Text -- Matthew 20:15 (NET)

20:15 Am I not permitted to do what I want with what belongs to me? Or are you envious because I am generous?’

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 20:15

Is thine eye evil? ( ho ophthalmos sou ponēros estiṅ )

See note on Mat 6:22-24 about the evil eye and the good eye. The complainer had a grudging eye while the householder has a liberal or generous eye. See note on Rom 5:7 for a distinction between dikaios and agathos .

Wesley: Mat 20:15

Yea, doubtless, to give either to Jew or Gentile a reward infinitely greater than he deserves. But can it be inferred from hence, that it is lawful, or possible, for the merciful Father of spirits to "Consign an unborn soul to hell? Or damn him from his mother's womb?"

Is thine eye evil because I am good - Art thou envious, because I am gracious? Here is an evident reference to that malignant aspect, which is generally the attendant of a selfish and envious temper.

JFB: Mat 20:15

That is, "You appeal to justice, and by that your mouth is shut; for the sum you agreed for is paid you. Your case being disposed of, with the terms I make with other laborers you have nothing to do; and to grudge the benevolence shown to others, when by your own admission you have been honorably dealt with, is both unworthy envy of your neighbor, and discontent with the goodness that engaged and rewarded you in his service at all."

Clarke: Mat 20:15

Is it not lawful for me - As eternal life is the free gift of God, he has a right to give it in whatever proportions, at whatever times, and on whatever conditions he pleases

Clarke: Mat 20:15

Is thine eye evil - An evil eye among the Jews meant a malicious, covetous, or envious person

Most commentators have different methods of interpreting this parable. Something was undoubtedly designed by its principal parts, besides the scope and design mentioned at the conclusion of the last chapter. The following, which is taken principally from the very pious Quesnel, may render it as useful to the reader as any thing else that has been written on it

The Church is a vineyard, because it is a place of labor, where no man should be idle. Each of us is engaged to labor in this vineyard - to work out our salvation through him who worketh in us to will and to perform. Life is but a day, whereof childhood, or the first use of reason, is the day-break or first hour, Mat 20:1, in which we receive the first Call

The promise of the kingdom of glory is given to all those who are workers together with him, Mat 20:2

The second call is in the time of youth, which is most commonly idle, or only employed in dissipation and worldly cares, Mat 20:3

The third call is at the age of manhood

The fourth, in the decline of life, Mat 20:5

The fifth, when sickness and the infirmities of life press upon us. How many are there in the world who are just ready to leave it, before they properly consider for what end they were brought into it! Still idle, still unemployed in the things which concern their souls; though eternal life is offered to them, and hell moving from beneath to meet them! Mat 20:6

Others consider the morning the first dawn of the Gospel; and the first call to be the preaching of John Baptist

The second call, the public preaching of our Lord; and that of the apostles when they got an especial commission to the Jews, Mat 10:5, Mat 10:6, together with that of the seventy disciples mentioned Luk 10:1

The third call, which was at mid-day, represents the preaching of the fullness of the Gospel after the ascension of Christ, which was the meridian of evangelic glory and excellence

The fourth call represents the mission of the apostles to the various synagogues of the Jews, in every part of the world where they were scattered; the history of which is particularly given in the Acts of the Apostles

The fifth call, or eleventh hour, represents the general call of the Gentiles into the Church of Christ, when the unbelieving Jews were finally rejected

What makes this interpretation the more likely is, that the persons who are addressed at Mat 20:7, say, No man hath hired us, i.e. We never heard the voice of a prophet announcing the true God, nor of an apostle preaching the Lord Jesus, until now. The Jews could not use this as an argument for their carelessness about their eternal interests.

TSK: Mat 20:15

it : Mat 11:25; Exo 33:19; Deu 7:6-8; 1Ch 28:4, 1Ch 28:5; Jer 27:5-7; Joh 17:2; Rom 9:15-24, Rom 11:5, Rom 11:6; 1Co 4:7; Eph 1:11, Eph 2:1, Eph 2:5; Jam 1:18

Is thine : Mat 6:23; Deu 15:9, Deu 28:54; Pro 23:6, Pro 28:22; Mar 7:22; Jam 5:9

because : Jon 4:1-4; Act 13:45

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 20:15

Is thine we evil because I am good? - The Hebrews used the word evil, when applied to the eye, to denote one envious and malicious, Deu 15:9; Pro 23:6. The eye is called evil in such cases, because envy and malice show themselves directly in the eye. No passions are so fully expressed by the eye as these. "Does envy show itself in the eye? is thine eye so soon turned to express envy and malice because I have chosen to do good?"

Poole: Mat 20:1-16

Ver. 1-16. We find this parable only recorded by St. Matthew; nor have any thing to guide us in understanding the scope of our Saviour in it, but Act 20:16 , So the last shall be first, and the first last: for many be called, but few chosen. Some here by first understand such as are of greatest repute and estimation in the world, or who have the highest opinion of themselves. By last they understand persons who are of meaner note and reckoning in the world, and have lowest opinion of themselves. The former shall be last as to the love and favour of God, and any reward from him; and the other shall be first. Others by the first understand the Jews, who were the first people God had in the world, and more dignified than any other by privileges: by the last, the Gentiles, who came last into the church of God. This seems to be directly intended by our Saviour, who perfectly knew the pride and invidious temper of the Jews, who valued themselves upon their prerogative, that they were the church of God, when the world lay in wickedness; and were apt to resent as an indignity that the Gentiles should be called into the church, and be made equally partakers of spiritual privileges with them. Having now fixed the scope of the parable, the interpretation is easy.

The kingdom of heaven , that is, the sovereign dispensation of God in calling nations or persons to partake of spiritual benefits in his church, and consequently of eternal blessedness, is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. The householder is God the Father, compared by Christ to a husbandman, with respect to the culture of vines, Joh 15:1 ; to one that hath a vineyard, Isa 5:1,2 &c. The vineyard is the church. The work is that which concerns eternal salvation, both of our own salvation, and of others that are committed to our charge, or that are within the compass of our activity to do them spiritual good. The labourers are, eminently, persons in office, and, generally, all that are called by the gospel. The hiring of them imports the gracious promise of the reward published in the gospel to those who will work. The penny is the reward, comprehensive of the spiritual privileges that persons in the church are made partakers of. Men standing idle in the marketplace, signifies their neglect of the great and proper work for which they came into the world, to glorify God and save their souls. His going out at several times, and calling in some to the vineyard at the third, sixth, and ninth hours, implies the calling of the Jews in the early age of the world, and his sending the prophets in sundry times, when they were degenerated, to return to his service. The calling some at the eleventh hour particularly respects the bringing in the Gentiles by preaching the gospel, who before were without the knowledge of God and the way to life. The even is the time of accounts and recompence. The murmuring of some that they received no more than those that came later into the vineyard, primarily and immediately signifies the envy and vexation of the Jews, that the Gentiles should be equal partakers of the grace of God with themselves, who for so many ages had been his peculiar people. The householder’ s vindicating himself is from two considerations, wherein it appears that his liberality to some is perfectly consistent with his justice to all.

1. That he agreed with them for a penny, which they received: the Jews enjoyed those external privileges of God’ s covenant, which they so much valued themselves for, till they cut themselves off by their obstinate rejecting his grace.

2. That he might do what he pleased with his own. He was master of his own favours, and it was malignity to tax his bounty to others, which was nothing prejudicial to what was due by agreement to them. Our Saviour concludes the parable, that the last shall be first; the Gentiles shall be made partakers of the gospel, with the blessed privileges attending it: and the first shall be last; that is, the Jews should deprived of those privileges.

And analogically in every age, some who are first, in presumption of their own merit, in profession, and reputation, but not in real holiness, shall be last in God’ s account; and those who were sincere and diligent in the Christian calling, though not valued by the world, shall be preferred before them.

For many be called, but few chosen This is the reason of what is said before. Many are called by the external preaching of the word into the visible communion of the church; this is the evident meaning by the reading of the parable, wherein it is said persons were called at several hours, comprehending the ministry of the prophets and the apostles, and all the succession of preachers in every age.

And few chosen; that is, by the free and unchangeable decree of God ordained to eternal life, and to partake of saving grace in order to the obtaining it. This is the main scope of the parable.

Gill: Mat 20:15

Is it not lawful for me to do what I will with mine own?.... External gifts and outward privileges, such as enjoying the word and ordinances, are God's own; and he may, as he does, bestow them on whom he will, and when and where he pleases; as he gave them to the Jews, and continued them many hundred years, when the Gentiles were utterly with them destitute of them; and as he has bestowed them in a more abundant manner for a long time on the Gentiles, whilst the Jews despise and reject them. Special grace is his own, which he gives to whom he pleases; it is by his own grace, and not the merits of men, that any are chosen, adopted, justified, pardoned, regenerated, and called; that they have faith, hope, love, repentance, or perform new obedience from a new heart, and new principles. Heaven and glory is his own, of his own preparing and giving; and both grace and glory are disposed of, and that very rightly and lawfully, according to his sovereign good will and pleasure: he chooses, adopts, justifies, pardons, regenerates, calls, and sanctifies whom he pleases; and brings what sons to glory he thinks fit, and bestows it equally upon them: and in so doing, does no wrong, or any injustice to any of his creatures; not to the fallen angels, by choosing some of their species, and confirming them in their original constitution; and by leaving them, the fallen angels, in their apostasy; nor by making provision for fallen man, and not them, nor by punishing them with everlasting destruction; nor do they ever complain of any wrong being done them: nor to non-elect men; for none of Adam's race have any right to grace or glory, and therefore no wrong is done to any of them, by withholding them from them, whereby nothing is taken from them, and given to others; and by punishing them for sin; nor to any elect men, by making others partners with them; since they are all alike by nature, unworthy of grace and glory, and deserving of wrath: what is enjoyed by any of them, is of mere grace, and not through merit; and one has not a whit the less, for what the other is possessed of; so that there is no room for envy, murmuring, and complaint:

is thine eye evil because I am good? An "evil eye", is opposed to a good eye, frequently in Jewish writings, as a "good eye" signifies beneficence and liberality; hence it is said ^c.

"He that gives a gift, let him give it בעין יפה "with a good eye"; bountifully and generously; and he that devoteth anything, let him devote it with a "good eye",''

cheerfully and freely: so an "evil eye" intends envy and covetousness, as it does here: and the sense is, art thou envious at the good of others, and covetous and greedy to monopolize all to thyself, because I am liberal, kind, and beneficent? Men are apt to complain of God, and charge his procedures in providence and grace, with inequality and injustice; whereas he does, as he may, all things according to his sovereign will, and never contrary to justice, truth, and goodness; though he is not to be brought to man's bar, and men should submit to his sovereignty.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 20:15

¹ tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

² tn Grk “Is your eye evil because I am good?”

Geneva Bible: Mat 20:15

Is it not lawful for me to do what I will with mine own? Is thine eye ^{( c )} evil, because I am good?

^{( c )} Naught, that is to say, do you envy at my goodness towards them? For by an "evil eye" the Hebrews mean "envy", because such dispositions appear chiefly in the eyes, as above in (Mat 6:23). It is set in opposition to the word "single", and it is taken there for corrupt: for whereas he said before in verse 22, "If thine eye be single", he adds in verse 23, "but if thine eye by wicked", or "corrupt", the word being the same in that place as it is here. (Mat 6:22-23)

Commentary -- Verse Range Notes

TSK Synopsis: Mat 20:1-34

1 Christ, by the similitude of the labourers in the vineyard, shows that God is debtor unto no man;

17 foretells his passion;

20 by answering the mother of Zebedee's children, teaches his disciples to be lowly;

29 and gives two blind men their sight.

MHCC: Mat 20:1-16

The direct object of this parable seems to be, to show that though the Jews were first called into the vineyard, at length the gospel should be preached to the Gentiles, and they should be admitted to equal privileges and advantages with the Jews. The parable may also be applied more generally, and shows, 1. That God is debtor to no man. 2. That many who begin last, and promise little in religion, sometimes, by the blessing of God, arrive at a great deal of knowledge, grace, and usefulness. 3. That the recompense of reward will be given to the saints, but not according to the time of their conversion. It describes the state of the visible church, and explains the declaration that the last shall be first, and the first last, in its various references. Till we are hired into the service of God, we are standing all the day idle: a sinful state, though a state of drudgery to Satan, may be called a state of idleness. The market-place is the world, and from that we are called by the gospel. Come, come from this market-place. Work for God will not admit of trifling. A man may go idle to hell, but he that will go to heaven, must be diligent. The Roman penny was sevenpence halfpenny in our money, wages then enough for the day's support. This does not prove that the reward of our obedience to God is of works, or of debt; when we have done all, we are unprofitable servants; but it signifies that there is a reward set before us, yet let none, upon this presumption, put off repentance till they are old. Some were sent into the vineyard at the eleventh hour; but nobody had hired them before. The Gentiles came in at the eleventh hour; the gospel had not been before preached to them. Those that have had gospel offers made them at the third or sixth hour, and have refused them, will not have to say at the eleventh hour, as these had, No man has hired us. Therefore, not to discourage any, but to awaken all, be it remembered, that now is the accepted time. The riches of Divine grace are loudly murmured at, among proud Pharisees and nominal Christians. There is great proneness in us to think that we have too little, and others too much of the tokens of God's favour; and that we do too much, and others too little in the work of God. But if God gives grace to others, it is kindness to them, and no injustice to us. Carnal worldlings agree with God for their penny in this world; and choose their portion in this life. Obedient believers agree with God for their penny in the other world, and must remember they have so agreed. Didst not thou agree to take up with heaven as thy portion, thy all; wilt thou seek for happiness in the creature? God punishes none more than they deserve, and recompenses every service done for him; he therefore does no wrong to any, by showing extraordinary grace to some. See here the nature of envy. It is an evil eye, which is displeased at the good of others, and desires their hurt. It is a grief to ourselves, displeasing to God, and hurtful to our neighbours: it is a sin that has neither pleasure, profit, nor honour. Let us forego every proud claim, and seek for salvation as a free gift. Let us never envy or grudge, but rejoice and praise God for his mercy to others as well as to ourselves.

Matthew Henry: Mat 20:1-16

This parable of the labourers in the vineyard is intended,

I. To represent to us the kingdom of heaven (Mat 20:1), that is, the way and method of the gospel dispensation. The laws of that kingdom are not wrapt up in parables, but plainly set down, as in the sermon upon the mount; but the mysteries of that kingdom are delivered in parables, in sacraments, as here and ch. 13. The duties of Christianity are more necessary to be known than the notions of it; and yet the notions of it are more necessary to be illustrated than the duties of it; which is that which parables are designed for.

II. In particular, to represent to us that concerning the kingdom of heaven, which he had said in the close of the foregoing chapter, that many that are first shall be last, and the last, first; with which this parable is connected; that truth, having in it a seeming contradiction, needed further explication.

Nothing was more a mystery in the gospel dispensation than the rejection of the Jews and the calling in of the Gentiles; so the apostle speaks of it (Eph 3:3-6); that the Gentiles should be fellow-heirs: nor was any thing more provoking to the Jews than the intimation of it. Now this seems to be the principal scope of this parable, to show that the Jews should be first called into the vineyard, and many of them should come at the call; but, at length, the gospel should be preached to the Gentiles, and they should receive it, and be admitted to equal privileges and advantages with the Jews; should be fellow-citizens with the saints, which the Jews, even those of them that believed, would be very much disgusted at, but without reason.

But the parable may be applied more generally, and shows us, 1. That God is debtor to no man; a great truth, which the contents in our Bible give as the scope of this parable. 2. That many who begin last, and promise little in religion, sometimes, by the blessing of God, arrive at greater attainments in knowledge, grace, and usefulness, than others whose entrance was more early, and who promised fairer. Though Cushi gets the start of Ahimaaz, yet Ahimaaz, choosing the way of the plain, outruns Cushi. John is swifter of foot, and comes first to the sepulchre: but Peter has more courage, and goes first into it. Thus many that are last shall be first. Some make it a caution to the disciples, who had boasted of their timely and zealous embracing of Christ; they had left all, to follow him; but let them look to it, that they keep up their zeal; let them press forward and persevere; else their good beginnings will avail them little; they that seemed to be first, would be last. Sometimes those that are converted later in their lives, outstrip those that are converted earlier. Paul was as one born out of due time, yet came not behind the chiefest of the apostles, and outdid those that were in Christ before him. Something of affinity there is between this parable and that of the prodigal son, where he that returned from his wandering, was as dear to his father as he was, that never went astray; first and last alike. 3. That the recompence of reward will be given to the saints, not according to the time of their conversion, but according to the preparations for it by grace in this world; not according to the seniority (Gen 43:33), but according to the measure of the stature of the fulness of Christ. Christ had promised the apostles, who followed him in the regeneration, at the beginning of the gospel dispensation, great glory (Mat 19:28); but he now tells them that those who are in like manner faithful to him, even in the latter end of the world, shall have the same reward, shall sit with Christ on his throne, as well as the apostles, Rev. 2:26-3:21. Sufferers for Christ in the latter days, shall have the same reward with the martyrs and confessors of the primitive times, though they are more celebrated; and faithful ministers now, the same with the first fathers.

We have two things in the parable; the agreement with the labourers, and the account with them.

(1.) Here is the agreement made with the labourers (Mat 20:1-7); and here it will be asked, as usual,

[1.] Who hires them? A man that is a householder. God is the great Householder, whose we are, and whom we serve; as a householder, he has work that he will have to be done, and servants that he will have to be doing; he has a great family in heaven and earth, which is named from Jesus Christ (Eph 3:15), which he is Owner and Ruler of. God hires labourers, not because he needs them or their services (for, if we be righteous, what do we unto him? ), but as some charitable generous householders keep poor men to work, in kindness to them, to save them from idleness and poverty, and pay them for working for themselves.

[2.] Whence they are hired? Out of the market-place, where, till they are hired into God's service, they stand idle (Mat 20:3), all the day idle (Mat 20:6). Note, First, The soul of man stands ready to be hired into some service or other; it was (as all the creatures were) created to work, and is either a servant to iniquity, or a servant to righteousness, Rom 6:19. The devil, by his temptations, is hiring labourers into his field, to feed swine. God, by his gospel, is hiring labourers into his vineyard, to dress it, and keep it, paradise-work. We are put to our choice; for hired we must be (Jos 24:15); Choose ye this day whom ye will serve. Secondly, Till we are hired into the service of God, we are standing all the day idle; a sinful state, though a state of drudgery to Satan, may really be called a state of idleness; sinners are doing nothing, nothing to the purpose, nothing of the great work they were sent into the world about, nothing that will pass well in the account. Thirdly, The gospel call is given to those that stand idle in the market-place. The market-place is a place of concourse, and there Wisdom cries (Pro 1:20, Pro 1:21); it is a place of sport, there the children are playing (Mat 11:16); and the gospel calls us from vanity to seriousness; it is a place of business, of noise and hurry; and from that we are called to retire. "Come, come from this market-place."

[3.] What are they hired to do? To labour in his vineyard. Note, First, The church is God's vineyard; it is of his planting, watering, and fencing; and the fruits of it must be to his honour and praise. Secondly, We are all called upon to be labourers in this vineyard. The work of religion is vineyard-work, pruning, dressing, digging, watering, fencing, weeding. We have each of us our own vineyard to keep, our own soul; and it is God's and to be kept and dressed for him. In this work we must not be slothful, not loiterers, but labourers, working, and working out our own salvation. Work for God will not admit of trifling. A man may go idle to hell; but he that will go to heaven, must be busy.

[4.] What shall be their wages? He promises, First, A penny, Mat 20:2. The Roman penny was, in our money, of the value of a sevenpence half-penny, a day's wages for a day's work, and the wages sufficient for a day's maintenance. This doth not prove that the reward of our obedience to God is of works, or of debt (no, it is of grace, free grace, Rom 4:4), or that there is any proportion between our services and heaven's glories; no, when we have done all, we are unprofitable servants; but it is to signify that there is a reward set before us, and a sufficient one. Secondly, Whatsoever is right, Mat 20:4-7. Note, God will be sure not to be behind-hand with any for the service they do him: never any lost by working for God. The crown set before us is a crown of righteousness, which the righteous Judge shall give.

[5.] For what term are they hired? For a day. It is but a day's work that is here done. The time of life is the day, in which we must work the works of him that sent us into the world. It is a short time; the reward is for eternity, the work is but for a day; man is said to accomplish, as a hireling, his day, Job 14:6. This should quicken us to expedition and diligence in our work, that we have but a little time to work in, and the night is hastening on, when no man can work; and if our great work be undone when our day is done, we are undone for ever. It should also encourage us in reference to the hardships and difficulties of our work, that it is but for a day; the approaching shadow, which the servant earnestly desireth, will bring with it both rest, and the reward of our work, Job 7:2. Hold out, faith, and patience, yet a little while.

[6.] Notice is taken of the several hours of the day, at which the labourers were hired. The apostles were sent forth at the first and third hour of the gospel day; they had a first and a second mission, while Christ was on earth, and their business was to call in the Jews; after Christ's ascension, about the sixth and ninth hour, they went out again on the same errand, preaching the gospel to the Jews only, to them in Judea first, and afterward to them of the dispersion; but, at length, as it were about the eleventh hour, they called the Gentiles to the same work and privilege with the Jews, and told them that in Christ Jesus there should be no difference made between Jew and Greek.

But this may be, and commonly is, applied to the several ages of life, in which souls are converted to Christ. The common call is promiscuous, to come and work in the vineyard; but the effectual call is particular, and it is then effectual when we come at the call.

First, Some are effectually called, and begin to work in the vineyard when they are very young; are sent in early in the morning, whose tender years are seasoned with grace, and the remembrance of their Creator. John the Baptist was sanctified from the womb, and therefore great (Luk 1:15); Timothy from a child (2Ti 3:15); Obadiah feared the Lord from his youth. Those that have such a journey to go, had need set out betimes, the sooner the better.

Secondly, Others are savingly wrought upon in middle age; Go work in the vineyard, at the third, sixth, or ninth hour. The power of divine grace is magnified in the conversion of some, when they are in the midst of their pleasures and worldly pursuits, as Paul. God has work for all ages; no time amiss to turn to God; none can say, "It is all in good time;"for, whatever hour of the day it is with us, the time past of our life may suffice that we have served sin; Go ye also into the vineyard. God turns away none that are willing to be hired, for yet there is room.

Thirdly, Others are hired into the vineyard in old age, at the eleventh hour, when the day of life is far spent, and there is but one hour of the twelve remaining. None are hired at the twelfth hour; when life is done, opportunity is done; but "while there is life, there is hope."1. There is hope for old sinners; for if, in sincerity, they turn to God, they shall doubtless be accepted; true repentance is never too late. And, 2. There is hope of old sinners, that they may be brought to true repentance; nothing is too hard for Almighty grace to do, it can change the Ethiopian's skin, and the leopard's spots; can set those to work, who have contracted a habit of idleness. Nicodemus may be born again when he is old, and the old man may be put off, which is corrupt.

Yet let none, upon this presumption, put off their repentance till they are old. These were sent into the vineyard, it is true, at the eleventh hour; but nobody had hired them, or offered to hire them, before. The Gentiles came in at the eleventh hour, but it was because the gospel had not been before preached to them. those that have had gospel offers made them at the third, or sixth hour, and have resisted and refused them, will not have that to say for themselves at the eleventh hour, that these had; No man has hired us; nor can they be sure that any man will hire them at the ninth or eleventh hour; and therefore not to discourage any, but to awaken all, be it remembered, that now is the accepted time; if we will hear his voice, it must be today.

(2.) Here is the account with the labourers. Observe,

[1.] When the account was taken; when the evening was come, then, as usual, the day-labourers were called and paid. Note, Evening time is the reckoning time; the particular account must be given up in the evening of our life; for after death cometh the judgment. Faithful labourers shall receive their reward when they die; it is deferred till then, that they may wait with patience for it, but no longer; for God will observe his own rule, The hire of the labourers shall not abide with thee all night, until the morning. See Deu 24:15. When Paul, that faithful labourer, departs, he is with Christ presently. The payment shall not be wholly deferred till the morning of the resurrection; but then, in the evening of the world, will be the general account, when every one shall receive according to the things done in the body. When time ends, and with it the world of work and opportunity, then the state of retribution commences; then call the labourers, and give them their hire. Ministers call them into the vineyard, to do their work; death calls them out of the vineyard, to receive their penny: and those to whom the call into the vineyard is effectual, the call out of it will be joyful. Observe, They did not come for their pay till they were called; we must with patience wait God's time for our rest and recompence; go by our master's clock. The last trumpet, at the great day, shall call the labourers, 1Th 4:16. Then shalt thou call, saith the good and faithful servant, and I will answer. In calling the labourers, they must begin from the last, and so to the first. Let not those that come in at the eleventh hour, be put behind the rest, but, lest they should be discouraged, call them first. At the great day, though the dead in Christ shall rise first, yet they which are alive and remain, on whom the ends of the world (the eleventh hour of its day) comes, shall be caught up together with them in the clouds; no preference shall be given to seniority, but every man shall stand in his own lot at the end of the days.

[2.] What the account was; and in that observe,

First, The general pay (Mat 20:9, Mat 20:10); They received every man a penny. Note, All that by patient continuance in well-doing, seek for glory, honour, and immortality, shall undoubtedly obtain eternal life (Rom 2:7), not as wages for the value of their work, but as the gift of God. Though there be degrees of glory in heaven, yet it will be to all a complete happiness. They that come from the east and west, and so come in late, that are picked up out of the highways and the hedges, shall sit down with Abraham, Isaac, and Jacob, at the same feast, Mat 7:11. In heaven, every vessel will be full, brimful, though every vessel is not alike large and capacious. In the distribution of future joys, as it was in the gathering of the manna, he that shall gather much, will have nothing over, and he that shall gather little, will have no lack, Exo 16:18. Those whom Christ fed miraculously, though of different sizes, men, women, and children, did all eat, and were filled.

The giving of a whole day's wages to those that had not done the tenth part of a day's work, is designed to show that God distributes his rewards by grace and sovereignty, and not of debt. The best of the labourers, and those that begin soonest, having so many empty spaces in their time, and their works not being filled up before God, may truly be said to labour in the vineyard scarcely one hour of their twelve; but because we are under grace, and not under the law, even such defective services, done in sincerity, shall not only be accepted, but by free grace richly rewarded. Compare Luk 17:7, Luk 17:8, with Luk 12:37.

Secondly, The particular pleading with those that were offended with this distribution in gavel-kind. The circumstances of this serve to adorn the parable; but the general scope is plain, that the last shall be first. We have here,

1. The offence taken (Mat 20:11, Mat 20:12); They murmured at the good man of the house; not that there is, or can be, any discontent or murmuring in heaven, for that is both guilt and grief, and in heaven there is neither; but there may be, and often are, discontent and murmuring concerning heaven and heavenly things, while they are in prospect and promise in this world. This signifies the jealousy which the Jews were provoked to by the admission of the Gentiles into the kingdom of heaven. As the elder brother, in the parable of the prodigal, repined at the reception of his younger brother, and complained of his father's generosity to him; so these labourers quarrelled with their master, and found fault, not because they had not enough, so much as because others were made equal with them. They boast, as the prodigal's elder brother did, of their good services; We have borne the burthen and heat of the day; that was the most they could make of it. Sinners are said to labour in the very fire (Hab 2:13), whereas God's servants, at the worst, do but labour in the sun; not in the heat of the iron furnace, but only in the heat of the day. Now these last have worked but one hour, and that too in the cool of the day; and yet thou hast made them equal with us. The Gentiles, who are newly called in, have as much of the privileges of the kingdom of the Messiah as the Jews have, who have so long been labouring in the vineyard of the Old Testament church, under the yoke of the ceremonial law, in expectation of that kingdom. Note, There is a great proneness in us to think that we have too little, and other too much, of the tokens of God's favour; and that we do too much, and others too little, in the work of God. Very apt we all are to undervalue the deserts of others, and to overvalue our own. Perhaps, Christ here gives an intimation to Peter, not to boast too much, as he seemed to do, of his having left all to follow Christ; as if, because he and the rest of them had borne the burthen and heat of the day thus, they must have a heaven by themselves. It is hard for those that do or suffer more than ordinary for God, not to be elevated too much with the thought of it, and to expect to merit by it. Blessed Paul guarded against this, when, though the chief of the apostles, he owned himself to be nothing, to be less than the least of all saints.

2. The offence removed. Three things the master of the house urges, in answer to this ill-natured surmise.

(1.) That the complainant had no reason at all to say he had any wrong done to him, Mat 20:13, Mat 20:14. Here he asserts his own justice; Friend, I do thee no wrong. He calls him friend, for in reasoning with others we should use soft words and hard arguments; if our inferiors are peevish and provoking, yet we should not thereby be put into a passion, but speak calmly to them. [1.] It is incontestably true, that God can do no wrong. This is the prerogative of the King of kings. Is there unrighteousness with God? The apostle startles at the thought of it; God forbid! Rom 3:5, Rom 3:6. His word should silence all our murmurings, that, whatever God does to us, or withholds from us, he does us no wrong. [2.] If God gives that grace to others, which he denies to us, it is kindness to them, but no injustice to us; and bounty to another, while it is no injustice to us, we ought not to find fault with. Because it is free grace, that is given to those that have it, boasting is for ever excluded; and because it is free grace, that is withheld from those that have it not, murmuring is for ever excluded. Thus shall every mouth be stopped, and all flesh be silent before God.

To convince the murmurer that he did no wrong, he refers him to the bargain: " Didst not thou agree with me for a penny? And if thou hast what thou didst agree for, thou hast no reason to cry out of wrong; thou shalt have what we agreed for."Though God is a debtor to none, yet he is graciously pleased to make himself a debtor by his own promise, for the benefit of which, through Christ, believers agree with him, and he will stand to his part of the agreement. Note, It is good for us often to consider what it was that we agreed with God for. First, Carnal worldlings agree with God for their penny in this world; they choose their portion in this life (Psa 17:14); in these things they are willing to have their reward (Mat 6:2, Mat 6:5), their consolation (Luk 6:24), their good things (Luk 16:25); and with these they shall be put off, shall be cut off from spiritual and eternal blessings; and herein God does them no wrong; they have what they chose, the penny they agreed for; so shall their doom be, themselves have decided it; it is conclusive against them. Secondly, Obedient believers agree with God for their penny in the other world, and they must remember that they have so agreed. Didst not thou agree to take God's word for it? Thou didst; and wilt thou go and agree with the world? Didst not thou agree to take up with heaven as thy portion, thy all, and to take up with nothing short of it? And wilt thou seek for a happiness in the creature, or think from thence to make up the deficiencies of thy happiness in God?

He therefore, 1. Ties him to his bargain (Mat 20:14); Take that thine is, and go thy way. If we understand it of that which is ours by debt or absolute propriety, it would be a dreadful word; we are all undone, if we be put off with that only which we can call our own. The highest creature must go away into nothing, if he must go away with that only which is his own: but if we understand it of that which is ours by gift, the free gift of God, it teaches us to be content with such things as we have. Instead of repining that we have no more, let us take what we have, and be thankful. If God be better in any respect to others than to us, yet we have no reason to complain while he is so much better to us than we deserve, in giving us our penny, though we are unprofitable servants. 2. He tells him that those he envied should fare as well as he did; " I will give unto this last, even as unto thee; I am resolved I will."Note, The unchangeableness of God's purposes in dispensing his gifts should silence our murmurings. If he will do it, it is not for us to gainsay; for he is in one mind, and who can turn him? Neither giveth he an account of any of his matters; nor is it fit he should.

(2.) He had no reason to quarrel with the master; for what he gave was absolutely his own, Mat 20:15. As before he asserted his justice, so here his sovereignty; Is it not lawful for me to do what I will with my own? Note, [1.] God is the Owner of all good; his propriety in it is absolute, sovereign, and unlimited. [2.] He may therefore give or withhold his blessings, as he pleases. What we have, is not our own, and therefore it is not lawful for us to do what we will with it; but what God has, is his own; and this will justify him, First, In all the disposals of his providence; when God takes from us that which was dear to us, and which we could ill spare, we must silence our discontents with this; May he not do what he will with his own? Abstulit, sed et dedit - He hath taken away; but he originally gave. It is not for such depending creatures as we are to quarrel with our Sovereign. Secondly, In all the dispensations of his grace, God gives or withholds the means of grace, and the Spirit of grace, as he pleases. Not but that there is a counsel in every will of God, and what seems to us to be done arbitrarily, will appear at length to have been done wisely, and for holy ends. But this is enough to silence all murmurs and objectors, that God is sovereign Lord of all, and may do what he will with his own. We are in his hand, as clay in the hands of a potter; and it is not for us to prescribe to him, or strive with him.

(3.) He had no reason to envy his fellow servant, or to grudge at him; or to be angry that he came into the vineyard no sooner; for he was not sooner called; he had no reason to be angry that the master had given him wages for the whole day, when he had idled away the greatest part of it; for Is thine eye evil, because I am good? See here,

[1.] The nature of envy; It is an evil eye. The eye is often both the inlet and the outlet of this sin. Saul saw that David prospered, and he eyed him, 1Sa 18:9, 1Sa 18:15. It is an evil eye, which is displeased at the good of others, and desires their hurt. What can have more evil in it? It is grief to ourselves, anger to God, and ill-will to our neighbour; and it is a sin that has neither pleasure, profit, nor honour, in it; it is an evil, an only evil.

[2.] The aggravation of it; "It is because I am good."Envy is unlikeness to God, who is good, and doeth good, and delighteth in doing good; nay, it is an opposition and contradiction to God; it is a dislike of his proceedings, and a displeasure at what he does, and is pleased with. It is a direct violation of both the two great commandments at once; both that of love to God, in whose will we should acquiesce, and love to our neighbour, in whose welfare we should rejoice. Thus man's badness takes occasion from God's goodness to be more exceedingly sinful.

Lastly, Here is the application of the parable (Mat 20:16), in that observation which occasioned it (Mat 19:30); So the first shall be last, and the last first. There were many that followed Christ now in the regeneration, when the gospel kingdom was first set up, and these Jewish converts seemed to have got the start of others; but Christ, to obviate and silence their boasting, here tells them,

1. That they might possibly be outstripped by their successors in profession, and, though they were before others in profession, might be found inferior to them in knowledge, grace, and holiness. The Gentile church, which was as yet unborn, the Gentile world, which as yet stood idle in the market-place, would produce greater numbers of eminent, useful Christians, than were found among the Jews. More and more excellent shall be the children of the desolate than those of the married wife, Isa 54:1. Who knows but that the church, in its old age, may be more fat and flourishing than ever, to show that the Lord is upright? Though primitive Christianity had more of the purity and power of that holy religion than is to be found in the degenerate age wherein we live, yet what labourers may be sent into the vineyard in the eleventh hour of the church's day, in the Philadelphian period, and what plentiful effusions of the Spirit may then be, above what has been yet, who can tell?

2. That they had reason to fear, lest they themselves should be found hypocrites at last; for many are called but few chosen. This is applied to the Jews (Mat 22:14); it was so then, it is too true still; many are called with a common call, that are not chosen with a saving choice. All that are chosen from eternity, are effectually called, in the fulness of time (Rom 8:30), so that in making our effectual calling sure we make sure our election (2Pe 1:10); but it is not so as to the outward call; many are called, and yet refuse (Pro 1:24), nay, as they are called to God, so they go from him (Hos 11:2, Hos 11:7), by which it appears that they were not chosen, for the election will obtain, Rom 11:7. Note, There are but few chosen Christians, in comparison with the many that are only called Christians; it therefore highly concerns us to build our hope for heaven upon the rock of an eternal choice, and not upon the sand of an external call; and we should fear lest we be found but seeming Christians, and so should really come short; nay, lest we be found blemished Christians, and so should seem to come short, Heb 4:1.

Barclay: Mat 20:1-16

This parable may sound to us as if it described a purely imaginary situation, but that is far from being the case. Apart from the method of payment, the parable describes the kind of thing that frequently happened at certain times in Palestine. The grape harvest ripened towards the end of September, and then close on its heels the rains came. If the harvest was not ingathered before the rains broke, then it was ruined; and so to get the harvest in was a frantic race against time. Any worker was welcome, even if he could give only an hour to the work.

The pay was perfectly normal; a denarius or a drachma was the normal day's wage for a working man; and, even allowing for the difference in modern standards and in purchasing power, 4 pence a day was not a wage which left any margin.

The men who were standing in the market-place were not street-corner idlers, lazing away their time. The market-place was the equivalent of the labour exchange. A man came there first thing in the morning, carrying his tools, and waited until someone hired him. The men who stood in the market-place were waiting for work, and the fact that some of them stood on until even five o'clock in the evening is the proof of how desperately they wanted it.

These men were hired labourers; they were the lowest class of workers, and life for them was always desperately precarious. Slaves and servants were regarded as being at least to some extent attached to the family; they were within the group; their fortunes would vary with the fortunes of the family, but they would never be in any imminent danger of starvation in normal times. It was very different with the hired day-labourers. They were not attached to any group; they were entirely at the mercy of chance employment; they were always living on the semi-starvation line. As we have seen, the pay was 4 pence a day; and, if they were unemployed for one day, the children would go hungry at home, for no man ever saved much out of 4 pence a day. With them, to be unemployed for a day was disaster.

The hours in the parable were the normal Jewish hours. The Jewish day began at sunrise, 6 a.m., and the hours were counted from then until 6 p.m., when officially the next day began. Counting from 6 a.m. therefore, the third hour is 9 a.m., the sixth hour is twelve midday, and the eleventh hour is 5 p.m.

This parable gives a vivid picture of the kind of thing which could happen in the market-place of any Jewish village or town any day, when the grape harvest was being rushed in to beat the rains.

Barclay: Mat 20:1-16

C. G. Montefiore calls this parable "one of the greatest and most glorious of all." It may indeed have had a comparatively limited application when it was spoken for the first time; but it contains truth which goes to the very heart of the Christian religion. We begin with the comparatively limited significance it originally had.

(i) It is in one sense a warning to the disciples. It is as if Jesus said to them, "You have received the great privilege of coming into the Christian Church and fellowship very early, right at the beginning. In later days others will come in. You must not claim a special honour and a special place because you were Christians before they were. All men, no matter when they come, are equally precious to God."

There are people who think that, because they have been members of a Church for a long time, the Church practically belongs to them and they can dictate its policy. Such people resent what seems to them the intrusion of new blood or the rise of a new generation with different plans and different ways. In the Christian Church seniority does not necessarily mean honour.

(ii) There is an equally definite warning to the Jews. They knew that they were the chosen people, nor would they ever willingly forget that choice. As a consequence they looked down on the Gentiles. Usually they hated and despised them, and hoped for nothing but their destruction. This attitude threatened to be carried forward into the Christian Church. If the Gentiles were to be allowed into the fellowship of the Church at all, they must come in as inferiors.

"In God's economy," as someone has said, "there is no such thing as a most favoured nation clause." Christianity knows nothing of the conception of a herrenvolk, a master race. It may well be that we who have been Christian for so long have much to learn from those younger Churches who are late-comers to the fellowship of the faith.

(iii) These are the original lessons of this parable, but it has very much more to say to us.

In it there is the comfort of God. It means that no matter when a man enters the Kingdom, late or soon, in the first flush of youth, in the strength of the midday, or when the shadows are lengthening, he is equally dear to God. The Rabbis had a saying, "Some enter the Kingdom in an hour; others hardly enter it in a lifetime." In the picture of the holy city in the Revelation there are twelve gates. There are gates on the East which is the direction of the dawn, and whereby a man may enter in the glad morning of his days; there are gates on the West which is the direction of the setting sun, and whereby a man may enter in his age. No matter when a man comes to Christ, he is equally dear to him.

May we not go even further with this thought of comfort? Sometimes a man dies full of years and full of honour, with his day's work ended and his task completed. Sometimes a young person dies almost before the door of life and achievement have opened at all. From God they will both receive the same welcome, for both Jesus Christ is waiting, and for neither, in the divine sense, has life ended too soon or too late.

(iv) Here, also, is the infinite compassion of God. There is an element of human tenderness in this parable.

There is nothing more tragic in this world than a man who is unemployed, a man whose talents are rusting in idleness because there is nothing for him to do. Hugh Martin reminds us that a great teacher used to say that the saddest words in all Shakespeare's plays are the words: "Othello's occupation's gone." In that market-place men stood waiting because no one had hired them; in his compassion the master gave them work to do. He could not bear to see them idle.

Further, in strict justice the fewer hours a man worked, the less pay he should have received. But the master well knew that 4p a day was no great wage; he well knew that, if a workman went home with less, there would be a worried wife and hungry children; and therefore he went beyond justice and gave them more than was their due.

As it has been put, this parable states implicitly two great truths which are the very charter of the working man--the right of every man to work and the right of every man to a living wage for his work.

(v) Here also is the generosity of God. These men did not all do the same work; but they did receive the same pay. There are two great lessons here. The first is, as it has been said, "All service ranks the same with God." It is not the amount of service given, but the love in which it is given which matters. A man out of his plenty may give us a gift of a hundred pounds, and in truth we are grateful; a child may give us a birthday or Christmas gift which cost only a few pence but which was laboriously and lovingly saved up for--and that gift, with little value of its own, touches our heart far more. God does not look on the amount of our service. So long as it is all we have to give, all service ranks the same with God.

The second lesson is even greater--all God gives is of grace. We cannot earn what God gives us; we cannot deserve it; what God gives us is given out of the goodness of his heart; what God gives is not pay, but a gift; not a reward, but a grace.

(vi) Surely that brings us to the supreme lesson of the parable--the whole point of work is the spirit in which it is done. The servants are clearly divided into two classes. The first came to an agreement with the master; they had a contract; they said, "We work, if you give us so much pay." As their conduct showed, all they were concerned with was to get as much as possible out of their work. But in the case of those who were engaged later, there is no word of contract; all they wanted was the chance to work and they willingly left the reward to the master.

A man is not a Christian if his first concern is pay. Peter asked: "What do we get out of it?" The Christian works for the joy of serving God and his fellow-men. That is why the first will be last and the last will be first. Many a man in this world, who has earned great rewards, will have a very low place in the Kingdom because rewards were his sole thought. Many a man, who, as the world counts it, is a poor man, will be great in the Kingdom, because he never thought in terms of reward but worked for the thrill of working and for the joy of serving. It is the paradox of the Christian life that he who aims at reward loses it, and he who forgets reward finds it.

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 19:16--20:17

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

Again someone approached Jesus with a question that provided an opportunity for Jesus to give His disciples important teaching (cf. v.3).

Constable: Mat 20:1-16

The parable of the workers in the vineyard 20:1-16

This parable explains why the last will become first. It begins with a well known scene but then introduces surprising elements to make a powerful point.

"Jesus deliberately and cleverly led the listeners along by degrees until they understood that if God's generosity was to be represented by a man, such a man would be different from any man ever encountered."⁷⁴¹

20:1-2 Jesus introduced this parable as He did the other kingdom parables in chapter 13 (cf. 13:24, 31, 33, et al.). This is how conditions will be in the messianic kingdom. One denarius was the normal day's wage for a day laborer in Jesus' day (cf. 18:28). The vineyard is a common figure for Israel in the Old Testament (Isa. 3:14; 5:1-2; Jer. 12:10; et al.).

20:3-7 The third hour would be about 9:00 a.m., the sixth hour about noon, and the eleventh hour about 5:00 p.m. The market place would have been the central square of the town where day laborers obtained work and pay. The landowner did not promise a particular wage, only that He would deal justly with the laborers. Jesus did not explain why the landowner kept hiring more workers throughout the day. That was an irrelevant detail in His story. All the workers trusted the landowner to give them what was fair at the end of the day.

20:8-12 The evening was the time of reckoning for the workers (cf. Lev. 19:13). The order in which the landowner's foreman paid the workers created a problem. In view of what he paid those hired late in the day, those who began working earlier expected to receive more than they had hoped for. They grumbled against him because he had been generous to the latecomers and only just with them. They cited their hard working conditions as justification for their grievance.

20:13-15 "Friend" is only a mild term of rebuke in this context. The landowner pointed out that he had not cheated those whom he hired earlier in the day. He had paid the wage they agreed to. It was his business if he wanted to pay the latecomers more than they deserved. The evil or envious eye (v. 15) was an idiom depicting jealousy (cf. 6:23; Deut. 15:9; 1 Sam. 18:9).

The landowner's rhetorical questions explained that he had distributed the wages as he had because he was gracious and generous as well as just.

20:16 The point of the parable was that God will graciously do more for some of those who work for Him than His justice demands.

In view of the context, the 12 disciples correspond to the workers hired at the beginning of the day, the beginning of Jesus' public ministry. Those hired later correspond to other people who became Jesus' disciples later in His ministry. One of these people might have been the rich young man if he had become a disciple (vv. 16-22). Peter's question about what the Twelve would receive (v. 27) had implied that they should receive a greater reward since their sacrifice had been greater. This parable taught him that God would give him a just reward for his sacrificial labor for Jesus. Nonetheless God had the right to give just as great reward to those whose service was not as long. This parable taught the disciples not to think of heavenly rewards in terms of justice, getting in proportion to what they deserved. They should think of them in terms of grace, any reward being an act of God's grace. Even those hired early in the day received a reward, and the landowner had been gracious and generous in hiring them and not others.

Modern disciples of Jesus should view heavenly rewards the same way. The only reason we will receive any reward is that God has called us to be His workers. We can count on God dealing with us justly, graciously, and generously whether we serve God all our lives or only a short time having become His disciples later in life.

This parable does not teach that God will reward all His disciples equally. Other parables teach that He will not (e.g., 25:14-30). The point of this one is that God will reward all His disciples justly, graciously, and generously. In some cases the last called will be among the first in rank of blessing. Conversely in some cases those whom God called early in their lives may not receive as much reward as those called later in life if their commitment to Jesus was inferior.

Jesus was probably hinting at more in this parable. Disciples in Jesus' day would not necessarily receive more reward than disciples whom God calls to serve Him just before the day of laboring ends, before His second coming. Neither would Jewish disciples necessarily receive more than Gentile disciples whom God calls later in His program of preparation for the kingdom (cf. 1 Cor. 6:2; Rev. 2:26).

College: Mat 20:1-34

MATTHEW 20

N. THE GENEROUS LANDOWNER (20:1-16)

Jesus now illustrates by means of a parable the proper perspective the disciples should have concerning rewards. The parable amplifies on the principle the " first will be last and . . . the last will be first" (19:30), as indicated by the repetition of the language in 20:16 (albeit in reverse order). The parable demonstrates that the concept of " reward" in terms of God's kingdom cannot be determined by what might be considered fair and equitable labor practices. Human standards of fairness and justice are not the norm in the dispensing of eschatological rewards. Once again Jesus challenges his disciples with a radical reversal of values commensurate with the dawn of God's kingdom. The incomprehensible goodness of God can only become a stumbling-block to those who assess things based upon human ideas of worth and merit. The disciples must therefore learn to " think the things of God" and not construe eschatological rewards in terms of human accomplishment.

¹" For the kingdom of heaven is like a landowner who went out early in the morning to hire men to work in his vineyard. ² He agreed to pay them a denarius for the day and sent them into his vineyard.

³" About the third hour he went out and saw others standing in the marketplace doing nothing. ⁴ He told them, 'You also go and work in my vineyard, and I will pay you whatever is right.' ⁵ So they went.

" He went out again about the sixth hour and the ninth hour and did the same thing. ⁶ About the eleventh hour he went out and found still others standing around. He asked them, 'Why have you been standing here all day long doing nothing?'

⁷" 'Because no one has hired us,' they answered.

" He said to them, 'You also go and work in my vineyard.'

⁸" When evening came, the owner of the vineyard said to his foreman, 'Call the workers and pay them their wages, beginning with the last ones hired and going on to the first.'

⁹" The workers who were hired about the eleventh hour came and each received a denarius. ¹⁰ So when those came who were hired first, they expected to receive more. But each one of them also received a denarius. ¹¹ When they received it, they began to grumble against the landowner. ¹² 'These men who were hired last worked only one hour,' they said, 'and you have made them equal to us who have borne the burden of the work and the heat of the day.'

¹³" But he answered one of them, 'Friend, I am not being unfair to you. Didn't you agree to work for a denarius? ¹⁴ Take your pay and go. I want to give the man who was hired last the same as I gave you. ¹⁵ Don't I have the right to do what I want with my own money? Or are you envious because I am generous?'

¹⁶" So the last will be first, and the first will be last."

20:1. Matthew's Gospel contains no fewer than ten parables prefaced with the opening line, the kingdom of heaven is like . . . A survey of Matthew's kingdom parables reveals that the kingdom of heaven has both a present and a future reality. In this parable (i.e., 20:1-16) the focus is upon the consummation of the kingdom, and God's unexpected standards of reward.

20:2-7. To illustrate the point, Jesus compares the way of the kingdom to a landowner who seeks day laborers to work in his vineyard (vv. 1-2). He goes out early in the morning (6:00 A.M.) and forms a contractual agreement with certain men to work, promising for the day's labor a denarius (usual payment for a day's work, cf. 18:28). A few hours later (9:00 A.M.) the man returns to the marketplace and hires additional workers promising to pay them whatever is right . He repeats his hiring practices throughout the day, hiring additional workers at noon and at 3:00 P.M. Finally, with only one hour left in the working day (5:00 P.M.), he returns to the marketplace still in pursuit of more workers. This time, finding some still seeking employment, he asks them why they have been standing around idle all day. The question expresses an element of surprise that the men have not found employment. Their response indicates that their situation was not because of an unwillingness to work, but because no one had hired them. Perhaps these were the workers nobody wanted, the " ones rejected by other employers as unworthy." Nevertheless, and in spite of the late hour, they are invited to work in the vineyard.

20:8-12. At the close of the day the workers are gathered for payment, in accord with the Jewish law (cf. Lev 19:13; Deut 24:15). The foreman (ejpivtropo", epitropos ) is specifically told to pay the laborers beginning with the last hired, and going on to the first. The language describing a reversal of order recalls 19:30. However, a truly unexpected turn of events occurs when the last hired are paid the exact wages as those hired early that morning (i.e., a denarius ). Understandably, those who worked since early morning expected to receive more than those who only worked one hour. When they received the same wages they began to grumble (the verb is imperfect, ejgovgguzon, egongyzon ; cf. Exod 16:7-12; Num 14:27; Deut 1:27). Essentially, as articulated by Morris, their complaint was twofold: " . . . the latecomers did very little work, and what they did they did under the best of conditions in the cool of the day." No doubt those who had labored all day long fully expected payment that exceeded a denarius.

20:13-15. The landowner responds to the complaint by addressing the chief objector with a word that is " both friendly and reproachful," friend (eJtai're, hetaire , cf. 22:12; 26:50). The owner of the vineyard then makes a threefold defense of his actions. First, there has been no injustice done them since he has kept his contractual agreement to pay them a denarius for their day's work. Second, one has a right to use his own possessions to exhibit a gracious spirit to those to whom he will. And thirdly, their complaint is indicative of a spirit of jealousy (lit., " an evil eye," cf. 6:20) that begrudges goodness and mercy extended toward others.

20:16. The parable closes by repeating the saying of 19:30, but reverses the order so that the last will be first now comes before the first will be last (cf. 19:30). The point being that those deemed unworthy by others, and who come later into the kingdom will be blessed with the same reward as those who labored from the first. The parable thus effectively counters any notion that eschatological rewards are conditioned upon rank or length of service. Salvation is ultimately grounded in the sheer goodness of God and cannot be calculated in legal terms. Since all kingdom rewards depend on God's grace there should be no place for self-promotion or jealousy over how God treats the undeserving. As Stein observes:

. . . if we were truly good and loving, even if we were the first workers, would we not as good people rather than grumbling reply something like, 'Is it not wonderful that those who worked only one hour also received a denarius as we did?' . . . It is frightening to realize that our identification with the first workers, and hence with the opponents of Jesus reveals how loveless and unmerciful we basically are. We may be more 'under law' in our thinking and less 'under grace' than we realize.

O. THIRD PASSION PREDICTION (20:17-19)

¹⁷ Now as Jesus was going up to Jerusalem, he took the twelve disciples aside and said to them, ¹⁸" We are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and the teachers of the law. They will condemn him to death ¹⁹ and will turn him over to the Gentiles to be mocked and flogged and crucified. On the third day he will be raised to life!"

Although Jesus probably alluded to his death on several occasions (cf. 10:38; 16:21; 17:12, 22-23) this prediction constitutes the third major prediction concerning the events that await him in Jerusalem. In this instance Jesus no longer sought to convince the disciples concerning the necessity of the passion, but emphasizes from the shift from the third person references in 16:21 and 17:22-23 to the first person plural, their association with him (" we are going up . . . ," v. 18). Jesus' words stand in sharp contrast to the disciples' preoccupation with rewards (19:27-30), and the following scene depicting the worldly ambitions of the sons of Zebedee (20:20-28).

20:17-19. The third passion prediction takes on an even more ominous tone since Jesus and his disciples are about to start their climactic ascent to Jerusalem. In spite of the joyous festive occasion, as many pilgrims made their way to Jerusalem to observe the Passover, Jesus privately reveals to the twelve the solemn purpose of their journey to the Holy City. The main elements of Jesus' previous passion predictions are now repeated. The Son of Man will be betrayed (paradoqhvsetai, paradothçsetai, " handed over," probably a " divine passive" indicating the fulfillment of God's will; cf. dei ( dei ) " it is necessary," 16:21). Through a formal legal proceeding Jesus will be condemned by official Judaism as deserving of death. However, since Jews were forbidden to exercise the death penalty (John 18:31), for the first time Jesus mentions the role of Gentile authorities, and the manner of his suffering and execution. At the hand of the Romans Jesus will suffer both verbal and physical assaults ( mocked and flogged , cf. 27:27-31). In the end they will inflict the death penalty by means of crucifixion, thus leaving no doubt as to his ultimate repudiation by his own people. Remarkably, the prediction ends on a hopeful note by repeating his earlier assurances that God will have the last word by raising him to life (cf. 16:21; 17:23). Thus, no matter the horror awaiting him in Jerusalem, Jesus expresses his confidence in God's sovereign guidance and direction in the course of events.

P. REQUESTS ON BEHALF OF THE SONS OF ZEBEDEE

(20:20-28)

In spite of the fact that Jesus has insisted that a cross awaits him in Jerusalem (20:17-19), the disciples seem to envision a glorious throne, surrounded by places of honor and prestige (20:20-23). The request of the mother on behalf of her two sons, James and John, is indicative of a viewpoint that has failed to understand that the Son of Man will sit upon his glorious throne (19:28) only after his humiliation and suffering. If the disciples are to be aligned with him in glory and authority (19:28), they must also become sharers of his passion (cf. 16:24). True greatness can only be realized in sacrificial service, of which Jesus himself becomes the ideal model.

²⁰ Then the mother of Zebedee's sons came to Jesus with her sons and, kneeling down, asked a favor of him.

²¹" What is it you want?" he asked.

She said, " Grant that one of these two sons of mine may sit at your right and the other at your left in your kingdom."

²²" You don't know what you are asking," Jesus said to them. " Can you drink the cup I am going to drink?"

" We can," they answered.

²³ Jesus said to them, " You will indeed drink from my cup, but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared by my Father."

²⁴ When the ten heard about this, they were indignant with the two brothers. ²⁵ Jesus called them together and said, " You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. ²⁶ Not so with you. Instead, whoever wants to become great among you must be your servant, ²⁷ and whoever wants to be first must be your slave - ²⁸ just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."

20:20-21. The mother of Zebedee's sons was probably Salome, the sister of Mary (cf. 27:56). In which case her request was given added leverage because of her family connection. She approaches Jesus in a posture of adoration (proskunou'sa, prokynousa ) and makes her request known. It was not unusual for Mediterranean mothers to seek status and prestige through their sons. Perhaps she, along with all the disciples, imagined that with their arrival in Jerusalem Jesus would be swept up in regal glory (cf. Luke 19:11), and thus she wanted to stake her claim on behalf of her two boys. Hence she sought the two highest places of honor, seats next to the royal throne.

20:22-23. Jesus responds to her request by addressing the brothers directly. His words, you don't know what you are asking , indicates that they have a faulty understanding of the nature of the kingdom and how true greatness is to be realized. Jesus attempts to jar their self-promoting agenda by asking if they are willing to drink the cup he is about to drink. The metaphorical use of the term " cup" is rooted in the OT symbolizing suffering and even the outpouring of God's wrath (e.g., Ps 75:8; Isa 51:17, 22; Jer 25:15-16). Hence, Jesus is asking them if they are prepared to experience suffering and rejection as a prerequisite to glory and exaltation. Their immediate response ( we can ), is indicative of their little understanding and shallow reflection on the significance of Jesus' words. However, Jesus does grant that one day they shall drink from my cup , meaning there will come a time when they shall experience suffering and even death because of their allegiance to him. But even under those circumstances it is God's sovereign authority who prepares and assigns places of honor and reward. Rather than spending time calculating rank and jockeying for positions, the disciples need to learn the lesson of selfless service. Jesus shows himself to be the subordinate Son who seeks his Father's will, not his own.

20:24. When the manipulative tactics of John and James became known among the other disciples they were indignant [ajganavktew, aganakteô] with the two brothers . Their source of irritation was not that they thought the request inappropriate, but that the two had selfishly advanced their own interest at the expense of the others. Lest the dispute decline into a petty squabble over personal rights and privileges, Jesus calls the disciples together for a lesson about kingdom values.

20:25-27. Their petty disputes over positions of status and authority are reflective of secular values, not those of the kingdom. As the Jews were painfully aware, Gentile rulers and prominent pagan figures were driven by the quest for power, and exercised their authority and domination in the interest of self-promotion and personal preservation. In fact, all political systems are tainted to some degree by selfish concerns and personal ambitions. In the world of politics, humility and a refusal to advance oneself at the expense of others, are not considered virtues and a formula for political success. However, in the kingdom those who would be great must take the path of lowly service on behalf of others. Assuming the position of a slave meant to renounce all individual rights, and to live one's life in service of others. Therefore, to be governed by visions of grandeur, self-importance, and the ambition to impose one's will over others, are more reflective of secular values than the priorities of the kingdom.

20:28. The very essence of Jesus' messianic task is illustrative of the higher priority of seeking not one's own but the welfare of others: the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many . Repeatedly, Jesus impresses his disciples with values and priorities that either reverse or transcend the human perspective. Contrary to their ambition, Jesus is not motivated by the pursuit of honor, glory, or social prestige. He came to fulfill the role of God's faithful servant (cf. Isa 52:13-53:12), who humbles himself before the Father and carries out his will on behalf of others.

Jesus' self-giving service, culminating in his death as a ransom (luvtron, lytron ) for others, establishes a definitive interpretation of the events awaiting him in Jerusalem. The term " ransom" indicates that Jesus' death is to be understood, not as a penalty for his own sin, but as a means to procure the liberation and freedom of others from the tyrannical hold of sin. The substitutionary nature of Jesus' messianic task is clearly articulated by the words ajntiΙ pollw'n (anti pollôn, meaning " in the place of many" rather than the vague " for . . ." ). Hence, the contours of Jesus' messianic mission on behalf of his people are most clearly seen at Golgotha. Those who seek " greatness" in the kingdom must follow Jesus in humble service and self-renunciation on behalf of others.

Q. TWO BLIND MEN RECEIVE SIGHT (20:29-34)

Immediately prior to Jesus' entry into Jerusalem Matthew records a second incident wherein Jesus is confronted by a pair of blind men who petition him with the words, " Lord, Son of David, have mercy on us" (20:29-34; cf. 9:27-31). The scene brings together themes and motifs reminiscent of previous episodes, as well as foreshadowing subsequent events to come. Once again the outcasts recognize the messianic significance of Jesus' healing activity. They function as a foil against which the unbelief and hardness of Israel's leaders are brought into sharp relief. The episode with the blind men, coming immediately after Jesus' emphasis on sacrificial service (20:20-28), is illustrative of a ministry of compassion that seeks to be responsive to the needs of others.

The " crowd" is cast in an unfavorable light as the people exhibit a lack of compassion by their efforts to silence the handicapped men (v. 31). As was the case with the disciples who rebuked those who brought children to Jesus (19:13), so the crowd exhibits a misunderstanding concerning the basic thrust of Jesus' messianic mission. In fact, the issue of how one understands Jesus' identity and mission as the Son of David becomes a critical point of controversy when Jesus arrives in Jerusalem (cf. 21:9, 14-15; 22:41-45).

²⁹ As Jesus and his disciples were leaving Jericho, a large crowd followed him. ³⁰ Two blind men were sitting by the roadside, and when they heard that Jesus was going by, they shouted, " Lord, Son of David, have mercy on us!"

³¹ The crowd rebuked them and told them to be quiet, but they shouted all the louder, " Lord, Son of David, have mercy on us!"

³² Jesus stopped and called them. " What do you want me to do for you?" he asked.

³³" Lord," they answered, " we want our sight."

³⁴ Jesus had compassion on them and touched their eyes. Immediately they received their sight and followed him.

20:29. Jesus and his disciples are now approximately fifteen miles from Jerusalem, having just left Jericho. The closer they get to Jerusalem the more the crowds increase in anticipation of arrival in the Holy City. Both the festive occasion of Passover, along with a mounting " messianic interest and enthusiasm" combined to fill the air with excitement and expectancy.

20:30-33. Two blind men who had positioned themselves beside the road, probably to beg for alms, heard that among the crowd passing by was Jesus. They evidently knew of his reputation as a healer, so they cry out, " Lord, son of David, have mercy on us!" Their petition thus construes the messianic significance of the title, Son of David, in terms of a mission of mercy and compassion. Jesus' kingly power and authority are not exercised as the Gentiles, who love to lord it over (20:25-26), but rather in compassionate service on behalf of others. However, the crowd, who will also acknowledge Jesus as " Son of David" (21:9), considers such service as beneath his messianic dignity, and thus they consider the blind men as a mere annoyance hindering progress to the capital city. Their efforts to silence the blind men only result in their more persistent effort to attract the attention of Jesus.

20:34. For the fourth time Matthew informs the reader that Jesus' response to human need was motivated by compassion (cf. 9:36; 14:14; 15:32). In spite of the traumatic events awaiting him in Jerusalem, Jesus is easily moved by the plight of others and responds to alleviate their suffering. Jesus' powerful touch results in their ability to see, and they immediately become followers of Jesus. Certainly, their response forms an interesting contrast to the rather dim-sighted vision of the disciples in the previous episode.

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 20:1-16

C.
THE RICH RULER. PERIL OF RICHES. REWARD OF SACRIFICE.
PARABLE OF THE LABORERS IN THE VINEYARD.
(In Peræa.)
^aMATT. XIX. 16-XX. 16; ^bMARK X. 17-31; ^cLUKE XVIII. 18-30.

   ^b17 And when he was going forth into the way, abehold, bthere ran {acame} bone ca certain ruler bto him, and kneeled to him, and asked aand said, {csaying,} ^bGood Teacher, awhat good thing shall I do, that I may have {bmay inherit cto inherit} eternal life? [The action of this young man in running and kneeling shows that he was deeply anxious to receive an answer to his question, and also that he had great reverence for Jesus. He seemed to think, however, that heaven could be gained by performing some one meritorious act. He made the mistake of thinking that eternal life is a reward for doing rather than for being, a mistake from which the Roman Catholic Church [543] developed the doctrine of "works of supererogation."]  19 And Jesus said unto him, Why callest thou me good? none is good save one, even God: ^aWhy askest thou me concerning that which is good? One there is who is good [To the address of the young man, viz.: "Good Master," Jesus replies, "Why callest," etc., and to his question, "What good thing," etc. Jesus replies, "Why askest," etc. The ruler using the inconsiderate, conventional language of the thoughtless, had taken an unwarrantable freedom with the word "good." Jesus shows that if his language had been used sincerely it would have committed him to a declaration of great faith, for he had addressed Jesus by a title which belongs only to God, and he had asked Jesus the question concerning that of which God alone was fitted to speak. As the ruler had not used this language sincerely Jesus challenged his words. The challenge showed the ruler that he had unwittingly confessed the divinity of Jesus, and thus startled him into a consideration of the marvelous fact which his own mouth had stated. This is done because the young man would need to believe in the divinity of Jesus to endure the test to which he was about to be subjected -- 1Jo 5:5.] but if thou wouldest enter into life, keep the commandments. [By referring the ruler to the commandments, Jesus not only answered the question as to obtaining life, but he emphasized the confession of his divinity contained in the question, "Why askest," etc. God, who knows what is good, had revealed that good in the commandments which he had given. Yet the ruler had asked Jesus to be wise above God's revelation, and to propound a law or rule of goodness in addition to that already given, and of such a nature as to more fully insure the attainment of life by obeying it. The ruler's question reveals that common weakness in man which prompts him to look to his fellow-men for religious and moral instruction; forgetting that only God can propound the absolute standards of goodness. We should note, too, that the young man, being under the law given through Moses, was bidden to attain life by keeping the law. After the death of Christ a new law [544] was given. Had the man waited until that time, he would have been directed to this new law, and obedience to it would have been required. Compare Act 2:37, Act 2:38, 2Th 1:8, et al.]  18 He saith unto him, Which? And Jesus said,  ^c20 Thou knowest the commandments, Do {^aThou shalt} cnot commit adultery, Do {^aThou shalt} cnot kill, Do {^aThou shalt} cnot steal, Do {^aThou shalt} cnot bear false witness, ^bDo not defraud,  ^a19 Honor thy father and thy mother; and, Thou shalt love thy neighbor as thyself. [The ruler still sought for some prominent commandment, but was referred to the last six of the Decalogue, these being at that time more frequently violated than the first four. For the last commandment, "Thou shalt not covet," Jesus substitutes its equivalent, "Do not defraud," and "Thou shalt love thy neighbor as thyself," the last being a summary of all the six -- Rom 13:9.]  ^b20 And he  ^a20 The young man saith {bsaid} unto him, Teacher, ^cAll these things have I observed from my youth up. awhat lack I yet? [He had kept these commandments as far as he knew his heart and as far as he understood their import.]  ^b21 And Jesus cwhen he heard it, blooking upon him [gazing earnestly and searchingly at him] loved him ["agapan." See Jam 2:10], go, sell that which thou hast, csell all bwhatsoever thou hast, cand distribute {bgive} cunto {ato} the poor, and thou shalt have treasure in heaven: and come, follow me. [The command to sell all is not a general one, but a special precept needed in this case, 1. To dispel the ruler's self-deception. On the negative side his character was good, but on the positive it was deficient. He had done his neighbor no harm, but he had also done him very little good. 2. To show impartiality. The invitation of Jesus shows that the ruler desired to be in some manner a disciple, and hence he is subjected to the same [545] test which the other disciples had accepted, and of which Peter soon after speaks. Paul also was rich in self-righteousness like this man, but cheerfully sacrificed all, that he might follow Christ (Phi 3:6-9). Moreover, the reference to treasure in heaven and the invitation to follow Christ tested the ruler's obedience to the first four commandments of the Decalogue as condensed in the great summary or first commandment. (Mat 22:37, Mat 22:38.) Though the ruler perhaps did not fully realize it, those who heard the conversation must afterwards have been impressed with the great truth that the ruler was called upon to make his choice whether he would love Christ or the world, whether he would serve God or mammon. The whole scene forms an illustration of the doctrine expressed by Paul, that by the law can no flesh be justified (Rom 3:20), for perfection is required of those who approach God along that pathway; those, therefore, who have done all, still need Christ to lead them.]  ^a22 But when the young man heard that saying, {cthese things} bhis countenance fell at the saying, che became exceeding sorrowful; band he went away sorrowful: cfor he was very rich. bhe was one that had great possessions. [He was not offended at the extravagance of Jesus' demands, for he was not one of the most hardened of the rich. He belonged to that class which hold Christ and their wealth in nearly an even balance. The narrative shows us how uncompromisingly Jesus held to principle. Though the ruler was sorry to turn away, and though Jesus loved him, yet the Lord did not modify his demand by a hair's-breadth to gain an influential disciple.]  ^c24 And Jesus seeing him blooked round about, and saith {asaid} unto his disciples, ^bHow hardly shall they that have riches enter into the kingdom of God! ^aVerily I say unto you, It is hard for a rich man to enter into the kingdom of heaven. [1Ti 6:9, 1Ti 6:10, 1Ti 6:17-19. It should be remembered that Judas heard these words only a few days before he sold his Lord.]  ^b24 And the disciples were amazed at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in [546] riches to enter into the kingdom of God! [The possession and use of riches is permitted to the Christian, but their possession becomes a sin when the one who owns them comes to trust in them or in any way suffers them to interfere with his duties toward or relations to God.]  ^a24 And again I say unto you,  ^c25 For it is easier for a camel to enter in {bto go} through a needle's eye, than for a rich man to enter into the kingdom of God. [The needle's eye here is that of the literal needle, and the expression was a proverbial one to indicate that which was absolutely impossible. Lord George Nugent (1845-6) introduced the explanation that Jesus referred to the two gates of a city, the large one for beast of burden, and the small one for foot-passengers. This smaller one is now called "The Needle's Eye," but there is no evidence whatever that it was so called in our Saviour's time. In fact, as Canon Farrar observes, we have every reason to believe that this smaller gate received its name in late years because of the efforts of those who were endeavoring to soften this saying of Jesus.]  ^a25 And when the disciples heard it, they were astonished exceedingly,  ^c26 And they that heard it said, {bsaying} unto him, ^aWho then {^bThen who} can be saved?  ^a26 And Jesus blooking upon them saith, {^c27 But he said,} ^bWith men this is impossible, but not with God: for all things are possible with God. ^cThe things which are impossible with men aree possible with God. [The Jews were accustomed to look upon the possession of riches as an evidence of divine favor, and the heads of the apostles were filled with visions of the riches and honors which they would enjoy when Jesus set up his kingdom. No wonder, then, that they were amazed to find that it was impossible for a rich man to enter that kingdom, and that, moreover and worse than all, riches appeared to exclude from salvation itself: that even this virtuous rich man, this paragon of excellence, could not have eternal life because he clung to his riches. But they were comforted by the assurance of Jesus that though the salvation of some men might present more difficulties than the salvation of others [547] -- might, as it were, require a miracle where others only required simple means, yet the gracious, mighty God might still be trusted to overcome the obstacles. It is impossible for any man to save himself, so that in every case of salvation God is called upon to assist man in accomplishing the impossible. God can so work upon the rich man's heart as to make him a dispenser of blessings.]  ^a27 Then answered Peter  ^c28 And bbegan to say unto him, {aand said unto him,} ^bLo, we have left all, {cour own,} band have followed thee. awhat then shall we have? [The negative conduct of the rich man reminded the disciples of their own positive conduct when confronted with a similar crisis (Luk 5:11), and the "all" which they had left was by no means contemptible, though perhaps none of them could have been said to have held great possessions. The mention of treasure in heaven, therefore, set Peter to wondering what manner of return would be made to them to compensate them for their sacrifice.]  28 And Jesus said unto them, Verily I say unto you, that ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. [By the term "regeneration," Jesus in this case means the period in which the process of regenerating men would be in progress; i. e., the period of the mediatorial reign. After his ascension Jesus sat upon his throne (Act 2:33-35, Heb 1:13, Mat 25:31, 1Co 15:24-28). And on the day of Pentecost next following, he began this process of regeneration. Having enthroned himself, Jesus enthroned the apostles also, not as kings but as judges, having jurisdiction over all questions of faith and practice in the earthly kingdom. During their personal ministry, they judged in person; and since then they judge through their writings. True, we have written communications from only a part of them, but judgments pronounced by one of a bench of judges with the known approval of all, are the judgments of the entire bench. Moreover, the passage must be construed metaphorically, for the apostles are [548] judges in the church of Christ -- the true Israel -- and not over the literal twelve tribes of Jacob. And again, the twelve who then heard Jesus speak were not all enthroned, Judas having fallen from his position before the day of enthronement, and Matthias and Paul were afterwards added to the group. Jesus here causes the number of the judges to correspond to the number of the tribes, to indicate that there will be a sufficiency of judgment commensurate to the need.]  29 And every one {^bThere is no man that} ahath left houses, {bhouse,} cor wife, or brethren, bor sisters, or mother, or father, cor parents, bor children, or lands, for my sake, {amy name's sake,} band for the gospel's sake, cfor the kingdom of God's sake,  30 who shall not receive manifold more in this time, and in the world to come eternal life.  ^b30 but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come ashall inherit eternal life. [The rewards of Christian self-denial are here divided into two parts -- the temporal and the eternal. The earthly joys -- the rewards "in this time" -- shall outweigh the sacrifices made for the kingdom. The return, of course, will not be in kind, houses for house, and fathers for father, etc., but spiritual relationships and blessings which compensate abundantly for whatever has been resigned (Mat 12:49, 1Ti 4:8). But these joys shall be mingled with the bitterness of persecution, for no pleasure is perfected in this world, but only in the inheritance which lies beyond -- 1Pe 1:4.]  30 But many shall be last that are first; and first that are last.  ^b31 But many that are first shall be last; and the last first. [The promise of large recompense which Jesus had just given was apt to tempt some to labor not for love, but for the rewards which might be reaped thereby. Jesus corrects this spirit by the statement, and the parable that follows which illustrates it, and which ends with the same sentiment. See Lev 19:13, Deu 24:15], the lord of the vineyard saith unto his steward [his overseer], Call the laborers, and pay them their hire, beginning from the last unto the first. [Thus following the order indicated by Mar 7:22, 1Sa 18:9, Pro 23:6-8, Pro 28:22, Deu 15:9). The lord had done no wrong to those who had labored longest, for he had paid them what they had bargained for and earned. If he chose to be generous with those whose misfortune had prevented them from being hired earlier in the day, no one had any just cause to murmur.]  16 So the last shall be first, and the first last [The meaning of this parable has often been misunderstood by those who fail to note the maxim with which Jesus begins and ends it. This maxim acts as a safeguard in the interpretation of it; the parable also in turn guards against misunderstanding the maxim. The maxim can not be applied to Judas; for, though he then stood high in honor and afterwards fell into disgrace, yet he stands outside the pale of the maxim as interpreted by the parable, for in the parable both the first and the last were received and rewarded by their master, while Judas was rejected of Christ and received no reward. The term "last," therefore, must be applied to those who were included among the accepted laborers, and not those who were excluded from that class. In the parable, the denarius or shilling stands for the gift of [551] eternal life. The vineyard represents the Lord's field of work in the world. The evening is the close of the Christian dispensation, and the coming of Christ to judgment. The parable as it unfolds and develops suggests that in no case was the reward earned by the inherent merits and toil of the laborers, but was rather bestowed because of a desire on the part of the householder to that effect, just as eternal life is bestowed, not by merit, but by covenant grace (Rom 2:6, Rom 2:7, Rom 4:3-5, Rom 5:16-21). The main object of the parable is to show that longer labor does not necessarily, as the apostles and others might think, establish a claim to higher reward. Degrees of difference there no doubt will be, but they form no account in the general covenant of grace in which the one great gift is offered to us all. As the gift can be no less than eternal life, there must of necessity be a difference in the ratio of service which is rendered for it, since it will be bestowed on the octogenarian and the child, upon Paul who made good the confession of his faith through years of toil, and the dying thief who passed to his reward while his voice of confession was, as it were, still ringing in the ears of those who heard it (1Co 15:8-11, 2Ti 4:6-9). The murmuring and envy of those who had labored longest is merely part of the parabolic drapery, introduced to bring out the answer of the householder, and to make plain the point to be illustrated. There will be no envy among those who inherit eternal life. By thus speaking of the envy, however, and showing how ineffectual it was, Jesus warns us to be prepared not to cherish it. The parable is not intended to teach that the characters of men will be exactly similar in the world to come. Paul will not be Peter, nor will Martin Luther be identical with Hugh Latimer and John Knox. God may award eternal life to the character which we are forming, but we should be careful what kind of character we bring to receive the gift. The lesson is that works are valued qualitatively and not quantitatively. Nor may the parable be rightly used to encourage hope in death-bed repentance. It certainly does teach that, however little the labor which a man does in the Lord's vineyard, he will receive the final reward if only he [552] be really in the vineyard; that is, if he be really a child of God. But whether a man who repents on his death-bed actually becomes a child of God is a different question, and is not touched by the parable. Certainly the eleventh-hour laborer who had stood idle all day only because no man had hired him, and who came into the vineyard as soon as he was called, can not represent the man who has been called by the gospel every hour of his life, but has rejected every call until his sun has sunk so low that he knows he can do but little work when he comes. In order to represent this class of sinners, the eleventh-hour men should have been invited early in the morning, and should have replied, "No, it is too early; we will not go now." Then they should have been invited at the third, the sixth, and the ninth hours, and should have made some equally frivolous excuse each time, then, finally, at the eleventh hour, they should have said, "Well, as you pay a man just the same for an hour's work as for a day's work, and as we are very anxious to get your money, we believe we will now go." Had they acted thus, it is not likely that they would have found the vineyard gates open to them at all. Yet such is the sharp practice which some men attempt in dealing with God.]

[FFG 543-553]

Lapide: Mat 20:1-34

CHAPTER 20

The kingdom of heaven is like. That is, God acts in the kingdom of Heaven like a master hiring labourers into his vineyard; for strictly speaking, the kingdom of Heaven is not like the householder himself, but like his house and family.

Christ's purpose is by means of this parable to prove the truth of His last saying in the preceding chapter, many that are first shall be last, &c., and to shew that by the grace of God, without any injustice or injury to anyone it will cpme to pass that those who here seemed to have the first place will in the Day of Judgment have the last, and those who seemed to have the last will then have the first; that is, that the Apostles and the despised faithful who followed Christ will in the kingdom of Heaven be preferred to the Scribes and Pharisees; and the believing Gentiles to the Jews, who were called by the Lord that they might obtain the first place in the kingdom of God, that is, in the Church both militant and triumphant; or, that the Sons of the New Testament, and especially the Apostles who are to sit on twelve thrones in the Day of Judgment, will be preferred to the Sons of the Old Testament, who under the shadows of legal sacrifices performed a laborious service, because, trusting in the works of the Law, they falsely claimed the kingdom of God for themselves, and rejected Christ. Whence they deservedly lost the kingdom; while the others submitted with humility to Christ, and zealously co-operated with Him, and therefore were elected in preference to the Jews both to grace and glory. That this is the scope of the parable is evident. 1. From the saying which precedes and follows it, many that are first, &c. 2. From S. Luke, who in chap. Luk 13:29-30, explains these same words of the admission of the Gentiles and the exclusion of the Jews. 3. Because otherwise we cannot explain the murmurings of those who were first called, for in Heaven among the blessed there is no murmuring, but only in hell among-the damned.

By the vineyard we are to understand the Church; by the market place the world; by those called at the first, third, and sixth hour, the Jews, called in their fathers, Abraham, Jacob, and Moses, to the faith and worship of God; by those called at he eleventh hour, we are to understand the Gentiles; by the evening, the Day of Judgment, in which each will receive his reward, either already given in this life (as it was given to the Jews), or to be then given, as in the case of the Gentiles in Heaven.

By the penny (denarius) is signified a whole day's pay. The denarius was a common coin, of which there were many different kinds; for there was the copper, the silver, and the gold denarius. And it is clear, that the pay given to the labourers was unequal, because the last were preferred to the others who came at the first, third, and sixth hour, for although the latter had laboured for a longer time, yet the former had laboured with greater grace, diligence and zeal.

You will say then, that to the greater labourer the less reward is given. I answer: True, but not to the greater merit ; for to this a greater reward is always due, and is always given. Moreover, it is not the greater labourer that makes the merit greater, but grace, and co-operation with grace. The Apostles had greater grace than the Scribes, Christians than Jews, and co-operated more with grace, and therefore the greater denarius, i.e., the greater reward was promised them. For to the Jews the denarius promised by God was a temporal reward, an abundance of temporal blessings; but to the Gentile Christians was promised by Christ a denarius far more noble, namely eternal life. The Jews therefore received a denarius of copper or silver, the Christians one of gold. For otherwise if the denarius signified exactly the same reward, it would not agree with the words which precede and follow the parable—the first shall be last, and the last first.

In a word, the parable signifies that the Gentiles who believe in Christ will be preferred to the Jews who despise Christ. And this is what S. Paul teaches in many places, and especially in his Epistle to the Romans. And Christ Himself says, The publicans and harlots go into the Kingdom of God before you. (See also S. Matt 8:11-12, and S. Luke 13: 28-30.)

According to this sense, the first will be saved, the last will he damned. But in another sense, the first who will be the last are those who were first called but arrive at their reward last; while the last who will be the first are those who though called last become the first in reward. Whence the Fathers, doctors, and schoolmen commonly explain this parable as if Christ intended to say that the first as well as the last, i.e., Jews as well as Christians, who serve God, will receive the same eternal life; nor will it be to the injury of anyone that he has been called at the end of the world or of his own life; yea, rather he will be preferred in heavenly glory before others who were called long before, if with greater labour and zeal he co-operated with the greater grace given him by God. This is the interpretation of S. Jerome, S. Augustine, S. Chrysostom, S. Thomas, Maldonatus, Gregorius de Valentia, Bellarmine ( Lib. iii . de Justificatione, cap. 16), and Suarez. And this interpretation is very probable, and it is much in its favour, that it is better explained in this way how the same denarius is given to all the labourers. For the Fathers everywhere by the denarius understand eternal life.

You will say, how is it that in this denarius the first and the last are equal, since the first excel the last in the felicity and glory of eternal life? I answer, that the same denarius denotes the same blessing generically and objectively, i.e., the same Divine essence which constitutes the blessedness of the saints; for this is one and the same, but nevertheless the fruition of it is different according to their different degrees of merit; for those who have served God with greater grace and labour, as those did who were called last, will behold God in a clearer and more perfect vision, and therefore will have a fuller fruition of His love, and will be more blessed than those who served God with less grace and labour. So S. Gregory, S. Augustine, S. Jerome, S. Thomas ( Part I., quæst. 15, art. 6), and others explain it. To these may be added Bellarmine in the place already quoted: for that denarius, he says, signifies an equality of eternity, not of glory. Again, this opinion is favoured by the words of Christ (chap. xix. 21, and following), which are closely connected with this payable. And now to explain the several points of the parable according to this sense: By the day is to be understood the course of this world; by the various hours the different ages of the world; so that the first hour is the age from Adam to Noah, the second that from Noah to Abraham, the third from Abraham to Moses, the sixth from Moses to Christ, the eleventh from Christ to the end of the world. Thus S. Hilary, S. Gregory, and Theophylact explain it. Or the day is the life of each man; the first hour being infancy; the third, youth; the sixth, manhood; the ninth, old age; the eleventh, decrepitude. So S. Jerome and S. Basil explain it. By the murmuring, understand with Theophylact, Suarez, and others, the surprise of the saints when those who shall be less in glory, and yet (as the Jews) had laboured more here will wonder that others, who laboured less here, but excelled them in the measure of grace, are preferred to them in glory. To conclude: the sense will be complete and adequate, if this second meaning is taken in conjunction with the first; for as I said at the end of the preceding chapter, the last can be taken in both ways—either as meaning the last, in the sense of the damned, or the last in Heaven itself, and therefore saved. The first sense applies to those who were first called, and clearly explains their murmuring; while the second sense applies to those last called, and in their case clearly explains the denarius, how the same denarius—i.e., eternal life—is given to all. Wherefore, the second sense supplies the first, and the first supplies what is wanting in the second.

Tropologically. The vineyard is the soul which each man has to cultivate. Morally, therefore, we learn that we are called to labour in the vineyard, i.e., our own souls and the Church of God. The cultivators of this vineyard are not held in honour for the time during which they have laboured, but for the diligence, the zeal, and the spirit with which they have laboured.  S. Jerome ( Epist. 13, ad Paul ): Hence the Spouse in the Canticles says, They have made me keeper of the vineyards, mine own vineyard have I not kept. The essence of the soul is the vineyard, planted in the soil of the body; its faculties are the vines, and works of charity are its wine; the vines are to be fastened to the Cross, at the foot of which we make a grave, against the approach of our death and burial. This vineyard must be kept from the wild boar out of the wood (Ps. lxxx.)—i.e., from lustful pleasure; and from the singular wild beast (Vulg . )—i.e., from the sin of pride, which makes a man singular; from the fox of cunning flattery; from the wolf of greediness; from the dog of detraction. We must pray the Lord to send upon this His vineyard the rain of His doctrine, and the warmth of His charity, and dung—i.e., the memory of the death of His Son and of the holy martyrs. The soul is green like a vineyard with flowers and leaves, that is, with holy desires and edifying speech; it pours forth the tears of compunction; it sheds forth the sweet odour of virtue; it bears the ripe grapes of good works. Again, the faithful man performs in his own soul the same works as the vine-dresser in the vineyard. He prunes, hoes, transplants, disentangles, &c.; the faithful does the same mystically in his own soul.

And now to explain each verse briefly. Verse 2. When he had agreed with the labourers. Jovian and Calvin have asserted that all the just are equal in reward, i.e., in the denarius of eternal life, and that therefore they are equal in merit, and all good works are equal. But I have already answered that all are equal generally in eternal life; but in this there will be degrees, for some will have a clearer and others a dimmer vision of God, and therefore the one will be more and the others less blessed and glorious.

And he went out about the third hour. The Romans and the Jews used to divide the night as well as the day into twelve hours reckoned in four periods which in the night were called watches. The first hour began at sunrise, the sixth at midday. Again, in winter the hours were shorter in the day and longer in the night, and the reverse in summer.

And He said unto them, go ye also. To these He does not promise a denarius, but what is right ( just, Vulg.) By this is signified the merit of good works, which according to justice merits a reward, which God promises to each work according to distributive justice.

Again He went out, This shews the carefulness of God who is desirous that all men should be workers in the vineyard of their own souls, and of the Church, that both may be adorned with fruits of every kind.

About the eleventh hour. This is the last hour of the day, and those called at this hour are Christians. Origen says that Adam was called at the first hour, Paul at the eleventh.

Because no man hath hired us. This is the vain excuse, S. Chryostom says, of slothful men; for God calls all to virtue from childhood. But again S. Chrysostom says the hiring is the promise of eternal life: but the Gentiles knew neither God nor the promises of God, so they say that they had not been hired, or called, though they had been called by the law and light of nature.

And when the evening was come. The evening is the end of the world and the Day of Judgment.

Symbolically, Origen understands by the steward the holy Angels, as S. Michael; but Remigius understands Christ, Who as man is the steward of God the Father, and in His name will judge the quick and dead. Irenæus ( Lib. iv . contr. hær. c. 70) understands the Holy Spirit who dispenses both gifts and graces, and glory and rewards.

The Gentiles had more grace, and co-operated with grace more than the Jews who were first called, and therefore they obtain a higher place in Heaven. We may learn from this that a man may easily gain an increase of merit and glory if he practise frequent acts of charity, and perform all external works from charity and the love of God; for thus he will merit more even than the religious who undergo hard penances, if he practise his works with greater charity than they do, although they be less difficult,

Beginning with the last. S. Gregory says, Those who are called at the end of life are often times rewarded before others, inasmuch as they depart out of the body into the kingdom before those who were called in childhood.

When they came who were hired about the eleventh hour, they received every man a penny. This penny (denarius) was, as I have said above, in kind the same, but in appearance different. The meaning is that the Apostles and Christians called in the last age of the world have received a better denarius, and one that corresponds ( congruentem ) and is due to their labour and merit.

You will say that the first called, murmured and said, Thou hast made them equal to us, and therefore the same denarius was given to both; for if it had been a better one, they would have said, Thou hast made them superior to us, and they would have murmured much more.

I answer, that the day's hire is given to workmen in the evening, and therefore those who come last could not easily perceive what sort of denarius was given to those who preceded them, but they only heard the steward say to each, receive your denarius: or if they did see it, they could not clearly perceive in the darkness that they had received a copper denarius, while the others had received a gold one. For copper (aurichalcum) resembles gold in glow and brightness, so that they thought the same denarius was given to them as themselves, and were offended. All this parabolically signifies the envy of the Jews against the Gentiles, for they were offended because the Gentiles were made equal to them in the grace and glory of their Messiah: for they thought that these things were due properly and entirely to them alone, but to the Gentiles only by a certain gratuitous dispensation. Whence arose that contention of the Jews against S. Peter for preaching the Gospel to Cornelius; and that more vehement contention against S. Paul, as is clear from the Acts of the Apostles.

If you ask why Christ did not say expressly that those who came at the eleventh hour received a greater denarius, I answer that Christ was not here treating of that point, but He only intended to eradicate from the Jews their prejudice, and arrogant claim to the first place in the kingdom of Heaven. In opposition to this therefore He teaches that the first shall he last and the last first. For He wishes to confirm His promise made to the Apostles (S. Mat 19:28). For thus the Apostles will be first in Heaven, inasmuch as they will be the judges of the rest, but the Jews will be the last, as they are to be judged by them.

Morally, S. Chrysostom says, they are called at the eleventh hour who are called in old age; so that this parable was spoken to quicken the zeal of those who are converted in extreme old age, so that they may not suppose that they shall have any less than others.

They murmured. By the murmuring, S. Chrysostom says, is signified the greatness of the reward and glory, which in the Apostles is so great that the rest of the elect and blessed from among the Jews would envy them and would murmur, if envy and murmuring were possible among the blessed. In a different way, S. Gregory says, Because the Fathers before Christ were not brought to the kingdom; this is to have murmured. Lastly, S. Chrysostom thinks that this murmuring is only an ornament of (a point introduced into) the parable, and therefore not to be applied to the thing signified by it.

We have borne the burden and heat of the day. That is, we have toiled under the burden of the Law. The Scribes and Pharisees used to fast twice in the week, give tithes of all things to God, teach the people, compass sea and land to make one proselyte; so that they had a weight of labours, but often an unprofitable one.

Verse 13. But He answered, &c. An evil eye is an envious eye. The sense is, Since I have bestowed a favour of grace on those who came at the eleventh hour by giving them a denarius, I have done thee no wrong. The Master might have made answer to the murmurer, Those who came at the eleventh hour worked with greater grace and zeal, and accomplished more in one hour than thou didst in the whole day, and therefore merited more, as the first have received a better denarius. But it did not become the Master to contend on an equality with His servant, but rather to silence his murmuring by asserting his own right of ownership, liberality, and grace.

You will object, that S. Prosper here seems to take away all merit: for ( lib. 2, de Vocat. Gent. c. 5) speaking of this parable, he says. "We read that the same reward was given to all the labourers, in order that those who laboured much without receiving more than the last might understand that they had received a gift of grace, not a reward of work." Bellarmine answers: "S. Prosper considers eternal life is the reward which is the same and equal in the case of all the blessed: and God bestows this eternal life as a gift of grace, not a reward of works, in that sense of which S. Augustine speaks, 'God crowns His own gifts, not thy merits;' and therefore He willed to bestow eternal life on those who had laboured much and on those who had laboured little; that those who labour much may not glory in their own strength."

Take that thine is. Take, 0 Pharisee, thy wealth and honours which I have given thee in this life and which thou didst desire more than eternal life; be content with them, and go thy way. But Remigius explains the words thus: "Take thy reward, and enter into glory."

I will give unto this last ( i.e., the Gentiles), according to his merit, even as unto thee. But Origen says: "Perhaps He says to Adam, Friend, I do thee no wrong, &c." One may reasonably suppose that this last is the Apostle Paul, who laboured one hour. Others interpret: "Take thy damnation due to thee on account of thy murmuring, and go thy way to hell."

So the last shall be first. According to the first sense of the parable, the last who will be the first in Heaven are the elect; but the first who will be the last are the called only, who have not followed their calling or who have abandoned it, and are therefore damned. These are many, if they are compared with the elect, who are few (S. Mat 7:14). But according to the second sense, which I have given above, it is not easy to connect the latter clause, "Many are called, &c.," with the first, "so the last shall he first." Maldonatus thus connects them. "From the particular sentence in which He said that the first should be last and the last first, He draws a more general conclusion—that not all who are called will receive a reward, because very many when called will not come." Suarez considers that it is an argument a fortiori— You will not be astonished that the first will be last and the last first, since many are called but few chosen, and therefore all the rest will be damned, which is more to be wondered at and dreaded; for if many are called who are not saved, what wonder is it that many are called who are not first in reward, although they may obtain something?

Again many, i.e., all are called to eternal life, yet He says many, because all are many and because He opposes them to the few who are elect: "live therefore like the few," says Cassian, "that with the few you may merit election and a place in Heaven."

Lastly, some explain thus, many, i.e., all are called to grace and to the keeping of the commandments, but few are chosen to extraordinary grace, and to the keeping of the Evangelical counsels.

Of this opinion are those schoolmen who hold that there are two classes of the elect. 1. The ordinary class consisting of those who upon the pre-knowledge of their merits are elected to glory; the other, consisting of those who are elected to glory before their merits are pre-known, whom they call extraordinarily predestinated and suppose to be here intended, when it is said, "few are chosen." Among these few are the Blessed Virgin, the Apostles, and a few others; but the former are far more numerous, and therefore of them it is, many are called.

The Arabic version renders How many are called, &c., as if the words were an exclamation of Christ moved with wonder and pity at the multitude of the called and the fewness of the elect, and consequently at the multitude of the damned.

Here is brought to conclusion the narration of the events of the third year of Christ's ministry; for a short time after this He raised Lazarus, which event took place in March, after which in the same month and year He was crucified.

Verse 17. And Jesus going up, &c. This was the last journey of Christ to Jerusalem. From S. John xi. 54., &c., it is clear that after raising Lazarus He had departed to the city of Ephraim, to escape the hatred of the Pharisees, and now from that city on the approach of that Passover, when He was put to death by the Jews, He went up to Jerusalem according to the law. And truly He went up that He might accept, and, as it were, eagerly seize the cross and death appointed for Him in Jerusalem, and prepared by the decree of the Father for the redemption of the world.

Verse 18. We go up. That is, because Jerusalem, and especially the temple were on Mount Sion. Again, we go up, in order to submit to the Cross, according to that saying, "I, if I be lifted up from the earth, &c." Again He says " we go up " to mark this stedfast purpose, as S. Chrysostom paraphrases, "Ye see how I go of My free will to death; when then ye shall see Me hung upon the Cross, think not that I am no more than man: for though to be able to die is human, yet to be willing to die is more than human."

Lastly, we go up, as if to our triumph on the citadel of Jerusalem and Calvary; for on the cross Christ triumphed over death, sin, the devil and hell; as the Apostle teaches, Col 2:15.

The Son of Man is betrayed, &c. "For," says Rabanus, "Judas betrayed the Lord to the Jews, and they delivered Him to the Gentiles, i.e., to Pilate and the Romans. To this end the Lord refused prosperity in this world, but chose rather to suffer affliction, that He might shew us who have fallen by delights through what bitterness we must needs return; whence it follows to mock, and to scourge, and to crucify." "The whole salvation of men," says S. Chrysostom, "rests on the death of Christ; wherefore there is nothing for which we are more bound to render thanks to God than for His death. He imparted the mystery of His death to His Apostles in secret, because the more precious treasure is ever committed to the more worthy vessels." And again, "when sorrow comes at a time we are looking for it, it is found lighter than it would have been had it come upon us suddenly."

To mock, and to scourge, and to crucify. These were the three principal parts of the passion of Christ.

And the third day He shall rise again. This is the honey of the resurrection in which is hidden the gall of the passion. Whence S. Augustine ( De Civ. l. 18) says "In His passion He shews us how we ought to suffer for the truth; in His resurrection we ought to hope in the Trinity, whence He says 'and on the third day He shall rise again. '" And S. Chrysostom "This was said, that when they should see the sufferings, they should look for the resurrection." And S. Augustine adds the reason "For one death, that namely of the Saviour according to the body, was to us a salvation from two deaths, both of soul and body; and this one resurrection gained for us two resurrections."

Morally, Christ often repeats the mention of His passion, that He might commend His love to them, and they might love Him in return, and repay love for love, blood for blood, death for death. For the Cross of Christ is the furnace and fire of love. Wherefore S. Bernard ( De Quad. Deb.) says "Thou owest to Jesus Christ thy whole life, because He laid down His life for thine, and endured bitter torments that thou mightest not endure eternal torments;" and in conclusion he says, "When therefore I have given Him all that I am, and all that I can, is it not like only a drop compared to a river, or a grain of sand to a heap?" And again he says ( Tract. de dilig. Deo ) "If I owe my whole self in return for my creation, what can I add now for my re-creation, and for my re-creation in such a manner? For it was more easy to create me than to re-create me. For He who created me at once and with a word only, in re-creating me spoke many words, and performed wonderful acts, and endured afflictions, and not only afflictions, but indignities: in His first work He gave me to myself, in His second He gave Himself to me; and when He gave Himself He restored me to myself. For my creation and for my re-creation I owe myself for myself, and that doubly. What shall I give to God for Himself? for even if I could repay myself 2 thousand times over, what am I compared with God?"

For the sake of Christ therefore we should not refuse to endure reproaches, crosses and flames; for to Him belongs our life and all that we are, for He Himself bought and redeemed us not with gold, but with the Divine price of His own blood.  S. Leo ( Serm. 8, de Pass.) says, "Thy cross, 0 Christ, is the fountain of all blessings, by which is given to them that believe strength out of weakness, glory out of reproach, life out of death."

Then came to Him the mother, &c. Then, when they had heard from Christ that His death was at hand, and after death His Resurrection, after which they expected the glorious kingdom of Christ; wherefore they lose no time in making a request that they may themselves obtain the chief place in it above the other Apostles.

The mother of Zebedee's children. By name Salome. See S. Mar 15:40., S. Mat 27:56.  S. Mark says that the petition came not from the mother but from the sons. The petition of the mother proceeded from the petition of the sons, so that the sons spoke by the mouth of their mother.

A certain thing ; saying, as S. Mark has it, we would that Thou shouldst do for us whatsoever we shall desire, for they feared that if they expressed their desire for the first place Christ would at once refuse it. They wish therefore to bind Christ by a general petition, which if He granted He would be unable to refuse the particular petition. This is the manner of women. In the same way Bathsheba introduced her petition to Solomon to give Abishag to Adonijah in marriage, 1Ki 2:21, Solomon consented; but afterwards when she made her request known he refused, saying, Ask for him the kingdom.

Verse 21. And He said unto her, &c. Christ wisely refuses the general petition, and would have her express it particularly, lest she should be asking for something foolish and unworthy, which He foresaw she would do, in order that He might teach us to do like He did.

She said to Him, &c. S. Chrysostom says, "They wished, since they had heard that the disciples should sit upon twelve thrones, to obtain the primacy of that seat, and they knew that they would be preferred before the rest with the exception of Peter; but fearing that Peter was preferred before them, they dared to say, 'Grant that one of us may sit on Thy right hand and the other on Thy left.'" We may learn from this how bold and blind and insatiable ambition is to which she incited these two Apostles, because they had seen that in the Transfiguration which was the beginning of Christ's kingdom they were preferred by Christ to the other Apostles.

But the mother is to be excused because she makes her request of Christ, her kinsman according to the flesh, for her sons whom she loved, even more than herself. So S. Jerome says, "The mother asks this from womanly error, and affectionate piety, not knowing what she was asking."

In the same way or manner S. Chrysostom excuses her sons. "Let not any one," he says, "be disturbed at our saying that the Apostles were so imperfect, for the mystery of the Cross had not yet been consummated; the grace of the Spirit had not yet been infused into their hearts. Wherefore if you wish to learn what their virtues were, consider what they were after the Spirit had been given, and you will see that all restlessness of mind was removed from them. For this reason only their imperfection is made known that you may perceive clearly what they were suddenly made by grace."

Ye know not what ye ask. Because ye know not, in the first place, of what sort My kingdom is—namely, a spiritual and heavenly one, not a carnal and an earthly one. Secondly, because ye are asking for the triumph before the victory; "for the kingdom of Heaven suffereth violence, and the violent take it by force." Thirdly, because you suppose that this kingdom is given by right of blood to those who seek it, whereas it is given only to those who deserve and strive. Let bishops and princes, then, follow this example of Christ, and make answer to their friends, their sons, and to importunate women, when they ask them for prebends, dignities, and appointments for which they are unfitted, "Ye know not what ye ask." My prebends and appointments are not mine to give as I please, and because I so choose, to my relations and servants; I am a steward, not an owner; God will require an exact account of my stewardship. For great is the injury to Christ and His Church, and it is the cause of many evils, if appointments and benefices are given on account of relationship and friendship, to unworthy persons.

Ye know not what ye ask. First, because ye think that My kingdom is an earthly one, and one of outward show, like that of David and Solomon; whereas it is spiritual and heavenly. So S. Chrysostom says: "He says this to show that they were seeking nothing spiritual." Secondly, because they were asking for what had already been promised—namely, to sit with Christ, and with Him to judge the twelve tribes of Israel. So S. Hilary: "They know not what they ask, because there was no doubt about the glory of the Apostles, for His former discourse had made it clear to them that they should judge the world." But among these thrones they seemed to have asked for the first, and the next to Christ, though they had not yet been specially promised by Christ to them. Thirdly, because they were asking for what exceeded the measure of their gifts and merits. Bede says: "They know not what they ask when they ask for a throne of glory which they had not yet merited." For the first thrones in Heaven belong to those who are of greater—yea, of the greatest-merit. Fourthly, because they were asking at an unsuitable time, when the Passion of Christ was at hand. As S. Chrysostom says: "Ye speak of honour, but I speak of labours and toil; for this is no time for rewards, but rather for slaughter, battles, and perils." Fifthly, because they were asking for what was contrary to their vocation; for they were called to follow Christ in His poverty and cross, not to strive after honours. Sixthly, because they ought to have sought for the labours of the cross, by which they might merit honours. Seventhly, because they asked to sit on the left hand as well as on the right. For those condemned in the judgment will stand on Christ's left hand; which is, says S. Chrysostom, as it were to say, "I have called you to My right hand, and you wilfully are hastening from My right hand to My left." But this is a mystical meaning; the most suitable meanings are the first, the third, and the sixth.

Are ye able, &c. Through the Cross and Passion the way lies for Me to My kingdom, therefore the same way might be trodden by you if you desire it.  S. Bernard says, that "Christ like a good and wise physician first drank the draught Himself which He was preparing for His own, i.e., He underwent His Passion and Death, and so He became immortal and impassible; thus teaching His own how they might confidently drink the draught which produces soundness and life."  S. Chrysostom and Theophylact say that Christ called His Passion a cup, because He so willingly endured, and, as it were, drained it, as a thirsty man would a cup of wine. In Scripture, and among profane writers, the cup signifies the lot, whether good or evil, which God appoints, and as it were administers to each man.

S. Cyprian, understanding martyrdom by the cup, says, "A fiercer conflict is now at hand (for God had revealed to him that the Valerian persecution was coming), for which the soldiers of Christ ought to prepare themselves with firm courage, considering that for that very reason they daily drink the cup of the blood of Christ, so that they may also themselves be able to shed their blood for the sake of Christ." For at that time they used to communicate daily, and that under both kinds, bread and wine.  S. Chrysostom remarks how "Christ encourages and draws them on by the way in which He puts the question. For He did not say, can ye shed your blood, but can ye drink the cup? Then, drawing them on, He says, which I shall drink of, so that by sharing with Him in His labours they may be rendered more ready to undergo the same."

Christ also calls His Passion a baptism, because in it He was wholly immersed and plunged, i.e., He died.

They say, We are able. John and James seem to have understood the meaning of the cup; and yet as they had shown their ambition in asking for the primacy, so they rashly answer, that they can drink the cup, whereas, in truth, they could not yet do so; but afterwards they were able, through the grace of Christ given by the Holy Ghost on the Day of Pentecost.

Verse 23. And He saith to them, &c. Christ here foretells the martyrdom of James and John. For S. James, preaching Christ more fervently than the other Apostles, first suffered martyrdom for Him, being slain by Herod with the sword.  S. John also drank of this cup when he was plunged by Domitian, at Rome, before the Latin Gate, into a cauldron of boiling oil, and came forth renewed in strength; so that by a new miracle he was a martyr by living rather by dying.

Again, not only Prochorus, S. John's disciple, in his Life of S. John (the truth of which is rightly suspected by Baronius), but also S. Isidore declares that S. John really drank the cup of poison, but that he also drank it without harm; whence also he is generally represented in pictures holding a cup. And, lastly, we may say that the whole life of S. John was a continual martyrdom, for he lived a very long time after all the Apostles, to the year of our Lord 101; and this long absence from Christ, his beloved—after Whom he was continually longing—was a lengthened martyrdom to him, as it was also to the Blessed Virgin, to whom he had been given as a son by Christ on the Cross.

Again, S. John underwent a special martyrdom while he stood with the Blessed Virgin by the Cross on Mount Calvary, and beheld Christ—his Life, Whom he loved more than his own life—suffering the bitter pains of the Cross for three hours.

But to sit on my right hand, &c. The Arians thought that it is here said that it was not in the power of Christ to give this, but of the Father, and consequently, that Christ was not equal (Greek, όμοούσιος ) to the Father; but they are in error. For Christ is here putting an antithesis, not between Himself and the Father, but between James and John (who were ambitiously seeking the first place in His kingdom) and those to whom it of right belonged. The point of the argument lies in the word you, which is read in the Vulgate, though not in the Greek and other versions. Whence Remigius says: "It is not Mine to give to you—i.e., to proud men, such as you are, but to the humble." Again: It is not Mine to give to you as My kinsmen according to the flesh; for it is given not to the person, but to the life (as S. Jerome says), not from favour, but according to merit.

Mark, that Christ does not grant what these two ask for, that the rest of the Apostles may not be provoked through being excluded; nor does He refuse it, so as to make these two sad. So S. Jerome. "He said not, 'Ye shall not sit there,' that He might not discourage the two brethren; neither did He say, 'Ye shall sit there,' that He might not stir the others to anger;" but by holding up the prize before all, He might encourage all to strive for Him. So a just king, presiding over a contest instituted by him, if his kinsmen and friends should come to him and say, "Give us the prize," justly makes answer—" It is not mine to give the prize to you, but to those for whom it is prepared and decreed, namely, to those who strive in the contest and gain the mastery."

Again it is clear from S. Luk 22:29-30, that this kingdom is Christ's to bestow. I appoint unto you a kingdom as My Father hath appointed unto Me, that ye may eat and drink at My table in My kingdom, and sit on thrones judging the Twelve tribes of Israel. Christ, however, says here that it belongs rather to the Father, both because as man He was always subject to the Father, and also that by giving them a proper reason He might send them away from Himself and refer them to the Father, so that they might humble themselves before Him; and be prevented by shame from asking for it; and also lastly because as wisdom and works of wisdom are proper to the Son and works of goodness to the Holy Spirit, so works of power and providence, to which it belongs to predestinate men to the kingdom, are proper to the Father.

But to those for whom it is prepared of My Father. The interpretation of Euthymius is narrow, who explains those as being Peter and Paul. Narrower still is the interpretation of Hilary who says that Moses and Elias are meant; for he thinks that the Transfiguration is alluded to in which Moses and Elias saw the glory of Christ in His kingdom and shared in it. Narrowest of all is the interpretation of S. Chrysostom, who says that the place on the right hand and on the left will be given to none; because no one, he says, can be exalted to the right hand of Christ, since He alone sits at the right hand of the Father. But these interpretations are too narrow, for Christ speaks generally of all the elect. Wherefore the highest places in the kingdom of Heaven are prepared by God for those who after striving most earnestly gain the victory. Wherefore by the right and left hand are to be understood pre-eminence in the kingdom, which will be granted to those who are first in humility, charity, patience, and zeal in preaching the Gospel. The Abbot Athanasius, we read, was caught up into Heaven and heard the choirs of the blessed singing the praises of God, and when he would join their company he heard a voice which said to him "no one enters here who has lived carelessly, go thy way, strive diligently, and despise the vanities of the world." It is also related of the holy Furseus ( Bede, Hist. Ang. lib. 3, cap. 19) that he was caught up to Heaven and heard the angels and saints singing: "They shall go from strength to strength: unto the God of gods shall they appear in Sion." Let us advance therefore from strength to strength, and we shall ascend from glory to glory, from angels to Cherubim and Seraphim, from the lowest to the highest throne in Heaven.

And when the ten heard it, &c. You will ask how it was that the other Apostles heard the request of the two brethren. The most probable opinion is that of Francis Lucas, who says that Salome and her sons spoke privately with Christ, but that He answered so that the rest should hear what He said and understand from His answer what the two had asked for. For He knew that they were all suffering from the same disease of ambition, and He wished to heal them all. Also since they were infected with the same desire, they detected the desire of the others: for every one measures others by himself, and imagines that they have the same desires and ambition as himself

The ten were not so much displeased at the ambition of James and John as troubled with the fear that they would be placed after them; for they too desired the first place; so dogs, though at other times friendly, are angry and snarl at each other when they are gnawing the same bone.

Ambition indeed begets envy, and envy begets anger in him who desires the same honour lest it be taken from him by another.  S. Basil, in his homily against envy, mentions an effectual remedy against this vice, "not to set a high value on anything belonging to this world, such as wealth or glory; for he who has succeeded in subjecting all worldly things to his reason, and has devoted himself to the pursuit of the true beauty and honour, will be very far from esteeming any one happy, or to be envied on account of any worldly advantages; and he who is of such a spirit as never to admire anything belonging to this life will never be under the dominion of envy."

Ye know that the princes of the Gentiles, &c. Christ here does not find fault with the civil or ecclesiastical power which is exercised by princes and bishops, as the Anabaptists maintain; for this is needful in every commonwealth for good government. A tyrant does not care for the interests of those under him, but consults only his own advantage and honour. Whereas true princes seek the good of their subjects, and are the servants rather than the lords of the commonwealth, as Aristotle says.

And they that are great, &c. That is, they rule imperiously, and exercise an irresponsible power over those subject to them.

It shall not be so among you, &c. The Vulgate reads in verse 27, will be your servant, and with it agree the Syriac, Egyptian, and Æthiopic versions. In these words Christ teaches not so much the way and means by which a man may obtain the primacy in the Church as how one who is a primate ought to behave himself in the Church, namely as the least of all; and by setting before them this rule of humility He deters the Apostles from ambitiously seeking the chief place. It is plain that this is the meaning because this verse is in antithesis with the preceding: for He contrasts His own gentle, benignant and wholesome rule with the imperious and tyrannical authority that is exercised over the Gentiles.  S. Gregory ( Pastor. part 2, c. 6), teaches how a prelate ought to unite authority with gentleness, and act with authority against the refractory and with gentleness towards the obedient, "Let a ruler," he says, "be a companion in humility to those who do well, but let him be firmly opposed with a righteous zeal against the faults of delinquents."

At the same time Christ shows in these words by what way we ought to advance towards the highest place in Heaven, namely, by the way of humility. And for this reason the Pope prefers this title, Servant of the servants of Christ. This is what S. Peter, the Vicar of Christ taught the pastors of the Church, "Feed the flock of God, which is among you, &c. (1 Epist. v. 2.)

Likewise on account of this saying of Christ, S. Francis wished the prelates of his Order to be called ministers and brothers minor (minorite friars), both that he might employ the very words of the Gospel, which he had promised to observe, and that his disciples might learn by their very name that they had come to the school of Christ to learn humility. For Christ, the Teacher of humility, that He might give His disciples a perfect rule of humility said, "Whosoever will be chief among you let him be your minister, &c."

Even as the Son of Man, &c. S. Francis Xavier furnished a rare example of this humility of Christ, and recalled it to this age when it had, as it were, gone out of fashion. For when he was appointed by the Pope Apostolic Legate of India, he would have no servant, although the Viceroy of the King of Portugal offered him several, and urged him to accept them; but he ministered to all, both in bodily and spiritual services. He used himself to hear the confessions of the sick, and comfort the sorrowful; he used to administer medicines to the sick, and cleanse their bodies and wash their bandages, and catechise the ignorant and children; and besides he used to attend to and feed the horses of his companions. and when some one said that these things were unworthy of an Apostolic Legate, he answered that there was nothing more worthy than Christian charity and humility which became all things to all men that it may gain all: which Christ through His whole life continually enjoined by word and deed. So that by this conduct he did not lose, but increased his authority. Moreover Christ himself while on earth had not even one servant, but made himself the servant of all.  S Chrysostom ( Hom. 40, the Epis. to the Cors.) says, "Listen to Paul; these hands, he says, have ministered to my necessities and to them that were with me. That teacher of the world, and man worthy of heaven, scrupled not to serve innumerable mortals; while you think it a disgrace unless you have your herds of servants in your train: not seeing that this is a great disgrace to you. God gave us hands and feet that we might do without servants. What is the use of crowds of servants?"

A ransom for many. Not as if Christ died only for the predestinated, as the heretics formerly called Predestinarians, and Calvin, in recent times, maintained: for that Christ suffered and died for all men S. Paul clearly teaches (2 Cor 5: 14. and  S. John 1Jn2: 2). The words for most are put for all, Euthymius says, because these all were not few but many. So many is taken for all in this chapter v. 16 (Mat 20:16), and chapter Mat 26:28, and Rom 5:19, and elsewhere. Or for many ; because although Christ died for all, and obtained for all and bestowed upon all means sufficient for salvation, yet the fruit of His death, and salvation in its completeness falls to the share of the just only and those who persevere until death in righteousness. So S. Jerome, Maldonatus and others.

And as they departedfrom Jericho. Christ was going from the city of Ephrem, through Jericho which lay between, to Jerusalem—to the death of the Cross.

Jericho was distant from Jerusalem one hundred and fifty stadia, and from Ephem on the Jordan sixty stadia, according to Josephus. The journey to Jericho is easy and along a plain, but from Jericho to Jerusalem it is mountainous, steep and difficult.

Jericho in Hebrew is derived from ירח, the moon, because it is of the form of the moon, or from ריח, odour or scent, because the balsam, a plant of very sweet odour, grows there.

Symbolically. Rabanus says that Jericho, which is interpreted "the moon," denotes the infirmity of our changefulness and mortality, and therefore these blind men were found there. Again S. Gregory ( Hom. 12, in Evangel.) says, "Jericho is interpreted 'the moon,' and the moon in Scripture is put for the infirmity of the flesh. While therefore our Creator is drawing nigh to Jericho, the blind man is returning to the light; because while Divinity takes upon itself the infirmity of our flesh, the human race regained the light which it had lost."

Mystically. Origen says, "By Jericho is understood the world into which Christ descended. Those who are in Jericho know not how to escape from the wisdom of the world, unless they see not Jesus only coming out of Jericho, but His disciples. This when they saw, great multitudes despised the world and all worldly things, that under the guidance of Christ they might go up to the Heavenly Jerusalem."

Behold two blind men, &c. This is the same history that S. Mark relates (Mar 10:46); he mentions only one blind man, Bartimæus.  S. Augustine ( lib. 2 de cons. Evang. ch. 65) says that there were two blind men, one of whom was very well known in that city; "for Bartimæus, the son of Timæus," he says, "had sunk from great wealth, and was now sitting, not only as blind, but as a beggar. For this reason then Mark chose to mention him alone, because the restoration of his sight procured fame to this miracle in proportion to the notoriety of the fact of his blindness."

Moreover, S. Augustine, Jansen, and others, are of opinion that this blind man was not the same as the one of whom S. Luke speaks,  Luk 28:35, because S. Luke says that he was healed as they drew near to Jericho, while this one was healed as they came out. But since S. Luke's narrative agrees in all points with that of S. Matthew and S. Mark, we must suppose that it was one and the same blind man whose prayer to Christ for the restoration of his sight was not heard on account of the crowd, and Christ made as though He heard him not, that he might quicken his faith and hope, and then on the following day he repeated his prayer as Christ went out and obtained it. So S. Ambrose, Maldonatus, and others explain it.

Allegorically. Origen and S. Ambrose say that the two blind men were Judah and Israel, who before the coming of Christ were blind because they saw not the true Word which was contained in the law and the prophets. But Rabanus, with S. Augustine, says that they were the Jews and the Gentiles, for they were both ignorant of the way of salvation. But S. Chrysostom understands them of the Gentiles only, who are descended partly from Ham and partly from Japhet.

Tropologically, by the two blind men we may understand the two-fold blindness of the affections and of the understanding.

Have mercy on us, &c. That is, "O Messiah, of whom the prophets foretold that He should be born of David: it is a mark of the Messiah to have mercy on the miserable, and to give sight to the blind (Isa 35:5). We believe that Thou art the Messiah; therefore give us sight that all may know that Thou art the Messiah, and may believe and worship Thee."

The multitude rebuked, &c. That they being mean men should not disturb Christ, who perhaps was teaching; or delay Him on this journey. So Euthymius.

Mystically : S. Gregory ( Hom. 2, in Evang. ) understands by the multitude the crowds of carnal desires, which before Jesus comes to our heart, by their temptations dissipate our meditation, and drown the voice of the heart in prayer.

But they cried the more, &c. Because there was need of a louder cry that they might be heard by Christ above the noise of the crowd.

Morally.  S. Augustine ( de Verb. Dom. Ser. 18), explains it thus, "Every Christian who has begun to live well, and to despise the world, at the commencement of his new life has to endure the censures of cold Christians, but if he perseveres, those who at first hindered him will soon comply." The fear of man then must be overcome by one who wishes to serve God. The first virtue of a Christian, as S. Jerome says, is to despise and to be despised.

S. Hilary says, "Faith, when it is called, is the more inflamed, and so in the midst of dangers it is secure, and in the midst of security, it is endangered."

And Jesus stood still, &c.  S. Jerome says, "Jesus stood still because they being blind could not see their way: about Jericho there were many pits, crags, and steep places, therefore the Lord stands still that they might come to Him."

S. Gregory ( Hom. 2, in Evang.) interprets symbolically, "to pass by is the property of the human nature, to stand still of the Divine. The Lord as He passed by heard the cry of the blind man, but when He restored his sight He stood still.

Anagogically, S. Augustine ( Lib. 1. quæst. Evang. c. 8), "Faith in His temporal Incarnation prepares us for the understanding of things eternal; for things temporal pass by, but things eternal stand still."

And called them.  S. Jerome says. "He commands that they be called, that the multitude may not hinder them; and He asks what they would, that by their answer their necessity may be made clear, and His power be known in their healing."

What will ye? He was not ignorant of their desire, but though He knew it, He wills to hear their confession of it.

They say unto Him, &c. Nothing is naturally so much desired by man as to see; so that to see seems like life, and not to see like death and continual sorrow.

S. Augustine, writing on these words, says: "The whole object of life is the healing of the eyes of the heart so that we may behold. To this end the sacred mysteries are celebrated, the Word of God is preached, the moral exhortations of the Church are made—that is, those which pertain to the correction of morals, and to the renunciation of this world; not in word only, but by a change of life. To this end the Divine Scriptures direct their aim, that our inward eye may be purged from that thing whatever it is which hinders us from beholding God."

Let the man, then, who is blinded by sin and concupiscence say, Grant me, 0 Lord, to see the baseness of sin, the vileness of concupiscence, the worthlessness of pleasure, the fierceness of hell-fire; the beauty of virtue, the blessedness of Paradise, the eternity of glory; so that I may despise all concupiscence, and aim at the practice of virtue.

So Jesus had compassion on them.  S. Jerome says: "Jesus considering their ready will, rewards it by fully granting their desire. Whence He says in another place, Whatsoever ye shall ask in prayer, believing, ye shall receive."

And they followed Him. "These blind men," S. Chrysostom says, "as before this bounty they were persevering, so after receiving it they were not ungrateful." for, when healed, they offered a good service to Christ in following Him. For this is what God requires of thee—"to walk circumspectly (Vulg., sollicitum ) with thy God."

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 20 (Chapter Introduction)

Overview

Mat 20:1, Christ, by the similitude of the labourers in the vineyard, shows that God is debtor unto no man; Mat 20:17, foretells his passion; Mat 20:20, by answering the mother of Zebedee’s children, teaches his disciples to be lowly; Mat 20:29, and gives two blind men their sight.

Poole: Matthew 20 (Chapter Introduction)

CHAPTER 20

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 20 (Chapter Introduction)

(v. 1-16) The parable of the labourers in the vineyard.

(Mat 20:17-19) Jesus again foretells his sufferings.

(Mat 20:20-28) The ambition of James and John.

(Mat 20:29-34) Jesus gives sight to two blind men near Jericho.

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 20 (Chapter Introduction)

We have four things in this chapter. I. The parable of the labourers in the vineyard (v. 1-16). II. A prediction of Christ's approaching sufferings (Mat 20:17-19). III. The petition of two of the disciples, by their mother, reproved (Mat 20:20-28). IV. The petition of the two blind men granted, and their eyes opened (Mat 20:29-34).

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 20 (Chapter Introduction)

The Master Seeks His Workers (Mat_20:1-16)

Work And Wages In The Kingdom Of God (Mat_20:1-16 Continued)

Towards The Cross (Mat_20:17-19)

The False And The True Ambition (Mat_20:20-28)

The Mind Of Jesus (Mat_20:20-28 Continued)

The Christian Revolution (Mat_20:20-28 Continued)

The Lordship Of The Cross (Mat_20:20-28 Continued)

Love's Answer To Need's Appeal (Mat_20:29-34)

Constable: Matthew (Book Introduction)

Introduction

The Synoptic Problem

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Writer

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

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

Language

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

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

Date and Place of Composition

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

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

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

Distinctive Features

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

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

Audience and Purposes

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

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

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

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

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

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

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

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

Plan and Structure

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

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

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

Message²⁹

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Matthew (Outline)

Outline

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

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

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

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

1. The prophecy about Bethlehem 2:1-12

2. The prophecies about Egypt 2:13-18

3. The prophecies about Nazareth 2:19-23

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

1. Jesus' forerunner 3:1-12

2. Jesus' baptism 3:13-17

3. Jesus' temptation 4:1-11

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

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

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

2. Jesus' essential message 4:17

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

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

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

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

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

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

4. The false alternatives 7:13-27

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

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

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

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

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

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

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

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

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

1. Jesus' compassion 9:35-38

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

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

4. Jesus' continuation of His work 11:1

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

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

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

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

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

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

1. Conflict over Sabbath observance 12:1-21

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

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

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

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

1. The setting 13:1-3a

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

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

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

5. The departure 13:53

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

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

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

2. The withdrawal to Bethsaida 14:13-33

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Instruction about marriage 19:3-12

2. Instruction about childlikeness 19:13-15

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

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

5. Instruction about serving 20:20-28

6. An illustration of illumination 20:29-34

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

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

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

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

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

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

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

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

4. Rejection by the Sadducees 22:23-33

5. Rejection by the Pharisees 22:34-46

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

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

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

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

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

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

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

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

4. The abomination of desolation 24:15-22

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

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

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

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

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

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

2. The arrest of Jesus 26:47-56

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

4. The crucifixion of Jesus 27:27-56

5. The burial of Jesus 27:57-66

B. The King's resurrection ch. 28

1. The empty tomb 28:1-7

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

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

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

Constable: Matthew

Matthew

Bibliography

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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.