each with its whosoever, into one. Hence that saying is true, "I labour to be brief, I become obscure." The same thing is proved, 2. by what precedes, when Christ by the original institution of marriage, which fornication does not annul, proves that matrimony is altogether indissoluble. 3. Because in what follows, this exception is not to be understood, as if it were said, And he who shall marry her that is put away, except for fornication, commits adultery. For so she that is put away on account of fornication would be in a better position, with respect to another contract of marriage, than an innocent woman who has been divorced. 4. Because S. Paul so teaches (1Co 7:10-11), and the Fathers passim. SS. Jerome, Chrysostom, Bede, in this passage, S. Augustine in his two Books on Adultery, Innocent I. ( Epist. ad Exuper.) Concil. Milev. ( Can. 17). Forojuliense ( Canon 10), Nannetense ( Can. 10), Florentin. ( in instruct. Armeniens.) Trident. ( Sess. 14, Can. 6). Origen, in this passage ( Tract. 7), animadverts severely upon certain bishops of his time, for conceding with Tertullian ( lib. 4, cont. Marc.) and Ambrosiaster ( in Cor. vii.), second nuptials to wives on account of the adultery of their husbands, saying that it is lawful for.the innocent spouse to put away an adulterous partner, and to marry another. The same license is given by the Council of Illiberis. (31 quæst. 1 cap. Si qua mulier.) Also in Concil. Aurelian 1, cap. 10. But the decrees of those Councils are either apocryphal, or else are cited imperfectly by Gratian.

Ver. 10. His disciples say, &c. Case, i.e., matter, business. So the Syriac translates, If the case of those who are married be thus, if the indissolubility of marriage be so great, if a man be so strictly bound to his wife, that he cannot put her away for anything except fornication, but must live with her, though she be odious, quarrelsome, deformed, nasty, and so on, and must have close connection with her until death, it is better not to marry a wife, as the Syriac has it. For the Greek γαμη̃σαι applies both to men and women. It may be that the Vulgate in translating by nubere, alludes to the servitude and subjection, by which a man is bound to a woman, and not seldom, if he wishes to have quietness, must give in to her, and bear patiently her complaints, quarrels, and reproaches. S. Chrysostom gives the reason. "It is easier to fight against concupiscence and ourselves than against a bad woman." Whence Cato said, "A wife is a necessary evil." Hence too the illustrious Sir Thomas More, who suffered martyrdom under Henry VIII. of England, being asked why he had married a little wife, replied sportively, "Of evils I chose the least." So Stapleton in his life.

Ver. 11 . To whom it is given : Arabic, those who are given, viz., to God and continence. So in Religious Orders those who are converted are called given, i.e., to religion.

Do not receive : Origen and Nazianzen ( Orat. 31.) translate Χωρου̃σι are not capable. And by capacity they mean a natural inclination to celibacy, which all have not. But it is better to translate with the Vulgate do not receive, or contain. As it were, narrow vessels do not receive into them, do not embrace so arduous a counsel as that of celibacy, but only those to whom is given by God this great gift of continency. Where observe, although all the faithful may not have the gift of continency, so that they have continence in act, as all the just have not the gift of perseverance, by which they actually persevere in justice, yet all the just have the gift of perseverance in such sense, that they may, if they will, persevere in God's grace. Thus in like manner all the faithful have the gift of continence in the first instance. And by it they may contain if they will; viz., if they assiduously beg of God the grace of continence, and if they co-operate with that grace by guarding their eyes, by fleeing from sloth, and so on. Thus SS. Chrysostom, Origen, Theophylact, Euthymius, Jerome in this place, S. Augustine ( in Psalm 138), S. Ambrose ( lib. 3, de Viduis ), Tertullian ( lib. de Monog.), and others. Christ in this place, as well as S. Paul (1 Cor 7:7), gives the counsel of continence to every believer. For nothing is counselled except what is in man's power and good pleasure with God's grace, which truly He offers and provides for all who ask it. It is otherwise with the gifts of prophecy, tongues, healing, miracles. For the grace of these God does not offer to every one, but only to a few of His elect for the common good of the faithful. Listen to S. Jerome, "It is given to those who have wished, who have laboured that they may receive." So, too, Euthymius says, "It is given to those who ask, but not for mere asking, but to those who ask fervently and perseveringly. What is meant is that virginity is a gift of God, given to those who ask for it as they ought to ask." So also Auctor Imperfecti, "When He says, to whom it is given, it is not meant that it is given to some and not to others, but He shows that unless we receive the help of grace, we have no power at all of ourselves. But grace is not refused to those who desire, for the Lord says, Ask and ye shall have." And S. Chrysostom, "If it is a work of election, wherefore is it that He immediately said, All do not receive it, &c.? It is that you may learn thoroughly the peculiar nature of this warfare, that it is not like a kind of necessity bestowed as it were at random. It is given to those who freely choose it. He spoke as He did in order that He might show the necessity of grace from above—which grace is provided for all who seek it, if we would come forth victors in this warfare." S. Chrysostom adds that we ought not to be slothful in our resolution of continence, because some may fall from continence. Since soldiers falling in battle do not discourage their comrades, but rather stir them up to fight more valiantly. Lastly, the same S. Chrysostom suggests a consideration, by means of which celibacy is shown to be not only possible but easy to every one. "Consider with thyself," he says, "that if thou wert a eunuch, either by nature, or by the wrong-doing of man, thou wouldst be deprived of these pleasures, and wouldst obtain no reward by being deprived of them. Give thanks therefore to God, because thou wilt obtain great rewards and bright crowns, if thou livest thus as they do without any rewards at all. Yea, indeed thou mayest do it much more easily, safely and pleasantly than they can, both because thou art strengthened by the hope of recompense, and because thou rejoicest in the consciousness of thy virtue, and art not tossed by such vast billows of desire. For the cutting off a member is not like the bridle of reason. yea verily, it is reason alone which restrains such waves as these we are speaking of. For I should not say that this sting of desire proceeds from the brain, or from the loins but from a lascivious mind, and from neglecting to watch over the thoughts."

Ver. 12. There are eunuchs, &c. Who when they might be husbands, become eunuchs for Christ's sake, says S. Jerome. Christ here speaks of three sorts of eunuchs. 1. Those who are such by nature. 2. Those who have been made eunuchs artificially, that they may guard queens and noble matrons. 3. Those who have made themselves eunuchs for the kingdom of Heaven's sake. Christ here alludes to Isaiah lvi. 3, 4, 5, where the prophet foretells that there should be such eunuchs in Christ's church, and promises them a name better than of sons and daughters, yea an everlasting name.

Made themselves eunuchs : This expression has two meanings. 1. That it is in our power with God's grace to make ourselves eunuchs, i.e., chaste and celibate, and to keep so by a perpetual vow. This is the force of the verb, have made themselves, signifying a moral inability to beget children. If it were not so, He would have said, There are who make themselves eunuchs, or who endeavour to do so. But he says, have made themselves, i.e., have taken from themselves the power of generating, that is to say by a vow of continence. So S. Epiphan. ( Hæres. 53), S. Fulgentius ( lib. de fide ad Pet.).

Origen took these words literally. He mutilated himself out of his love of chastity. But he was wrong in doing so, both because such self-mutilation is unlawful, as well as because lust is not thereby quenched but inflamed. Hear S. Chrysostom: "When He says, Have made themselves eunuchs, He does not speak of the cutting off of members, but of the suppression of evil thoughts. For he who mutilates himself renders himself liable to a curse. Neither is concupiscence thereby assuaged, but is made more troublesome." For eunuchs sin in thought, through the desire of lust, grieving that they cannot fulfil it. See what I have said on Ecc 20:2, and Ecc 39:21.

For the kingdom of Heaven's sake, that by continence they may merit it. So Origen, Hilary, Chrysostom, Euthymius, and S. Augustine ( de Virgin. cap. 23). Falsely, therefore, do the heretics expound for the kingdom of Heaven's sake to mean for the sake of preaching. As though it meant, There are some who abstain from marriage that they may be more free to preach the Gospel, or that they may be free from the anxieties which matrimony brings with it. For continence is not only to be praised and desired for such reasons as those, but for its own sake; because it is a great virtue, and because the victory over himself, by which a man overcomes lust, raises his mind to meditate upon and follow after heavenly things. Wherefore chastity makes men angels.

He that is able, &c. Arabic, He that is able to carry it, let him carry it. Note here the evangelical counsel of celibacy, proposed, yea counselled, by Christ to all men, though not commanded. For these words, he that is able, &c., are those of one exhorting and animating to celibacy, say SS. Jerome and Chrysostom. Moreover, it is signified that as Christ gives this counsel, it is in our power to fulfil it, if we will invoke the grace of God, and co-operate with grace. Nor does the expression he that is able do away with the force of this; for all that this means is, that continence is a difficult thing. And he who is willing to put constraint upon himself, generously to withstand lust, to mount up to the lofty pinnacle of continence; let such an one embrace the same, let him receive it. All the faithful, then, have the power of continence, not proximate, but remote. So the Fathers already cited on verse 11. Hear S. Chrysostom, speaking in the name of all: "All, therefore, cannot receive it, because all do not wish. The palm is set before them: he who desires glory does not think of the labour. No one would conquer if all were afraid of danger." Hear, too, S. Jerome ( lib. 1, cont. Jovinian ). "The master of the games proposes the reward. He invites to the course. He holds in His hand the prize of virginity. He points to the most pure fountain, and chants, Whoso thirsteth, let him come unto Me and drink. He that is able to receive it, let him receive it." From these things it appears how foolish and carnal is Calvin's exposition, which is as follows: "You, 0 ye Apostles, think that it is a good thing to live without a wife; but I forbid any one to attempt so to do unless he is certain that he can live without a wife." For Christ does not forbid celibacy, but exhorts to it. Neither can any one be certain that he has the gift, except either he have a revelation from God—which is given to very few—or else by experience has had proof of his own continence. And how can a man be certain about his continence before he has made the trial? Still worse is what Luther taught—that it is as impossible for a man to be without a wife as to be without food or drink. No doubt it is impossible for the heretics, but not for the orthodox, who are strengthened by faith and the grace of Christ.

Their were brought (Vulg., were offered ) to Him. Rebuked— because they thought Christ was occupied with more important matters, such as instructing men; and that He must not be called off to attend to little children, as not having the use of reason; and that it was unworthy so great a prophet to busy Himself about children. For little children Luke has (xviii. 15) βρέφη, infants. But infancy lasts until the seventh year.

Moraliter : let princes here learn from Christ, Who is the King of kings and Lord of lords, to make themselves accessible to the poor, to women and children, and graciously to hear and grant their supplications and requests. This was done by several of the Roman emperors, even of those who were heathens. Such was Titus, who, as Suetonius testifies, was wont to say, "No one ought to go away sorrowful after talking with a prince." And on the day when he had not done a kindness to any one, he groaned and said, "Alas! I have lost a day." Next there was Trajan, of whom Pliny says in his Panegyric, "Thou dost not suffer citizens to embrace thy feet, nor return a kiss with thine hand. All who approach thee come close to thy side; and it is their own sense of modesty, not thy haughtiness, which puts an end to the conference." And, a little afterwards: "There is no difficulty in obtaining an audience, there is no delay in giving an answer: forthwith they are heard, forthwith they receive a reply." Then there was Alexander Severus, of whom Lampridius says: "So great was his moderation, that no one was ever removed from his side; he made himself so bland and affable to all men, that he used to visit not only his friends of the first and second ranks, but the sick of even a lower degree." Lastly, of the Christian emperors, Pacatus says to Theodosius in his Panegyric, "When the people are waiting for you, you make it plain not only that you are willing to be seen, but easy of approach. You receive from him who is nearest to you the petitions of all your people."

That He would put His hands; that by this imposition of hands He might bless them, and so implore Divine grace for them, that they might grow up to be wise and holy men. That this was an ancient practice of the Hebrews is gathered from Gen. xlviii. 14, where Jacob—extending his arms in such away as to form the figure of a cross—blessed the two young sons of Joseph. See also Ecclus. iii. 11: "The blessing of a father strengthens the house of sons; but the curse of a mother roots out their foundations." From Christ has been derived the custom among Christians, that lay people, and especially children, should ask a blessing from their elders and from priests. This is the case in Belgium, where boys will run up to the priests and religious men, and ask them to sign them with the sign of the cross. They are taught to do this both by the catechists and by their parents. Remigius says this was a custom among the Jews before the time of Christ. The great Sir Thomas More, the glory of England and a martyr, when he was Lord High Chancellor, publicly asked his aged father to give him his blessing, as Stapleton testifies. Moreover, the Church uses this ceremony of imposition of hands in Baptism, Orders, Penance, and whenever heretics are received into the Church. It is to pray for and obtain the gift of the Holy Ghost.

But Jesus said, &c. Victor of Antioch mentions five natural endowments why Christ has so great a love for the little ones. "The mind of a child is pure, and free from all vicious passions. It does not remember injuries, nor meditate upon revenge. In like manner, although a child may be severely chastised by its mother, yet will it run to her before any one else, and is attached to her more than to any other woman. And if you should show it a queen with a diadem upon her head, in no wise would it prefer her to its mother clothed in rags. It would rather see its mother clothed in rags than a queen in her royal apparel. Then a child requires nothing more than nature demands. Thus as soon as it is satisfied, it leaves it mother's breasts. Moreover it is never grieved at the loss of those things, of which we make so great account, such as money and jewels. Lastly, it is not carried away by corporeal beauty, as other human beings are. Wherefore the Lord said, Of such is the kingdom of Heaven. Assuredly by them does He admonish us, that we should do such things by the firm choice of our own will, which little children do by natural endowment." ( On Mark 10:13.) Thus Christ chose out and blessed when they were children, S. Edmund, afterwards Archbishop of Canterbury, S. Nicholas, S. Catharine of Siena, and other eminent saints. When Gelasius was a boy he found his little brother, S. Ophilus, praying in his chamber, and a company of angels talking with him. He saw them with his own eyes, and heard a voice saying, Suffer the little children to come unto Me, for of such is the kingdom of Heaven. As he became older he grew in holiness, and like a fruitful olive tree in the house of the Lord, he brought forth abundant fruit, and thus in his early youth, he passed to Christ. S. Babylas, Patriarch of Antioch, and an illustrious martyr under the Emperor Numerianus, being by him condemned to death, desired that three boys, whom he had brought up in faith and piety might be beheaded before him, lest they should be led astray. He offered them to Christ as innocent victims, and said, "Behold I and the children, whom the Lord hath given me for a sign." Thus it is in his Life in Surius.

Learn from hence with what care children ought to be brought up, and instructed, that they may remain pure, for "the newly made jar long preserves the savour of what it first contains."

S. Basil proves the advantages of early religious training from these words of Christ. He asks ( in Reg. Disputat. interrog. 292), "Is it fitting that a master of boys living in the world should be a Brother? He answers in the affirmative. Let the Lord's command be kept, Suffer the little children to come unto Me." For young children go forth amongst the adult members of society, and what they have learnt in youth, they retain in old age. Children are the nursery of the Church and of the commonwealth

Of such, &c. Syriac, Of those who are like them. Whence Luke adds, Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein. Christ's meaning here is as though He said, "It is not beneath My dignity to bless young children, because through My blessing they are made fit for the Kingdom of Heaven, whilst you, 0 ye adult Jews, who have often heard Me teaching are unfitted for it on account of your pride, and your other vices by which you have become callous. Wherefore in order that ye may become fit, ye must become like unto these little ones." Hear S. Ambrose ( lib. 8, in cap. 18 Luc.): "This age is weak in physical strength, and immature in mind and judgment. It is not therefore childhood which is meant, so much as the goodness which emulates childhood's simplicity." And a little afterwards, speaking symbolically, "Who is the child which is to be imitated by the Apostles of Christ? It is He of whom Isaiah speaks, Unto us a Child is born, unto us a Son is given. For it is that Child who saith to thee, Take up thy Cross, and follow Me. And that thou mayest recognise who He is—when He was reviled, He reviled not again, when He was smitten, He smote not back. Here is perfect virtue. Therefore there is in childhood a kind of venerable character of old age, and in old age an innocent childhood." From hence it is plain that the Anabaptists are wrong in keeping children away from Baptism, and so from Christ and the kingdom of heaven, on the ground that infants have not the use of reason, and therefore cannot believe. For although they may not have the act of faith, they may have the habit of faith. Because a habit ( habitus ) of faith, and grace and charity is infused into them by Baptism. They believe moreover in act by the faith of the Church, i.e., of their parents, and the faithful of the Church, who often exercise acts of faith on behalf of themselves and all who belong to them.

And when He had laid, &c. The hands of Christ conferred life and salvation. The reason is because the hand is the organ of organs. Wherefore the Godhead of Christ exercised His Divine power and grace towards those whom He touched through His hands, giving them health both of body and soul, or increasing the grace given them in their circumcision, and in other ways, sanctifying them, and offering them to God, and as it were consecrating them. Whence we need not doubt that these young children who were blessed by Christ grew up to be wise and holy men, who afterwards became rulers of Churches, and propagated the faith of Christ. So Francis Lucas.

And behold one, &c. S. Jerome thinks that this one was the lawyer of whom Luke speaks (Luk 10:25), and so that he came with the intention of tempting Christ. S. Chrysostom's opinion is preferable, that it was a different person, and that he came with a sincere intention of asking how he could become like a little child, according to Christ's precept, and so become a partaker of everlasting life. Wherefore he is the same person who is spoken of in Luk 18:18. This becomes plain by a comparison of the two passages, especially ver. 22, Luk 18:22 and  Mat 19:21-22, where it is said that when he had heard Christ's doctrine concerning perfection, If thou wilt be perfect go and sell what thou hast, and give to the poor, he went away sorrowful because he was rich. But this is evidence that he had asked these things of Christ from a sincere desire of salvation.

Good Master : This is a common Hebrew form of salutation by which persons sought the good will of a doctor or prophet. As though they said, "Rabbi, I know that thou art good, both as a man, and as a doctor and a prophet, who teachest us those things which are indeed good, and which lead to happiness. Tell me therefore what special good thing shall I do, that I may obtain the chief good in Heaven?" He plays upon the word good.

Ver. 17. He said unto Him, &c. The Vulgate translator read in the Greek, τί με ε̉ρωτα̃ περὶ α̉γαθου̃ ; This was S. Augustine's reading, and that which S. Jerome followed in his commentary. Why askest thou me concerning good? The present reading is that given in the text. Origen gives both readings. He subjoins the reason, saying—

One is good, God : viz., in His nature and essence. Humbly does Christ refer this praise of His goodness to God, that He may teach us to do the same. For this man had not perfect faith concerning Christ, nor did he believe Him to be God. To this faith Christ desired to raise him by chiding him as it were. As though He had said, "If thou callest Me good, believe that I am God: for no one is good of himself save God." So S. Jerome, Theophylact, Euthymius.

Moreover good means the same as perfect, and the perfection of a thing is its goodness. That God is perfect, S. Denis proves in many ways ( de.Divin. Nomin. c. 10.) In God there is infinite perfection both of nature and wisdom, of power, holiness and virtue. There is therefore in Him the highest goodness, natural, moral and supernatural. Wherefore He is the Fountain of all good, in whom all the excellencies of all creatures are gathered together, and infinitely more than there are in the creatures. Wherefore in God there is in an eminent degree the beauty of gold, the splendour of jewels, the savour of delicacies, the harmony of music, the pleasantness of gardens, and whatsoever there is lovely, pleasant and delicious in the creatures. Hence it is from God that honey derives its sweetness, the sun its radiance, the stars their light, the heavens their glory, angels their wisdom, men their virtue, animals their sensations, plants their life, and all other things whatsoever they have of good: yea it is to the bounty of God that they as mendicants owe their very existence, as a drop out of the ocean. In God therefore is all good, and that in a perfect and infinite degree. In God is the allurement of all love, the consummation of all desire, the satisfying of all appetite. Why then, 0 wretched man, dost thou wander about among these poor created goods, and with all art not satisfied? Seek good in Him in whom is all good. Love and desire God. He alone can fully satisfy thy appetite and thy thirst: in this life through grace, but how much more in the life to come through glory: yea by Himself. For in heaven God manifests Himself that He may be beheld by the blessed as the chief good, that they may taste Him and enjoy Him.

If thou will enter, &c. Calvin foolishly, if not impiously, imagines that Christ is here addressing the young man ironically, because he trusted in the works of the Law; inasmuch as there is no road to Heaven through the keeping of the commandments, since it is impossible for men; but by faith. There are here as many errors and heresies, yea blasphemies, as there are words. It is diametrically opposed to what Christ declares, and is subversive of it. Hence it is plain that Calvin was not led by the Spirit of Christ but of Antichrist. See among Catholics, Maldonatus, who writes with the express object of refuting Calvin and the Protestants. Let us go on to speak of what will be of more use to the orthodox. Christ here teaches that not faith alone justifies and saves, but that good works are also required, by which in fulfilling the law, we may obtain the prize of eternal life, which has been promised by God to those who fulfil the law. Calvin urges—At least Christ by the commandments of God here excludes the precepts and traditions of the Church, of Pontiffs and Prelates. I reply they are included in the fifth commandment, "Honour thy father and thy mother." For Prelates are spiritual fathers.

Verse 18. He said unto Him, &c. As thyself; Syriac, as thy soul. I have expounded these commandments in Deu 5:6. Christ in this place only propounded the precepts of the second table having reference to our neighbour, because in them are included the precepts of the first table concerning God. For the love of God produces love of our neighbour. For we love him for the sake of God. Wherefore the love of our neighbour flows from love of God. Again it is more difficult to love our neighbour than to love God. For who is there who does not love God, especially among religious people, such as this youth was?

The young man saith, &c. From my youth; Syriac and Arabic, from my childhood— meaning, from a child I have been brought up in God's law, and been prevented by His grace. I have carefully kept all God's commandments. What lack I yet? i.e., of goodness: that I may become perfected therein, and have eternal life? Not in any fashion, as all have it who keep the commandments, but surely and securely, and in large measure; in the chief and perfect degree of happiness and glory. For Thou, 0 Christ, as the Master of Heavenly virtue seemest to deliver a higher doctrine concerning it than our Scribes. Tell me therefore what it is? For I covet salvation and perfection. S. Jerome thinks that this young man told a falsehood, for if he had loved his neighbour as himself, he would have sold all his goods, and given to the poor. But this argument is not absolutely convincing. For to love one's neighbour as oneself is of precept: but to give all one's goods to the poor is of counsel. And Christ, as Mark says, beholding him, loved him, and gave him this advice concerning bestowing all his goods upon the poor, that he might go on to perfection.

Jesus saith unto him, &c. This is not an evangelical precept, but a counsel. Whence He saith, if thou wilt. This is to say, I do not command, but I advise. Mark adds (Mar 10:21), Then Jesus beholding him, loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor. S. Anthony, hearing these words of Christ read at Mass, left all things, and so followed Christ, says S. Athanasius in his life. S. Prosper of Regium, who was afterwards a bishop, did the same, in the time of S. Leo, as is recorded in his Life in Surius. June. 25.

Deservedly therefore S. Bernard says ( in Declaman. sub initium.), "These are the words which in all the world have persuaded men to a contempt of the world, and to voluntary poverty. They are the words which fill the cloisters with monks, the deserts with anchorites. These, I say, are the words which spoil Egypt, and strip it of the best of its goods. This is the living and effectual word, converting souls, by the happy emulations of sanctity, and the faithful promise of truth. For Simon Peter saith unto Jesus—Lo we have left all things." Wherefore S. Jerome, by this saying of Christ, as by the sound of a trumpet constantly stirs up his own people, as well as all of us to a zeal for poverty. Whence ( Epist. 150, ad Hedib.), he says, "Dost thou wish to be perfect, and to stand in the first rank of dignity? Then do what the Apostles did. Sell what thou hast, and give to the poor, and follow the Saviour; and follow the bare and only cross with virtue for thine only cloke." Still more clearly does the same S. Jerome speak ( Epist. 24, ad Julian.), "And this I exhort, if thou wilt be perfect, if thou desirest the summit of Apostolic dignity, if to raise up the cross and follow Christ, if to take hold of the plough, and not to look back, if placed on the top of the house, thou despisest thine old garments, and wouldest escape the Egyptian woman, thy mistress, leaving the world's pallium. Whence also Elias, when he was hastening to the kingdom of Heaven is not able to go with his mantle, but leaves his unclean garments to the world ( mundo immunda vestimenta dimittit.). But this, thou sayest is a question of Apostolic dignity, and of the man who wishes to be perfect. But why art thou unwilling to be perfect too? Why shouldest not thou who art first in the world, be first also in the family of Christ?" After a little he adds, "But if thou shalt give thyself to the Lord, and being perfect in Apostolic virtue, shalt begin to follow the Saviour, thou shalt then understand where thou art, and how in Christ's army thou boldest the last place."

Observe: Christian perfection chiefly and primarily consists in charity; nevertheless it is placed by Christ in evangelical counsels, as it were means and instruments suitable for acquiring charity. (See S. Thomas, ii. 2 q. 184, art. 3.) This perfection all the religious aim at who renounce all their possessions, that naked they may follow a naked Christ. Yet do not all immediately at the beginning obtain this perfection, but they tend towards it by degrees; and by making continual progress, they at length arrive at it. Hence, wisely does Climacus ( Gradus 26) make three grades of such persons-namely, beginners, those who are making progress, and the perfect. To beginners he delivers this alphabet, not of twenty-four letters, but of virtues. "The best elementary alphabet of all," he says, "is obedience, fasting, a hair shirt, ashes, tears, confession, silence, humility, vigils, fortitude, cold, fatigue, affliction, contempt, contrition, forgetfulness of injuries, brotherly love, gentleness, a simple and incurious faith, the neglect of the world, the affections kept free from all things, simplicity united with innocence, voluntary vileness." To such as are making progress he assigns these greater precepts of virtues. "The lot and the method of those who are progressing is victory over vain glory and anger, a good hope of salvation, quietness of mind, discretion, a firm and constant remembrance of the Last Judgment, mercy, hospitality, modest reproof, speech free from all vicious affections." Lastly, to the perfect he delivers these maxims of complete sanctity: "A heart free from all captivity, perfect love, a fount of humility, the mind's departure from the vanities of the world, and going to Christ, a treasure of light and Divine prayer secure from robbers, abundance of divine illumination, desire of death, hatred of life, and flight from the body." And then he adds that "a perfect man is so holy, and so pleasing to God, that he may be the ambassador, or the patron and advocate of the world, who is able (in a certain sense) to compel God; the colleague of angels, and is with them initiated into mysteries; a most profound depth of knowledge, a habitation of celestial mysteries, a keeper of the Divine arcana, the health of men, a god over devils, a master of vices, an emperor of the body."

Go, sell, &c. You will ask, Why is poverty the appropriate way and instrument of evangelical perfection? Bonaventura answers ( in Apol. Pauperum ), because cupidity is the root of all evils. Cupidity, therefore, is the foundation of the city of Babylon. For of it are born ambition, gluttony, and the rest of the vices. This cupidity Christ cuts down by poverty, and takes away riches, honours, delights, which are the food and fuel of all vices. For delicacies make the mind effeminate, and to become women rather than men. A manly strength abhors delicacies. 2. Poverty begets humility, which is the foundation of sanctity. Whence S. Francis, says Bonaventura, being asked by his disciples what virtue would most commend us to Christ the Lord, and make us pleasing to Him, replied (according to his wont): Poverty; for it is the way of salvation, the fount of humility, the root of perfection, and from it there spring many fruits, although they be hidden and known to but few. 3. One who is poor in spirit, since he has no other cares, gives himself wholly up to gathering virtues, as a bee to gathering honey. Thus S. Anthony, being free from the desire of riches, had an insatiable desire of virtues; and so from one man he learned patience, from another abstinence, from another constancy, prayer, and so on. Hence the first poor religious were called Ascetics, that is, exercisers; because they were wholly occupied in taming anger, gluttony and other passions, and in the practice of arduous and heroic virtues. Whence some of them were accustomed to take food only once in two days, others only once in three. Others scarcely slept at all, like those who lived in the monastery of the Acemetæ—i.e., of those who keep vigil without sleeping. 4. Because perfection consists in the love of God and our neighbour; and to this poverty directs us. For it puts an end to meum and tuum, from whence all the strifes and wars arise among neighbours, says S. Chrysostom. The same removes the mind away from all care and love of earthly things, and fixes it wholly upon God. For what the Apostle says concerning a married man (1Co 7:33), applies also to a rich man: "He that is married cares for the things of the world, how he may please his wife," and is divided. For the rich man is divided. He divides his cares and his thoughts between God and Mammon. Poverty, therefore, makes a man superior to the world and the flesh, like an angel conversing with angels, breathing after Heaven. And such a one fulfils the words of the Apostle, "Seek those things which are above, not the things that are upon the earth," that he may place his whole mind and love upon God, and may be made with Him, as it were, one spirit. Perfection, therefore, consisteth in this—that the mind be altogether abstracted from transitory things, and fixed on what is good and eternal; that is, on God, for which poverty affords an opportunity.

You will say, for this it is sufficient to leave all things in affection, which was what Abraham did, not in act. I answer with S. Jerome against Vigilantius. That is one grade of poverty, and a lower one. For the highest is to relinquish all things in reality, both because such a one gives all, that is to say both intention and its effect, as also because it is not possible wholly to relinquish a thing in intention, without carrying the intention into effect. For like a person lying in a bed, or sitting in a chair, if any one should secretly bind him to the chair he does not know that he is bound, until he gets up: so those who possess riches have their affection hidden, by which they are bound to them, and do not perceive it until they lose them or leave them. Thus S. Gregory records ( Epist. ante lib. Moral.) how he was deceived by the world. "There was opened to me even then that I should seek for the eternal love, but persistent habit had prevailed so that I should not change my outward life."

Go, sell what thou hast. From hence the Pelagians taught that no rich man can be saved, unless he sell his property, and give to the poor, and become poor himself. S. Augustine writes against this view ( Epist. 89 . ad Hilar.), teaching that this is a counsel not a precept. Whence Pelagius was compelled to retract this error of his, as S. Augustine testifies ( Epist. ad Paulin.).

There are three tracts which have been recently printed, bearing the name of Pope S. Sixtus. The first is concerning riches, in which the writer would prove from this passage that a believer cannot be saved unless he relinquish them, and become poor. The second is concerning works of faith, in which he teaches that they are necessary to salvation, but that they are works of free will, not of the grace of God. The third concerning chastity, that it is a work of free will, not the gift of God. From all this it is plain that the author of this work is not S. Sixtus, but some Pelagian, as the Louvain doctors and others have rightly perceived.

Sell that thou last, and give to the poor: Mark and Luke add, all things whatsoever thou hast. By these words is refuted the error of Vigilantius and Calvin, who teach that it is better and more perfect to keep one's riches, and use them in moderation, and give to the poor according as opportunity serves, than to relinquish them all at once. S. Jerome confutes this error, (l ib. cont. Vigilant.). For as S. Ambrose says, "It is better to give the tree with its fruit than to give the fruit only." Again, the ascetic, who gives part of his wealth to the poor, and keeps part for himself, is neither fish nor flesh: he neither renounces the world, nor is he a secular. He is a sort of amphibious animal. Whence S. Basil said to one who took up the religious life, but reserved certain things for himself, "Thou hast spoilt a senator, and not made a monk." Such a person does not wholly trust in God, but partly in God, and partly in the riches which he keeps for himself. Whence he is not really and entirely poor in spirit, nor does he free himself from the care, distraction and temptation, which are wont to accompany riches. Wherefore S. Anthony commanded a certain person who wished to renounce the world after this sort, that he might reserve something for himself against a time of necessity, to place upon his naked body some pieces of flesh which he had bought. When he had done this, the dogs and birds, which came to snatch at the flesh, lacerated his body all over. Then S. Anthony said, "Thus shall they who do not renounce all things be torn by the devils." (See Rufinus, in The Lives of the Fathers, lib. 3, n. 68.) Wherefore S. Hilarion, as S. Jerome testifies in his Life, rejected money offered him to distribute among the poor by Orion, out of whom he had cast a legion of devils, and said, "To many the name of poverty is an occasion of covetousness: but mercy has no art. No one spends better than he who reserves nothing for himself." For as S. Leo wisely says about a like matter ( Serm. 12, de Quadrages.), "Through lawful use we pass on to immoderate excess, when from care of the health there creeps in the delectation of pleasure; and the desire of what is sufficient for nature does not satisfy." S. Gregory gives the reason à priori ( Hom. 20, in Ezech.), "When any one vows something that is his to God, and something does not vow, that is called sacrifice. But when a man vows all that he has, all that he lives, all that he knows, to Almighty God, then it is a holocaust. For there are some who as yet are retained in mind in this world, and who afford help to the poor from their possessions, and hasten to succour the oppressed. These in the good which they do, offer sacrifices, because of their actions they offer something to God, and keep something for themselves. And there are some who reserve nothing, for themselves, but immolate senses, life, tongue, and the substance which they have received to Almighty God. What do these do but offer a holocaust, yea rather are made a holocaust?"

To the poor: Christ does not say, Give to your relations, or rich friends, as Remigius observes. For this is an act of natural love, by which you do not cast away your riches, but deliver them to those who belong to you, to be kept. Wherefore in this way you do not leave the world, but rather immerse yourself further in it. You must make an exception, when your relations according to their position are in need of your riches; for then, they are reckoned poor in their own station. But give to the poor, from whom you expect nothing in return, but from God only. Therefore this is a pure act of charity and poverty, and renunciation of wealth. Origen adds, he who gives his goods to the poor is assisted by their prayers.

And thou shall have treasure, &c. By the word treasure, says Chrysostom, "the abundance and the permanence of the recompense are shown." And S. Hilary says, "By the casting away of earthly riches heavenly wealth is purchased." Beautifully does S. Augustine observe ( Serm, 28, de Verb. Apost.), "Great is the happiness of Christians, to whom it is given, to make poverty the price of the kingdom of Heaven. Let not thy poverty displease thee. Nothing richer can be found than it is. Would you know how wealthy it is? It purchases Heaven. By what treasures could be conferred what we see granted to poverty? That a rich man should come to the kingdom of Heaven with his possessions may not be: but he may get there by despising them." Sell clay therefore, and buy Heaven: give a penny and procure a treasure.

And come follow Me: journeying in poverty, and preaching the kingdom of God. "For many," says S. Jerome, "even when they leave their riches do not follow the Lord. Neither does this suffice for perfection, unless after despising riches, they follow the Saviour; that is, leave evil and do good. For the world is more easily set at nought than the will. Therefore do the words follow, Come and follow Me. Again, Follow Me implies the union of an active with a contemplative life. There is a threefold sort of holy life. The first and lowest is the active life. The second is the contemplative. The third and most perfect is the union of action with contemplation, that what we derive from God by contemplation, we s

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 19 (Chapter Introduction)

Overview

Mat 19:1, Christ heals the sick; Mat 19:3, answers the Pharisees concerning divorcement; Mat 19:10, shows when marriage is necessary; Mat 19:13, receives little children; Mat 19:16, instructs the young man how to attain eternal life; Mat 19:20, and how to be perfect; Mat 19:23, tells his disciples how hard it is for a rich man to enter into the kingdom of God; Mat 19:27, and promises reward to those that forsake anything to follow him.

Poole: Matthew 19 (Chapter Introduction)

CHAPTER 19

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 19 (Chapter Introduction)

(Mat 19:1, Mat 19:2) Jesus enters Judea.

(Mat 19:3-12) The Pharisees' question about divorces.

(Mat 19:13-15) Young children brought to Jesus.

(Mat 19:16-22) The rich young man's inquiry.

(Mat 19:23-30) The recompence of Christ's followers.

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 19 (Chapter Introduction)

In this chapter, we have, I. Christ changing his quarters, leaving Galilee, and coming into the coasts of Judea (Mat 19:1, Mat 19:2). II. His dispute with the Pharisees about divorce, and his discourse with his disciples upon occasion of it (Mat 19:3-12). III. The kind entertainment he gave to some little children which were brought to him (Mat 19:13-15). IV. An account of what passed between Christ and a hopeful young gentleman that applied himself to him (Mat 19:16-22). V. His discourse with his disciples upon that occasion, concerning the difficulty of the salvation of those that have much in the world, and the certain recompence of those that leave all for Christ (Mat 19:23-30).

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 19 (Chapter Introduction)

Jewish Marriage And Divorce (Mat_19:1-9)

Jewish Grounds Of Divorce (Mat_19:1-9 Continued)

The Answer Of Jesus (Mat_19:1-9 Continued)

The High Ideal (Mat_19:1-9 Continued)

The Realization Of The Ideal (Mat_19:10-12)

Marriage And Divorce (Mat_19:10-12 Continued)

Jesus' Welcome For The Children (Mat_19:13-15)

The Great Refusal (Mat_19:16-22)

The Peril Of Riches (Mat_19:23-26)

A Wise Answer To A Mistaken Question (Mat_19:27-30)

Constable: Matthew (Book Introduction)

Introduction

The Synoptic Problem

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Writer

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

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

Language

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

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

Date and Place of Composition

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

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

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

Distinctive Features

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

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

Audience and Purposes

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

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

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

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

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

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

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

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

Plan and Structure

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

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

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

Message²⁹

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Matthew (Outline)

Outline

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

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

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

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

1. The prophecy about Bethlehem 2:1-12

2. The prophecies about Egypt 2:13-18

3. The prophecies about Nazareth 2:19-23

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

1. Jesus' forerunner 3:1-12

2. Jesus' baptism 3:13-17

3. Jesus' temptation 4:1-11

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

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

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

2. Jesus' essential message 4:17

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

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

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

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

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

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

4. The false alternatives 7:13-27

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

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

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

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

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

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

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

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

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

1. Jesus' compassion 9:35-38

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

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

4. Jesus' continuation of His work 11:1

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

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

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

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

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

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

1. Conflict over Sabbath observance 12:1-21

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

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

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

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

1. The setting 13:1-3a

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

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

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

5. The departure 13:53

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

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

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

2. The withdrawal to Bethsaida 14:13-33

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Instruction about marriage 19:3-12

2. Instruction about childlikeness 19:13-15

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

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

5. Instruction about serving 20:20-28

6. An illustration of illumination 20:29-34

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

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

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

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

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

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

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

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

4. Rejection by the Sadducees 22:23-33

5. Rejection by the Pharisees 22:34-46

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

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

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

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

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

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

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

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

4. The abomination of desolation 24:15-22

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

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

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

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

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

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

2. The arrest of Jesus 26:47-56

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

4. The crucifixion of Jesus 27:27-56

5. The burial of Jesus 27:57-66

B. The King's resurrection ch. 28

1. The empty tomb 28:1-7

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

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

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

Constable: Matthew

Matthew

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

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_____. "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.

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Copyright 2003 by Thomas L. Constable

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Haydock: Matthew (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MATTHEW

INTRODUCTION.

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

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

Gill: Matthew (Book Introduction)

INTRODUCTION TO MATTHEW

The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελιον signifies a joyful message, good news, glad tidings of good things; such as Christ was anointed to preach, the Angels brought to the shepherds, and the Evangelists, Apostles, and Ministers of Christ published to the world. Isa 61:1. And such is the account given by this inspired writer, of the incarnation, life, actions, ministry, miracles, sufferings, and death of Jesus Christ; whereby peace and reconciliation, pardon and righteousness, atonement and redemption, life and salvation, are obtained for lost, perishing sinners. The Jews, to whom the message of grace was first sent, and among whom the Gospel was first preached, having despised and rejected it; they and their posterity, in allusion to the word "Evangelion", most wickedly and blasphemously call the whole New Testament, און גליון or וצן גליון "Aven Gilion" ^a, a "revelation", or "volume of iniquity and vanity"; but "blessed are the people that know the joyful sound", see Psa 89:15. The writer of this Gospel, Matthew, who also was called Levi in Luk 5:27 was by occupation a publican, or tax-gatherer, and was in his employ when Christ called him by his grace. He was one of the twelve Apostles sent forth by Christ to preach the Gospel of the kingdom, Mat 10:3 and was honoured to be the first of the writers of the New Testament, and to be the first publisher therein of the good news of the incarnate Saviour; and was a wonderful instance of the rich and sovereign grace of God. Though he was employed in collecting the Roman tax, yet he was of Jewish extract; as appears from his being called the son of Alphaeus, Mar 2:14 and from his name Matthew Levi; for as the latter, so the former is an Hebrew name. The Jews say ^b one of the disciples of Jesus was called yatm, Matthai or Matthew: his name signifies a "gift" or "given"; he was one of those the Father had given to Christ, and was kept by him, when the son of perdition was lost, Joh 17:6. It may not be improper to inquire in what language this Gospel was written. The ancient Christian writers were generally of opinion, that Matthew wrote it in Hebrew; Papias and ^c Pantaenus were of this mind, as also Irenaeus ^d, Origen ^e Eusebius ^f, Athanasius ^g, Epiphanius ^h, and Jerom ⁱ; and it is asserted in the titles of the Arabic and Persic versions, and at the end of the Syriac version of this Gospel, that it was written in that language; and this opinion is espoused by Grotius and Hammond, though justly exploded by others; for what has been published by Munster, Mercer, Hutter, and Robertson, are translations, made by themselves or others, and of no antiquity: and since Hebrew and Syriac words are interpreted in this Gospel, see Mat 1:23 which would not have been done, had it been written in either language; and since Matthew generally follows the Septuagint version in the passages cited by him out of the Old Testament; and since the Hebrew language was not generally known at that time to the common people, only to the learned; for the law and the prophets, when read in the synagogues in that language, required an interpreter; and since the Greek tongue was the language more commonly spoken, and the rest of the Evangelists wrote in Greek, and the Gospel was designed for the Gentiles as well as the Jews; it is most reasonable to conclude that this Gospel also was wrote in Greek; whereby that ancient prophecy was fulfilled, at least in part, "God shall enlarge" or "persuade Japheth, and he shall dwell in the tents of Shem", Gen 9:27 the Gospel being published in the language of Japheth, the Greek language, which the Jews, the posterity of Shem, now understood; agreeably to which the Palmudic writers interpret the prophecy; says ^k Bar Kaphra, mentioning the above words,

"They shall speak tpy lv wnwvlb in the language of Japheth, in the tents of Shem;''

or,

"the words of the law shall be spoken in the language of Japheth, in the midst of the tents of Shem ^l.''

R. Jochanan ^m explains them thus:

"tpy lv wyrbr "the words of Japheth" shall be in the tents of Shem; and says R. Chiya ben Aba, the sense of it is, The beauty of Japheth shall be in the tents of Shem.''

Which the gloss interprets thus:

"The beauty of Japheth is the language of Javan, or the Greek language, which language is more beautiful than that of any other of the sons of Japheth.''

The time when this Gospel was written is said ⁿ by some to be in the eighth or ninth, by others, in the fifteenth year after the ascension of Christ, when the Evangelist had received the extraordinary gifts of the Spirit, among which was the gift of tongues; and when the promise of Christ had been made good to him, Joh 14:26.

College: Matthew (Book Introduction)

INTRODUCTION

HISTORY OF INTERPRETATION

It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's Gospel prevailed as the most popular of the Gospel accounts. Not only was Matthew's text the most frequently quoted NT book among second century Christians, in virtually all textual witnesses and canonical lists Matthew is placed first.

Several factors may have contributed to the premier position assigned Matthew's Gospel. Certainly its comprehensive detail and the systematic structuring of ethical and pastoral material contributed to the Gospel's favored place in the church. In addition, the Gospel's popularity was undoubtedly based upon its explicit Jewish tendencies that enabled the church to affirm its Jewish roots while at the same time distancing the Christian movement from the synagogue. In short, both in form and content, Matthew's Gospel provided second century Christianity with an eminently practical and useful compendium of what was foundational to the Christian faith.

The priority and dominance extended Matthew's Gospel prevailed as the consensus for roughly 1700 years, until the early decades of the nineteenth century. With the development of an historical consciousness, and the refinement of literary methodology, questions of historical reliability and Synoptic relationships dominated post-Enlightenment Gospel research. While the chronological priority of Matthew was not immediately challenged, the privileged position given Matthew began to erode as scholarship presupposed that Gospel composition demanded a movement from the "more primitive" to the "more advanced." Mark's size, inferior quality, and seemingly "primitive theology," suggested to many that it was Mark not Matthew that should be regarded as the oldest Gospel, and hence the most reliable for a reconstruction of the life and teachings of Jesus. As a result, Matthew was gradually dismissed by many (esp. German scholarship), as a secondary development, being permeated by late and legendary additions (e.g., birth and infancy stories), representing more church tradition than a factual record of the life and teachings of Jesus.

The emerging nineteenth century consensus of the secondary character of Matthew received its most substantial endorsement in 1863 from H.J. Holtzmann, who argued that Mark wrote first and was used independently by Matthew and Luke. While subsequent defenders of Marcan priority have supplemented the theory with additional sources (e.g., Q, L, and M) to explain Synoptic relationships, the hypothesis that Mark is the earliest of the Gospel narratives has remained the dominant scholarly opinion for the past 100 years.

The initial result of the emergence of Mark as the pivotal document to explain Synoptic relationships was a decline of interest in Matthew in the early decades of this century. It was to Mark, rather than Matthew that scholarship turned either to find raw materials from which to reconstruct the life and teachings of Jesus, or to penetrate to the earliest form of the tradition in order to elucidate the possible factors within the Christian communities that generated the rise and preservation of certain text-forms (Form Criticism). As long as the scholarly agenda was preoccupied with penetrating behind the Gospels to isolate sources or to reconstruct early Christian communities, Matthew's Gospel would remain only of secondary interest.

Graham Stanton singles out the date of 1945 as marking a new phase in Matthean studies. The first two decades after 1945 witness a number of studies addressing Matthean themes or sections of the Gospel that begin to call attention to the editorial skills and theological concerns of the Gospel's author. The shift to an emphasis on the role of the evangelist in his selection, arrangement, and modification of the material he received, brought renewed interest in Matthew as an effective communicator and sophisticated theologian (Redaction Criticism). However, such an assessment was ultimately grounded in the hypothesis of Marcan priority and the subsequent evaluation of how Matthew used Mark as his primary literary source. The result has been an exegetical method overly preoccupied with slight literary deviations from Mark, with little sensitivity to the interconnected sequence of events, and their contribution to the whole Gospel.

Recent years have witnessed a resurgence of studies on Matthew, with many books and articles concerned to elucidate Matthew's Gospel as a "unified narrative" or "story" told by a competent story-teller who organizes his thought into a coherent sequence of events. The new concern for the Gospels as literary masterpieces demands that the reader be attentive to how Matthew develops his themes and focuses his account on a retelling of the story of Jesus in a way that does not merely rehearse the past, but speaks meaningfully as a guide for Christian discipleship.

Rather than reading Matthew through the lens of other Gospels or a hypothetical reconstruction of the evangelist's sources, priority has shifted to the whole Gospel as a unified coherent narrative. It follows that whatever written or oral sources the evangelist may have had access to, the writer has so shaped his composition that it has a life of its own, discernable only by attention to the structure of the parts and their contribution to the whole.

In order to read and appreciate Matthew's story of Jesus one must be attentive to the codes and conventions that govern the literary and social context of the first century. A coherent reading of any document demands an awareness of the literary rules that govern the various types of literature. Knowing the general category of literary genre of a text enables the reader to know what types of questions can legitimately be asked of the material. For example, if one is reading poetry, questions of factual accuracy or scientific precision may not be the most relevant inquiry for ascertaining a text's meaning. Knowing the genre of a writing enables one's understanding to be informed by the features and intentions that characterize the writing, and not by our modern expectations and concerns we may impose upon the text.

While Matthew's Gospel has certain affinities with the literary genres of biography and historiography, the Gospel is not strictly an historical biography. No Gospel writer was driven by an impulse simply to record the facts of what happened with strict chronological precision. In fact, one need only to read the Gospels side by side to see the freedom and creative manner with which each writer communicated his message. The authors have selected, arranged, and interpreted events, characters, and settings in the best way to communicate with their respective audiences. The result is four unique accounts of Jesus' life and teachings told from a particular "point of view," informed both by the primary events and the theological concerns and needs of the expanding church.

Matthew's Gospel builds reflectively upon the primary events to capture the significance of what happened in story form. An appreciation of the literary and communicative skills of the author enables one to recognize in the dramatic sequence of events a carefully constructed "plot." In this way the storyteller communicates his values and theological commitment and seeks to persuade the reader to accept his perspective.

COMPOSITION OF THE GOSPEL

Some issues and questions that may be extremely important for understanding one category of literature may contribute little to the understanding of another. For example, an informed interpretation of Paul's letters necessitates a reconstruction of the world that produced the text. The modern reader would need to know as much as possible about the author, destination of the letter, and the factors that gave rise to the text. The letter itself will constitute a prime source for acquiring such information.

However, when one approaches Gospel narratives with the same concerns the matter is complicated by the lack of information afforded by the text. The anonymity of the Gospels, alongside their silence concerning the place, time, and circumstances that may have generated their writings, necessitates that such historical inquiries be answered in terms of probability. What this means is that there is no direct access, via the text, to the historical author or primary recipients of his document. The difficulty is centered in the fact that the text is not primarily designed to function as a "window" through which to gain access into the mind and environment of the author and original readers. The author does not purport to tell his own story or that of his readers, but the story of Jesus of Nazareth. Fortunately, following the sequential development and sense of Matthew's story of Jesus does not depend on identifying with certainty the author or the historical and social matrix that may have prompted his writing.

In what follows, traditional introductory questions will be briefly discussed, alongside important insights afforded by literary theorists who focus on the Gospels as narratives.

A. AUTHORSHIP

The anonymity of the canonical Gospels necessitates heavy reliance on external evidence as a point of departure to establish Gospel authorship. The external testimony from the second century is virtually unanimous that Matthew the tax collector authored the Gospel attributed to him. Even before explicit patristic testimony regarding Gospel authorship there is convincing evidence that no Gospel ever circulated without an appropriate heading or title (e.g., KATA MAQQAION, "according to Matthew"), identifying the person thought to be the author. The common assumption that the Gospels circulated anonymously until the mid-second century when titles were finally affixed to them has been seriously challenged by Martin Hengel. While certain details of Hengel's theory regarding the origins of Gospel headings have been challenged, the lack of variation in the second-century tradition regarding Matthean authorship could well owe its origin to the time when the Gospels first began to circulate among the Christian communities.

The earliest patristic source addressing Gospel authorship comes from Papias, the Bishop of Hierapolis (ca. 60-130), whose comments are available only in quotations preserved by Eusebius, Bishop of Caesarea (ca. 260-340, H.E. 3.39.14-16). Eusebius' citation of Papias regarding Matthean authorship has been subject to various interpretations dependent upon the translation of key terms. The citation reads:

Matthew collected (sunetavxato, synetaxato , "composed," "compiled," "arranged") the oracles (taÉ lovgia, ta logia , "sayings," "gospel") in the Hebrew language (dialevktw/, dialektô, "Hebrew or Aramaic language," "Semitic style") and each interpreted (hJrmhvneusen, hçrmçneusen, "interpreted," "translated," "transmitted") them as best he could (Eusebius, H.E. 3.39.16).

It appears that patristic testimony subsequent to Papias was dependent upon his testimony and thus perpetuated the tradition of Matthean authorship alongside the notion of an original Semitic version. The testimonies of Irenaeus ( Adv. Haer. 3.1.1), Pantaenus (quoted in H.E. 5.10.3), Origen (quoted in H.E. 6.25.4), Eusebius himself ( H.E. 3.24.6), Epiphanius (quoted in Adv. Haer. 29.l9.4; 30.3.7), Cyril of Jerusalem ( Catecheses 14.15), Jerome ( DeVir. III.3), as well as Gregory of Nazianzus (329-389), Chrysostom (347-407), Augustine (354-430), and Syrian and Coptic authorities are all unanimous in affirming that Matthew authored the first Gospel originally in a Semitic language. However, since the tradition seems ultimately to rest upon the view of Papias, as cited by Eusebius, the accumulated evidence of patristic testimony, in the view of some, has very little independent worth. Especially since the idea of an original Semitic Matthew, from which our Greek Matthew has been translated has been challenged on textual and linguistic grounds. Matthew simply does not read like translated Greek. These and other difficulties with the view of Papias have resulted in many dismissing all patristic testimony concerning Matthean authorship.

While much critical opinion has assumed that Papias' errant view of an original Semitic Matthew discounts his testimony about Matthew being the author, in recent times the evidence afforded by the testimony of Papias has been reassessed. On the one hand, some scholars have argued that the terms Ebrai?di dialevktw/ (Ebraidi dialektô), do not refer to the Hebrew or Aramaic language, but rather to a Jewish style or literary form. In this view, Papias would be referring to Matthew's penchant for Semitic themes and devices, not an original Semitic Gospel. Others have rejected such an interpretation as an unnatural way to read the passage from Papias, and prefer to acknowledge that Papias was simply wrong when he claimed that Matthew was originally written in a Semitic language. However, such an admission does not warrant the complete dismissal of the testimony of Papias concerning the authorship of Matthew. One must still explain how Matthew's name became attached to the first Gospel. The obscurity and relative lack of prominence of the Apostle Matthew argues against the view that the early church would pseudonymously attribute the Gospel to Matthew. Surely, patristic tradition had some basis for attributing the Gospel to Matthew. Therefore, as noted by Davies and Allison, "the simplistic understanding of Papias which dismisses him out of hand must be questioned if not abandoned."

There is nothing inherent in the Gospel itself that convincingly argues against Matthean authorship. Contrary to the view of a few, the decided Jewish flavor of the Gospel argues decisively for the author of the first Gospel being a Jew. Other scholars have noted that Matthew's background and training as a "tax collector" along with other professional skills offers a plausible explanation for the Gospel's sophisticated literary form and attention to detail. Certainly the combined weight of external and internal considerations make the traditional view of Matthean authorship a reasonable, if not a most plausible position. However, in the words of R.T. France there is "an inevitable element of subjectivity in such judgments." Not only is hard data difficult to come by to establish the authorship of any of the Gospels, what is available is often subject to diverse but equally credible explanations. It follows that while the issue of authorship is an intriguing historical problem, it is extremely doubtful that any consensus will ever emerge given the nature of the available evidence.

The question must be raised whether the veracity of the first Gospel or its interpretation are ultimately dependent upon one's verdict concerning authorship. While one's theological bias concerning authorship may influence how the text is evaluated, the two issues are not integrally connected. Since the first Gospel offers very little (if any) insight into the identity of its historical author, recreating the figure behind the Gospel is neither relevant or particularly important for understanding Matthew's story of Jesus. Thus, while I see no compelling reason to abandon the traditional attribution of Matthean authorship to the first Gospel, no significant exegetical or theological concern hangs on the issue.

B. NARRATION OF THE STORY

Of much greater importance than deciding the identity of the author, is an evaluation of the way the author has decided to present his story of Jesus. In literary terms the way a story gets told is called "point of view." A storyteller may tell his story in the first person (i.e., "I"), and portray himself as one of the characters in the story. From a first person point of view the storyteller would necessarily be limited to what he personally has experienced or learned from other characters. Matthew's story is told in a third person narration, wherein the storyteller is not a participant in the story, but refers to characters within the story as "he," "she," or "they." From such a vantage point the Matthean narrator provides the reader with an informational advantage over story characters, and thereby, situates the reader in an advantageous position for evaluating events and characters in the story.

Perhaps the most prominent characteristic of a third person narration is the storyteller's ability to provide the reader with insights which are not normally available to one in real life. His ability to move inside his characters to reveal their innermost thoughts, feelings, emotions, and motivations, enables the reader to use these insights to form evaluations and opinions about characters and events within the story. For example, the narrator reveals when the disciples are amazed (8:29; 21:20), fearful (14:30; 17:6), sorrowful (26:22), filled with grief (17:23), and indignant (26:8). He knows when they understand (16:12; 17:13), and when they doubt (28:17). The overall impact of these insights enables the reader to better evaluate the traits exhibited by the disciples.

Similar insights are provided into the thoughts, emotions, and motivations of minor characters in the story. The inner thoughts of Joseph (1:19), Herod (2:3), the crowds (7:28; 22:33; 9:8; 12:13; 15:31), the woman (9:21), Herod the tetrarch (14:59), Judas (27:3), Pilate (27:14,18), the centurion (27:54), and the reaction of the women at the tomb (28:4,8) are all accessible to the Matthean narrator. The narrator even supplies the reader with inside information about the thoughts and motivations of the Jewish leaders (2:3; 9:3; 12:14; 21:45-46; 26:3-5; 12:10; 16:1; 19:3; 22:15). These insights function to establish in the mind of the reader the antagonist of the story.

The Matthean narrator is also not bound by time or space in his coverage of the story. Matthew provides the reader access to private conversations between Herod and the Magi (2:3-8), John and Jesus (3:13-15), Jesus and Satan (4:1-11), the disciples (16:7), Peter and Jesus (16:23), Judas and the chief priest (26:14-16; 26:40), and Pilate and the chief priest (27:62-64). He makes known to the reader the private decisions made by the chief priest and the Sanhedrin (26:59-60), and the plan of the chief priest and elders concerning the disappearance of the body (28:12-15). The narrator is present when Jesus prays alone, while at the same time he knows the difficulties of the disciples on the sea (14:22-24). He easily takes the reader from the courtroom of Pilate to the courtyard of Peter's denial (26:70f.), and eventually to the scene at the cross (27:45). For the most part, the narrator in Matthew's story stays close to Jesus, and views events and characters in terms of how they affect his main character.

Whoever the actual historical author may be, it is clear that the Matthean storyteller narrates his Gospel in a way to reliably guide his readers through the story so as to properly evaluate events and characters. On occasion the narrator will interrupt the flow of the story in order to provide the reader with an explicit comment or explanation. These intrusions may take the form of various types of descriptions (e.g., 3:4; 17:2; 28:3-4; 27:28-31), summaries (e.g., 4:23-25; 9:35-38; 12:15-16; 14:14; 15:29-31), or explicit interpretive commentary (1:22-23, 2:15, 17-18, 23; 4:15-16; 8:17; 12:17-21; 13:35; 21:4-5; 27:9-10). Detecting the narrator's voice in the story enables the reader to be sensitive to the manner in which Matthew instructs, leads, and encourages the reader to adopt a particular point of view.

SETTING OF THE GOSPEL

Traditional approaches to Gospel introduction usually treat under the heading of "setting" such issues as the date and place of the Gospel's writing, alongside the identity and problems confronting the community addressed. It is important to remember that practically speaking our exclusive source for information about the time and circumstantial factors generating the Gospel's production come only from the Gospel itself. No explicit outside information speaks directly to the issue of the social and historical conditions of the Gospel's primary readers. Essentially, scholarly efforts to establish a life-setting for the writing of the Gospel must search the Gospel for possible clues that hint at the time and circumstances of the writing. The fact that, although reading the same evidence, scholarly proposals for the setting of Matthew's Gospel have resulted in reconstructions that are opposed to one another should give one caution about dogmatic claims in such areas.

A. DATE

Efforts to recover the environmental setting that best explains the form and content of Matthew's Gospel have not resulted in a scholarly consensus. Concerning the date of the Gospel's composition scholars are divided into two broad proposals. The majority view is that Matthew was written after Mark sometime between the dates of A.D. 80-100. However, the arguments adduced to establish such a dating scheme are largely based upon prior judgments concerning the order of Gospel composition or hypothetical reconstructions of developments in the first century. Pivotal to the post-70 dating of Matthew is the contention that Matthew knew and used Mark as a major source for the writing of his Gospel. Since the consensus of scholarly judgment dates Mark in the 60s, it is therefore likely that Matthew composed his Gospel sometime after A.D. 70. Of course, if one rejects Marcan priority or the suggested date for Marcan composition, the argument fails to be convincing.

A post-70 date has also been assumed based upon Matthew's explicit language concerning the destruction of Jerusalem and his references to the "church" (16:18; 18:17). Such language is thought to be anachronistic and therefore indicative of a post-70 composition. The reference to a "king" in the parable of the wedding feast who "sent his army and destroyed those murderers and burned their city" (22:7), appears to reflect historical knowledge of Jerusalem's destruction retrojected into Jesus' ministry as prophecy. However, apart from the fact of whether Jesus could predict Jerusalem's fall, the wording of 22:7, as France observes, "is precisely the sort of language one might expect in a genuine prediction of political annihilation in the Jewish context, and does not depend on a specific knowledge of how things in fact turned out in A.D. 70." There also is no need to read a developed ecclesiology into Jesus' references to the "church." The term ejkklhsiva (ekklçsia) in Matthew says nothing about church order, and with the communal imagery attached to the term in Jewish circles (cf. Qumran), it becomes entirely credible that Jesus could speak of his disciples as constituting an ekklçsia.

Perhaps the most heavily relied upon argument for dating Matthew in the last decades of the first century is the decided Jewish polemic that seemingly dominates the first Gospel. It is thought that formative Judaism in the post-70 period provides the most suitable background for Matthew's portrayal of the Jewish leaders and his underlying view of Israel. After the destruction of the temple in A.D. 70 it was the Pharisaic movement that emerged as the normative form of Judaism. Pharisaism was particularly suited to bring stability and a renewed sense of Jewish identity after the tragedy of A.D. 70. The Pharisees saw themselves as "the most accurate interpreters of the law" (see Josephus, JW 1.5.1; 2.8.14; Life 38.191), and definers of both the social and cultic boundaries delimiting the covenanted people of God. The community addressed by Matthew's Gospel is thought to be a rival to a post-70 formative Judaism, having endured severe hostility and rejection by official Judaism.

However, the evidence does not warrant the supposition that Matthew's community has severed all contact with the Jewish community. Furthermore, not enough is known about pre-70 Pharisaism to emphatically deny a setting for Matthew's Gospel before Jerusalem's destruction. Indeed, an impressive list of scholars have cogently argued for a pre-70 dating of Matthew. Not only does such a view have solid patristic evidence, some passages in Matthew may be intended to imply that the temple was still standing at the time of the Gospel's writing (cf. Matt 5:23-29; 12:5-7; 17:23; 16:22; 26:60-61). It appears that the evidence is not sufficiently decisive so as to completely discredit all competitive views. Fortunately, understanding Matthew's story of Jesus is not dependent upon reconstructing the historical context from which the Gospel emerged.

B. PLACE OF ORIGIN

Even less important for a competent reading of the first Gospel involves the effort to decide the Gospel's precise place of origin. Because of its large Jewish community and strategic role in the Gentile mission most Matthean scholars have opted for Antioch of Syria as the Gospel's place of origin. Other proposals have included Jerusalem, Alexandria, Caesarea, Phoenicia, and simply "east of the Jordan." While certain evidence may tend to weigh in favor of one provenance over another, in the final analysis we cannot be certain where Matthew's Gospel was composed. Nevertheless, as observed by France, deciding "the geographical location in which the Gospel originated is probably the least significant for a sound understanding of the text." Much more relevant to the interpretation of the gospel is the dimension given the discussion of "setting" by a literary reading of the first Gospel.

C. NARRATIVE WORLD

In literary terms the discussion of "setting" does not involve the delineation of factors generating the text, but rather the descriptive context or background in which the action of the story transpires. Settings, as described by the narrator, are like stage props in a theatrical production. Oftentimes, the narrator's description of the place, time, or social conditions in which action takes place is charged with subtle nuances that may generate a certain atmosphere with important symbolic significance. For example, early in Matthew's story the narrator relates places and events to create a distinct atmosphere from which to evaluate his central character, Jesus. The story opens with a series of events that are calculated to evoke memories of Israel's past, and thereby to highlight the significance of the times inaugurated by Jesus. By means of a genealogy, cosmic signs, dream-revelations, the appearance of the "angel of the Lord," and the repeated reference to prophetic fulfillment, the narrator highlights God's renewed involvement with his people and the climactic nature of the times realized in Jesus. The locations of Jerusalem, Bethlehem, and Egypt evoke feelings of continuity between Jesus' history and that of Israel's. Other locations such as the "desert" and "mountain" function to create a certain aura around events and characters in the story. Later in the story specific locations such as "synagogue," the "sea," and the "temple" all contribute to a distinct atmosphere from which to evaluate the course of events. While real-life settings of the author and his readers can only be reproduced in terms of probability, the temporal and spatial settings established in the story provide an integral context for interpreting Matthew's story.

THE LITERARY CHARACTER OF MATTHEW

A. LITERARY AND RHETORICAL SKILL

Since Matthew's text would have been handwritten without systematic punctuation or modern techniques for delineating structural features such as bold print, underlining, paragraph indention, or chapter headings, any clues for discerning the structure and nature of the composition is dependent upon "verbal clues" within the narrative itself. Within both Hebrew and classical traditions communication on a literary level assumed a level of competency in conventional communicative techniques. While NT authors may not have been formally trained in rhetoric, an effective exchange of ideas demands some awareness of conventional patterns for communication. A study of Matthew's literary style puts emphasis on the literary devices he employs to lead the reader to experience his story in a certain way.

Reading Matthew's story (whether orally before an audience, or in private), would have demanded that the reader attend to the various structural features which might illumine the meaning and flow of the narrative. Some of these literary strategies function on a broader structural level providing the text with a sense of progression and cohesion (e.g., Matt see the formulaic phrases in 7:28; 11:1; 13:53; 19:1; 26:1; and 4:17; 16:21). However, most structural features primarily contribute to a sense of cohesion within smaller textual units. These features may highlight or bracket unifying themes by opening and closing distinct units with similar words or phrases (see, e.g., 4:23-24 and 9:35); build anticipation by foreshadowing subsequent events (e.g., ch. 2 foreshadows the passion narrative); or stimulate reflection and a sense of development in the story by verbal repetition and episodic similarities (cf. 8:23-27/14:22-33; 9:27-31/20:29-34; 9:32-34/12:22-34; 14:13-21/15:32-38). These elements along with Matthew's fondness for grouping materials according to a thematic or even numerical scheme, are indicative of an environment largely educated through oral proclamation not the written word. Matthew's compositional scheme greatly facilitated learning by providing the listener (or reader) with a coherent and orderly presentation that aided comprehension and memorization.

The meticulous structural concerns, both in the whole and the smaller details of Matthew, have been widely recognized by scholarship. However, as we shall see in the next section, there is great diversity with respect to the overall structural pattern of the first Gospel. The difficulty lies with going from clearly delineated structural features in the smaller units of text, to the use of the same devices to explain the total composition. Often the analysis seems forced and unable to fit the details into a single coherent pattern. It may not always be easy to identify the precise contribution that a particular literary device makes to the overall composition of a literary work, and certainly there always exists the danger of reading too much into a text by artificially imposing symmetrical patterns where none exist. However, these problems are overcome by a greater sensitivity to the nature and function of literary devices, and not by ignoring these features of a text. The question remains concerning what features might provide clues to the overall structure of Matthew's Gospel.

B. STRUCTURAL-PLOT

Consideration of Matthew's skill in the smaller portions of his text has stimulated numerous efforts to locate structural indications that may provide the organizing pattern for the entire Gospel. Structural appraisals of Matthew's Gospel usually begin with the discovery of a literary device or formulaic expression that appears to be unique to the evangelist. However, while scholars may agree on the existence of a literary device or formula, they may diverge widely concerning the function or theological significance of a literary feature. For example, although the expressions kaiÉ ejgevneto o{te ejtevlesen oJ =Ihsou'" (kai egeneto hote etelesen ho Içsous, "and when Jesus had finished;" 7:28; 11:1; 13:53; 19:1; 26:1), and ajpoÉ tovte h[rxato oJ =Ihsou'" (apo tote erxato ho Içsous, "from that time Jesus began," 4:17; 16:21) are recognized to be structurally significant, it is difficult to establish that Matthew consciously adopted these expressions as the organizational key to his entire Gospel. As helpful as these phrases are for marking off the major discourses of Jesus or highlighting major new developments in the story, neat structural schemes based upon repeated formulae cannot do justice to the subtle twists and turns of the dramatic flow of Matthew's story.

Several scholars have centered on Matthew's use of Mark to determine the structure of his Gospel. Attention has been called to the peculiar Matthean organization of 4:12-13:58 in contrast to the faithful following of Marcan order in 14:1-28:20. Certainly a source-critical study of Matthew must account for the seemingly independent structural form and sequence in the first half of the Gospel as opposed to the latter half. However, it is doubtful that Matthew intended his readers to compare his Gospel with Mark in order to understand his structural scheme. If Matthew could clearly structure patterns on a smaller scale, independent of Mark, why not on a larger scale? Furthermore, there are too many structural peculiarities even in the second half of the Gospel to assume that Matthew merely succumbed to a slavish reproduction of Mark in the second half of his Gospel.

More recent investigations have delineated the Gospel's structure in terms of how the individual events or episodes connect sequentially to form a discernable plot. It is the organizing principle of plot which determines the incidents selected, their arrangement, and how the sequence of events or episodes are to impact the reader. Given the episodic and thematic flavor of Matthew's narrative, his plot development does not exhibit a linear tightness or the flair for the dramatic found in other narratives (cf. Mark). Nevertheless, Matthew does tell a story, and thus the various episodes are carefully interrelated by causal and thematic developments. There are definite major and minor story lines and character development, with certain episodes marking key turning points in the unfolding drama. An analysis of plot has the advantage of moving the discussion away from isolated literary devices or contrived symmetrical patterns, to a consideration of how the sequence of events and portrayal of characters connect meaningfully to tell a continuous and coherent story.

Matthew's story is organized around several narrative blocks comprised of events that are interconnected according to a particular emphasis or theme. The unifying factor giving coherence to the overall sequence of events is the explicit and implicit presence of the central character Jesus in virtually every episode. Within this story-form events of similar nature are often clustered or repeated for their accumulative impact, as various themes are reinforced and developed. An analysis of the sequence and function of Matthew's major narrative blocks enables the reader to discern an overall progression of events according to a consciously constructed plot. The following seven narrative blocks provide the story with a clear sense of dramatic progression:

1:1-4:16 Establishing the identity and role of Jesus, the protagonist of the story.

4:17-11:1 Jesus embarks upon a ministry of teaching and healing to manifest God's saving presence in Israel.

11:2-16:20 While faulty interpretations of Jesus' ministry lead to misunderstanding and repudiation, the disciples, through divine revelation, are provided special insight into Jesus' person and mission.

16:21-20:34 During Jesus' journey to Jerusalem he engages his disciples in explicit discussion concerning the ultimate values, priorities, and intentions of his messianic mission.

21:1-25:46 Upon entering Jerusalem Jesus' actions and teachings lead to conflict and rejection by the Jewish authorities.

26:1-27:50 While hostility and misunderstanding coalesce in betrayal, desertion, and death, Jesus is resolved to consciously and voluntarily fulfill the divine plan.

27:51-28:20 God ultimately vindicates his Son as evidenced by cosmic signs and by raising him from the dead and giving him authority to commission his disciples to a worldwide mission.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

SELECTED COMMENTARIES:

Albright, W.F. and C.S. Mann. Matthew . AB. Garden City: Doubleday, 1971.

Beare, Francis Wright. The Gospel According to Matthew . San Francisco: Harper and Row, 1981.

Blomberg, Craig L. Matthew. New American Commentary 22. Nashville: Broadman, 1992.

Carson, D.A. "Matthew." In The Expositor's Bible Commentary , 8:3-599. Edited by Frank Gaebelein. 12 vols. Grand Rapids: Zondervan, 1984.

Davies, Margaret. Matthew Readings: A New Biblical Commentary . Sheffield, U.K.: JSOT Press/Sheffield Academic Press, 1993.

Davies, W.D. and Dale C. Allison. Introduction and Commentary on the Gospel According to Saint Matthew I-VII . Vol. 1 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew. International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1988.

. Introduction and Commentary on Matthew VIII-XVIII . Vol. 2 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew . International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1991.

France, R.T. Matthew. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1985.

Gardner, Richard B. Matthew. Believers Church Bible Commentary. Scottdale, PA: Herald Press, 1991.

Garland, David. Reading Matthew: A Literary and Theological Commentary on the First Gospel . New York: Crossroad, 1993.

Gundry, Robert. Matthew: A Commentary on His Literary and Theological Art . Grand Rapids: Eerdmans, 1982.

Hagner, Donald. Matthew 1-13 . Word Biblical Commentary 33A. Dallas: Word, 1993.

. Matthew 14-28. Word Biblical Commentary 33B. Dallas: Word, 1995.

Harrington, D.J. The Gospel of Matthew . Sacra Pagina 1. Collegeville, MN: Liturgical, 1991.

Hill, David. The Gospel of Matthew . New Century Bible. Grand Rapids: Eerdmans, 1972.

Keener, Craig S. Matthew . The IVP New Testament Commentary Series. Ed. Grant R. Osborne. Downers Grove, IL: InterVarsity Press, 1997.

Luz, U. Matthew 1-7 . Minneapolis: Fortress, 1989.

Malina, Bruce J. and Richard L. Rohrbaugh. Social Science Commentary on the Synoptic Gospels . Minneapolis: Augsburg Fortress, 1992.

Meier, J.P. The Vision of Matthew . New York: Crossroad, 1979, 1991.

Morris, Leon. The Gospel According to Matthew . Grand Rapids: Eerdmans, 1992.

Patte, Daniel. The Gospel According to Matthew: A Structural Commentary on Matthew's Faith . Philadelphia: Fortress, 1987.

Schweizer, Eduard. The Good News According to Matthew . Translated by David E. Green. Atlanta: John Knox Press, 1975.

SELECTED STUDIES:

Allison, Dale C. The New Moses: A Matthean Typology . Minneapolis: Fortress, 1993.

Bauer, D.R. The Structure of Matthew's Gospel: A Study in Literary Design . JSNTSup 31. Sheffield: Almond, 1988.

Borg, Marcus. Conflict, Holiness, and Politics in the Teachings of Jesus . New York: Edwin Mellen Press, 1984.

France, R.T. Matthew: Evangelist and Teacher . Grand Rapids: Zondervan, 1989.

Hill, David. "Son and Servant: An Essay on Matthean Christology." JSNT 6 (1980) 2-16.

Kingsbury, Jack D. Matthew As Story. 2d ed. Philadelphia: Fortress, 1988.

Lohr, C. "Oral Techniques in the Gospel of Matthew." CBQ 23 (1961): 339-352.

Luz, U. The Theology of the Gospel of Matthew . Translated by J. Bradford Robinson. Cambridge: Cambridge University Press, 1995.

Matera, Frank. "The Plot of Matthew's Gospel." CBQ 49 (1987): 233-253.

. Passion Narratives and Gospel Theologies . New York: Paulist, 1986.

Powell, M.A. God With Us: A Pastoral Theology of Matthew's Gospel . Minneapolis: Fortress, 1995.

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

. What Are They Saying About Matthew? Revised and Expanded Edition. New York: Paulist Press, 1996.

Stanton, Graham. A Gospel For a New People: Studies in Matthew . Edinburgh: T&T Clark, 1992.

. "The Origin and Purpose of Matthew's Gospel: Matthean Scholarship from 1945 to 1980." In ANRW II.25.3. Edited by W.Haase. Pages 1889-1895. Berlin and New York: Walter de Gruyter, 1985.

Verseput, Donald J. "The Title Son of God in Matthew's Gospel." NTS 33 (1987): 532-556.

Westerholm, Stephen. Jesus and Scribal Authority . ConNT 10. Lund, Sweden: CWK Gleerup, 1978.

Wilkens, M.J. The Concept of Discipleship in Matthew's Gsopel as Reflected in the Use of the Term Mathçtçs. Leiden: E.J. Brill, 1988.

Witherup, Ronald D. "The Death of Jesus and the Rising of the Saints: Matthew 27:51-54 in Context." SBLASP. Pages 574-585. Atlanta: Scholars Press, 1987.

Wright, N.T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

. The New Testament and the People of God . Minneapolis: Fortress Press, 1992.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

AnBib Analecta Biblica

ANTJ Arbeiten zum Neuen Testament und zum Judentum

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BibRev Bible Review

BSac Bibliotheca Sacra

BZNW Beheifte zur ZNW

CBQ Catholic Biblical Quarterly

ConBNT Coniectanea biblica, New Testament

ConNT Coniectanea neotestamentica

DJG Dictionary of Jesus and the Gospels

ETL Ephemerides theologicai lovanienses

ExpTim The Expository Times

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

Int Interpretation

ISBE International Standard Bible Encyclopedia

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of New Testament Theology

LXX Septuagint

NIDNTT New International Dictionary of New Testament Theology

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NT New Testament

NTM New Testament Message

NTS New Testament Studies

OT Old Testament

RevQ Revue de Qumran

RQ Restoration Quarterly

SBLASP Society of Biblical Literature Abstracts and Seminar Papers

SBLDS SBL Dissertation Series

SBLMS SBL Monograph Series

SJT Scottish Journal of Theology

SNTSMS Society for New Testament Studies Monograph Series

Str-B Kommentar zum Neuen Testament by Strack and Billerbeck

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

TIM Tradition and Interpretation in Matthew by Bornkamm, Barth, and Held

TrinJ Trinity Journal

TynBul Tyndale Bulletin

UBSGNT United Bible Society Greek New Testament

USQR Union Seminary Quarterly Review

WUNT Wissenschaftliche untersuchungen zum Neuen Testament

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: Matthew (Outline)

OUTLINE

I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16

A. Genealogy of Jesus - 1:1-17

B. The Annunciation to Joseph - 1:18-25

C. The Infancy of Jesus - 2:1-23

1. The Gentile Pilgrimage - 2:1-12

2. The Messiah's Exile and Exodus - 2:13-23

D. The Mission and Message of John the Baptist - 3:1-12

E. The Baptism and Commission of Jesus - 3:13-17

F. The Testing of the Son - 4:1-11

G. Introducing the Ministry of Jesus - 4:12-16

II. GOD'S SAVING PRESENCE IN THE MIDST OF HIS PEOPLE - 4:17-10:42

A. Programmatic Heading: Proclamation of the Kingdom - 4:17

B. Call of the Disciples - 4:18-22

C. Programmatic Summary - 4:23-25

D. Sermon on the Mount: Ministry in Word - 5:1-7:29

1. The Setting - 5:1-2

2. The Beatitudes - 5:3-12

3. Salt and Light - 5:13-16

4. Jesus and the Law - 5:17-20

5. Practicing Greater Righteousness Toward One's Neighbor - 5:21-48

a. Murder - 5:21-26

b. Adultery - 5:27-30

c. Divorce - 5:31-32

d. Oaths - 5:33-37

e. An Eye for an Eye - 5:38-42

f. Love Your Enemies - 5:43-48

6. Practicing Greater Righteousness Before God - 6:1-18

a. Summary - 6:1

b. Giving to the Needy - 6:2-4

c. Prayer - 6:5-15

d. Fasting - 6:16-18

7. The Priorities and Values of the GreaterRighteousness - 6:19-34

a. Treasures in Heaven - 6:19-24

b. Worry - 6:25-34

8. The Conduct of Greater Righteousness - 7:1-12

a. Judging Others - 7:1-5

b. Honor What Is Valuable - 7:6

c. Ask, Seek, Knock - 7:7-11

d. The Golden Rule - 7:12

9. The Call for Decision - 7:13-27

a. The Narrow and Wide Gates - 7:13-14

b. A Tree and Its Fruit - 7:15-23

c. The Wise and Foolish Builders - 7:24-27

10. Conclusion - 7:28-29

E. Ministry in Deed - 8:1-9:34

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

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

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

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

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

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

7. The Gadarene Demoniacs - 8:28-34

8. Healing of the Paralytic - 9:1-8

9. Jesus' Association with Tax Collectors and Sinners - 9:9-13

10. Question on Fasting - 9:14-17

11. Raising the Ruler's Daughter and Cleansing the Unclean Woman - 9:18-26

12. Healing Two Blind Men - 9:27-31

13. Healing of a Deaf Mute - 9:32-34

F. A Call to Mission - 9:35-10:4

G. The Missionary Discourse - 10:5-42

1. Instructions for Mission - 10:5-15

2. Persecution and Response - 10:16-23

3. The Disciples' Relationship to Jesus - 10:24-42

III. ISRAEL'S MISUNDERSTANDING AND REPUDIATION OF JESUS - 11:1-14:12

A. John's Question from Prison - 11:1-6

B. The Person and Mission of John - 11:7-19

1. Identification of John by Jesus - 11:7-15

2. Rejection of John and Jesus - 11:16-19

C. Unrepentant Cities - 11:20-24

D. Jesus' Response and Invitation - 11:25-30

E. Sabbath Controversy: Incident in the Grainfield - 12:1-8

F. Sabbath Controversy: Healing in the Synagogue - 12:9-14

G. The Character and Mission of God's Servant - 12:15-21

H. The Beelzebub Controversy - 12:22-37

I. The Request for a Sign - 12:38-42

J. A Concluding Analogy - 12:43-45

K. Jesus' True Family - 12:46-50

L. The Parables of the Kingdom - 13:1-52

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

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

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

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

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

6. Parable of the Leaven - 13:33

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

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

9. Parables of the Hidden Treasure and the Pearl - 13:44-46

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

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

M. Rejection at Nazareth - 13:53-58

N. The Death of John the Baptist - 14:1-12

IV. EDUCATING THE DISCIPLES: IDENTITY AND MISSION - 14:13-16:20

A. Feeding of the Five Thousand - 14:13-21

B. Walking on the Water - 14:22-33

C. Summary: Healings at Gennesaret - 14:34-36

D. Jesus and the Teachings of the Pharisees - 15:1-20

E. The Canaanite Woman - 15:21-28

F. Feeding of the Four Thousand - 15:29-39

G. Request for a Sign - 16:1-4

H. The Leaven of the Pharisees and Saducees - 16:5-12

I. Confession at Caesarea Philippi - 16:13-20

V. THE WAY OF THE CROSS - 16:21-20:34

A. The Things of God Versus the Things of Men - 16:21-28

B. Transfiguration - 17:1-8

C. The Coming Elijah - 17:9-13

D. The Power of Faith - 17:14-21

E. The Second Passion Prediction - 17:22-23

F. Jesus and the Temple Tax - 17:24-27

G. Fourth Discourse: Life in the Christian Community - 18:1-35

1. Becoming Like a Child - 18:1-5

2. Avoiding Offense - 18:6-9

3. Value of the "Little Ones" - 18:10-14

4. Reconciling an Offending Brother - 18:15-20

5. Importance of Forgiveness - 18:21-35

H. Transition from Galilee to Judea - 19:1-2

I. Marriage and Divorce - 19:3-9

J. The Bewildered Response of the Disciples - 19:10-12

K. The Little Children - 19:13-15

L. The Rich Young Man - 19:16-22

M. Wealth, Reward and Discipleship - 19:23-30

N. The Generous Landowner - 20:1-16

O. Third Passion Prediction - 20:17-19

P. Requests on Behalf of the Sons of Zebedee - 20:20-28

Q. Two Blind Men Receive Sight - 20:29-34

VI. CONFLICT IN JERUSALEM - 21:1-25:46

A. Jesus' Entry into Jerusalem - 21:1-11

B. Demonstration in the Temple - 21:12-17

C. The Fig Tree - 21:18-22

D. The Authority Question - 21:23-27

E. Parable of the Two Sons - 21:28-32

F. Parable of the Tenants - 21:33-46

G. Parable of the Wedding Feast - 22:1-14

H. Confrontations with the Religious Leaders - 22:15-46

1. Paying Taxes to Caesar - 22:15-22

2. Marriage in the Afterlife - 22:23-33

3. The Greatest Commandment - 22:34-40

4. The Son of David - 22:41-46

I. Denunciation of the Scribes and Pharisees - 23:1-39

1. Do Not Practice What They Preach - 23:1-12

2. Woes against the Teachers of the Law andthe Pharisees - 23:13-36

3. Lament over Jerusalem - 23:37-39

J. Fifth Discourse: Judgment to Come - 24:1-25:46

1. Introduction - 24:1-3

2. Warnings Not to Be Deceived - 24:4-14

3. The Coming Tribulation in Judea - 24:15-28

4. The Climactic Fall of Jerusalem within "This Generation" - 24:29-35

5. The Coming Judgment of the Son ofMan - 24:36-25:46

a. The Coming Son of Man~ - 24:36-51

b. The Ten Virgins - 25:1-13

c. Parable of the Talents - 25:14-30

d. Judgment of the Son of Man - 25:31-46

VII. THE PASSION AND RESURRECTION OF JESUS - 26:1-28:20

A. The Plot to Arrest and Execute Jesus - 26:1-5

B. Anointing in Bethany - 26:6-13

C. Judas' Betrayal - 26:14-16

D. Preparation for Passover - 26:17-19

E. The Last Supper - 26:20-30

F. Jesus Predicts the Disciples' Desertion and Denial - 26:31-35

G. The Gethsemane Prayer - 26:36-46

H. The Arrest of Jesus - 26:47-56

I. The Hearing Before Caiaphas - 26:57-68

J. The Denial of Peter - 26:69-75

K. Transition to the Roman Authorities - 27:1-2

L. The Suicide of Judas - 27:3-10

M. The Trial Before Pilate - 27:11-26

N. Mockery and Abuse of Jesus - 27:27-31

O. The Crucifixion - 27:32-44

P. The Death of Jesus - 27:45-56

Q. The Burial of Jesus - 27:57-61

R. Keeping Jesus in the Tomb - 27:62-66

S. The Empty Tomb - 28:1-7

T. The Appearance of Jesus to the Women - 28:8-10

U. The Bribing of the Guards - 28:11-15

V. The Great Commission - 28:16-20

-College Press New Testament Commentary: with the NIV

Lapide: Matthew (Book Introduction)

PREFACE.

——————

IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapide, I desire to mention that it has not been within my purpose to give an equivalent for every word of the original. This ought to have been stated at the commencement of the first volume, and I greatly regret the omission.

The stern exigencies of publication have compelled me to compress the translation of the Commentary upon the Gospels within five octavo volumes, when a reproduction of the Latin original, verbatim et literatim , would have probably necessitated seven.

The matter standing thus, I have had to exercise my own judgment as to the character of the necessary omissions and compression. I am perfectly aware that in omitting or compressing anything at all, I expose myself to the full fury of the blasts of unkind, bitter, or unscrupulous criticism; though criticism of this kind has, I am thankful to say, been confined to a single print.

I have no fault whatever to find with the criticism of the R. Catholic Tablet . It was dictated by a thoroughly honest and commendable, but certainly mistaken fear, that I had made omissions for controversial purposes. Of this, I hope I am incapable.

With regard to the other adverse criticism to which I have alluded, I am sorry that I cannot regard it as either just or righteous. One reason is this; the reviewer in question concludes his remarks by saying—"Those who are familiar with Cornelius' work are aware of the terseness and pungency of the author's style. Whether it would be possible to give this in English we cannot say, but the present translators do not appear to have even attempted the task, either in their literal rendering, or in their paraphrased passages, so that much of the sententiousness of the original has evaporated."

It would be almost impossible to single out from the whole range of the history of criticism a more telling example of its frequent utter worthlessness and disregard of a strict adherence to truth. In the first place, with regard to Cornelius himself, those who are best acquainted with him—his greatest lovers and admirers—are aware that if there is one thing more than another which they are disposed to regret, it is his great prolixity, and the inordinate length of his sentences.

Secondly, if the hostile reviewer had examined my translation solely for the purposes of an honest criticism, he could not have helped becoming aware of the fact that there is scarcely a page in which I have not broken up what is a single sentence in the Latin into two, three, and sometimes even more sentences in the English.

Lastly, I need not tell scholars that it would be far more easy and pleasant to myself to translate literally, without any omission whatever, than to have continually to be, as it were, upon the stretch to omit or compress what must be omitted, when very often all seems valuable. I can truly say I have often spent as much time in deliberating what to omit, or how to compress a passage, as would have sufficed to have written a translation of it in full twice over.

About two-thirds of the twenty-first chapter of S. Matthew, the last in this second volume, have been translated without any omission, or compression whatever. A note is appended to the place where this unabridged translation begins. This will enable any one who cares to do so, to compare the abridged portion with the unabridged, and both with the original.

T. W. M.