Text -- Matthew 21:32 (NET)

21:32 For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although you saw this, you did not later change your minds and believe him.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 21:32

In the way of righteousness ( en hodōi dikaiosunēs ).

In the path of righteousness. Compare the two ways in Mat 7:13, Mat 7:14 and "the way of God"(Mat 22:16).

Wesley: Mat 21:32

Walking in it, as well as teaching it.

Wesley: Mat 21:32

The most notorious sinners were reformed, though at first they said, I will not. And ye seeing the amazing change which was wrought in them, though at first ye said, I go, sir, repented not afterward - Were no more convinced than before. O how is this scripture fulfilled at this day!

JFB: Mat 21:32

That is, calling you to repentance; as Noah is styled "a preacher of righteousness" (2Pe 2:5), when like the Baptist he warned the old world to "flee from the wrath to come."

JFB: Mat 21:32

They did not reject him; nay, they "were willing for a season to rejoice in his light" (Joh 5:35); but they would not receive his testimony to Jesus.

JFB: Mat 21:32

Of the publicans this is twice expressly recorded, Luk 3:12; Luk 7:29. Of the harlots, then, the same may be taken for granted, though the fact is not expressly recorded. These outcasts gladly believed the testimony of John to the coming Saviour, and so hastened to Jesus when He came. See Luk 7:37; Luk 15:1, &c.

JFB: Mat 21:32

Instead of being "provoked to jealousy" by their example, ye have seen them flocking to the Saviour and getting to heaven, unmoved.

Parable of the Wicked Husbandmen (Mat 21:33-46).

Clarke: Mat 21:32

John came unto you in the way of righteousness - Proclaiming the truth, and living agreeably to it. Or, John came unto you, who are in the way of righteousness. This seems rather to be the true meaning and construction of this passage. The Jews are here distinguished from the Gentiles. The former were in the way of righteousness, had the revelation of God, and the ordinances of justice established among them; the latter were in the way of unrighteousness, without the Divine revelation, and iniquitous in all their conduct: John came to both, preaching the doctrine of repentance, and proclaiming Jesus the Christ. To say that it was John who came in the way of righteousness, and that to him the words refer, is, in my opinion, saying nothing; for this was necessarily implied: as he professed to come from God, he must not only preach righteousness, but walk in it

It is very difficult to get a worldly minded and self-righteous man brought to Christ. Examples signify little to him. Urge the example of an eminent saint, he is discouraged at it. Show him a profligate sinner converted to God, him he is ashamed to own and follow; and, as to the conduct of the generality of the followers of Christ, it is not striking enough to impress him. John, and Christ, and the apostles preach; but, to multitudes, all is in vain.

Calvin: Mat 21:32

32.For John came As John was a faithful servant of God, whatever he taught Christ ascribes to God himself. It might have been more fully expressed thus: God came pointing out the way of righteousness by the mouth of John; but as John spoke in the name of God, and not as a private individual, he is most properly named instead of God. Now this passage gives no small authority to the preaching of the word, when those persons are said to have been disobedient and rebellious against God, who despised the pious and holy warnings of a teacher whom tie had sent.

There are some who give a more ingenious exposition of the word righteousness, and I allow them to enjoy their own opinion; but, for my own part, I think that it means nothing more than that John’s doctrine was pure and right; as if Christ had said, that they had no good reason for rejecting him. When he says that the publicans believed, he does not mean that they assented in words, but that they sincerely embraced what they had heard. Hence we infer, that faith does not consist solely in a person’s giving his assent to true doctrine, but that it embraces something greater and loftier, that the hearer, renouncing himself, devotes his life wholly to God. By saying that they were not moved even by such an example, he presents an aggravated view of their malice; for it was an evidence of the lowest depravity, not even to follow the harlots and the publicans. ³⁶

TSK: Mat 21:32

came : Mat 3:1-8; Isa 35:8; Jer 6:16; Luk 3:8-13; 2Pe 2:21

and ye believed : Mat 21:25, Mat 11:18; Luk 7:29, Luk 7:30; Joh 5:33-36; Act 13:25-29

the publicans : Luk 7:37-50

repented : Psa 81:11, Psa 81:12; Zec 7:11, Zec 7:12; Joh 5:37-40; 2Ti 2:25; Heb 3:12, Heb 6:6-8; Rev 2:21

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 21:28-32

But what think ye? - A way of speaking designed to direct them particularly to what he was saying, that they might be self-convicted.

Two sons - By those two sons our Lord intends to represent the conduct of the Jews, and that of the publicans and sinners.

In my vineyard - See the notes at Mat 21:33. To work in the vineyard here represents the work which God requires man to do.

I will not - This had been the language of the publicans and wicked men. They refused at first, and did not "profess"to be willing to go.

Repented - Changed his mind. Afterward, at the preaching of John and Christ, the publicans - the wicked - repented and obeyed.

The second ...said, I go sir; and went not - This represented the conduct of the scribes and Pharisees - "professing"to obey God, observing the external rites of religion, but opposed really to the kingdom of God, and about to put his Son to death.

Whether of them twain ... - Which of the two. "They say unto him, The first."This answer was correct; but it is strange that they did not perceive that it condemned themselves.

Go into the kingdom of God - Become Christians, or more readily follow the Saviour. See the notes at Mat 3:2.

Before you - Rather than you. They are more likely to do it than you. You are self-righteous, self-willed, and obstinate.

John came in the way of righteousness - Many of them have believed, but you have not. That is, in the right way, or teaching the way to be righteous; to wit, by repentance. Publicans and harlots heard him and became righteous, but they did not. They saw it, but, as in one thousand other cases, it did not produce the proper effect on them, and they would not repent.

Poole: Mat 21:28-32

Ver. 28-32. Matthew alone mentions this parable. The scope of it is taught us Mat 21:31 ,

The publicans and the harlots go (that is, shall go)

into the kingdom of God before you that is, you Pharisees. Who these Pharisees and who the publicans were, we showed before, Mat 3:7 . The publicans were very odious to the Jews: see Mar 2:16 . Harlots are great sinners. By the kingdom of God, here, is meant that of glory. Our Lord’ s saying that publicans and harlots should go in before the Pharisees, doth not imply that they should follow. It only signifieth that some who had been publicans (as Matthew and Zacchaeus) and harlots were in a better condition than these Pharisees. He proves it because they had done the will of God, which the Pharisees, notwithstanding all their fair profession, had not, but resisted it, and particularly in the ministry of John the Baptist, who came to them in the way of righteousness, preaching the true doctrine of righteousness, and living a holy and righteous life; upon the hearing of whose doctrine, some of the publicans and other great sinners had believed in Christ; but the Pharisees, though they heard his doctrine, saw his conversation, and saw others repent and own Christ, yet were so far from believing, that they would not repent, that they might believe; they would not be awakened to any sense of their sinful courses, nor amend any thing of their former ways, that they might receive Christ and embrace his righteousness and salvation. For although evangelical repentance is the fruit of faith, yet that repentance which lieth in a previous sense of sin, and a resolution to leave sinful courses, goeth before it. Now to illustrate and press this home upon the consciences of these Pharisees, our Saviour brings this parable, (as Nathan did to David, 2Sa 12:1,11 ) that they might, being convicted, condemn themselves. Hence the parable is easily understood: The man mentioned is God. The two sons were the Pharisees, a people highly pretending obedience to the law of God, and making a great show of religion. And the publicans and harlots, great sinners, bad and vile people, making no pretence to religion. God saith to the one and the other, Go, work in my vineyard, that is, do my will, do the work I command you to do. The Pharisees, so hypocrites and formalists, by their outward pretence and profession, say, I go, sir; but yet go not; all their religion is a vain show, a mere outside appearance. Others by their lives declare that they will not go; but yet upon second thoughts, having their hearts touched by the finger of God, they do God’ s work.

Whether of them twain did the will of his father? They say unto him, The first. This is plain; for what was the will of the father, but that they should do the work he set them to do? This the latter did not. The father’ s will was not only that the son should give him a cap and a knee, and compliment him, but that he should go to work in the vineyard. It is the least part of God’ s will that men should give him good words, be a little complemental and ceremonious toward him; but that they should repent and believe, and obey his gospel. This some publicans and harlots did; the generality of the Pharisees refused. It is a hard thing to convince a moral, righteous, civil man, that he lacks any thing to salvation; and hence it is that profane persons many times repent, believe, and are saved, when others perish in their impenitency and unbelief, because they think they have no need of repentance, or any further righteousness than they are possessed of.

Gill: Mat 21:32

For John came unto you in a way of righteousness,.... He had a commission from God; he was no impostor; the doctrine he taught was true, and which he faithfully delivered; his life and conversation were unblamable; there was nothing in his credentials, ministry, and conduct, that could justly be found fault with:

and ye believed him not; to be the forerunner of the Messiah, or the Elias that was to come; nor attended to the doctrine of repentance preached by him, nor were subject to the ordinance of baptism he administered; nor gave any assent, or credit, to the Messiah he so manifestly pointed out:

but the publicans and harlots believed him; what he said concerning the wrath to come, and the miserable state and danger they were in; and they repented of their sins, and confessed them, and were baptized of him in Jordan; believing the testimony he gave of Jesus of Nazareth being the Messiah, and Son of God:

and ye, when ye had seen it; the repentance and faith of these persons, and what a wonderful reformation was wrought in them,

repented not afterwards; of their disobedience, impenitence, and unbelief, after they had seen the effects of John's ministry on these very profligate sinners, and after, the death of John; who, by his constancy, zeal, and faithfulness, had shown himself to be a true, and upright minister of the word; and afterwards under the ministry of Christ, and his apostles, by, whom the same doctrines were preached, and the same ordinances administered,

that ye might believe him; the testimony he has left behind him concerning the Messiah.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 21:32

¹ tn Here δέ (de) has not been translated.

² sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.

Geneva Bible: Mat 21:32

For John came unto you in the ^{( q )} way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen [it], repented not afterward, that ye might believe him.

^{( q )} Living uprightly, being of good and honest behaviour; For the Hebrews use this word "way" for life and manners.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 21:1-46

1 Christ rides into Jerusalem upon an ass;

12 drives the buyers and sellers out of the temple;

17 curses the fig-tree;

23 puts to silence the priests and elders,

28 and rebukes them by the similitude of the two sons,

33 and the husbandmen who slew such as were sent to them.

MHCC: Mat 21:28-32

Parables which give reproof, speak plainly to the offenders, and judge them out of their own mouths. The parable of the two sons sent to work in the vineyard, is to show that those who knew not John's baptism to be of God, were shamed by those who knew it, and owned it. The whole human race are like children whom the Lord has brought up, but they have rebelled against him, only some are more plausible in their disobedience than others. And it often happens, that the daring rebel is brought to repentance and becomes the Lord's servant, while the formalist grows hardened in pride and enmity.

Matthew Henry: Mat 21:28-32

As Christ instructed his disciples by parables, which made the instructions the more easy, so sometimes he convinced his adversaries by parables, which bring reproofs more close, and make men, or ever they are aware, to reprove themselves. Thus Nathan convinced David by a parable (2Sa 22:1), and the woman of Tekoa surprised him in like manner, 2Sa 14:2 : Reproving parables are appeals to the offenders themselves, and judge them out of their own mouths. This Christ designs here, as appears by the first words (Mat 21:28), But what think you?

In these verses we have the parable of the two sons sent to work in the vineyard, the scope of which is to show that they who knew not John's baptism to be of God, were shamed even by the publicans and harlots, who knew it, and owned it. Here is,

I. The parable itself, which represents two sorts of persons; some that prove better than they promise, represented by the first of those sons; others that promise better than they prove represented by the second.

1. They had both one and the same father, which signifies that God is a common Father to all mankind. There are favours which all alike receive from him, and obligations which all alike lie under to him; Have we not all one Father? Yes, and yet there is a vast difference between men's characters.

2. They had both the same command given them; Son, go work today in my vineyard. Parents should not breed up their children in idleness; nothing is more pleasing, and yet nothing more pernicious, to youth than that. Lam 3:27. God sets his children to work, though they are all heirs. This command is given to every one of us. Note, (1.) The work of religion, which we are called to engage in, is vineyard work, creditable, profitable, and pleasant. By the sin of Adam we were turned out to work upon the common, and to eat the herb of the field; but by the grace of our Lord Jesus we are called to work again in the vineyard. (2.) The gospel call to work in the vineyard, requires present obedience; Son, go work today, while it is called today, because the night comes when no man can work. We were not sent into the world to be idle, nor had we daylight given us to play by; and therefore, if ever we mean to do any thing for God and our souls, why not now? Why not today? (3.) The exhortation to go work today in the vineyard, speaketh unto us as unto children (Heb 12:5); Son, go work. It is the command of a Father, which carries with it both authority and affection, a Father that pities his children, and considers their frame, and will not overtask them (Psa 103:13, Psa 103:14), a Father that is very tender of his Son that serves him, Mal 3:17. If we work in our Father's vineyard, we work for ourselves.

3. Their conduct was very different.

(1.) One of the sons did better than he said, proved better than he promised. His answer was bad, but his actions were good.

[1.] Here is the untoward answer that he gave to his father; he said, flat and plain I will not. See to what a degree of impudence the corrupt nature of man rises, to say, I will not, to the command of a Father; such a command of such a Father; they are impudent children, and stiff-hearted. Those that will not bend, surely they cannot blush; if they had any degree of modesty left them, they could not say, We will not. Jer 2:25. Excuses are bad, but downright denials are worse; yet such peremptory refusals do the calls of the gospel often meet with. First, Some love their ease, and will not work; they would live in the world as leviathan in the waters, to play therein (Psa 104:26); they do not love working. Secondly, Their hearts are so much upon their own fields, that they are not for working in God's vineyard. They love the business of the world better than the business of their religion. Thus some by the delights of sense, and others by the employments of the world, are kept from doing that great work which they were sent into the world about, and so stand all the day idle.

[2.] Here is the happy change of his mind, and of his way, upon second thought; Afterward he repented, and went. Note, There are many who in the beginning are wicked and wilful, and very unpromising, who afterward repent and mend, and come to something. Some that God hath chosen, are suffered for a great while to run to a great excess of riot; Such were some of you, 1Co 6:11. These are set forth for patterns of long-suffering, 1Ti 1:16. Afterward he repented. Repentance is metanoia - an after-wit: and metameleia - an after-care. Better late than never. Observe, When he repented he went; that was the fruit meet for repentance. The only evidence of our repentance for our former resistance, is, immediately to comply, and set to work; and then what is past, shall be pardoned, and all shall be well. See what a kind Father God is; he resents not the affront of our refusals, as justly he might. He that told his father to his face, that he would not do as he bid him, deserved to be turned out of doors, and disinherited; but our God waits to be gracious, and, not withstanding our former follies, if we repent and mend, will favourably accept of us; blessed be God, we are under a covenant that leaves room for such a repentance.

(2.) The other son said better than he did, promised better than he proved; his answer was good but his actions bad. To him the father said likewise, Mat 21:30. The gospel call, though very different, is, in effect, the same to all, and is carried on with an even tenour. We have all the same commands, engagements, encouragements, though to some they are a savour of life unto life, to others of death unto death. Observe,

[1.] How fairly this other son promised; He said, I go, sir. He gives his father a title of respect, sir. Note, It becomes children to speak respectfully to their parents. It is one branch of that honour which the fifth commandment requires. He professes a ready obedience, I go; not, "I will go by and by,"but, "Ready, sir, you may depend upon it, I go just now."This answer we should give from the heart heartily to all the calls and commands of the word of God. See Jer 3:22; Psa 27:8.

[2.] How he failed in the performance; He went not. Note, There are many that give good words, and make fair promises, in religion, and those from some good motions for the present, that rest there, and go no further, and so come to nothing. Saying and doing are two things; and many there are that say, and do not; it is particularly charged upon the Pharisees, Mat 23:3. Many with their mouth show much love, but their heart goes another way. They had a good mind to be religious, but they met with something to be done, that was too hard, or something to be parted with, that was too dear, and so their purposes are to no purpose. Buds and blossoms are not fruit.

II. A general appeal upon the parable; Whether of them twain did the will of his father? Mat 21:31. They both had their faults, one was rude and the other was false, such variety of exercises parents sometimes have in the different humours of their children, and they have need of a great deal of wisdom and grace to know what is the best way of managing them. But the question is, Which was the better of the two, and the less faulty? And it was soon resolved; the first, because his actions were better than his words, and his latter end than his beginning. This they had learned from the common sense of mankind, who would much rather deal with one that will be better than his word, than with one that will be false to his word. And, in the intention of it, they had learned from the account God gives of the rule of his judgment (Eze 18:21-24), that if the sinner turn from his wickedness, he shall be pardoned; and if the righteous man turn from his righteousness, he shall be rejected. The tenour of the whole scripture gives us to understand that those are accepted as doing their Father's will, who, wherein they have missed it, are sorry for it, and do better.

III. A particular application of it to the matter in hand, Mat 21:31, Mat 21:32. The primary scope of the parable is, to show how the publicans and harlots, who never talked of the Messiah and his kingdom, yet entertained the doctrine, and submitted to the discipline, of John the Baptist, his forerunner, when the priests and elders, who were big with expectations of the Messiah, and seemed very ready to go into his measures, slighted John the Baptist, and ran counter to the designs of his mission. But it has a further reach; the Gentiles were sometimes disobedient, had been long so, children of disobedience, like the elder son (Tit 3:3, Tit 3:4); yet, when the gospel was preached to them, they became obedient to the faith; whereas the Jews who said, I go, sir, promised fair (Exo 24:7; Jos 24:24); yet went not; they did but flatter God with their mouth. Psa 78:36.

In Christ's application of this parable, observe.

1. How he proves that John's baptism was from heaven, and not of men. "If you cannot tell,"saith Christ, "you might tell,"

(1.) By the scope of his ministry; John came unto you in the way of righteousness. Would you know whether John had his commission from heaven, remember the rule of trial, By their fruits ye shall know them; the fruits of their doctrines, the fruits of their doings. Observe but their way, and you may trace out both their rise and their tendency. Now it was evident that John came in the way of righteousness. In his ministry, he taught people to repent, and to work the works of righteousness. In his conversation, he was a great example of strictness, and seriousness, and contempt of the world, denying himself, and doing good to every body else. Christ therefore submitted to the baptism of John, because it became him to fulfil all righteousness. Now, if John thus came in the way of righteousness, could they be ignorant that his baptism was from heaven, or make any doubt of it?

(2.) By the success of his ministry; The publicans and the harlots believed him; he did abundance of good among the worst sort of people. St. Paul proves his apostleship by the seals of his ministry, 1Co 9:2. If God had not sent John the Baptist, he would not have crowned his labours with such wonderful success, nor have made him so instrumental as he was for the conversion f souls. If publicans and harlots believe his report, surely the arm of the Lord is with him. The people's profiting is the minister's best testimonial.

2. How he reproves them for their contempt of John's baptism, which yet, for fear of the people, they were not willing to own. To shame them for it, he sets before them the faith, repentance, and obedience, of the publicans and harlots, which aggravated their unbelief and impenitence. As he shows, Mat 11:21, that the less likely would have repented, so here that the less likely did repent.

(1.) The publicans and harlots were like the first son in the parable, from whom little of religion was expected. They promised little good, and those that knew them promised themselves little good from them. Their disposition was generally rude, and their conversation profligate and debauched; and yet many of them were wrought upon the by the ministry of John, who came in the spirit and power of Elias. See Luk 7:29. These fitly represented the Gentile world; for, as Dr. Whitby observes, the Jews generally ranked the publicans with the heathen; nay, and the heathen were represented by the Jews as harlots, and born of harlots, Joh 8:41.

(2.) The scribes and Pharisees, the chief priests and elders, and indeed the Jewish nation in general, were like the other son that gave good words; they made a specious profession of religion, and yet, when the kingdom of the Messiah was brought among them by the baptism of John, they slighted it, they turned their back upon it, nay they lifted up the heel against it. A hypocrite is more hardly convinced and converted than a gross sinner; the form of godliness, if that be rested in, becomes one of Satan's strongholds, by which he opposes the power of godliness. It was an aggravation of their unbelief, [1.] That John was such an excellent person, that he came, and came to them, in the way of righteousness. The better the means are, the greater will the account be, if not improved. [2.] That, when they saw the publicans and harlots go before them into the kingdom of heaven, they did not afterward repent and believe; were not thereby provoked to a holy emulation, Rom 11:14. Shall publicans and harlots go away with grace and glory; and shall not we put in for a share? Shall our inferiors be more holy and more happy than we? They had not the wit and grace that Esau had, who was moved to take other measures than he had done, by the example of his younger brother, Gen 28:6. These proud priests, that set up for leaders, scorned to follow, though it were into the kingdom of heaven, especially to follow publicans; through the pride of their countenance, they would not seek after God, after Christ, Psa 10:4.

Barclay: Mat 21:28-32

The meaning of this parable is crystal clear. The Jewish leaders are the people who said they would obey God and then did not. The tax-gatherers and the harlots are those who said that they would go their own way and then took God's way.

The key to the correct understanding of this parable is that it is not really praising anyone. It is setting before us a picture of two very imperfect sets of people, of whom one set were none the less better than the other. Neither son in the story was the kind of son to bring full joy to his father. Both were unsatisfactory; but the one who in the end obeyed was incalculably better than the other. The ideal son would be the son who accepted the father's orders with obedience and with respect and who unquestioningly and fully carried them out. But there are truths in this parable which go far beyond the situation in which it was first spoken.

It tells us that there are two very common classes of people in this world. First, there are the people whose profession is much better than their practice. They will promise anything; they make great protestations of piety and fidelity; but their practice lags far behind. Second, there are those whose practice is far better than their profession. They claim to be tough, hardheaded materialists, but somehow they are found out doing kindly and generous things, almost in secret, as if they were ashamed of it. They profess to have no interest in the Church and in religion, and yet, when it comes to the bit, they live more Christian lives than many professing Christians.

We have all of us met these people, those whose practice is far away from the almost sanctimonious piety of their profession, and those whose practice is far ahead of the sometimes cynical, and sometimes almost irreligious, profession which they make. The real point of the parable is that, while the second class are infinitely to be preferred to the first, neither is anything like perfect. The really good man is the man in whom profession and practice meet and match.

Further, this parable teaches us that promises can never take the place of performance, and fine words are never a substitute for fine deeds. The son who said he would go, and did not, had all the outward marks of courtesy. In his answer he called his father "Sir" with all respect. But a courtesy which never gets beyond words is a totally illusory thing. True courtesy is obedience, willingly and graciously given. On the other hand the parable teaches us that a man can easily spoil a good thing by the way he does it. He can do a fine thing with a lack of graciousness and a lack of winsomeness which spoil the whole deed. Here we learn that the Christian way is in performance and not promise, and that the mark of a Christian is obedience graciously and courteously given.

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 21:18--23:1

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

This section of Matthew's Gospel presents Israel's formal rejection of her Messiah. Jesus had made a formal presentation of Himself to the nation's populace and leadership in the messianic capital (21:1-17). Now Matthew recorded Israel's response.⁷⁷⁹

Constable: Mat 21:23--22:15

2. Rejection by the chief priests and the elders 21:23-22:14 (cf. Mark 11:27-12:12; Luke 20:1-19)

The cursing of the fig tree happened as Jesus and the disciples walked from Bethany to Jerusalem on Tuesday. The disciples' exclamation about the withered tree and Jesus' lesson followed on Wednesday. Jesus and His disciples proceeded into Jerusalem where confrontations with three groups erupted in the temple courtyard that day.

Constable: Mat 21:28-32

The parable of the two sons 21:28-32

This first parable condemned the conduct of these leaders. It showed that they condemned themselves by judging Jesus as they did.

21:28 Jesus evidently launched into this parable immediately. His introductory question, unique in Matthew, continued the rabbinic dialogue. The first son was the older of the two (v. 30). The vineyard again referred to Israel in view of Old Testament usage (cf. 20:1-15).

21:29-31 The ancient Greek texts of these verses contain variations that have resulted in different translations. The NASB has the older son saying yes but doing nothing. The younger son says no but repents and goes. The younger son does the father's will. The NIV has the older son saying no but then repenting and going. The younger son says yes but does not go. The older son does the father's will. Probably the interpretation of the parable influenced early copyists. The better reading appears to be the one represented in the NASB.⁷⁹⁶

This is the first time Jesus applied one of His parables directly to Israel's leaders (v. 31). He introduced this application with His usual solemn introduction (cf. 5:16; et al.). Both the NASB and the NIV have translated the last verb in this sentence poorly. The Greek verb proago ("get into . . . before" or "entering . . . ahead of") here means "enter instead of."⁷⁹⁷

The tax gatherers and harlots were the dregs of Jewish society. Jesus undoubtedly shocked His listeners when He made this statement. The scum of society, though it originally said no to God, repented at the preaching of John and Jesus and thereby did God's will. Consequently these people would enter the kingdom (by resurrection). However the religious leaders affirmed their willingness to do God's will but refused to do so by rejecting Jesus. They would not enter the kingdom.

Note that Jesus described both groups as sons of the father in the parable. All the Jews, those with a privileged position and those with none, enjoyed being sons of God in the sense that God has chosen Israel as His son (cf. Hos. 11:1). The leaders could still believe in Jesus and enter the kingdom. Individual salvation was still possible even though national rejection was strong.

21:32 This verse links the parable with Jesus' earlier words about the leaders' response to John and His authority (vv. 23-27). John had come preaching what was right, the way of righteousness. Israel's leaders had not responded positively to his message. Even the repentance of Israel's most despised citizens did not change their minds. It should have.

College: Mat 21:1-46

MATTHEW 21

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

In the narrative block comprising 21:1-25:46 the earlier predictions about his fate in Jerusalem build to a climax, as Jesus' interaction with the Jewish leaders leads to an intensifying of conflict. Upon entering Jerusalem Jesus' provocative activities take place in the temple area (cf. 21:12, 14, 15, 23; 24:1). His healings of " the blind and the lame," coupled with the confessionary cries of the children (" hosanna to the Son of David" ), incite the " chief priests and teachers of the law" to become " indignant" at him (21:15). Although Jesus has been in conflict with the religious leaders earlier in the story, the ensuing conflict over his " authority" (21:24-27), followed by three stinging parables underscoring Israel's rebellion and hardness of heart, results in decided efforts to have him arrested and killed (21:45).

It appears that the religious leaders' initial strategy was to alienate Jesus from the favor of the " crowds" (cf. 21:46) by forcing him to take a side on contemporary controversial issues (22:15-48). Although 22:15-45 portrays several groups confronting Jesus with controversial questions, the exchanges are introduced with Matthew's observation that the Pharisaic agenda was " to trap him in his words" (22:15). Thus, as Kingsbury observes, the various groups together comprise " the whole gamut of Jewish officialdom." In the end, all of his opponents are reduced to silence (22:46), and are thus forced to withdraw from the scene. However, the reader will soon learn that their momentary retreat only culminates in a behind-the-scenes plot to arrest Jesus and have him put to death (26:3-5).

Once Jesus enters Jerusalem the narrative turns on how the Jerusalem authorities respond to the exhibition of Jesus' messianic credentials (21:1-17), and his subsequent authoritative teachings and affirmations concerning his identity (21:23-22:46). The refusal of Israel's religious leaders to accept Jesus' messianic status results in Jesus seizing the offensive by exposing and denouncing Pharisaic hypocrisy (23:1-39), and pronouncing apocalyptic doom over Jerusalem (24:1-34), followed by exhortations directed to the new people of God (24:36-25:46). The eschatological discourse becomes a warning to the community to " keep watch" (24:42; cf. 25:1-13), be " faithful and wise" (24:45; 25:14-30), and to continue in a ministry motivated by allegiance to Jesus (25:31-46). The entire section comprising 21:1-25:46 is united by Jesus' actions, debates, and teachings performed in the shadow of the temple as a challenge to Jerusalem concerning his identity.

A. JESUS' ENTRY INTO JERUSALEM (21:1-11)

Jesus' entry into Jerusalem and the subsequent " cleansing of the temple" (21:1-17) confront Jerusalem with a clear and public challenge concerning his messianic status. These two public acts are supplemented by another symbolic act, witnessed only by the disciples (cursing of the fig tree, 21:18-22), that prophetically underscores Israel's barrenness and the ultimate destruction of the temple. These events constitute the antecedent to the Jewish leader's question, " By what authority are you doing these things" (21:23). Together these symbolic prophetic acts constitute a deliberate and sustained question to Israel: " Who do you say I am?"

From 16:21 on Matthew has created a " suspense of anticipation," as Jesus' earlier predictions of his fate in Jerusalem (cf. 16:21; 17:22-23; 20:17-19) have prepared the reader to expect an escalation of conflict between Jesus and the religious leaders. Matthew is careful to delineate Jerusalem's rejection of Jesus as a refusal to accept their long-awaited Davidic Messiah. Jesus' entry into Jerusalem begins with 20:29-34 where two blind men acknowledge Jesus' Davidic messiahship and join Jesus' entourage in the final approach to Jerusalem. The entry into Jerusalem is dominated by Davidic overtones (21:1-11). The crowds from Galilee take up the petition of Psalm 118:25-26, and cry out with the acclamation, " Hosanna to the Son of David; Blessed is he who comes in the name of the Lord" (21:9). Later in the temple area the children repeat the shouts of the crowd, " Hosanna to the Son of David" (21:15). It is his messianic activity, coupled with the Davidic designation that serves as the background for the controversy that follows (21:23-22:34). In the end, Jesus reduces his opponents to silence by posing a question concerning the relationship of the Messiah to King David (22:41-46). Their failure to understand that Jesus is both David's Son and Lord assures that they will never perceive the basis or source of Jesus' authority. Jesus' transcendent messianic role completely shatters all earthly political ambitions popularly associated with the Davidic Messiah.

¹ As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, ² saying to them, " Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. Untie them and bring them to me. ³ If anyone says anything to you, tell him that the Lord needs them, and he will send them right away."

⁴ This took place to fulfill what was spoken through the prophet:

⁵" Say to the Daughter of Zion,

'See, your king comes to you,

gentle and riding on a donkey,

on a colt, the foal of a donkey.'" ^a

⁶ The disciples went and did as Jesus had instructed them. ⁷ They brought the donkey and the colt, placed their cloaks on them, and Jesus sat on them. ⁸ A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. ⁹ The crowds that went ahead of him and those that followed shouted,

" Hosanna ^b to the Son of David!"

" Blessed is he who comes in the name of the Lord!" ^c

" Hosanna ^b in the highest!"

¹⁰ When Jesus entered Jerusalem, the whole city was stirred and asked, " Who is this?"

¹¹ The crowds answered, " This is Jesus, the prophet from Nazareth in Galilee."

^a 5 Zech. 9:9 ^b 9 A Hebrew expression meaning " Save!" which became an exclamation of praise; also in verse 15 ^c 9 Psalm 118:26

21:1-3. Jesus' entrance into Jerusalem marks an important transition from Jesus' Galilean ministry and the completion of his journey to Jerusalem (cf. 16:21; 19:1; 20:28, 29-34). On his approach to Jerusalem from Jericho, Jesus comes to Bethphage , evidently just outside of Jerusalem in the vicinity of the Mount of Olives . Since both Mark (11:1) and Luke (19:28) connect Bethphage to Bethany, the village just ahead to which Jesus sends two disciples was probably Bethany.

It is doubtful, as noted by France, that Jesus' instructions for obtaining a donkey were simply to secure transportation for the final two miles of his journey. Rather, it appears that Jesus intends to deliberately stage the manner of his entrance into Jerusalem in terms of the prophetic expectations of Zechariah 9:9. Thereby, his entrance becomes a prophetic act which implicitly makes a Christological statement. The focus of the account is upon the Lord's foreknowledge and sovereign awareness of his conformity to God's will as expressed in OT prophecies. Jesus not only knows that a donkey and a colt will be available for his service in the next village, he is also confident that any questions concerning the requisition of these animals will be fully satisfied merely by the explanation, the Lord needs them . Thus, with Jesus' authoritative command everything is put at his disposal for the orchestration of his entry into Jerusalem.

21:4-5. Matthew makes it clear by a fulfillment citation that Jesus' staging of events is calculated as a challenge to Jerusalem to receive her kingly Messiah. The citation comes from Zechariah 9:9, with possibly the opening line ( Say to the daughter of Zion ), drawn from Isaiah 62:11. The Zechariah citation is somewhat abridged by leaving out the line, " righteous and having salvation" (Zech 9:9), in order to keep the focus on Jesus' humble and peaceful entry into the city. Rather than an entry with all the trappings of power and militaristic overtones, Jesus enters Jerusalem on the foal of a donkey , thereby making a powerful statement concerning his nonpolitical purpose and character.

21:6-7. The disciples do as they have been instructed. They secure a donkey with her colt in perfect accord with the language of Zechariah (v. 5). It may be, as suggested by Morris that " the mother's presence would help to calm the colt being ridden for the first time, and in the middle of a noisy demonstration." There is no reason to think that Matthew intended his readers to imagine that Jesus rode both the mother and the colt into Jerusalem. The most natural antecedent for Jesus sat on them is the cloaks placed upon the animals. Although the mere fact that Jesus rode into town had definite royal and messianic implications, the use of a donkey is calculated to define his messianic intent in terms of humble service.

21:8. The crowds react by extending him honor and prestige due the extraordinary nature of his person. The garments and branches cover the ground " so that the feet of the ass do not even touch the soil or stones that ordinary people tread." This sort of " red carpet" treatment is reserved for only one who is " marked off as apart from and superior to ordinary human affairs and conditions." Jesus, in effect is escorted into the capital city in a manner befitting royalty. The actions of these Galilean pilgrims clearly constitute a challenge to the residents of Jerusalem to welcome Jesus as their Davidic Messiah.

21:9. The political implications of the event may be suggested by the waving of palm branches, recalling the action of the first Hanukkah, celebrating the cleansing of the temple from Seleucid control (see 2 Macc. 10:5-8). The crowds take up a petition based upon the Hallel-Psalm 118:25-26: " Hosanna to the son of David; Blessed is he who comes in the name of the Lord; Hosanna in the highest!" The term hosanna is a transliteration of the Hebrew an huyvwh ( hôšî'âh nâ', or Aramaic equivalent) originally meaning " please help or save." Although the term " became an exclamation of praise" (see NIV footnote) it nevertheless retained an element of urgency for help and divine assistance. Hence their shouts of adoration are mixed with nationalistic hopes of Jerusalem's liberation.

21:10-11. The commotion caused by the escorting of Jesus into Jerusalem resulted in the whole city being " shaken" (ejseivsqh, eseisthç, cf. 27:51). The reader will recall that when the Magi came looking for the King of the Jews all Jerusalem was " troubled" (2:3). When the residents of Jerusalem confront the crowds with the identity question, Who is this? , the crowds are consistent with their earlier appraisal that Jesus' identity is best understood in terms of " one of the prophets" (cf.16:14). While Jesus' ministry has prophetic significance, the reader knows that the crowds' assessment, though not false, fails to adequately communicate to the city Jesus' messianic significance. However, the conclusion of the crowds was sufficient to raise the concerns of Israel's leaders (cf. 21:26, 46) and is anticipatory of the prophetic manner in which Jesus confronts Jerusalem (21:12-16; 23:34). The reference to Nazareth reminds the reader of the humble, unlikely beginnings of one so highly esteemed (cf. 2:23). It is noteworthy that Jerusalem's residents do not join the crowds' confessionary welcome of Jesus to the Holy City.

B. DEMONSTRATION IN THE TEMPLE (21:12-17)

By directly combining the entry scene (21:1-11) with the temple incident (21:12-13; cf. Mark 11:1-19), Matthew further dramatizes the messianic implications of Jesus' activities in Jerusalem. Israel's Davidic Messiah, who is " greater than the temple" (12:6), upon entry into Jerusalem goes immediately to the temple and prophetically dramatizes the temple's inevitable destruction. His actions constitute an " acted parable of judgment," which will later be verbally reinforced (ch. 24). Moreover, the actions and teachings of Jesus associated with the temple constitute a stinging indictment of the entire ideology connected to the temple cult. Borg succinctly summarizes the importance of the temple for first century Judaism:

As the place of God's presence, a sign of Israel's election, and the sole locus of the cult where atonement was made for sins and impurity, it was an institution substantive to the definition and existence of Israel. Representing for most Jews " the nexus between heaven and earth," the axis mundi by which the holy was connected to the earth, its proper operation was essential for the holiness of the land. As the center of holiness, it needed to be protected from defilement.

Is it any wonder that Jesus' entry into Jerusalem and his prophetic denunciation of the temple gave rise to questions regarding his identity (21:10) and authority (21:23)? The religious leaders respond with " indignation" (21:15), and later Jesus' prediction concerning the temple's destruction becomes a charge at his trial (26:61), and a taunt during his crucifixion (27:40). His disrupting of temple operations was reflective of a prophetic indignation that repudiated the nationalistic pride and false sense of security entrusted in the temple as a place of salvation and hope.

¹² Jesus entered the temple area and drove out all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves. ¹³" It is written," he said to them, " 'My house will be called a house of prayer,' ^a but you are making it a 'den of robbers.' ^b"

¹⁴ The blind and the lame came to him at the temple, and he healed them. ¹⁵ But when the chief priests and the teachers of the law saw the wonderful things he did and the children shouting in the temple area, " Hosanna to the Son of David," they were indignant.

¹⁶" Do you hear what these children are saying?" they asked him.

" Yes," replied Jesus, " have you never read,

" 'From the lips of children and infants

you have ordained praise' ^c ?"

¹⁷ And he left them and went out of the city to Bethany, where he spent the night.

^a 13 Isaiah 56:7 ^b 13 Jer. 7:11 ^c 16 Psalm 8:2

21:12. Jesus' activities associated with the temple probably took place in one of the outer courts, most likely the court of the Gentiles. It was not the mere presence of the money changers and the buying and selling of sacrificial animals that provoked Jesus' outrage. As noted by France, " The market performed a useful and indeed necessary role in providing the animals needed for sacrifice by those who traveled from a distance [cf. John 2:14; m. Seqalim 1:3; 2:4], the Syrian currency [cf. Exod 30:11-14] which was required for temple dues (see on 17:24), and the market's location in the Court of the Gentiles was sanctioned by priestly authorities." In this author's view, there is also nothing in the text to suggest that Jesus was provoked by dishonest business practices or profiteering. After all, both the " buyers and sellers" were driven out of the courtyard. Jesus' actions were not primarily an attempt to reform temple proceedings, since he knew that the future destruction of the temple was not far off. Instead, it can be viewed as a symbolic act foreshadowing its destruction. With the removal of those buying and selling, and the scattering of the money changers, Jesus had in effect symbolized the end of the temple as a place of sacrifice. As Wright observes, " Without the Temple-tax the regular daily sacrifice could not be supplied. Without the right money, individual worshipers could not purchase their animal sacrifices. Without animals, sacrifice could not be offered. Without sacrifice the Temple had lost its whole raison d'être ."

21:13. Jesus justifies his action by a composite citation from Scripture. The reference to the temple as a house of prayer comes from Isaiah 56 ( v. 7), which affirms God's ultimate intention that the temple be open to all, including foreigners and eunuchs, if they are willing to keep his covenant. The characterization of the temple precincts as a den of robbers comes from Jeremiah's sermon denouncing Israel's desecration of the temple's holy function (7:1-11). In spite of Israel's corruption and unrighteous behavior, the people nevertheless entertained an unrealistic trust in the temple as a safe haven guaranteeing their protection and security. However, Jeremiah warns, " Do not trust in deceptive words and say, 'This is the temple of the LORD, the temple of the LORD, the temple of the LORD'" (7:4). As a result of their corruption the temple is to be destroyed (7:14).

Jesus' indictment of the temple as a den of robbers is intended to draw attention to the same abuses that Jeremiah condemned. The reference to " buying and selling' possibly has nothing to do with the business practices of those buying and selling in the outer courts of the temple. The term translated " robber" (lh/stw'n, lçstôn) is consistently used " throughout the Septuagint, apocrypha, New Testament and Josephus" as " one who killed and destroyed while plundering, not simply one who covertly thieved without violence . . . " The " den" of these bandits refers to the place where they retreat for refuge after having committed their criminal acts. By calling the temple a den of robbers Jesus is indirectly condemning an attitude that views the temple as a place of nationalistic security and safe haven, no matter the violence associated with its cultic propagation. The ideology associated with the temple has resulted in the temple becoming a fortress, promoting nationalistic pride and exclusivism. Jesus' actions undermine any confidence that one might place in the temple's sacrificial system by boldly foreshadowing God's judgment upon it.

21:14. After Jesus' prophetic acts with respect to the temple, Jesus heals the blind and the lame who come to him in the temple area. As noted earlier (see chs. 8-9) the blind and the lame were not allowed access to the sanctuary of God's presence (cf. Lev 21:17-23; 2 Sam 5:8; m. Hagiga 1:1). But they came to one " greater than the temple," who mediates the very presence of God (cf. 1:23), and are healed from those defects that prohibited full participation with the people of God. The temple and its sacrificial system could only stigmatize and exclude those not meeting the various purity stipulations.

21:15-16. Jesus' acceptance of those considered " outcasts," along with the presence of children who persistently call attention to Jesus' Davidic Sonship by picking up on the shout of the crowd (" Hosanna to the Son of David" ), results in the Jewish leaders becoming " indignant" (hjganavkthsan, çganaktçsan). Children, therefore, perceive the reality of Jesus' messianic status, while Israel's leaders are only aroused to anger by such a proposal. They seem to expect Jesus to silence the children in view of the implications of their shouts. Instead, Jesus chides them for their failure to seriously consider the language of Psalm 8:3 (LXX). As children respond spontaneously in praise of God's creation, so these children appropriately offer their praise of Jesus as the Son of David.

21:17. As was customary during the Passover, pilgrims sought accommodations in nearby villages. Jesus spends the night in Bethany, probably at the house of his friends Mary, Martha, and their brother Lazarus. Although the words he left them mark the transition to Bethany, it may also signal the fundamental break between Jesus and Israel's religious leaders.

C. THE FIG TREE (21:18-22)

¹⁸ Early in the morning, as he was on his way back to the city, he was hungry. ¹⁹ Seeing a fig tree by the road, he went up to it but found nothing on it except leaves. Then he said to it, " May you never bear fruit again!" Immediately the tree withered.

²⁰ When the disciples saw this, they were amazed. " How did the fig tree wither so quickly?" they asked.

²¹ Jesus replied, " I tell you the truth, if you have faith and do not doubt, not only can you do what was done to the fig tree, but also you can say to this mountain, 'Go, throw yourself into the sea,' and it will be done. ²² If you believe, you will receive whatever you ask for in prayer."

The fig tree episode follows the temple cleansing and forcefully dramatizes God's judgment upon barren Israel. Jesus' actions should not be seen as a mere temper tantrum or a petty vindictive outburst. The prophetic symbolism of the barren fig tree is intended to reinforce the impending judgment of God upon unfruitful Israel.

21:18-19. After spending the night in Bethany, on his way back to Jerusalem, Jesus encounters a fig tree that had all the appearances of yielding fruit (i.e., the presence of leaves). In spite of appearances, the fig tree was fruitless, and Jesus uses the occasion to dramatize a parable of judgment. Jesus has come to Jerusalem seeking fruit, and finding none, the temple is therefore doomed to destruction. The withering of the fig tree is therefore a prophetic sign of the future destruction of Israel's most important sacred shrine.

21:20-22. The disciples appear to be more amazed with the immediate impact of Jesus' words on the fig tree than they were about the meaning of the event. Although Jesus' subsequent teachings about the power of faith may seem unrelated to the point of the fig tree cursing, Jesus' explanation for the withering of the fig tree highlights the importance of a complete loyalty and commitment to God. Jesus' fidelity to God is proven true by his symbolic actions regarding the fig tree, while the destruction of the temple clearly demonstrates Israel's lack of faithfulness. It follows that Jesus is not suggesting that faith guarantees the reception of anything one may desire. The promise necessarily assumes a commitment to the will of God, and a willingness to forgo individual rights for the sake of the purposes of God. Jesus is the paradigm par excellence of what it means to " have faith and not doubt."

D. THE AUTHORITY QUESTION (21:23-27)

²³ Jesus entered the temple courts, and, while he was teaching, the chief priests and the elders of the people came to him. " By what authority are you doing these things?" they asked. " And who gave you this authority?"

²⁴ Jesus replied, " I will also ask you one question. If you answer me, I will tell you by what authority I am doing these things. ²⁵ John's baptism - where did it come from? Was it from heaven, or from men?"

They discussed it among themselves and said, " If we say, 'From heaven,' he will ask, 'Then why didn't you believe him?' ²⁶ But if we say, 'From men' - we are afraid of the people, for they all hold that John was a prophet."

²⁷ So they answered Jesus, " We don't know."

Then he said, " Neither will I tell you by what authority I am doing these things.

In the controversial exchanges comprising 21:23-22:46 the Jewish leaders are confronted with decisive indications concerning Jesus' identity and the contours of his mission. Fundamental in the discussion is the question regarding the source and the basis of Jesus' authority (21:23). While Jesus does refuse a direct response to their question regarding his authority, the three parables that follow (21:28-22:14) do address their question indirectly, in terms of God's saving presence being realized in his own person and ministry.

21:23. When Jesus returns to the temple courts he is confronted by representatives of the Sanhedrin (i.e., chief priests and elders ), who interrogate him regarding the basis of his authority for doing these things (tau'ta, tauta , i.e., his activities in connection with the temple), and the source of such authority. They understand that such actions necessitate authorization from a superior source. Yet, Jesus has no formal training or priestly credentials that might lend support to his teachings and actions in the temple courts. Of course, any claim of divine authorization would only fuel their hostility and be interpreted as blasphemous.

21:24-26. Instead of responding directly to their question, Jesus counters with a question of his own, designed to expose their insincere motives behind their original question. Since the ministry of John is in continuity with his own, their assessment of John's authority would have a direct bearing on how his own authority should be construed. There are only two alternatives concerning authorization for John's baptism: from heaven or from men . Jesus' counter question is intended to show that these religious leaders are not really concerned with establishing whether heaven has authorized certain actions or not. As their subsequent deliberations indicate, they are more concerned with their own agenda, and with the possibility of losing credibility with the crowd, than in acknowledging heaven's authority.

21:27. The fact that their fear of the people takes precedence over their fear of heaven (i.e., God) shows conclusively that their own authority is of a mere human origin. Furthermore, their response ( We don't know ), is indicative of their refusal to honestly face the fallacy of their own position. At the least, their claim of ignorance undermines their own claim of competency for determining what is from God and what is of mere human origin. Jesus therefore refuses to indulge their deceitful and manipulative tactics. By their refusal to take a position regarding the authority of John, they have completely undermined their own ability to properly assess the authority by which Jesus acts.

E. PARABLE OF THE TWO SONS (21:28-32)

²⁸" What do you think? There was a man who had two sons. He went to the first and said, 'Son, go and work today in the vineyard.'

²⁹" 'I will not,' he answered, but later he changed his mind and went.

³⁰" Then the father went to the other son and said the same thing. He answered, 'I will, sir,' but he did not go.

³¹" Which of the two did what his father wanted?"

" The first," they answered.

Jesus said to them, " I tell you the truth, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. ³² For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him.

The religious leaders, being " outsiders" (cf. 13:11-17), are now addressed in parabolic speech (21:28-22:14). A series of three parables clearly indicts Israel's leadership for their rebellion, obstinate unbelief, and failure to be responsive to the gracious favor of God.

21:28-29. In the first parable (21:28-32) Jesus invites his hearers (i.e., the religious leaders) to consider the different responses of two sons to their father's request to work in the vineyard. Contrary to typical Palestinian family life, the first son directly opposes his father's will by an unqualified refusal to obey (lit., " I do not will . . . " ). Eventually, the son changes his mind and obediently goes to work in the vineyard.

21:30-31. With the second son, the response to the father's instructions is just the opposite. Initially, the second son responds positively to the father's will, even assuring his compliance in terms of respect ( I will, sir ). However, in the end his actions do not match his words. The second son fails to follow through on his promise. Jesus then asks the hearers for their assessment of the two sons: Which of the two did what his father wanted? They correctly respond the first , and thus the stage is set for an unexpected application of the parable to the contemporary situation.

21:32. The religious leaders are represented by the second son, who formerly said " yes" to God's will, but in the end was not responsive to it. This becomes evident by their refusal to believe John who came to show the way of righteousness . They saw but they did not repent and believe . In contrast, the tax collectors and the prostitutes recognized his authority as " from heaven," and therefore will enjoy the blessings of the kingdom. This radical reversal of fortunes must have come as both shocking and offensive to a religious establishment that prided itself in its pursuit of piety and strict adherence to the demand of God. But while Israel's leaders remained obstinately unresponsive to the message of John, those deemed as notorious sinners (i.e., tax collectors and prostitutes) responded with faith and repentance. The religious leaders will therefore be supplanted by despised sinners whose only virtue appears to be that they believed John and heeded his call for repentance. In their desperate condition they knew themselves to be in need of God's grace, and they eagerly responded when divine favor was offered. On the other hand, Israel's leaders seemed to rely on their pious claims and legal maneuvering as evidence of God's favor. However, in the end, such can never take the place of genuine faith and a life transformed by the call of God.

F. PARABLE OF THE TENANTS (21:33-46)

³³" Listen to another parable: There was a landowner who planted a vineyard. He put a wall around it, dug a winepress in it and built a watchtower. Then he rented the vineyard to some farmers and went away on a journey. ³⁴ When the harvest time approached, he sent his servants to the tenants to collect his fruit.

³⁵" The tenants seized his servants; they beat one, killed another, and stoned a third. ³⁶ Then he sent other servants to them, more than the first time, and the tenants treated them the same way. ³⁷ Last of all, he sent his son to them. 'They will respect my son,' he said.

³⁸" But when the tenants saw the son, they said to each other, 'This is the heir. Come, let's kill him and take his inheritance.' ³⁹ So they took him and threw him out of the vineyard and killed him.

⁴⁰" Therefore, when the owner of the vineyard comes, what will he do to those tenants?"

⁴¹" He will bring those wretches to a wretched end," they replied, " and he will rent the vineyard to other tenants, who will give him his share of the crop at harvest time."

⁴² Jesus said to them, " Have you never read in the Scriptures:

" 'The stone the builders rejected

has become the capstone ^a ;

the Lord has done this,

and it is marvelous in our eyes' ^b ?

⁴³" Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit. ⁴⁴ He who falls on this stone will be broken to pieces, but he on whom it falls will be crushed." ^c

⁴⁵ When the chief priests and the Pharisees heard Jesus' parables, they knew he was talking about them. ⁴⁶ They looked for a way to arrest him, but they were afraid of the crowd because the people held that he was a prophet.

^a 42 Or cornerstone ^b 42 Psalm 118:22,23 ^c 44 Some manuscripts do not have verse 44.

The next parable builds on the previous one by portraying Jesus as the " son" who is the culmination (" last of all he sent his son," v. 37) of God's redemptive activity in the midst of his people. The parable highlights Israel's history as one of rebellion and consistent opposition to the will of God. Israel's leaders have aligned themselves with a long history of rebellion and rejection of God's servants. In the end, their rejection of God's Son, who climaxes the sequence of authoritative embassies sent by the Father, results in their rejection and replacement by another " people" (e[qnei, ethnei ) who will be fruitful (v. 43).

21:33-34. Jesus' parable of the tenants draws on realistic events in first century Palestinian life. The description of the landowner's preparation and personal investment in his new vineyard ( wall , winepress , and watch tower ) clearly indicates a sacrificial investment in the vineyard. When the landowner plants and rents out the vineyard to tenants, he fully expects to benefit from the productivity of the vineyard. Not only is the sequence of events common in everyday life in Palestine; the language is clearly reminiscent of Isaiah 5:1-7 (and possibly Psalm 80). The vineyard is a symbol of God's relationship to Israel, and the wall, winepress, and tower " underline the care and protection God has lavished on his vineyard, Israel." The departure of the landowner on a journey builds on the tension that often developed between an absentee landowner and the tenants put in charge of a field. The time depicted by the absence of the landowner corresponds to the time after Israel had entered into covenant agreement with God and was left to carry out his will. The harvest time depicts a time of accountability, when the tenants are expected to repay that owed the landlord. So at the time of the harvest the landowner sends his servants to collect the proceeds from the vineyard that rightfully belong to him.

21:35-37. The servants sent by the landowner are brutally treated by the tenants: they beat one, killed another, and stoned a third . The treatment of the servants recalls the way that Israel responded to prophets that God had sent to the people (cf. 1 Kgs 18:13; 22:24-27; 2 Kgs 6:31; 21:16; 2 Chr 24:19-22; 16:15-16; Neh 9:26; Jer 7:25-26; 37:15; 44:4; cf. also Matt 23:34). Although two groups of servants are sent, they are all treated with impunity. The landowner, last of all resolved to send his son , being confident that his son will surely not receive the same treatment but would be extended the same respect as he himself. On the one hand, the mission of the son is the same as the servants, to collect fruit for the landowner. However, the superiority of the son is emphasized by the fact that his coming was of a completely different order (u{steron, hysteron ), and with greater expectation: they will respect my son (cf. 3:17; 17:5).

21:38-39. The tenants interpret the coming of the son as an opportunity to seize the vineyard as their own, once they have eliminated the rightful heir. Evidently, they perceived the presence of the heir as an indication that the landowner was dead, and thus his son had come to take his rightful possession. They may have assumed that by killing the son nothing stood between them and full ownership of the vineyard. Thus with calloused disregard for the rightful heir they brutally murder the landowner's son and lay claim to the vineyard.

21:40-41. In a manner reminiscent of the trap that Nathan set for David by his story of the ewe lamb (2 Sam 12:1-15), so Jesus' opponents are now forced to face their guilt by responding to a question calculated to be self-indicting. Jesus asks them what the owner of the vineyard should do in response to the actions of the evil tenants. They respond with the suggestion that a just course of action would be to inflict punishment upon the evil tenants and to find new tenants for his vineyard who will produce the seasonal crops. As in 21:31, the response of the religious leaders is self-incriminating and a pronouncement of their own condemnation.

21:42. To drive home the point Jesus cites from Psalm 118, originally a " song of thanksgiving for military victory," and usually sung by pilgrims in Jesus' day while going to the temple. Originally, the stone the builders rejected referred to Israel, but Jesus applies the imagery to himself. He is the " stone" discarded by the builders. The stone imagery becomes very " important in the apologetic of the early church" (see esp. 1 Pet 2:4-8; Acts 4:12). The stone rejected is identified as the capstone of the structure, and hence pivotal of the solidity of the entire building. Perhaps Jesus intends to allude to the inevitable downfall of the temple, because of the rejection of such an important foundational stone, i.e., himself. The stone imagery also implies Jesus' vindication by the building of a new temple composed of a new people of God. Such a turn of events will indeed be marvelous in our eyes .

21:43. Jesus is emphatic that Israel's leaders have forfeited their privilege of experiencing God's saving presence (=kingdom), and now God's blessings are extended to a new people composed of all ethnic groups, comprising a new, holy nation under the sovereign rule of God (cf. 1 Peter 2:9). It would seem that such language has its fulfillment in the appearance of the church.

21:44. Although the UBS Greek text enclosed verse 44 within brackets, indicating their view that the verse is " an accretion to the text," the textual evidence for its inclusion is strong, and therefore the text should probably be accepted as authentic. The text functions as a sober warning of the dire consequences of not taking the stone seriously. With allusions to Isaiah 8:14-15 and Daniel 2:35, Jesus warns that whether we stumble over the stone (Isa 8:14-15) or are crushed by the stone (Dan 2:44) the results are one's destruction, so the hearer ignores the stone at his own peril.

21:45-46. Although Jesus' language is parabolic, the religious leaders caught the force of Jesus' words. Ironically, their response sets in motion the very situation portrayed in the parable. Their intentions are only temporarily thwarted by their fear of the crowd, because, like John, they revered him as a prophet (cf. 16:14; 21:10). If their sinister plot is to come to fruition, they must find a way to discredit him before the crowds. To this end they will eventually turn their attention (22:15-40).

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 21:28-32

CVIII.
IN REPLY TO THE QUESTIONS AS TO HIS AUTHORITY,
JESUS GIVES THE THIRD GREAT GROUP OF PARABLES.
(In the Court of the Temple. Tuesday, April 4, A. D. 30.)
Subdivision B.
PARABLE OF THE TWO SONS.
^aMATT. XXI. 28-32.

   ^a28 But what think ye? [By these words Jesus put them on notice that he was about to propound something which would require an answer, and therefore demanding the [588] strictest attention.] A man had two sons [the two sons stand for the Jewish rulers and the Jewish common people]; and he came to the first, and said, Son, go work to-day in the vineyard.  29 And he answered and said, I will not: but afterward he repented himself, and went. [The common people made no special pretension to religious excellence, and the rulers regarded them as very careless about the will or law of their Father, God, and made disparaging contrasts between their own conduct and that of the people (Joh 7:48, Joh 7:49). But this very same common people repented and did the will of God when they heard the preaching of John the Baptist -- Mat 3:5, Mat 3:6.]  30 And he came to the second [the rulers], and said likewise. And he answered and said, I go, sir: and went not. [The rulers, though all the while professing to be very zealous for the will of God, utterly refused to enter the kingdom or to work therein as God bade them to by the voice of John the Baptist -- Mat 3:7-9.]  31 Which of the two did the will of his father? They say, The first. [They gave the true answer and did not perceive that in so doing they confirmed a parable which condemned themselves.] Jesus saith unto them, Verily I say unto you, that the publicans and the harlots [the very worst representatives of the common people] go into the kingdom of God before you. [Rather than you.]  32 For John came to you in the way of righteousness [The term "righteousness," as Plumptre observes, seems used in a half-technical sense, as expecting the aspect of righteousness which the Pharisees themselves recognized (Mat 6:1), and which includes, as its three great elements, the almsgiving, fasting, and prayer that were so conspicuous both in the life and the teaching of the Baptist. Surely they could have presented its demands in a form more acceptable to the Jewish rulers], and ye believed him not: but the publicans and the harlots believed him: and ye, when ye saw it, did not even repent yourselves afterward, that ye might believe him. [The parable of this subdivision is [589] the outgrowth of the preceding subdivision. These rulers had demanded that Jesus show his authority for his assumption of right as teacher, prophet, etc. The parable is an indirect response to this demand, as if Jesus said, "It is in vain for me to tell you that I act under the authority of the Father, for despite all your great profession to the contrary, you really and actually, in your persistent rejection of another (the Baptist), who also acted under it, repudiate utterly his authority; though in so doing you see yourselves condemned by the conduct of even the publicans and harlots, who have felt the force of the Father's authority, and have repentantly obeyed it." The situation must have given great force to the parable; for the rulers in their private conversation had just admitted to each other that the people recognized and obeyed the divine authority of John, while they, the rulers, rejected it.]

[FFG 588-590]

Lapide: Mat 21:23-46

Verse 23. And when he was come into the temple, the chief priests and the elders of the people came unto Him as he was teaching, and said, By what authority doest thou these things? And who gave thee this authority? By what power ( Vulg. ), Greek, ε̉ξουσία, i.e., authority ; meaning, Who gave Thee right and authority to teach in the temple? to cast out of it the buyers and sellers? and to call the people together to acclaim thee by Hosanna as the Teacher and the Messiah?

Verse 24. And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. It is commonly said, He does not put an end to a suit who resolves a suit by a suit. For thus dishonest lawyers, when they have no faith in their cause, get up another cause and lawsuit, so that they may quibble and escape condemnation. So also when the heretics cannot reply to the arguments of Catholics, they bring forward other arguments, so as to find a way of escape from their heresy and ignorance. But Christ does not here act so, but he proposes another question, on the solution of which depended the answer to the question proposed by the Scribes. Thus—"Ye do not believe Me when I say that I have received power from God, believe then John the Baptist who bare witness to Me, that I have been sent by God to do these things."

The baptism of John, whence was it, from Heaven or of men? By the baptism of John, Christ means his testimony, doctrine, and the whole of his preaching concerning Him. There is a synecdoche. This is Christ's argument, bearing upon the Scribes with irresistible force. Thus, "Ye ask, from whence I have power—from God or from men? I, in reply, ask you, from whom had John power to preach and baptize—from God or from men? If he had that authority from God, as all allow, then have I the same authority from God. For this was the witness which John gave of Me, teaching that he was the servant, but I the Messiah, the Son of God. And this he did when ye sent messengers to him expressly about this very thing, to ask him if he were the Messias." (John i. 20, 26, 27.)

From Heaven, come from God. Where observe: The Hebrews by metonyme, by which that which holds is put for what is held, call God שמים, Scamaim, i.e., Heaven. The Greek poets, following this usage, called the father of Saturn ούρανον, and the Latins, cœlum. Thus Caninius ( de nomin. Hebræis, c. 2). Hence the Jews worshipped Heaven and the stars as God. Hence Christians who apostatized from Christianity to Judaism were formerly called cœlicolæ, against whom there are extant rescripts of the emperors Theodosius and Honorius ( lib. 18, de Judæis et cœlicolis ). See Baronius, A.D. 408. Hence also the poet sings of the Jews—

"They adore shining clouds and the divinity of Heaven."

For the Heaven by its immensity, beauty, motion, adornment, and influx, carries every one away with admiration of it. "Whence Heaven" ( cœlum ), says Sipontius, "is so called because it is, as it were, sculptured with stars and constellations." But Varro ( lib. 4, de linguâ Latinâ ) derives it from κοίλος, i.e., hollow, because it embraces all created things in its cavity. Hence God is, as it were, the Atlas of Heaven and earth, of whom Virgil says ( lib. 6, Æn.)—

"Where Heaven-bearing Atlas turns round the Heaven,

 Furnished with burning stars upon his shoulders."

Wherefore many nations have worshipped Heaven as a god. As Cicero ( lib. 2, de Divinat.) says, "I have always said, and I will say, that the race of the gods belongs to Heaven." The same ( in Somnio Scipionis ) says, "And I give thanks to thee, 0 highest sun, and to you the rest of the heavenly ones." And Pliny ( lib. 7, cap. 33) says, "Divinity and a certain most noble association of women from Heaven was in the Sibyl." Hear also S. Augustine (lib. x. de Civit. cap. 1), "And they call the gods themselves cœlicolæ, for no other reason than that they inhabit ( colant ) Heaven, not, indeed, worshipping, but inhabiting—as it were, colonists ( coloni ) of Heaven." Lastly, Heaven is the throne of God, and the seat of His majesty and glory, as well as of the holy angels and beatified men.

Learn from hence to be ambitious of Heaven, to sigh after Heaven, to despise the earth and earthly things, and to say with our S. Ignatius, "How mean to me is the earth when I look at Heaven." For he who seeks Heaven, seeks paradise, happiness, a blessed eternity—he desires the God of Heaven. "0 Israel, how great is the house of God, and vast the place of His possession!" (Baruch iii. 24. See the passage.)

But they thought within themselves, saying: Greek, διελογίξοντο, i.e., they thought and conferred among themselves, deliberating what to answer Christ, being anxious and perplexed.

If we shall say, From Heaven; He will say unto us, Why did ye not then believe him? verse 24. But if we shall say, of men; we fear the people; for all hold John as a prophet. Wherefore did ye not believe him, declaring Me to be Messiah, and persuading you to prepare by repentance for My grace and salvation? We fear the multitude, understand, lest they should stone us, as Luke adds (Luk 20:5). As a prophet : The word, as, is the mark of truth, not of likeness. It means, all held John for a true and a great prophet, and therefore sent by God. For a prophet is the ambassador, seer, and interpreter of God. Thus it is said of Christ (John 1.), "We saw His glory, the glory as of the Only Begotten of the Father," where as denotes reality, not similitude. Meaning, "We saw the glory of Him, as verify the Only Begotten Son of God, or, of Him who was the true and Only Begotten of God."

And they answered Jesus and said, We know not. They lie; for they had seen the life of John, as well as his most holy and divine preaching, sealed by his death and martyrdom for the sake of chastity. But dishonesty would rather lie than be convicted of falsehood and convinced of dishonesty.

And He said unto them, Neither tell I you by what authority I do these things. It means, "Ye are not willing to answer My question, wherefore neither will I answer yours, because the solution of yours depends upon Mine. But ye say that ye do not know it, and ye lie. I say that I know, but am unwilling to say; and I speak the truth, that I may confound and put down your insolence." For by this answer Christ stopped the mouth of the Scribes, so that they were as silent as mice, nor did they dare again to open their lips. Whence S. Jerome says: "He showed that they knew, but would not answer, and that He knew, and did not answer, because they kept back what they knew.

How seemeth it to you? Christ, by the following parable, convicted the Scribes and Pharisees—who said that they knew not whether the baptism of John were from heaven or of men—of the utmost dishonesty and obstinacy; because, although they wished to be accounted sons of God, yet refused to receive John who was sent by God, and would not believe His preaching, nor do penance. Moreover, Christ in this place, says S. Chrysostom, brings in guilty the judges themselves, with a great confidence in justice, where the cause is entrusted to the adversary. But He employs a parable, that they may not perceive how they are pronouncing sentence against themselves: "A certain man had two sons; and he came to the first, and said, Son, go work to-day in my vineyard. He answered and said, I will not; but afterwards he repented and went. And he came to the second, and said likewise. And he answered and said, I go, sir; and went not. Whether of them twain did the will of his father? They say unto Him, The first. Jesus saith unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not; but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him." (Verses 28-32. )

This parable scarcely needs an explanation, because Christ applies and explains it. In truth, the first—being at the beginning unwilling to obey his father, but afterwards repenting and obeying, by going to work in the vineyard—denotes the publicans and harlots; who at first by their sins repelled the will and law of God, but afterwards by John's preaching came to a better mind, and did penance, and lived chastely and justly, according to the law of God. The second son—who said to his father that he would go into the vineyard, but broke his word, and went not—denotes the Scribes and Pharisees; who always had the law of God in their mouths (as though they were most zealous and religious observers of it), but did not fulfil it in their deeds, but by lust, rapine, and usury acted contrary to it. Wherefore they provoked the heavy displeasure and anger of God against them, as well on account of their wickedness itself as because of their hypocrisy and feigned observance of the Law. For such hypocrisy and duplicity grievously provokes God.

Go before— Greek, προάγουσιν, in the present tense; future in Vulg. Meaning as follows: "The publicans and harlots precede you, 0 ye Scribes, i.e., they go before you in the way of God and of virtue, and advance to Heaven by the pattern of faith, repentance, and change of life; and therefore they will indeed precede and go before you into the kingdom of Heaven, into which ye wicked ones will never enter, although ye might enter if ye would repent and change your lives. Thus (Mat 5:19) the least in the kingdom of Heaven are the impious and the reprobate, who shall be shut out of it.

In the way of justice ; the Syriac is, walking in the way of rectitude—i.e., leading a life perfectly just, right, holy and blameless.

Neither repented—i.e., did not do penance. The Greek is ου̉ μετεμελήθητε, did not repent and amend.

Mystically. Publicans and harlots denote the Gentiles, who at first were slaves to idols and vices, and afterwards were converted by the preaching of the Apostles, and served God and virtue. The Pharisees and Scribes denote the Jews, who seemed to worship God, but really despised Him, since they despised Christ who was sent by Him, and hardened their hearts in this perfidy. Whence S. Jerome, S. Chrysostom, Origen, S. Athanasius, Bede, Euthymius, Maldonatus, Jansen, and others, passim, interpret the parable of them.

Tropologically. Christ shows, says S. Chrysostom, that the populace and plebeians, who some time or other are converted, are better than priests who are never converted.

Tropologically. Ordinary Christians and lay people who, from a desire of holiness, keep evangelical counsels, although they are not bound to them by vow or profession, are like the first son. Priests, monks, and religious, who have taken vows of poverty, chastity, and obedience, and afterwards break them, are like the second son.

"Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a wine-press in it, and built a tower, and let it out to husbandmen, and went into a far country: and when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vine-yard, and slew him. When the Lord, therefore, of the vineyard cometh, what will he do unto those husbandmen? They say unto Him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons" (Verses 33-41 ). Christ turns the point of this parable against the Scribes and Pharisees, His adversaries; but borrows it from Isaiah (Isa 5:1), that He may add weight to it, so as to press and convince them. For Isaiah there made use of it, and predicted that Christ would use it. For Isaiah begins his fifth chapter thus. "I will sing to my beloved (Christ Incarnate) a song of my kinsman of his vineyard. A vineyard has been made for my beloved in the horn of a son of oil" ( Vulg.)—i.e., in a horn of olives, meaning in Judæa, which was strong and lofty like a horn, and fertile and rich like an olive. I have expounded this at length on Isaiah v.; from whence I will repeat summarily what has been there said, and will go through the whole parable in a few words.

1 The man planting a vineyard is God founding the Church, or synagogue, according to Psa 80:9. "Thou hast transplanted a vine out of Egypt, Thou hast cast out the nations (from Canaan), and there planted the vine," i.e., the Synagogue, or Temple of the Jews.

2. The hedge, the wine press and the tower erected in the vineyard signify that God provided abundantly for His Church all things necessary. Literally however by the hedge you may understand, with S. Jerome, the wall of Jerusalem; or strong princes like David and the Maccabees, with the Interlinear ; or the Law, with Auctor Imperfecti, and S. Irenæus ( lib. 4. cap. 70). hedged it round about, the Syriac has, protected it on all sides by a wall.

The wine press is the Altar where the blood of the victims was poured out. So Origen, S. Jerome, Bede, Theophylact, Euthymius. The wine press is said to be dug, because formerly small lakes were cut out, or dug, for the purpose. Or as Mark says (Mar 12:1) a lake : where they received the new wine pressed from the grapes by the press. This is plain from Isa 5:2. Tropologically, the wine press says S. Jerome, denotes the martyrs. Whence the Psalms 8. 81, and 84. are entitled, For the wine presses. But S. Hilary thinks the prophets are meant, into whom the richness of the Holy Ghost very warmly flowed.  S. Chrysostom by the wine press understands the word of God, which presses and torments man, through the opposition of the flesh.

The tower of the vineyard, i.e., of the synagogue was the temple of Jerusalem, and God's worship there. So Origen, the Chaldee, S. Hilary, Bede, Theophylact, Euthymius. Mystically, the prophets, pastors and teachers, together with the kings and princes of the people were the tower. For they as from a tower were the watchmen of the people. So the same. Whence S. Hilary says, "A tower denotes the eminence of the law, which towered towards heaven, and from which the Advent of Christ might be watched for.

3. The inhabitants of the vineyard were the princes of the people: for it is their part to rule and guide the people. To work in the vine-yard, is to do justice, says S. Chrysostom.

4. God went into a far country, because, as Origen says, when He had given His law and covenants to the Jews, appearing to them on Mount Sinai, He did not afterwards appear to them, as though He had gone elsewhere.

5. The time of fruits, i.e., of the observance of the law and worship of God was in the time of David, Solomon, Josaphat, Hezekias, Josias, &c., when the Jews were able to live quietly to themselves and to God, as they ought. Or rather this time was always; because they were always bound to serve God, and bring forth the fruit of good works. Whence Maldonatus thinks this pertains to the figures and adornment of the parable.

6. The servants sent by God to the vineyard, i.e., the synagogue, to gather its fruits were Isaiah, Jeremiah, Ezekiel, and the rest of the prophets, whom the Jews killed, because they reproved their vices, stoning some of them, as Jeremiah. And He sent them a second time, and more than the first, that by His diligence and His love He might overcome the wickedness of the husbandmen. Whence S. Chrysostom says, "Through all the grades of wickedness the mercy of God went on increasing, and through all the steps of God's mercy, the wickedness kept increasing." Wherefore at length God sent unto them His Son, that is Christ, now Incarnate, whom as the Heir of the Synagogue, the Scribes both slew and crucified without the city, i.e., outside of Jerusalem, on Mount Calvary, that they themselves might preside over and rule the synagogue, and enrich and magnify themselves by means of it. Instead of they will reverence My Son, the Syriac has, they will be ashamed on account of My Son.

Lastly, every one's vineyard that he must till is his soul. To a pastor it is his parish: to a bishop, his diocese: to a magistrate, the state; that they may bring forth the fruit of good works and virtues. The hedge is the laws and statutes: the keepers are the angels: the tower is meditation, reason, forethought: the wine press is tribulation, mortification, the cross. " A servant is sent," says Rabanus, "when the law, a psalm, or a prophecy is read: he is cast out when they are blasphemed or despised. He kills the heir, who tramples on the Son of God, and does despite to the Spirit of grace. The vineyard is given to another when the humble receive the grace which was despised by the proud."

Moreover, The man planting the vineyard is God, who is called a man, says S. Chrysostom, by similitude, not reality. By nature He is Lord, by kindness Father, according to the words in Isaiah "The vineyard of the Lord of Sabaoth is the house of Israel."

They (the Scribes) say unto Him, He will miserably destroy those wicked men. You will say, Mark and Luke assert that Christ said this; how then does Matthew attribute the same words to the Scribes? I may reply with S. Chrysostom and Euthymius, that the Scribes said it first, and afterwards Christ repeated and confirmed the same, in such manner and gesture that from thence, and from what preceded and followed (as Abulensis rightly observes, quæst. 20), the Scribes sufficiently understood that it was spoken of them; and then they added, God forbid, as Luke has (c. Luk 20:16).

He will miserably destroy the wicked : namely, the wicked ones of the vineyard, i.e., the husbandmen of the Church, or the Scribes, with their followers, who killed the prophets and Christ. God will destroy them by Titus and Vespasian in this life, and by the devils in hell.

And will let out His vineyard to other husbandmen (viz., the Apostles and their successors), who shall render to Him the fruits in their seasons. This fruit of the vineyard, i.e., of the Church of God, is made manifest in the conversion of the whole world to the faith and holiness of Christ, and especially in the constancy of so many thousands of virgins and martyrs. The rejection of the Jews and the conversion of the Gentiles are here foretold, as Christ teaches, verse 43.

Moraliter : learn from hence that, like as a vineyard produces good grapes even if those who till it be evil, so does the Church and her faithful members produce the good works of virtues, even though her pastors and teachers be sometimes evil, like the Scribes. Yet will they bring forth more and larger fruits if the pastors are good, as is plain from the Apostles, whose Apostolic virtues the primitive believers imitating, excelled in chastity, charity, patience, and all virtues. Zeuxis, a famous painter, is an illustration of this emblem. He painted a boy with a basket of grapes so skilfully and beautifully as to deceive the birds; for the birds flew to these grapes as though they were real, and pecked at them, to try to eat them. Then Zeuxis said, modestly, "I have painted the grapes better than I have the boy; for the birds fly to the grapes, and do not fear the boy, who stands there, as being only a picture." Thus the shepherds and keepers of the Church are frequently depraved, and badly depicted; but the grapes, i.e., the works of the people, are better and mote beautiful. By the carelessness of the keepers—i.e., of the pastors—it comes to pass that they become the prey of the birds—that is, of the demons—by whom they are devoured.

Verse 42. Jesus saith unto them, Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? Christ cites Psa 18:22, where David speaks and prophesies of Christ. And the Scribes knew this. Wherefore they understood that they were marked and censured in this sentence by David as well as Christ. The meaning is: the Scribes, Priests, and Pharisees as the builders of the Synagogue—i.e., of the Jewish Church—cast Christ from it as a worthless stone; indeed, as being hurtful to it, they condemned and killed Him. For the Scribes, whom He had previously called labourers and husbandmen, He now calls builders, says S. Jerome. But this stone rejected by the Jews is made by God the Head of the corner. That is, it was placed at the head of the corner, and was made the chief and altogether fundamental stone of the Church, and at the same time the corner stone, so as to join and connect the two walls of the Gentiles and the Jews on Itself, as in a corner, in the same fabric and house of the Church. So S. Augustine, S. Basil, Euthymius, Cassiodorus, Abulensis, Jansen, Maldonatus, and the rest of the Fathers and expositors, either here, or on Psa 18:22. Also S. Peter ( Epist. 1, cap. ii. 6), where I have expounded the passage at length. For frequently in Scripture the fabric of the Church is compared to the building of a house, which is laid upon a solid foundation, such as a rock; for thus the Church is built upon, and rests upon, Christ. Christ, therefore, is the first rock of the Church, who communicated this name (together with the thing itself) to S. Peter—that after Christ he should be the rock of the Church—and then to the rest of the Apostles, whom in like manner He constituted the foundations of the Church, as is plain from the Rev 21:19, Eph 2:20, and elsewhere. Moreover, Calvin arrogantly, as well as foolishly and impiously, declares himself to be this stone; forasmuch as, being rejected by the Pope and the Roman Church, he became the foundation of the Calvinistic sect. Thus does that proud braggart dare to equal himself to Christ, yea, to rob Christ of His oracle and title. But let him give the signs by which he may show that he has been sent by God: let him show, I say, miracles, prophecies, Scriptures, as Christ did. But he never has shown them, and he never will. Therefore he is not the reformer of the Church, but the deformer.

Verse 43. Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. The Church is constantly called the kingdom of God in the gospel, because in it God reigns in the faithful by faith and grace, and leads them to the heavenly kingdom, that He may reign in them by glory.

Behold there is here, as it were, the epimythion, or post-parable and application, in which Christ clearly expounds and applies the three parables which He has spoken—namely, the first, concerning the two sons, one obedient, the other disobedient; the second, concerning the vineyard, whose husbandmen killed the servants and the Son of the owner; the third, concerning the rejected stone, which was made the head of the corner—to the Scribes themselves, and the Jews their followers, as follows: "You, 0 ye Scribes, are disobedient sons to God your Father, for ye persecute Me His Only Begotten Son sent by Him. Ye, too, are the husbandmen of this vineyard, who will kill Me its Heir. Lastly, ye are the builders of the synagogue, who reject Me as a stone; but God will make Me the basis and foundation of His Church, because He will take it away from you, and transfer it to the Gentiles, who will eagerly receive and worship Me, and so will be endowed by Me with grace and glory." For all the parables of Christ have this end in view—that they may signify the rejection of the Jews and the election of the Gentiles, because the Jews rejected Christ, Whom the Gentiles accepted. By this parable Christ so pricked the Scribes, that they prepared the cross for Him.

Verse 44. And whosoever shall fall on this stone shall be broken ; but on whomsoever it shall fall, it will grind him to powder. The Syriac has, shall dissipate him. It means, whoso shall resist Christ and persecute Him, as you do, 0 ye Scribes, shall do it in vain, and shall bring hurt to himself both in mind and in body: still in such sort as that it may, by repentance, be repaired.

But upon whom it shall fall : this stone. Upon whomsoever Christ shall press with the whole weight of His heavy vengeance, as, for example upon the damned in the Day of Judgment (as you, 0 ye Scribes will be damned unless ye repent), to such a one there shall remain no hope of reparation, or restitution: as if a great stone should fall upon a shell, and dash it into minutest fragments, so that in no way could it be restored, or repaired. Christ therefore here threatens the Scribes with eternal and irreparable destruction, even the flames of hell. So S. Augustine ( lib. 1 . quæst. Evang. ix . 30), Abulensis, Barradi, Jansen, Maldonatus and others. Hear S. Augustine, "They fall upon Him, who only despise Him, or injure Him: but He shall fall upon them, when He shall come to judgment to destroy, that the wicked may be as dust which the wind driveth away."

Verses 45, 46. And when the chief priests and Pharisees had heard His parables, they perceived that He spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. The Scribes were aware, partly from the actual words of the Psalm, partly from the words and gestures of Christ, that these things were spoken against them, wherefore they roared, and gnashed their teeth at Him; and wished to take Him and torment Him, but through fear of the people, they did not dare to do so. Behold how by degrees Christ through His reproofs of the Scribes prepared for Himself the way to the cross and death. For to this after three days He was brought by the Scribes. Thus was fulfilled the counsel of God, that He would redeem mankind by the death of Christ.

*With this line begins a translation of every word of the original Latin. (back)

END OF VOLUME II.

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 21 (Chapter Introduction)

Overview

Mat 21:1, Christ rides into Jerusalem upon an ass; Mat 21:12, drives the buyers and sellers out of the temple; Mat 21:17, curses the fig-tree; Mat 21:23, puts to silence the priests and elders, Mat 21:28. and rebukes them by the similitude of the two sons, Mat 21:33. and the husbandmen who slew such as were sent to them.

Poole: Matthew 21 (Chapter Introduction)

CHAPTER 21

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 21 (Chapter Introduction)

(Mat 21:1-11) Christ enters Jerusalem.

(Mat 21:12-17) He drives out those who profaned the temple.

(Mat 21:18-22) The barren fig-tree cursed.

(Mat 21:23-27) Jesus' discourse in the temple.

(Mat 21:28-32) The parable of the two sons.

(Mat 21:33-46) The parable of the wicked husbandmen.

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 21 (Chapter Introduction)

The death and resurrection of Jesus Christ are the two main hinges upon which the door of salvation turns. He came into the world on purpose to give his life a ransom; so he had lately said, ch. 20, 28. And therefore the history of his sufferings, even unto death, and his rising again, is more particularly recorded by all the evangelists than any other part of his story; and to that this evangelist now hastens apace. For at this chapter begins that which is called the passion-week. He had said to his disciples more than once, Behold, we go up to Jerusalem, and there the Son of man must be betrayed. A great deal of good work he did by the way, and now at length he is come up to Jerusalem; and here we have, I. The public entry which he made into Jerusalem, upon the first day of the passion-week (Mat 21:1-11). II. The authority he exercised there, in cleansing the temple, and driving out of it the buyers and sellers (Mat 21:12-16). III. The barren fig-tree, and his discourse with his disciples thereupon (Mat 21:17-22). IV. His justifying his own authority, by appealing to the baptism of John (Mat 21:23-27). V. His shaming the infidelity and obstinacy of the chief priests and elders, with the repentance of the publicans, illustrated by the parable of the two sons (Mat 21:29-32). VI. His reading the doom of the Jewish church for its unfruitfulness, in the parable of the vineyard let out to unthankful husbandmen (Mat 21:33-46).

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 21 (Chapter Introduction)

The Beginning Of The Last Act (Mat_21:1-11)

The Intention Of Jesus (Mat_21:1-11 Continued)

The Claim Of The King (Mat_21:1-11 Continued)

The Scene In The Temple (Mat_21:12-14)

The Wrath And The Love (Mat_21:12-14 Continued)

The Knowledge Of The Simple In Heart (Mat_21:15-17)

The Way Of The Fig Tree (Mat_21:18-22)

Promise Without Performance (Mat_21:18-22 Continued)

The Dynamic Of Prayer (Mat_21:18-22 Continued)

The Expedient Ignorance (Mat_21:23-27)

The Better Of Two Bad Sons (Mat_21:28-32)

The Vineyard Of The Lord (Mat_21:33-46)

Privilege And Responsibility (Mat_21:33-46 Continued)

The Symbol Of The Stone (Mat_21:33-46 Continued)

Constable: Matthew (Book Introduction)

Introduction

The Synoptic Problem

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Writer

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

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

Language

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

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

Date and Place of Composition

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

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

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

Distinctive Features

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

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

Audience and Purposes

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

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

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

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

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

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

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

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

Plan and Structure

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

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

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

Message²⁹

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Matthew (Outline)

Outline

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

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

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

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

1. The prophecy about Bethlehem 2:1-12

2. The prophecies about Egypt 2:13-18

3. The prophecies about Nazareth 2:19-23

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

1. Jesus' forerunner 3:1-12

2. Jesus' baptism 3:13-17

3. Jesus' temptation 4:1-11

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

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

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

2. Jesus' essential message 4:17

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

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

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

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

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

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

4. The false alternatives 7:13-27

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

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

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

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

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

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

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

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

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

1. Jesus' compassion 9:35-38

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

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

4. Jesus' continuation of His work 11:1

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

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

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

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

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

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

1. Conflict over Sabbath observance 12:1-21

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

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

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

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

1. The setting 13:1-3a

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

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

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

5. The departure 13:53

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

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

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

2. The withdrawal to Bethsaida 14:13-33

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Instruction about marriage 19:3-12

2. Instruction about childlikeness 19:13-15

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

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

5. Instruction about serving 20:20-28

6. An illustration of illumination 20:29-34

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

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

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

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

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

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

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

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

4. Rejection by the Sadducees 22:23-33

5. Rejection by the Pharisees 22:34-46

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

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

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

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

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

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

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

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

4. The abomination of desolation 24:15-22

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

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

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

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

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

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

2. The arrest of Jesus 26:47-56

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

4. The crucifixion of Jesus 27:27-56

5. The burial of Jesus 27:57-66

B. The King's resurrection ch. 28

1. The empty tomb 28:1-7

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

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

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

Constable: Matthew

Matthew

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

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Copyright 2003 by Thomas L. Constable

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Haydock: Matthew (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MATTHEW

INTRODUCTION.

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

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

Gill: Matthew (Book Introduction)

INTRODUCTION TO MATTHEW

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

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

or,

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

R. Jochanan ^m explains them thus:

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

Which the gloss interprets thus:

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

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

College: Matthew (Book Introduction)

INTRODUCTION

HISTORY OF INTERPRETATION

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

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

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

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

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

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

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

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

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

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

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

COMPOSITION OF THE GOSPEL

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

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

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

A. AUTHORSHIP

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

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

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

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

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

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

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

B. NARRATION OF THE STORY

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

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

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

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

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

SETTING OF THE GOSPEL

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

A. DATE

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

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

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

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

B. PLACE OF ORIGIN

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

C. NARRATIVE WORLD

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

THE LITERARY CHARACTER OF MATTHEW

A. LITERARY AND RHETORICAL SKILL

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

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

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

B. STRUCTURAL-PLOT

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

SELECTED COMMENTARIES:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SELECTED STUDIES:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

AnBib Analecta Biblica

ANTJ Arbeiten zum Neuen Testament und zum Judentum

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

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BibRev Bible Review

BSac Bibliotheca Sacra

BZNW Beheifte zur ZNW

CBQ Catholic Biblical Quarterly

ConBNT Coniectanea biblica, New Testament

ConNT Coniectanea neotestamentica

DJG Dictionary of Jesus and the Gospels

ETL Ephemerides theologicai lovanienses

ExpTim The Expository Times

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

Int Interpretation

ISBE International Standard Bible Encyclopedia

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of New Testament Theology

LXX Septuagint

NIDNTT New International Dictionary of New Testament Theology

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NT New Testament

NTM New Testament Message

NTS New Testament Studies

OT Old Testament

RevQ Revue de Qumran

RQ Restoration Quarterly

SBLASP Society of Biblical Literature Abstracts and Seminar Papers

SBLDS SBL Dissertation Series

SBLMS SBL Monograph Series

SJT Scottish Journal of Theology

SNTSMS Society for New Testament Studies Monograph Series

Str-B Kommentar zum Neuen Testament by Strack and Billerbeck

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

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

TrinJ Trinity Journal

TynBul Tyndale Bulletin

UBSGNT United Bible Society Greek New Testament

USQR Union Seminary Quarterly Review

WUNT Wissenschaftliche untersuchungen zum Neuen Testament

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: Matthew (Outline)

OUTLINE

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

A. Genealogy of Jesus - 1:1-17

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

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

1. The Gentile Pilgrimage - 2:1-12

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

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

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

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

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

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

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

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

C. Programmatic Summary - 4:23-25

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

1. The Setting - 5:1-2

2. The Beatitudes - 5:3-12

3. Salt and Light - 5:13-16

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

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

a. Murder - 5:21-26

b. Adultery - 5:27-30

c. Divorce - 5:31-32

d. Oaths - 5:33-37

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

f. Love Your Enemies - 5:43-48

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

a. Summary - 6:1

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

c. Prayer - 6:5-15

d. Fasting - 6:16-18

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

a. Treasures in Heaven - 6:19-24

b. Worry - 6:25-34

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

a. Judging Others - 7:1-5

b. Honor What Is Valuable - 7:6

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

d. The Golden Rule - 7:12

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

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

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

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

10. Conclusion - 7:28-29

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

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

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

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

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

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

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

7. The Gadarene Demoniacs - 8:28-34

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

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

10. Question on Fasting - 9:14-17

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

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

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

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

G. The Missionary Discourse - 10:5-42

1. Instructions for Mission - 10:5-15

2. Persecution and Response - 10:16-23

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

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

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

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

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

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

C. Unrepentant Cities - 11:20-24

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

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

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

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

H. The Beelzebub Controversy - 12:22-37

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

J. A Concluding Analogy - 12:43-45

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

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

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

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

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

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

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

6. Parable of the Leaven - 13:33

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

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

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

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

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

M. Rejection at Nazareth - 13:53-58

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

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

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

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

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

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

E. The Canaanite Woman - 15:21-28

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

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

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

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

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

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

B. Transfiguration - 17:1-8

C. The Coming Elijah - 17:9-13

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

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

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

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

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

2. Avoiding Offense - 18:6-9

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

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

5. Importance of Forgiveness - 18:21-35

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

I. Marriage and Divorce - 19:3-9

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

K. The Little Children - 19:13-15

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

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

N. The Generous Landowner - 20:1-16

O. Third Passion Prediction - 20:17-19

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

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

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

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

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

C. The Fig Tree - 21:18-22

D. The Authority Question - 21:23-27

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

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

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

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

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

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

3. The Greatest Commandment - 22:34-40

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

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

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

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

3. Lament over Jerusalem - 23:37-39

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

1. Introduction - 24:1-3

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

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

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

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

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

b. The Ten Virgins - 25:1-13

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

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

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

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

B. Anointing in Bethany - 26:6-13

C. Judas' Betrayal - 26:14-16

D. Preparation for Passover - 26:17-19

E. The Last Supper - 26:20-30

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

G. The Gethsemane Prayer - 26:36-46

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

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

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

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

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

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

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

O. The Crucifixion - 27:32-44

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

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

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

S. The Empty Tomb - 28:1-7

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

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

V. The Great Commission - 28:16-20

-College Press New Testament Commentary: with the NIV

Lapide: Matthew (Book Introduction)

PREFACE.

——————

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

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

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

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

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

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

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

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

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

T. W. M.