Text -- Matthew 23:5 (NET)

23:5 They do all their deeds to be seen by people, for they make their phylacteries wide and their tassels long.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 23:5

To be seen of men ( pros to theathēnai tois anthrōpois ).

See note on Mat 6:1 where this same idiom occurs. Ostentation regulates the conduct of the rabbis.

Robertson: Mat 23:5

Phylacteries ( phulaktēria ).

An adjective from phulaktēr , phulassō (to guard). So a fortified place, station for garrison, then a safeguard, protecting charm or amulet. The rabbis wore tephillin or prayer-fillets, small leather cases with four strips of parchment on which were written the words of Exo 13:1-10, Exo 13:11-16; Deu 6:4-9; Deu 11:13-21. They took literally the words about "a sign unto thy hand,""a memorial between thine eyes,"and "frontlets.""That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these strips was to be tied up with a well-washed hair from a calf’ s tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a sabbath. They profanely imagined that God wore the tephillin "(Vincent). It is small wonder that Jesus ridiculed such minute concern for pretentious externalism and literalism. These tephillin "are still worn at the present day on the forehead and left arm by Jews at the daily Morning Prayer"(McNeile). "The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience"(Bruce). Hence they made them "broad."The superstitious would wear them as mere charms to ward off evil.

Robertson: Mat 23:5

Enlarge the borders ( megalunousin ta kraspeda ).

In Mat 9:20 we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to Num 15:38. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see note on Num 9:20). They made a virtue of the size of the fringes also. "Such things were useful as reminders; they were fatal when they were regarded as charms"(Plummer).

Vincent: Mat 23:5

To be seen ( πρὸς τὸ θεαθῆναι )

See Mat 6:1, where the same word occurs. The scribes and Pharisees deport themselves with a view to being contemplated as actors in a theatre; so that men may fix their gaze upon them admiringly.

Vincent: Mat 23:5

Phylacteries - Borders of their garments ( φυλακτήρια - κράσπεδα )

Phylacteries, called by the Rabbis tephillin , prayer-fillets, were worn on the left arm, toward the heart, and on the forehead. They were capsules containing on parchment these four passages of Scripture: Exo 13:1-10; Exo 13:11-16; Deu 6:4-9; Deu 11:13-21. That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these slips was to be tied up with well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the Rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a Sabbath. They profanely imagined that God wore the tephillin .

The Greek word transcribed phylacteries in our versions is from φυλάσσω , to watch or guard. It means originally a guarded post, a fort; then, generally, a safeguard or preservative, and therefore an amulet. Sir J. Cheke renders guards. They were treated as such by the Rabbis. It is said, for instance, that the courtiers of a certain king, intending to kill a Rabbi, were deterred by seeing that the straps of his phylacteries shone like bands of fire. It was also said that they prevented all hostile demons from injuring any Israelite. See on Mat 9:20, for borders.

Wesley: Mat 23:5

The Jews, understanding those words literally, It shall he as a token upon thy hand, and as frontlets between thine eyes, Exo 13:16. And thou shalt bind these words for a sign upon thine hand, and they shall be as frontlets between thine eyes, Deu 6:8; used to wear little scrolls of paper or parchment, bound on their wrist and foreheads, on which several texts of Scripture were writ. These they supposed, as a kind of charm, would preserve them from danger. And hence they seem to have been called phylacteries, or preservatives.

Wesley: Mat 23:5

Which God had enjoined them to wear, to remind them of doing all the commandments, Num 15:38. These, as well as their phylacteries, the Pharisees affected to wear broader and larger than other men. Mar 12:38.

JFB: Mat 23:5

Whatever good they do, or zeal they show, has but one motive--human applause.

JFB: Mat 23:5

Strips of parchment with Scripture--texts on them, worn on the forehead, arm, and side, in time of prayer.

JFB: Mat 23:5

Fringes of their upper garments (Num 15:37-40).

Clarke: Mat 23:5

All their works they do for to be seen of men - In pointing out the corruptions of these men, our Lord gives us the distinguishing characteristics of all false teachers, whether Jewish or Christian

1.    They live not according to the truths they preach. They say, and do not, Mat 23:3

2.    They are severe to others, point out the narrowest road to heaven, and walk in the broad road themselves. They bind on burdens, etc., Mat 23:4

3.    They affect to appear righteous, and are strict observers of certain rites, etc., while destitute of the power of godliness. They make broad their phylacteries, etc., Mat 23:5

4.    They love worldly entertainments, go to feast wherever they are asked, and seek Church preferments. They love the chief places at feasts, and chief seats in the synagogues, Mat 23:6

5.    They love and seek public respect and high titles, salutations in the market-place, (for they are seldom in their studies), and to be called of men rabbi - eminent teacher, though they have no title to it, either from the excellence or fruit of their teaching. When these marks are found in a man who professes to be a minister of Christ, charity itself will assert he is a thief and a robber - he has climbed over the wall of the sheepfold, or broken it down in order to get in

Clarke: Mat 23:5

Phylacteries - φυλακτηρια, from φυλασσω, to keep or preserve. These were small slips of parchment or vellum, on which certain portions of the law were written. The Jews tied these about their foreheads and arms, for three different purposes

1.    To put them in mind of those precepts which they should constantly observe

2.    To procure them reverence and respect in the sight of the heathen. An

3.    To act as amulets or charms to drive away evil spirits

The first use of these phylacteries is evident from their name

The second use appears from what is said on the subject from the Gemara, Beracoth, chap. 1., quoted by Kypke. "Whence is it proved that phylacteries, ( תפילין, tephilin ), are the strength of Israel? - Ans. From what is written, Deu 28:10. All the, people of the earth shall see that thou art called by the name [of יהוה Jehovah ] - and they shall be afraid of thee

The third use of them appears from the Targum, on Son 8:3 : His left hand is under my head, etc. "The congregation of Israel hath said, I am elect above all people, because I bind my phylacteries on my left hand, and on my head, and the scroll is fixed to the right side of my gate, the third part of which looks to my bed-chamber, that Daemons may not be permitted to Injure me.

An original phylactery lies now before me. It is a piece of fine vellum, about eighteen inches long, and an inch and quarter broad. It is divided into four unequal compartments: in the first is written, in a very fair character, with many apices, after the mode of the German Jews, the first ten verses of Exod. 13; in the second compartment is written, from the eleventh to the sixteenth verse of the same chapter, inclusive in the third, from the fourth to the ninth verse, inclusive, of Deut. 6., beginning with, Hear, O Israel, etc.; in the fourth, from the thirteenth to the twenty-first verse, inclusive, of Deut. 11

These passages seem to be chosen in vindication of the use of the phylactery itself, as the reader will see on consulting them: Bind them for a Sign upon thy Hand - and for Frontlets between thy Eyes - write them upon the Posts of thy House, and upon thy Gates; all which commands the Jews took in the most literal sense

Even the phylactery became an important appendage to a Pharisee’ s character, insomuch that some of them wore them very broad, either that they might have the more written on them, or that, the characters being larger, they might be the more visible, and that they might hereby acquire greater esteem among the common people, as being more than ordinarily religious. For the same reason, they wore the fringes of their garments of an unusual length. Moses had commanded (Num 15:38, Num 15:39) the children of Israel to put fringes to the borders of their garments, that, when they looked upon even these distinct threads, they might remember, not only the law in general, but also the very minutiae, or smaller parts of all the precepts, rites, and ceremonies, belonging to it. As these hypocrites were destitute of all the life and power of religion within, they endeavored to supply its place by phylacteries and fringes without. See the note on Exo 13:9.

Calvin: Mat 23:5

5.And all their works they do that they may be seen by men He had lately said that the scribes live very differently from what they teach; but now he adds that, if they have any thing which is apparently good, it is hypocritical and worthless, because they have no other design than to please men, and to vaunt themselves. And here zeal for piety and a holy life is contrasted with the mask of those works which serve no purpose but for ostentation; for an upright worshipper of God will never give himself up to that empty parade by which hypocrites are puffed up. Thus not only is the ambition of the scribes and Pharisees reproved, but our Lord, after having condemned the transgression and contempt of the Law of God in their whole life, that they might not shield themselves by their pretended holiness, anticipates them by replying, that those things of which they boast are absolute trifles, and of no value whatever, because they spring from mere ostentation. He afterwards produces a single instance, by which that ambition was easily perceived, which was, that by the fringes of their robes they held themselves out to the eyes of men as good observers of the Law.

And make their phylacteries broad, and enlarge the fringes of their robes For why were their fringes made broader, and their phylacteries more magnificent, than what was customary, except for idle display? The Lord had commanded the Jews to wear, both on their forehead and on their raiment, some remarkable passages selected out of the Law, (Deu 6:8.) As forgetfulness of the Law easily creeps upon the flesh, the Lord intended in this manner to keep it constantly in the remembrance of his people; for they were likewise enjoined to inscribe such sentences

on the posts of their houses, (Deu 6:9,)

that, wherever they turned their eyes, some godly warning might immediately meet them. But what did the scribes do? In order to distinguish themselves from the rest of the people, they carried about with them the commandments of God more magnificently inscribed on their garments; and in this boasting there was displayed an offensive ambition.

Let us also learn from this, how ingenious men are in mixing up vain deception, in order to conceal their vices under some pretext and cloak of virtues, by turning to the purposes of their own hypocrisy those exercises of piety which God has enjoined. Nothing was more profitable than to exercise all their senses in the contemplation of the Law, and it was not without good reason that this was enjoined by the Lord. But so far were they from profiting by these simple instructions, that, by making perfect righteousness to consist in the adorning of robes, they despised the Law throughout their whole life. For it was impossible to treat the Law of God with greater contempt, than when they imagined that they kept it by pompous dress, or pronounced masks contrived for enacting a play to be a keeping of the Law.

What Mark and Luke say about the robes relates to the same subject. We know that the inhabitants of Eastern countries commonly used long robes, — a custom which they retain to this day. But it is evident from Zechariah (Zec 13:4) that the prophets were distinguished from the rest of the people by a particular form of a cloak. And, indeed, it was highly reasonable that the teachers should dress in this manner, that there might be a higher degree of gravity and modesty in their dress than in that of the common people; but the scribes had made an improper use of it by turning it into luxury and display. Their example has been followed by the Popish priests, among whom robes are manifestly nothing more than the badges of proud tyranny.

TSK: Mat 23:5

all : Matt. 6:1-16; 2Ki 10:16; Luk 16:15, Luk 20:47, Luk 21:1; Joh 5:44, Joh 7:18, Joh 12:43; Phi 1:15, Phi 2:3; 2Th 2:4

they make : Deu 6:8; Pro 3:3, Pro 6:21-23

the borders : Mat 9:20; Num 15:38, Num 15:39; Deu 22:12

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 23:5

Their phylacteries - The word "phylactery"comes from a word signifying to keep, preserve, or guard. The name was given because phylacteries were worn as amulets or charms, and were supposed to defend or preserve those who wore them from evil. They were small slips of parchment or vellum, on which were written certain portions of the Old Testament. The practice of using phylacteries was founded on a literal interpretation of that passage where God commands the Hebrews to have the law as a sign on their foreheads, and as frontlets between their eyes, Exo 13:16; compare Pro 3:1, Pro 3:3; Pro 6:21. One kind of phylactery was called a "frontlet,"and was composed of four pieces of parchment, on the first of which was written Exo 12:2-10; on the second, Exo 13:11-21; on the third, Deu 6:4-9; and on the fourth, Deu 11:18-21. These pieces of parchment, thus inscribed, they enclosed in a piece of tough skin, making a square, on one side of which is placed the Hebrew letter shin ( שׁ sh ) and bound them round their foreheads with a thong or ribbon when they went to the synagogue. Some wore them evening and morning; others only at the morning prayer.

As the token upon the hand was required, as well as the frontlets between the eyes Exo 13:16, the Jews made two rolls of parchment, written in square letters, with an ink made on purpose, and with much care. They were rolled up to a point, and enclosed in a sort of case of black calf-skin. They were put upon a square bit of the same leather, whence hung a thong of the same, of about a finger in breadth, and about 2 feet long. These rolls were placed at the bending of the left arm, and after one end of the thong had been made into a little knot in the form of the Hebrew letter yod ( י y ), it was wound about the arm in a spiral line, which ended at the top of the middle finger. The Pharisees enlarged them, or made them wider than other people, either that they might make the letters larger or write more on them, to show, as they supposed, that they had special reverence for the law.

Enlarge the borders of their garments - This refers to the loose threads which were attached to the borders of the outer garment as a fringe. This fringe was commanded in order to distinguish them from ether nations, and that they might remember to keep the commandments of God, Num 15:38-40; Deu 22:12. The Pharisees made them broader than other people wore them, to show that they had special respect for the law.

Poole: Mat 23:5

Our Saviour had, Mat 23:4 blamed the Pharisees for not living up to what they taught, pressing the law of God on others, but not doing nor endeavouring to observe it themselves. Here he blames them for doing what good things they did for ostentation, to be seen of men; and abounding in their ritual performances of more minute concernment, in the mean time neglecting their moral duties.

All their works they do for to be seen of men this is their main end, to be seen of men; for this he had reflected on them, Mat 6:1-34 .

They make broad their phylacteries, and enlarge the borders of their garments For the right understanding of this we must have recourse to Num 15:37-40 , And the Lord spoke unto Moses, saying, Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a riband of blue: and it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring: that ye may remember, and do all my commandments. Deu 22:12 , Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest thyself. In obedience to this law, the Jews did generally wear such garments that had fringes and blue ribands annexed to them. The Jews at this day do it not, because, as they pretend, they have lost the true way of dying the blue colour, required in the law. The end why God commanded them is expressed, that ye may look upon it, and remember all the commandments of the Lord, and do them; and be restrained from their own inventions and imaginations in God’ s service. They were also a note of distinction of the Jews from other people. Besides these, God commanding that they should bind his laws for a sign upon their hands, and as frontlets between their eyes, Deu 6:6-8 , they made them parchments, in which the precepts of the law were written, which they bound to their foreheads and arms. These were called phylacteries, from fulattw , to keep, things wherein the law was kept. The Pharisees, for a boast how zealous keepers they were of the law of God, (than which they did nothing less), made these phylacteries and ribands broader, and their fringes much longer, than other men’ s: this is that making broad their phylacteries, and enlarging the borders of their garments, which our Lord here reflects upon, done only for ostentation, and that they might be seen of men.

Lightfoot: Mat 23:5

But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments.   

[They make broad their phylacteries.] These four places of the law, Exo 13:3-10; Exo 13:11-16; Deu 6:5-9; Deu 11:13-21; being writ upon two parchment labels (which they called tephillin), were carried about with them constantly with great devotion, being fastened to their forehead and their left arm. To the forehead, in that place where the pulse of an infant's brain is. This of the forehead was most conspicuous, and made broad; hence came that, "Let nobody pass by the synagogue while prayers are saying there. -- But if he hath phylacteries upon his head, he may pass by, because they show that he is studious of the law." -- "It is not lawful to walk through burying-places with phylacteries on one's head, and the book of the law hanging at one's arm."   

They are called in Greek phylacteries; that is, observatories; because they were to put them in mind of the law; and perhaps they were also called preservatories; because they were supposed to have some virtue in them to drive away devils: "It is necessary that the phylacteries should be repeated at home a-nights, to drive away devils."   

Concerning the curious writing of the phylacteries; see Maimonides on Tephellin. Concerning their strings, marked with certain small letters, see Tosaphoth on Megillah. Concerning the repeating of them, see both the Talmuds in Beracoth. How the Jews did swear touching their phylacteries; see Maimonides in Shevuoth; and how God is brought in swearing by the phylacteries; see Tanchum.   

Our Saviour does not so much condemn the bare wearing of them, as the doing it out of pride and hypocrisy. It is not unlikely that he wore them himself, according to the custom of the country: for the children of the Jews were to be brought up from their infancy in saying the phylacteries; that is, as soon as they were capable of being catechised. The scribes and Pharisees made theirs very broad and visible, that they might obtain a proportional fame and esteem for their devotion with the people; these things being looked upon as arguments of the study of the law, and signs of devotion.   

[Enlarge the borders of their garments.] See Num 15:38; Deu 22:12 -- "He that takes care of the candle of the sabbath, his children shall be the disciples of wise men. He that takes care to stick up labels against the posts shall obtain a glorious house; and he that takes care of making borders to his garment, shall obtain a good coat."

Haydock: Mat 23:5

Phylacteries. [1] These were pieces or scrolls of parchment, on which were written the ten commandments, or some sentences of the law, which the Jews were accustomed to fasten to their foreheads, or their arms, to put them in mind of their duty. Thus they interpreted those words. (Deuteronomy vi. 8.) Thou shalt tie them as a sign on thy hand: and they shall be, and move before thy eyes. Perhaps all the Jews, and even our Saviour himself, wore them; and that he only blames the hypocrisy and vanity of the Scribes and Pharisees, who affected to have them larger than others; and they did the like as to the fringes which the Jews wore on their garments. (Witham) ---

That is, parchments, on which they wrote the ten commandments, and carried on their foreheads before their eyes: which the Pharisees affected to wear broader than other men: so to seem more zealous for the law. (Challoner) ---

The word Phylacterion, which is found both in the Greek and Latin Vulgate, properly signifies a preservation. It was a piece of parchment which the Jews carried round their heads from one ear to the other, and round their arms like bracelets, and upon which were written certain words of the law. Since the origin of the sect of Pharisees, they began to attach to these bands of parchment chimerical virtues, such as preservatives of maladies, and preservations from the insults of devils; hence the name phylacterion. (Bible de Vence)

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[BIBLIOGRAPHY]

Phylacteria. Greek: phulakteria. Conservatoria, or preservatoria. See St. Jerome on this place, p. 188, and St. John Chrysostom, hom. lxxii. in Matt.

Gill: Mat 23:5

But all their works they do for to be seen of men,.... All their prayers, alms deeds, and fastings, were all done in a public manner, that men might behold them, and they might have applause and glory from them: they sought neither the glory of God, nor the good of their fellow creatures, nor any spiritual advantage and pleasure to themselves, in their performances; they neither attended to moral duties, nor ceremonious rites, nor the traditions of their fathers, any further than they could be seen by men in them, and keep up their credit and esteem among them. Hence,

they make broad their phylacteries: these were four sections of the law, wrote on parchments, folded up in the skin of a clean beast, and tied to the head and hand. The four sections were these following, viz. the "first", was Exo 13:2 the "second", was Exo 13:11 the "third", was Deu 6:4 the "fourth", was Deu 11:13. Those that were for the head, were written and rolled up separately, and put in four distinct places, in one skin, which was fastened with strings to the crown of the head, towards the face, about the place where the hair ends, and where an infant's brain is tender; and they took care to place them in the middle, that so they might be between the eyes. Those that were for the hand, were written in four columns, on one parchment, which being rolled up, was fastened to the inside of the left arm, where it is fleshy, between the shoulder and the elbow, that so it might be over against the heart ^u. These, they imagined, were commanded them by God, in Exo 13:16 whereas the sense of these passages only is, that the goodness of God in delivering them out of Egypt, and the words of the law, should be continually before them, in their minds and memories, as if they had tokens on their hands, and frontlets between their eyes; but they understood them literally, and observed them in the above manner. These the Jews call "Tephillin", because they use them in time of prayer, and look upon them as useful, to put them in mind of that duty: they are here called "phylacteries", because they thought they kept them in the fear of God, preserved in them the memory of the law, and them from sin; yea, from evil spirits, and diseases of the body. They imagined there was a great deal of holiness in, and valued themselves much upon the use of them ^w; and the Pharisees, because they would be thought to be more holy and religious, and more observant of the law than others, wore these things broader than the rest of the people;

and enlarge the borders of their garments. These were the fringes which they put upon the borders of their garments, and on them a ribbon of blue, to put them in mind of the commandments, to obey them, Num 15:38. The observance of this law is of so much consequence with the Jews, that they make all the commandments to depend on it ^x; and say, that it is equal to them all, and that he that is guilty of the breach of it, is worthy of death ^y: they ascribe the like virtue to these fringes, as to their phylacteries, and think themselves much the better for the wearing them; and the Pharisees, because they would appear with a greater air of sanctity and devotion than others, made their's larger. We ^z read of one Ben Tzitzith Hacceseth, a man of this complexion, who was so called, because his Tzitzith, or fringes, were drawn upon, a pillow; and there are some that say, that the pillow was bore between the great men of Rome: it was drawn after him, not upon the ground, but upon a cloth or tapestry, and the train supported by noblemen, as is pretended. This was one of those, that enlarged the Tzitzith, or fringes, beyond the ordinary size; hence Mark calls it, "long clothing."

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 23:5

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

² sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.

³ tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”

sn Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law (Num 15:38; Deut 22:12).

Geneva Bible: Mat 23:5

^{( 3 )} But all their works they do for to be seen of men: they make broad their ^{( c )} phylacteries, and enlarge ^{( d )} the borders of their garments,

^{( 3 )} Hypocrites are ambitious.

^{( c )} It was a thread or ribband of blue silk in the fringe of a corner, the beholding of which made them remember the laws and ordinances of God: and therefore it was called a phylactery, or as you would say, a container. See (Num 15:38; Deu 6:8), a commandment which the Jews abused afterwards, as those do today who hang the gospel of John around their necks, which was condemned many years ago in the Council of Antioch.

^{( d )} Literally, "Twisted tassels of thread which hung at the outermost hems of their garments."

Commentary -- Verse Range Notes

TSK Synopsis: Mat 23:1-39

1 Christ admonishes the people to follow the good doctrine, not the evil examples, of the Scribes and Pharisees.

5 His disciples must beware of their ambition.

13 He denounces eight woes against their hypocrisy and blindness,

34 and prophesies of the destruction of Jerusalem.

MHCC: Mat 23:1-12

The scribes and Pharisees explained the law of Moses, and enforced obedience to it. They are charged with hypocrisy in religion. We can only judge according to outward appearance; but God searches the heart. They made phylacteries. These were scrolls of paper or parchment, wherein were written four paragraphs of the law, to be worn on their foreheads and left arms, Exo 13:2-10, Exo 13:11-16; Deu 6:4-9, Deu 6:13-21. They made these phylacteries broad, that they might be thought more zealous for the law than others. God appointed the Jews to make fringes upon their garments, Num 15:38, to remind them of their being a peculiar people; but the Pharisees made them larger than common, as if they were thereby more religious than others. Pride was the darling, reigning sin of the Pharisees, the sin that most easily beset them, and which our Lord Jesus takes all occasions to speak against. For him that is taught in the word to give respect to him that teaches, is commendable; but for him that teaches, to demand it, to be puffed up with it, is sinful. How much is all this against the spirit of Christianity! The consistent disciple of Christ is pained by being put into chief places. But who that looks around on the visible church, would think this was the spirit required? It is plain that some measure of this antichristian spirit prevails in every religious society, and in every one of our hearts.

Matthew Henry: Mat 23:1-12

We find not Christ, in all his preaching, so severe upon any sort of people as upon these scribes and Pharisees; for the truth is, nothing is more directly opposite to the spirit of the gospel than the temper and practice of that generation of men, who were made up of pride, worldliness, and tyranny, under a cloak and pretence of religion; yet these were the idols and darlings of the people, who thought, if but two men went to heaven, one would be a Pharisee. Now Christ directs his discourse here to the multitude, and to his disciples (Mat 23:1) to rectify their mistakes concerning these scribes and Pharisees, by painting them out in their true colours, and so to take off the prejudice which some of the multitude had conceived against Christ and his doctrine, because it was opposed by those men of their church, that called themselves the people's guides. Note, It is good to know the true characters of men, that we may not be imposed upon by great and mighty names, titles, and pretensions to power. People must be told of the wolves (Act 20:29, Act 20:30), the dogs (Phi 3:2), the deceitful workers (2Co 11:13), that they may know here to stand upon their guard. And not only the mixed multitude, but even the disciples, need these cautions; for good men are apt to have their eyes dazzled with worldly pomp.

Now, in this discourse,

I. Christ allows their office as expositors of the law; The scribes and Pharisees (that is, the whole Sanhedrim, who sat at the helm of church government, who were all called scribes, and were some of them Pharisees), they sit in Moses' seat (Mat 23:2), as public teachers and interpreters of the law; and, the law of Moses being the municipal law of their state, they were as judges, or a bench of justices; teaching and judging seem to be equivalent, comparing 2Ch 17:7, 2Ch 17:9, with 2Ch 19:5, 2Ch 19:6, 2Ch 19:8. They were not the itinerant judges that rode the circuit, but the standing bench, that determined on appeals, special verdicts, or writs of error by the law; they sat in Moses's seat, not as he was Mediator between God and Israel, but only as he was chief justice, Exo 18:26. Or, we may apply it, not to the Sanhedrim, but to the other Pharisees and scribes, that expounded the law, and taught the people how to apply it to particular cases. The pulpit of wood, such as was made for Ezra, that ready scribe in the law of God (Neh 8:4), is here called Moses's seat, because Moses had those in every city (so the expression is, Act 15:21), who in those pulpits preached him; this was their office, and it was just and honourable; it was requisite that there should be some at whose mouth the people might enquire the law, Mal 2:7. Note, 1. Many a good place is filled with bad men; it is no new thing for the vilest men to be exalted even to Moses's seat (Psa 12:8); and, when it is so, the men are not so much honoured by the seat as the seat is dishonoured by the men. Now they that sat in Moses's seat were so wretchedly degenerated, that it was time for the great Prophet to arise, like unto Moses, to erect another seat. 2. Good and useful offices and powers are not therefore to be condemned and abolished, because they fall sometimes into the hands of bad men, who abuse them. We must not therefore pull down Moses's seat, because scribes and Pharisees have got possession of it; rather than so, let both grow together until the harvest, Mat 13:30.

Hence he infers (Mat 23:3), " Whatsoever they bid you observe, that observe and do As far as they sit in Moses's seat, that is, read and preach the law that was given by Moses"(which, as yet, continued in full force, power, and virtue), "and judge according to that law, so far you must hearken to them, as remembrances to you of the written word."The scribes and Pharisees made it their business to study the scripture, and were well acquainted with the language, history, and customs of it, and its style and phraseology. Now Christ would have the people to make use of the helps they gave them for the understanding of the scripture, and do accordingly. As long as their comments did illustrate the text and not pervert it; did make plain, and not make void, the commandment of God; so far they must be observed and obeyed, but with caution and a judgment of discretion. Note, We must not think the worse of good truths for their being preached by bad ministers; nor of good laws for their being executed by bad magistrates. Though it is most desirable to have our food brought by angels, yet, if God send it to us by ravens, if it be good and wholesome, we must take it, and thank God for it. Our Lord Jesus promiseth this, to prevent the cavil which some would be apt to make at this following discourse; as if, by condemning the scribes and Pharisees, he designed to bring the law of Moses into contempt, and to draw people off from it; whereas he came not to destroy, but to fulfil. Note, It is wisdom to obviate the exceptions which may be taken at just reproofs, especially when there is occasion to distinguish between officers and their offices, that the ministry be not blamed when the ministers are.

II. He condemns the men. He had ordered the multitude to do as they taught; but here he annexeth a caution not to do as they did, to beware of their leaven; Do not ye after their works. Their traditions were their works, were their idols, the works of their fancy. Or, "Do not according to their example."Doctrines and practices are spirits that must be tried, and where there is occasion, must be carefully separated and distinguished; and as we must not swallow corrupt doctrines for the sake of any laudable practices of those that teach them, so we must not imitate any bad examples for the sake of the plausible doctrines of those that set them. The scribes and Pharisees boasted as much of the goodness of their works as of the orthodoxy of their teaching, and hoped to be justified by them; it was the plea they put in (Luk 18:11, Luk 18:12); and yet these things, which they valued themselves so much upon, were an abomination in the sight of God.

Our Saviour here, and in the following verses, specifies divers particulars of their works, wherein we must not imitate them. In general, they are charged with hypocrisy, dissimulation, or double-dealing in religion; a crime which cannot be enquired of at men's bar, because we can only judge according to outward appearance; but God, who searcheth the heart, can convict of hypocrisy; and nothing is more displeasing to him, for he desireth truth.

Four things are in these verses charged upon them.

1. Their saying and doing were two things.

Their practice was no way agreeable either to their preaching or to their profession; for they say, and do not; they teach out of the law that which is good, but their conversation gives them the lie; and they seem to have found another way to heaven for themselves than what they show to others. See this illustrated and charged home upon them, Rom 2:17-24. Those are of all sinners most inexcusable that allow themselves in the sins they condemn in others, or in worse. This doth especially touch wicked ministers, who will be sure to have their portion appointed them with hypocrites (Mat 24:51); for what greater hypocrisy can there be, than to press that upon others, to be believed and done, which they themselves disbelieve and disobey; pulling down in their practice what they build up in their preaching; when in the pulpit, preaching so well that it is a pity they should ever come out; but, when out of the pulpit, living so ill that it is a pity they should ever come in; like bells, that call others to church, but hang out of it themselves; or Mercurial posts, that point the way to others, but stand still themselves? Such will be judged out of their own mouths. It is applicable to all others that say, and do not; that make a plausible profession of religion, but do not live up to that profession; that make fair promises, but do not perform their promises; are full of good discourse, and can lay down the law to all about them, but are empty of good works; great talkers, but little doers; the voice is Jacob's voice, but the hands are the hands of Esau. Vox et praeterea nihil - mere sound. They speak fair, I go, sir; but there is no trusting them, for there are seven abominations in their heart.

2. They were very severe in imposing upon others those things which they were not themselves willing to submit to the burthen of (Mat 23:4); They bind heavy burthens, and grievous to be borne; not only insisting upon the minute circumstances of the law, which is called a yoke (Act 15:10), and pressing the observation of them with more strictness and severity than God himself did (whereas the maxim of the lawyers, is Apices juris son sunt jura - Mere points of law are not law ), but by adding to his words, and imposing their own inventions and traditions, under the highest penalties. They loved to show their authority and to exercise their domineering faculty, lording it over God's heritage, and saying to men's souls, Bow down, that we may go over; witness their many additions to the law of the fourth commandment, by which they made the sabbath a burthen on men's shoulders, which was designed to be the joy of their hearts. Thus with force and cruelty did those shepherds rule the flock, as of old, Eze 34:4.

But see their hypocrisy; They themselves will not move them with one of their fingers. (1.) They would not exercise themselves in those things which they imposed upon others; they pressed upon the people a strictness in religion which they themselves would not be bound by; but secretly transgressed their own traditions, which they publicly enforced. They indulged their pride in giving law to others; but consulted their ease in their own practice. Thus it has been said, to the reproach of the popish priests, that they fast with wine and sweetmeats, while they force the people to fast with bread and water; and decline the penances they enjoin the laity. (2.) They would not ease the people in these things, nor put a finger to lighten their burthen, when they saw it pinched them. They could find out loose constructions to put upon God's law, and could dispense with that, but would not bate an ace of their own impositions, nor dispense with a failure in the least punctilio of them. They allowed no chancery to relieve the extremity of their common law. How contrary to this was the practice of Christ's apostles, who would allow to others that use of Christian liberty which, for the peace and edification of the church, they would deny themselves in! They would lay no other burthen than necessary things, and those easy, Act 15:28. How carefully doth Paul spare those to whom he writes! 1Co 7:28; 1Co 9:12.

3. They were all for show, and nothing for substance, in religion (Mat 23:5); All their works they do, to be seen of men. We must do such good works, that they who see them may glorify God; but we must not proclaim our good works, with design that others may see them, and glorify us; which our Saviour here chargeth upon the Pharisees in general, as he had done before in the particular instances of prayer and giving of alms. All their end was to be praised of men, and therefore all their endeavour was to be seen of men, to make a fair show in the flesh. In those duties of religion which fall under the eye of men, none ere so constant and abundant as they; but in what lies between God and their souls, in the retirement of their closets, and the recesses of their hearts, they desire to be excused. The form of godliness will get them a name to live, which is all they aim at, and therefore they trouble not themselves with the power of it, which is essential to a life indeed. He that does all to be seen does nothing to the purpose.

He specifies two things which they did to be seen of men.

(1.) They made broad their phylacteries. Those were little scrolls of paper or parchment, wherein were written, with great niceness, these four paragraphs of the law, Exo 13:2-11; Exo 13:11-16; Deu 6:4-9; Deu 11:13-21. These were sewn up in leather, and worn upon their foreheads and left arms. It was a tradition of the elders, which had reference to Exo 13:9, and Pro 7:3, where the expressions seem to be figurative, intimating no more than that we should bear the things of God in our minds as carefully as if we had them bound between our eyes. Now the Pharisees made broad these phylacteries, that they might be thought more holy, and strict, and zealous for the law, than others. It is a gracious ambition to covet to be really more holy than others, but it is a proud ambition to covet to appear so. It is good to excel in real piety, but not to exceed in outward shows; for overdoing is justly suspected of design, Pro 27:14. It is the guise of hypocrisy to make more ado than needs in external service, more than is needful either to prove, or to im prove, the good affections and dispositions of the soul.

(2.) They enlarged the borders of their garments. God appointed the Jews to make borders or fringes upon their garments (Num 15:38), to distinguish them from other nations, and to be a memorandum to them of their being a peculiar people; but the Pharisees were not content to have these borders like other people's, which might serve God's design in appointing them; but they must be larger than ordinary, to answer their design of making themselves to be taken notice of; as if they were more religious than others. But those who thus enlarge their phylacteries, and the borders of their garments, while their hearts are straitened, and destitute of the love of God and their neighbour, though they may now deceive others, will in the end deceive themselves.

4. They much affected pre-eminence and superiority, and prided themselves extremely in it. Pride was the darling reigning sin of the Pharisees, the sin that did most easily beset them and which our Lord Jesus takes all occasions to witness against.

(1.) He describes their pride, Mat 23:6, Mat 23:7. They courted, and coveted,

[1.] Places of honour and respect. In all public appearances, as at feasts, and in the synagogues, they expected, and had, to their hearts' delight, the uppermost rooms, and the chief seats. They took place of all others, and precedency was adjudged to them, as persons of the greatest note and merit; and it is easy to imagine what a complacency they took in it; they loved to have the preeminence, 3Jo 1:9. It is not possessing the uppermost rooms, nor sitting in the chief seats, that is condemned (somebody must sit uppermost), but loving them; for men to value such a little piece of ceremony as sitting highest, going first, taking the wall, or the better hand, and to value themselves upon it, to seek it, and to feel resentment if they have it not; what is that but making an idol of ourselves, and then falling down and worshipping it - the worst kind of idolatry! It is bad any where, but especially in the synagogues. There to seek honour to ourselves, where we appear in order to give glory to God, and to humble ourselves before him, is indeed to mock God instead of serving him. David would willingly lie at the threshold in God's house; so far was he from coveting the chief seat there, Psa 84:10. It savours much of pride and hypocrisy, when people do not care for going to church, unless they can look fine and make a figure there.

[2.] Titles of honour and respect. They loved greetings in the markets, loved to have people put off their hats to them, and show them respect when they met them in the streets. O how it pleased them, and fed their vain humour, digito monstrari et dicier, Hic est - to be pointed out, and to have it said, This be he, to have way made for them in the crowd of market people; "Stand off, here is a Pharisee coming!"and to be complimented with the high and pompous title of Rabbi, Rabbi! This was meat and drink and dainties to them; and they took as great a satisfaction in it as Nebuchadnezzar did in his palace, when he said, Is not this great Babylon that I have built? The greetings would not have done them half so much good, if they had not been in the markets, where every body might see how much they were respected, and how high they stood in the opinion of the people. It was but a little before Christ's time, that the Jewish teachers, the masters of Israel, had assumed the title of Rabbi, Rab, or Rabban, which signifies great or much; and was construed as Doctor, or My lord. And they laid such a stress upon it, that they gave it for a maxim that "he who salutes his teacher, and does not call him Rabbi, provokes the divine Majesty to depart from Israel;"so much religion did they place in that which was but a piece of good manners! For him that is taught in the word to give respect to him that teaches is commendable enough in him that gives it; but for him that teaches to love it, and demand it, and affect it, to be puffed up with it, and to be displeased if it be omitted, is sinful and abominable; and, instead of teaching, he has need to learn the first lesson in the school of Christ, which is humility.

(2.) He cautions his disciples against being herein like them; herein they must not do after their works; "But be not ye called so, for ye shall not be of such a spirit,"Mat 23:8, etc.

Here is, [1.] A prohibition of pride. They are here forbidden,

First, To challenge titles of honour and dominion to themselves, Mat 23:8-10. It is repeated twice; Be not called Rabbi, neither be ye called Master or Guide: not that it is unlawful to give civil respect to those that are over us in the Lord, nay, it is an instance of the honour and esteem which it is our duty to show them; but, 1. Christ's ministers must not affect the name of Rabbi or Master, by way of distinction from other people; it is not agreeable to the simplicity of the gospel, for them to covet or accept the honour which they have that are in kings' palaces. 2. They must not assume the authority and dominion implied in those names; they must not be magisterial, nor domineer over their brethren, or over God's heritage, as if they had dominion over the faith of Christians: what they received of the Lord, all must receive from them; but in other things they must not make their opinions and wills a rule and standard to all other people, to be admitted with an implicit obedience. The reasons for this prohibition are,

(1.) One is your Master, even Christ, Mat 23:8, and again, Mat 23:10. Note, [1.] Christ is our Master, our Teacher, our Guide. Mr. George Herbert, when he named the name of Christ, usually added, My Master. [2.] Christ only is our Master, ministers are but ushers in the school. Christ only is the Master, the great Prophet, whom we must hear, and be ruled and overruled by; whose word must be an oracle and a law to us; Verily I say unto you, must be enough to us. And if he only be our Master, then for his ministers to set up for dictators, and to pretend to a supremacy and an infallibility, is a daring usurpation of that honour of Christ which he will not give to another.

(2.) All ye are brethren. Ministers are brethren not only to one another, but to the people; and therefore it ill becomes them to be masters, when there are none for them to master it over but their brethren; yea, and we are all younger brethren, otherwise the eldest might claim an excellency of dignity and power, Gen 49:3. But, to preclude that, Christ himself is the first-born among many brethren, Rom 8:29. Ye are brethren, as ye are all disciples of the same Master. School-fellows are brethren, and, as such, should help one another in getting their lesson; but it will by no means be allowed that one of the scholars step into the master's seat, and give law to the school. If we are all brethren, we must not be many masters. Jam 3:1.

Secondly, They are forbidden to ascribe such titles to others (Mat 23:9); " Call no man your father upon the earth; constitute no man the father of your religion, that is, the founder, author, director, and governor, of it."The fathers of our flesh must be called fathers, and as such we must give them reverence; but God only must be allowed as the Father of our spirits, Heb 12:9. Our religion must not be derived fRom. or made to depend upon, any man. We are born again to the spiritual and divine life, not of corruptible seed, but by the word of God; not of the will of the flesh, or the will of man, but of God. Now the will of man, not being the rise of our religion, must not be the rule of it. We must not jurare in verba magistri - swear to the dictates of any creature, not the wisest or best, nor pin our faith on any man's sleeve, because we know not whither he will carry it. St. Paul calls himself a Father to those whose conversion he had been an instrument of (1Co 4:15; Phm 1:10); but he pretends to no dominion over them, and uses that title to denote, not authority, but affection: therefore he calls them not his obliged, but his beloved, sons, 1Co 4:14.

The reason given is, One is your Father, who is in heaven. God is our Father, and is All in all in our religion. He is the Fountain of it, and its Founder; the Life of it, and its Lord; from whom alone, as the Original, our spiritual life is derived, and on whom it depends. He is the Father of all lights (Jam 1:17), that one Father, from whom are all things, and we in him, Eph 4:6. Christ having taught us to say, Our Father, who art in heaven; let us call no man Father upon earth; no man, because man is a worm, and the son of man is a worm, hewn out of the same rock with us; especially not upon earth, for man upon earth is a sinful worm; there is not a just man upon earth, that doeth good, and sinneth not, and therefore no one is fit to be called Father.

[2.] Here is a precept of humility and mutual subjection (Mat 23:11); He that is greatest among you shall be your servant; not only call himself so (we know of one who styles himself Servus servorum Dei - Servant of the servants of God, but acts as Rabbi, and father, and master, and Dominus Deus noster - The Lord our God, and what not), but he shall be so. Take it as a promise; " He shall be accounted greatest, and stand highest in the favour of God, that is most submissive and serviceable;"or as a precept; "He that is advanced to any place of dignity, trust, and honour, in the church, let him be your servant "(some copies read estō for estai ), "let him not think that his patent of honour is a writ of ease; no; he that is greatest is not a lord, but a minister."St. Paul, who knew his privilege as well as duty, though free from all, yet made himself servant unto all (1Co 9:19); and our Master frequently pressed it upon his disciples to be humble and self-denying, mild and condescending, and to abound in all offices of Christian love, though mean, and to the meanest; and of this he hath set us an example.

[3.] Here is a good reason for all this, Mat 23:12. Consider,

First, The punishment intended for the proud; Whosoever shall exalt himself shall be abased. If God give them repentance, they will be abased in their own eyes, and will abhor themselves for it; if they repent not, sooner or later they will be abased before the world. Nebuchadnezzar, in the height of his pride, was turned to be a fellow-commoner with the beasts; Herod, to be a feast for the worms; and Babylon, that sat as a queen, to be the scorn of nations. God made the proud and aspiring priests contemptible and base (Mal 2:9), and the lying prophet to be the tail, Isa 9:15. But if proud men have not marks of humiliation set upon them in this world, there is a day coming, when they shall rise to everlasting shame and contempt (Dan 12:2); so plentifully will he reward the proud doer! Psa 31:23.

Secondly, The preferment intended for the humble; He that shall humble himself shall be exalted. Humility is that ornament which is in the sight of God of great price. In this world the humble have the honour of being accepted with the holy God, and respected by all wise and good men; of being qualified for, and often called out to, the most honourable services; for honour is like the shadow, which flees from those that pursue it, and grasp at it, but follows those that flee from it. However, in the other world, they that have humbled themselves in contrition for their sin, in compliance with their God, and in condescension to their brethren, shall be exalted to inherit the throne of glory; shall be not only owned, but crowned, before angels and men.

Barclay: Mat 23:5-12

The religion of the Pharisees became almost inevitably a religion of ostentation. If religion consists in obeying countless rules and regulations, it becomes easy for a man to see to it that everyone is aware how well he fulfils the regulations, and how perfect is his piety. Jesus selects certain actions and customs in which the Pharisees showed their ostentation.

They made broad their phylacteries. It is said of the commandments of God in Exo 13:9: "It shall be to you as a sign on your hand, and a memorial between your eyes." The same saying is repeated, "It shall be as a mark on your hand, or frontlets between your eyes" (Exo 13:16; compare Deu 6:8; Deu 11:18). In order to fulfil these commandments the Jew wore at prayer, and still wears, what are called tephillin or phylacteries. They are worn on every day except the Sabbath and special holy days. They are like little leather boxes, strapped one on the wrist and one on the forehead. The one on the wrist is a little leather box of one compartment, and inside it there is a parchment roll with the following four passages of scripture written on it--Ex 13:1-10; Exo 13:11-16; Deu 6:4-9; Deu 11:13-21. The one worn on the forehead is the same except that in it there are four little compartments, and in each compartment there is a little scroll inscribed with one of these four passages. The Pharisees, in order to draw attention to himself, not only wore phylacteries, but wore specially big ones, so that he might demonstrate his exemplary obedience to the Law and his exemplary piety.

They wear outsize tassels; the tassels are in Greek kraspeda (2899) and in Hebrew tsiytsith (06734). In Num 15:37-41and in Deu 22:12we read that God commanded his people to make fringes on the borders of their garments, so that when they looked on them they might remember the commandments of God. These fringes were like tassels worn on the four comers of the outer garment. Later they were worn on the inner garment, and today they are perpetuated in the tassels of the prayer-shawl which the devout Jew wears at prayer. It was easy to make these tassels of specially large size so that they became an ostentatious display of piety, worn, not to remind a man of the commandments, but to draw attention to himself.

Further, the Pharisees liked to be given the principal places at meals, on the left and on the right of the host. They liked the front seats in the synagogues. In Palestine the back seats were occupied by the children and the most unimportant people; the further forward the seat, the greater the honour. The most honoured seats of all were the seats of the elders, which faced the congregation. If a man was seated there, everyone would see that he was present and he could conduct himself throughout the service with a pose of piety which the congregation could not fail to notice. Still further., the Pharisee liked to be addressed as Rabbi and to be treated with the greatest respect. They claimed, in point of fact, greater respect than that which was given to parents, for, they said, a man's parents give him ordinary, physical life, but a man's teacher gives him eternal life. They even liked to be called father as Elisha called Elijah (2Ki 2:12) and as the fathers of the faith were known.

Jesus insists that the Christian should remember that he has one teacher only--and that teacher is Christ; and only one Father in the faith--and that Father is God.

The whole design of the Pharisees was to dress and act in such a way as to draw attention to themselves; the whole design of the Christian should be to obliterate himself, so that if men see his good deeds, they may glorify not him, but his Father in Heaven. Any religion which produces ostentation in action and pride in the heart is a false religion.

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 23:1-39

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

Israel's rejection of Jesus as her King was now unmistakably clear. Her leaders had consistently refused to accept Him. Their rejection was a rejection of Jesus' person (22:42). It contrasts sharply with the disciples' confession that Jesus was the Messiah and the Son of God (16:16). Consequently Jesus announced His rejection of that generation of unbelieving Israelites.⁸²⁸ They would not experience the blessing of participating in the inauguration of the promised messianic kingdom. Jesus' strong language reflects the seriousness of their error and its dire consequences. It also reflects the conventions of ancient polemic.⁸²⁹

Chapter 23 contains a discourse that Jesus delivered the same day His critics assailed Him, Wednesday. However most students of Matthew's Gospel have not regarded this discourse as one of the major ones in the book. The primary reason for this is it lacks the structural marker by which the writer highlighted the other major discourses. That marker is the characteristic discourse ending (cf. 7:28-29). Rather chapter 23 appears to be the climax of the confrontations that preceded it (21:23-22:46). The content of this discourse is mainly negative and condemnatory, and its target was a specific group. That it is not part of the discourse in chapters 24 and 25 is clear because Jesus addressed different audiences.

"As Matthew began his rehearsal of Jesus' ministry at 4:17, he depicted Jesus as becoming successively involved with three major groups, each of which functions as a character in his story: the disciples (4:18-22); the crowds, together with the disciples (4:25; 5:1-2); and the religious leaders (9:2-13). As an indication that only the climax of his story (i.e., the passion of Jesus) still remains to be narrated, Matthew now depicts Jesus' involvement with each of these same three groups as being successively terminated in a reverse order to the initial one, that is to say, in an order that is chiastic in nature. For example, by reducing the religious leaders in open debate to silence, Jesus forces their withdrawal from the scene (22:46). With the leaders gone, Jesus publicly addresses the crowds in the temple, together with the disciples (23:1). And leaving the temple, Jesus delivers his eschatological discourse to the disciples alone (24:1-3). Through the use of this chiastic pattern, Matthew signals the reader that the culmination of his story is at hand."⁸³⁰

Constable: Mat 23:1-12

1. Jesus' admonition of the multitudes and His disciples 23:1-12 (cf. Mark 12:38-39; Luke 20:45-46)

23:1 As we have seen, there were three groups of people present in the temple courtyard. These were the disciples of Jesus, His critics, namely the various groups of Israel's leaders, and the crowds of ordinary Israelites. Jesus now turned from addressing the Pharisees (22:41) and proceeded to speak to the multitudes and His disciples primarily.

Jesus had begun to criticize the Pharisees and scribes to their faces about one year earlier (15:7). Later He warned His disciples to beware of the teachings of the Pharisees and the Sadducees (16:5-12). Now He denounced these enemies publicly. He did so because the decision the masses and His disciples now faced was whether to follow Jesus or Israel's established religious leaders. They could not do both.

23:2 The scribes were the official teachers of the Old Testament. The Pharisees were a theological party within Judaism. Jesus was addressing two different though somewhat overlapping groups when He made this distinction. Some scribes were Pharisees, but not all Pharisees were scribes. The first title addressed the role of some of the leaders and the second the theological beliefs of some of them. A modern illustration might be "preachers" and "evangelicals." Not all preachers are evangelicals though some are. Likewise not all evangelicals are preachers though some are.

According to Old Testament figurative usage a person who sat on a predecessor's seat was that person's successor (Exod. 11:5; 12:29; 1 Kings 1:35, 46; 2:12; 16:11; 2 Kings 15:12; Ps. 132:12). When Jesus said the scribes and Pharisees had seated themselves on Moses' seat He meant they viewed themselves as Moses' legal successors, possessing his authority. This is indeed how they viewed themselves.⁸³¹ Jewish synagogues typically had a stone seat at the front where the authoritative teacher sat.⁸³² The NASB translation "have seated themselves" hints at the irony that follows in the first part of verse 3. They presumed to be Moses' successors.

23:3 Jesus' statement in the first part of this verse contradicts what He said earlier about how the other Jews should respond to the teaching of the scribes and Pharisees (15:7; 16:5-12). Assuming the consistency of Jesus' teaching we should understand His words here as ironical.⁸³³ This interpretation allows the Greek aorist verb ekathisan ("to sit," v. 2) to have its natural force. This view also explains the chiasm in verses 2-4 in which the first two statements constitute irony and the second two give non-ironical advice.

A The leaders presumed to take on Moses' teaching authority. v. 2

B Do what they say. v. 3a

B' Do not do what they do v. 3b

A' Their teaching merely binds people v. 4

Jesus continued to use irony in this address (vv. 23-28).

23:5-7 Jesus proceeded to identify some of these leaders' practices that the crowds and His disciples should not copy (cf. 6:1-18). "Phylacteries" were small boxes of leather or parchment in which the Jews placed copies of four Old Testament texts written on vellum (fine parchment, Exod. 13:2-10, 11-16; Deut. 6:4-9; 11:13-21). They then tied these onto their foreheads or forearms with straps to fulfill Exodus 13:9 and 16, and Deuteronomy 6:8 and 11:18. God probably intended the Jews to interpret these commands figuratively, but the superficial religious leaders took them literally. The Greek word translated "phylacteries" (totapot, lit. "frontlets") occurs here only in the New Testament. It had pagan associations, and Jesus' use of it here implied that the Jews were using these little boxes as good luck charms.⁸³⁴ Furthermore they made them big so other Jews would be sure to notice their "piety."

Likewise the hypocritical leaders lengthened the tassels they wore on the corners of their garments (v. 5). God had commanded the wearing of these tassels to remind His people of their holy and royal calling (Num. 15:37-41; Deut. 22:12). All the Jews wore these tassels including Jesus (9:20; 14:36). However the religious leaders characteristically wore long ones to imply great piety and to attract the admiration of the common people.

The leaders wanted to sit as close to the law scrolls as possible in the synagogues. These were the chief seats (v. 6). The title "rabbi" meant "my teacher" or "my master." It was originally just a title of respect. However eventually the term became a title expressing great veneration. The leaders in Jesus' day wanted it because it set them off as distinctive and superior to others. Modern people who take this view of an advanced academic degree or a title fall into the same error.

23:8-10 These verses applied to all the Jews but particularly the disciples (cf. v. 1). By placing "you" in the emphatic first position when He spoke to the disciples Jesus was implying that they would take the position of leadership over God's people that the critics then occupied (cf. 13:52). They were not to love it when people called them "rabbi" because they had but one teacher (Gr. didaskalos), namely Jesus. They were to regard themselves as on the same brotherly level as learners rather than as masters over the unlearned.

The term "fathers" (v. 9) probably referred to their fathers in the faith, the spiritual predecessors of the present generation (cf. 2 Kings 2:12). Apparently the fathers in view were dead. The change in tense of the Greek verbs between verses 8, 9, and 10 seems to suggest this. If this is true, the person who now addresses a Roman Catholic priest, for example, as "father" is probably using this term in a slightly different sense than the Jews used it in Jesus' day (cf. 1 Cor. 4:15; 1 John 2:13-14). If a modern Christian uses the term with the idea that the "father" is his or her spiritual superior, however, he or she would be guilty of doing what Jesus forbade here.

The only person worthy of the title of teacher in the ultimate sense is Messiah. He is the only one who can sit in Moses' seat and continue to interpret and reveal the will of God correctly and authoritatively (cf. 1:1; 16:16; 22:41-46). Jesus used a third Greek word for teacher here, namely kathegetes. He probably did so to connect it with other key words in this section having to do with authoritative teaching: ekathisan ("they sat down," v. 2) and kathedra ("seat," v. 2). Thus He employed the literary device of homophony.

"Jesus' enemies, the certified teachers of Israel, could not answer basic biblical questions about the Messiah. Now he, Jesus the Messiah, declares in the wake of that travesty that he himself is the only one qualified to sit in Moses' seat--to succeed him as authoritative Teacher of God's will and mind."⁸³⁵

It would be incorrect to conclude from this teaching that Jesus discouraged all recognition of distinctions between leaders and their roles among His servants. The apostles, for example, had authority in the church that surpassed that of ordinary Christians. Elders and deacons continue to exercise divinely recognized authority in the church, and God has commanded us to respect these individuals (1 Cor. 16:15-16; Heb. 13:7, 17). What Jesus was condemning was seeking and giving honor that transcends what is appropriate since believers are all brethren, since God is our true spiritual Father, and since Jesus is our real teacher and leader. As the teachers and leaders of God's people, we must remember that we are always fellow learners with the saints. We are still children of the heavenly Father, and we are ever subject to Jesus Christ.

". . . the risen Christ is as displeased with those in his church who demand unquestioning submission to themselves and their opinions and confuse a reputation for showy piety with godly surrender to his teaching as he ever was with any Pharisee."⁸³⁶

23:11-12 In concluding these warnings Jesus returned to the subject of humility that He had stressed with His disciples earlier (cf. 18:4; 20:20-28). Jesus taught His disciples to be servants of others, not lords over them.

"Leadership positions should never be a goal in and of themselves, but should always be viewed as opportunities to serve others."⁸³⁷

What Jesus predicted here will happen when the kingdom begins. Jesus Himself was the greatest example of what He taught here (cf. 20:26-28; Phil. 2:5-11).

College: Mat 23:1-39

MATTHEW 23

I. DENUNCIATION OF THE SCRIBES AND PHARISEES

(23:1-39)

Throughout the narrative comprising chapters 21-25 Jesus assumes the role of a prophetic critic, who, like the OT prophets exposed and denounced Israel's religious leaders as corrupt and completely barren of righteousness (cf. Jer 7:14; 26:4-12; Ezek 9:1-10; Dan 9:26). By means of prophetic symbolism (see 21:1-22), and parabolic imagery (see 21:28-22:14), Jesus warns of impending judgment upon an intolerable religious leadership and the temple over which they presided. When his opponents are bested in debate and reduced to silence, Jesus seizes the offensive by exposing and denouncing " root character traits" prevalent among the Jewish leaders (23:1-36), and explicitly spelling out their consequences by pronouncing doom upon the city and its cherished temple (23:37-39; 24:1-33).

Contrary to some, it is difficult to see how chapter 23 should be joined to chapters 24 and 25 as part of the fifth and final discourse of Matthew's Gospel. Although the denunciation of Israel's leadership (ch. 23) leads naturally into the judgment themes of chapters 24 and 25, it does appear that because of the change of location and audience (cf. 23:1 and 24:1-3), chapters 23 and 24-25 constitute two distinct discourses. Hence, chapter 23 prepares the reader for Jesus' announcement of impending judgment upon Jerusalem (ch. 24), by spelling out the internal corruption of Israel's religious leadership.

The language and polemical tone of chapter 23 have been a source of some concern, offending our twentieth century sensibility of religious pluralism, and perhaps lending itself to anti-Semitic attitudes or actions. After all, how can the same Jesus who calls his followers to " love your enemies and pray for those who persecute you" (5:44), at the same time castigate his enemies as " hypocrites," " sons of hell," " blind guides and fools," and a " brood of vipers" ? Is not this language vindictive and extremely harsh, and therefore unbecoming of the Jesus who exhorts his disciples to a life of love and forgiveness? In response, it should be noted that Jesus did not intend to indict all Pharisees as hypocritical or guilty of everything mentioned in chapter 23 (cf. Mark 12:28-34). In opposing the Pharisees and scribes Jesus stands in opposition to a rival religious system that was diametrically opposed and destructive to disciples who are being " trained in the kingdom" (13:52). To some extent Saldarini is correct that chapter 23 intends to " delegitimate rival Jewish leaders" by exposing their lack of personal integrity, and their failure to properly interpret and apply the Jewish law. However, this is not a mere power struggle between competing sects, but a sober warning to the Christian community (note vv. 1-3) to take heed lest the same hypocrisy, pride, externalism, and abuse of authority also result in their rejection.

It should also be pointed out, as noted by Luke Johnson, that polemical conventions of rhetoric in the ancient world differ considerably from the twentieth century. It was not at all uncommon in both Hellenistic and Jewish sources to find similar language as that found in chapter 23 to vilify an opponent or a position being advocated. Johnson observes that, " by the measure of Hellenistic conventions and certainly by the measure of contemporary Jewish polemic, the New Testament's slander against fellow Jews is remarkably mild." Certainly such language offers no endorsement of the modern expression of anti-Semitism. Keeping in mind Jesus' prophetic role and the standard polemical conventions of the first century enables the modern reader to hear the rhetoric of chapter 23 in terms of a precise attack on Israel's religious leaders, whose institutional structure and religious practice presented a formidable rival and challenge to the impact and spread of God's Kingdom.

The discourse neatly divides into three sections: (1) a description of the practices of Israel's leaders and a warning to Jesus' followers (vv. 1-12); (2) a series of woes castigating the religious leaders (vv. 13-36); (3) a lament over the city of Jerusalem (vv. 37-39).

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

¹ Then Jesus said to the crowds and to his disciples: ²" The teachers of the law and the Pharisees sit in Moses' seat. ³ So you must obey them and do everything they tell you. But do not do what they do, for they do not practice what they preach. ⁴ They tie up heavy loads and put them on men's shoulders, but they themselves are not willing to lift a finger to move them.

⁵" Everything they do is done for men to see: They make their phylacteries ^a wide and the tassels on their garments long; ⁶ they love the place of honor at banquets and the most important seats in the synagogues; ⁷ they love to be greeted in the marketplaces and to have men call them 'Rabbi.'

⁸" But you are not to be called 'Rabbi,' for you have only one Master and you are all brothers. ⁹ And do not call anyone on earth 'father,' for you have one Father, and he is in heaven. ¹⁰ Nor are you to be called 'teacher,' for you have one Teacher, the Christ. ^{b 11} The greatest among you will be your servant. ¹² For whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

^a 5 That is, boxes containing Scripture verses, worn on forehead and arm ^b 10 Or Messiah

23:1. As in the Sermon on the Mount Jesus addresses both the crowds and his disciples (cf. 5:1-2). It has been noted that " the purpose of polemic [in the ancient world] is not so much the rebuttal of an opponent as the edification of one's own school. Polemic was primarily for internal consumption." Hence chapter 23 is intended to provide those hearers (and readers) who are positively disposed toward Jesus a negative model of views and practices that are antithetical to life in the kingdom. Therefore, the chapter " creates a powerful foil for the description of righteous disciples in another sermon - the Sermon on the Mount in chapters 5-7."

23:2-3. Jesus begins his address by first acknowledging that the teachers of the law possess a certain authority by virtue of the fact that they sit in Moses' seat (v. 2). It is therefore incumbent upon the disciples to do everything they tell you (v. 3a). This text has proved troubling since elsewhere Jesus warns his disciples to beware of their teaching (15:14), and on several occasions opposes their teachings on a variety of subjects (cf., e.g., 12:1-14; 15:2-9; 19:3-9). Is Jesus now giving his endorsement of Pharisaic authority to teach and interpret the Law? Numerous attempts have been made to resolve the tensions between 23:2-3 and the rest of the Gospel. As noted by Powell, virtually all proposals assume that because the Jewish authorities occupy the " seat of Moses" they have authority to teach and apply the Law. Hence, Jesus' condemnation is suggested by the NIV translation they do not practice [poiei'te, poiete ] what they preach [levgousin, legousin ]. The problem is that " Matthew's Gospel does not portray the Pharisees or other religious leaders as failing to live according their own teaching." In fact, it is their teachings, as expressed in word and deed, that Jesus takes issue with.

Perhaps, as proposed by Powell, Jesus' acknowledgment that the teachers of the Law occupy the " seat of Moses" is not an endorsement of their authority to teach or interpret the Law. It may be a reference to their " social position as people who control accessibility to Torah. They are the ones who possess copies of the Torah and are able to read them [to a largely illiterate people]." It follows that when the disciples hear the Torah as read by the scribes and Pharisees they should heed its words. But it is obvious that their exposition and practice of Torah should not be emulated, since they neither expound the Law correctly, nor live in a manner consistent with the Law's true intent. Only Jesus can speak authoritatively on how the Law is to be understood and put into practice (cf. 5:17-19). Although the religious leaders know the letter of the Law, they have proved themselves to be incompetent as expositors of the Law's meaning and application. As Powell observes,

When Jesus says that the scribes and Pharisees 'speak'(levgw) but do not 'do' (poivew), the implication is that they 'speak Torah but do not do Torah.' To 'speak Torah' means to cite accurately what the Scriptures say. To 'do Torah' means to demonstrate understanding of Torah through word and deed (5:19). In Matthew's Gospel, Jesus claims that the scribes and Pharisees do cite the Torah accurately but he maintains that their words and their deeds reveal them to be 'blind guides' who do not understand the Torah they cite (15:14; 23:16, 17, 19, 24, 26).

23:4. The nature of Pharisaic teaching is elucidated in verse four. They tie up of heavy loads refers to an exposition of the Law that has become burdensome with the weight of oral and legalistic demands. It refers to a system that assumes that divine favor can be found in the precision of obedience to carefully formulated rules and legalistic injunctions. As Garland observes, they have multiplied " the number of ways in which a man may offend God," but offer no relief for the one struggling under the weight of sin. The reader is reminded of Jesus' promise to give those " who are weary and burdened" rest, because his " yoke is easy and burden light" (11:28-30).

23:5. Jesus is critical of any form of piety that seeks human recognition for religious practice. The Pharisees seem to use every occasion as an opportunity to enhance their reputation for devoutness (see 6:1-19). Specific examples of seeking public recognition can be seen in the wearing of phylacteries and tassels on their garments . Phylacteries were black leather boxes containing scriptural passages from Exodus or Deuteronomy which were strapped either to the forehead or left arm. Evidently, the practice reflected a literal reading of Exodus 13:9, 16, and Deuteronomy 6:8; 11:18. Tassels referred to the fringes at the four corners of the outer garment. The practice was in literal compliance to the commandments found in Numbers 15:37-39 and Deuteronomy 22:12. There was nothing necessarily ostentatious in wearing tassels, even Jesus may have worn such ornamentation (cf. 9:20; 14:36). However, the Pharisees made their phylacteries extra wide, and their tassels long, so as to flaunt their piety. Such outward displays are not true barometers of the depth of one's religious devotion.

23:6-7. Their love for public recognition extended to any occasion where they might be shown deferential treatment. At banquets and in the synagogues discriminatory seating was common (cf. James 2:1-4), and one's placement in relationship to the host or leaders made a statement concerning one's social esteem and status (cf. Luke 14:7-11). The Pharisees would be extremely sensitive to this practice, relishing the privilege of being seated next to the host or master of ceremonies. They also took great delight in being greeted in public places by honorific titles and ceremonial formalities. The honorary title of Rabbi (lit., " my great one" ) would be particularly gratifying to the Pharisee since it conjured up the notion of an outstanding teacher of the Law. But as Jesus demonstrates, they are mere " blind guides" who have no authority to teach God's Law.

23:8. Jesus forbids the use of all honorific titles among his followers (vv. 8-10). The Pharisees used these designations to accent their claim to superiority and worth over others. Jesus' disciples are prohibited from using religious titles so as to avoid any notion of rank or superiority among his followers. The titles of Rabbi and Master (didavskalo", didaskalos , " teacher" ) belong only to Jesus, who alone has the authority to disclose God's will. It is not that Jesus' followers are forbidden to teach, but that " among his followers there is to be no such system as that among the Jews, with the 'great ones' expounding the law authoritatively and the rank and file permanently occupying an inferior place." Since disciples are all brothers there is no hierarchy among Jesus' followers.

23:9. Jesus' prohibition not to call anyone on earth " father" must be understood contextually against the common Jewish practice of exalting certain revered rabbinic elders and highly esteemed rabbis of the past, and designating them as " Father" (cf. Mishna, Aboth, " the sayings of the Fathers" ). Certainly the prohibition is not intended to forbid the use of " father" in a family unit, or even the metaphorical usage to designate certain spiritual relationships (cf. 1 Cor 4:15; Phil 2:22). But, Jesus does enjoin upon his followers the absolute acknowledgment of God as the one true Father in heaven (cf. 6:9f.)

23:10. A third prohibition forbids the disciples from being called teacher (kaqhghtaiv, kathçgçtai). The term translated " teacher" occurs only in this verse in the New Testament. It generally means " a guide" or " instructor," but can have the more specific meaning of " tutor." B.W. Winters's examination of the term in P.Oxy.2190 (A.D. 70-90) has demonstrated that kaqhghthv" (kathçgçtçs) when used in this papyrus refers to a " private tutor in rhetoric." The term then depicts a " highly personalized relationship," and accords well with v. 8, in that the disciple's relationship with Jesus the Messiah " brooks no intermediary Christian rabbi or schools."

23:11-12. In stark contrast to the Pharisaic quest for public adulation through position and rank, Jesus' followers must pursue a life of humble service. In language paralleling 20:26-27 Jesus highlights service as the avenue to greatness , and humility as the means of ultimate exaltation . The values and priorities of the kingdom are diametrically opposed to the pursuit of personal gain and exaltation at the expense of others.

2. Woes Against the Teachers of the Law and Pharisees (23:13-36)

The seven " woes" of 23:13-36 constitute a critical indictment of Israel's religious leaders, (i.e., " the teachers of the law and Pharisees" ). While it appears that Jesus directs his address directly to the Jewish leaders, more likely the collection of " woes" functions rhetorically to instruct the original hearers (i.e., the " crowds and disciples," v. 1) by describing the opponents as an " antitype of the disciple." As the first two " woes" indicate, they have proved themselves to be a movement antithetical to the kingdom in their effort to keep others from participating in God's reign, and their zealous effort to win converts to their destructive views (vv. 13-15). In the next two " woes" Jesus exposes the " teachers of the law and Pharisees" as " blind guides," whose fallacious reasoning and fixation with the minutiae of the law lead them to neglect what really matters (vv. 16-24). The next two " woes" demonstrate that Pharisaic purity concerns often result in a hyper-externalism, to the neglect of purity within (vv. 25-28). The seventh and final " woe" climaxes the series by linking them to a consistent pattern of hostility toward God's messengers. In spite of their claim to honor the prophets, they stand with those who have consistently opposed, persecuted, and even murdered God's spokesmen (vv. 29-36).

The " woes" stand in stark contrast to the " beatitudes" (5:1-12), which describe the way of life when God's reign is taken seriously. In contrast, the " woes" depict a teaching and practice totally antithetical to life in the kingdom. It must be kept in mind that Jesus' caricature of Israel's religious leaders is not intended as an indictment of all Israel, or to imply that all Pharisees were guilty of the vices mentioned. Jesus' denunciation of the Jewish leaders is intended primarily as a sober warning to his followers not to embrace the same patterns of leadership. Hence, rather than focus on the failures of some Pharisees, Jesus' critique should be used as " a resource for self-examination by the church."

¹³" Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the kingdom of heaven in men's faces. You yourselves do not enter, nor will you let those enter who are trying to. ^a

15" Woe to you, teachers of the law and Pharisees, you hypocrites! You travel over land and sea to win a single convert, and when he becomes one, you make him twice as much a son of hell as you are.

¹⁶" Woe to you, blind guides! You say, 'If anyone swears by the temple, it means nothing; but if anyone swears by the gold of the temple, he is bound by his oath.' ¹⁷ You blind fools! Which is greater: the gold, or the temple that makes the gold sacred? ¹⁸ You also say, 'If anyone swears by the altar, it means nothing; but if anyone swears by the gift on it, he is bound by his oath.' ¹⁹ You blind men! Which is greater: the gift, or the altar that makes the gift sacred? ²⁰ Therefore, he who swears by the altar swears by it and by everything on it. ²¹ And he who swears by the temple swears by it and by the one who dwells in it. ²² And he who swears by heaven swears by God's throne and by the one who sits on it.

²³" Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices - mint, dill and cummin. But you have neglected the more important matters of the law - justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former. ²⁴ You blind guides! You strain out a gnat but swallow a camel.

²⁵" Woe to you, teachers of the law and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence. ²⁶ Blind Pharisee! First clean the inside of the cup and dish, and then the outside also will be clean.

²⁷" Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men's bones and everything unclean. ²⁸ In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness.

²⁹" Woe to you, teachers of the law and Pharisees, you hypocrites! You build tombs for the prophets and decorate the graves of the righteous. ³⁰ And you say, 'If we had lived in the days of our forefathers, we would not have taken part with them in shedding the blood of the prophets.' ³¹ So you testify against yourselves that you are the descendants of those who murdered the prophets. ³² Fill up, then, the measure of the sin of your forefathers!

³³" You snakes! You brood of vipers! How will you escape being condemned to hell? ³⁴ Therefore I am sending you prophets and wise men and teachers. Some of them you will kill and crucify; others you will flog in your synagogues and pursue from town to town. ³⁵ And so upon you will come all the righteous blood that has been shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berekiah, whom you murdered between the temple and the altar. ³⁶ I tell you the truth, all this will come upon this generation.

^a 13 Some manuscripts to. ¹⁴ Woe to you, teachers of the law and Pharisees, you hypocrites! You devour widows' houses and for a show make lengthy prayers. Therefore you will be punished more severely.

23:13-14. The first " woe" accuses the religious leaders of assuming a position that necessarily puts them in opposition to God's will being realized upon the earth (cf. 6:10). While they would assume that their teaching and practice promoted a righteousness in keeping with God's reign, in reality they had established a religious system that only worked to subvert the realization of God's will. Not only do their legalistic tendencies promote attitudes that are counter to the kingdom; they feverishly work to intimidate others so that they also will not enter the kingdom. The imagery of " shutting the door in men's faces" to prohibit participation in the kingdom recalls the counter promise made to Peter that he would be given the " keys of the kingdom of heaven" (16:19). Hence, while God's will is being realized in Jesus' mission, the Jewish leaders have become proponents of a mission and agenda diametrically opposed to God's way of salvation.

23:15. The second " woe" follows naturally the first by highlighting the Pharisaic missionary zeal, in their pursuit of a single convert. However, Jesus pulls no punches in his assessment of the destructive results characterizing the efforts of this rival movement. Their proselyting efforts only result in making the convert twice as much a son of hell (on gehenna see 5:22), meaning a conversion to Pharisaism only serves to increase the population of hell. These converts even appear to surpass their mentors (" twice as much" ) in their zeal for Pharisaic teachings and lifestyle. It is inherent within Pharisaic thought, which understands righteousness in terms of the precision and rigorous adherence to minute legalistic demands, to incite a competitive spirit to outdo others in the pursuit of external righteousness (cf. Gal 1:14; Phil 3:6).

23:16-18. In the third " woe," Jesus calls the religious leaders " blind guides" and " blind fools" as evidenced by their casuistic definitions and distinctions regarding the binding nature of various oaths and vows (cf. 5:33-37). The position of the scribes, according to verses 16-18, is that an oath taken by evoking the temple or altar is not binding, whereas one taken by the gold of the temple, or a gift upon its altar is binding. How such distinctions originated, and the rationale for deciding what vows are binding and which are not, are usually not stated. Nevertheless, the effect is to trivialize the speaking of truth, since scribal quibbling about the terminology used when making an oath or vow can easily nullify the necessity of following through on one's word. God demands truthfulness from his people, not the manipulation of words in order to escape the fulfillment of one's pledge.

23:19-22. Jesus is critical of the fallacious reasoning that contended that pledges taken based upon certain sacred objects are binding while others are not. By what logic should an oath be considered binding when based upon the " gold in the temple," or a " gift on the altar," but not binding when based upon the temple itself, or the altar upon which the gift is offered? For Jesus there are no " greater" or " lesser" oaths, none more binding than others. Neither can one escape the force of an oath simply because they lack the precise wording as demanded by scribal legislation. Since all oaths are taken in the presence of God, they should be honored, and not sifted through legal maneuvering and arbitrary distinctions.

23:23. The fourth " woe" criticizes the teachers of the law and Pharisees for their preoccupation with minutiae to the neglect of what really matters. Tithing was an old custom (cf. Gen 14:17-20), and in the law (see Lev 27:30-33; Deut 14:22-29) one-tenth of specific agricultural products (e.g., grains, wine, oils) along with the firstborn from the herds and flocks were subject to the tithe. Later rabbinic exegesis expanded the tithe to include all agricultural products, including vegetables and herbs, and eventually all forms of income (see Mishna, Maaseroth; cf. Tobit 1:7-8). Mint, dill, and cummin were garden herbs used for seasoning and some medicinal purposes, hence subject to the tithe (see m. Maas 4.5, for the tithing of dill).

Though the mention of these minor herbs may imply that Pharisaic scruples have gone to an extreme, Jesus does not explicitly reject the practice as excessive. Instead, the preoccupation with tithing herbs is deemed of minor importance alongside the more important matters of the law , such as justice, mercy, and faithfulness . As Hagner notes, emphasizing the priority of " justice, mercy, and faithfulness," does have an Old Testament precedent: cf. justice , Isa 1:17; Jer 22:3; mercy , Hos 6:6; Zech 7:9-10; cf. Mic 6:8; and faithfulness , Hab 2:4. Once again, Jesus highlights the core of God's demand for his people (cf. 7:12; 9:13; 22:34-40). While they may continue tithing their herbs, they need to place greater importance on matters that involve character and the treatment of others. As France paraphrases: " Observe your meticulous rules if you like, but don't therefore neglect the things that really matter."

23:24. Jesus further elucidates the principle of the preceding by following up with a humorous anecdote designed to illustrate the absurdity of Pharisaic practice. To illustrate their warped priorities, Jesus imagines a scenario where " gnats" (kwvnwpa, kônôpa) are carefully strained from a cup, while " camels" (kavmhlon, kamçlon) are gulped down with little thought. While both creatures are regarded as unclean (Lev 11:4; 23), concern for the " gnat" has evidently blinded them to the more obvious pollution of swallowing a camel, the largest beast of Palestine. The hyperbole illustrates the fundamental problem of the Pharisees: they major in the minutiae at the expense of much more important matters.

23:25-26. The fifth and sixth " woes" are critical of the Pharisaic purity codes because they tend to lay greater stress on outward cleanness and purity to the neglect of the internal life (vv. 25-28). Jesus illustrates his point by alluding to early rabbinic disputes over the ritual purity of the inside and outside of cooking and eating utensils. However, Jesus uses the references to " cups and dishes," not to enter the contemporary debate, but as " moral exhortation on the importance of interior purity." While Pharisaic attention to the external was scrupulously observed, often such concern seemed to overshadow the importance of internal cleanness. The result of an overemphasis upon the outside has resulted in corruption within. Therefore, the inside of the vessel (i.e., the Pharisees) is filled with " greed" (aJrpagh'", harpagçs) and self-indulgence. Thus, in spite of their external appearance they are polluted within. As Garland observes, " They are scrupulous when it comes to cups but without scruples when it comes to persons." Jesus therefore concludes that internal purity is the determinative factor for purity on the outside. It is only by cleansing the heart that there will be observable conduct that is truly pure because of consistency with the internal state (cf. 5:21-30; 6:1-18; 7:17-18; 12:33-35; 15:7-9).

23:27-28. Jesus continues the thought of the preceding " woes" with a sixth " woe" further illustrating the incongruity between the outward appearance of the Pharisees and their internal state. This time the imagery used to illustrate Pharisaic hypocrisy is the inside and outside of tombs. Since contact with a corpse and graves were considered a source of ritual uncleanness (cf. Num 6:6; 19:16), it was customary, especially at times of festivals, to mark grave sites with whitewash, so that Jewish pilgrims might not accidentally make contact with a grave and thereby become ceremonially unclean (see m. Maas 5.1; m. Shek 1.1; cf. Str-B 1:936-937). The effect of such conspicuous care given graves was only to beautify the outside of that which contained dead men's bones and everything unclean . The application makes the same point as in verses 25-26: i.e., the external appearance of the Pharisees only conceals their inner corruption and truly polluted state. Ironically, while they seek to protect the people from the impurity of graves, they themselves are a source of contamination because of their inner corruption. They are hypocritical because their appearance and claim of legal purity are negated by their " lawlessness" (NIV, " wickedness," ajnomiva", anomias ), which fails to take seriously the Law's demand of inward purity as expressed in the pursuit of " justice, mercy, and faithfulness." Therefore, their facade of external righteousness, like whitewashed tombs , only conceals an inner " lawlessness" that leads to the contamination of all that come into contact with them.

23:29-32. The hypocrisy of Israel's leaders is further illustrated by a final " woe," depicting the inconsistency of their claim to revere and champion the cause of the prophets. The building of tombs and special monuments in honor of leaders and heroes from Israel's past was typical of the first century (see Josephus' references to the tomb of David, Ant 16.179-82; 78.108; 20.95; cf. Acts 2:29). While the Pharisees see themselves as supporting the principles represented by the prophets, Jesus' stinging indictment classifies them with those who actually murdered the prophets. Beautifying tombs and constructing monuments to honor the prophets and the righteous are only hollow gestures, since their actions demonstrate that they do not respect their teachings nor emulate their commitment to the will of God. Thus the concluding exhortation to fill up the measure of the sins of your forefathers , encourages them to complete what their fathers have started. Jesus therefore understands that the hardened rebellion of the present generation stands in continuity with and brings to a climax the disobedient spirit of their forefathers.

23:33. In language reminiscent of John the Baptist (cf. 3:7) Jesus' indictment of Pharisaic hypocrisy reaches a zenith of verbal vilification by calling his opponents snakes and a brood of vipers . The reference is intended to underscore their deceitfully harmful tactics that have led to the poisoning of anyone who embraces their destructive teachings. Their description is followed by a rhetorical question implying that there will be no escape from God's judgment to come.

23:34-35. Jesus now brings his invective discourse to a conclusion by directly linking the hostile rebellion of the present generation to a consistent pattern of Jewish rejection of God's messengers. Like God in the past who sent his messengers to Israel, even so now Jesus (note emphatic I ), sends prophets, wise men, and teachers (=disciples) to the present generation. As has been noted previously, they can expect no better treatment than that given God's messengers in previous generations (cf. 5:11-12; 10:40-41). This present generation will prove itself to be in solidarity with the hostility of a previous generation by " killing, crucifying, beating, and driving away" the envoys of God who are sent by one possessing divine power and authority - namely Jesus. Because of their solidarity with their ancestor's evil deeds, they have become guilty of all the righteous blood that has been shed on earth , from the first person murdered in the Old Testament to the last. Jesus specifically identifies Abel (Gen 4) as the first righteous man in the Old Testament whose innocent blood was shed by the wicked. A pattern of hostility against the righteous runs throughout the Old Testament history, from the first martyr to the last recorded murder of God's servant, Zechariah son of Berekiah . Although there are more than thirty Zechariahs mentioned in the Old Testament, traditionally the Zechariah mentioned by Jesus has been identified with the Zechariah killed in the " courtyard of the Lord's temple" recorded in 2 Chronicles 24:20-21. The obvious difficulty with this view is that the Zechariah of 2 Chronicles 24 is called " Zechariah son of Jehoida the priest" (v. 20). It could be that Berekiah is a second name of Jehoida, or possibly refers to Zechariah's grandfather. Although the prophet Zechariah is specifically identified as the " son of Berekiah" (1:1), there is no martyrdom tradition associated with his death. It may be, as suggested by others, that Jesus' reference to " Zechariah son of Berekiah" refers to a well known figure in his day, whose exact identity is unknown today. Whatever the precise identification, Jesus' point is that the entirety of the Old Testament is bracketed by brutal murders performed by those hardened to the ways of God.

23:36. Jesus then concludes his denunciation by assuring in a most solemn manner (ajmhΙn levgw uJmi'n, amçn legô hymin, I tell you the truth ) that this generation (i.e., Jesus' contemporary hearers) will witness the horrific acts he has described previously (v. 34). It follows that an entire generation will be held accountable because of the hostility of Israel's leaders directed at the Lord's Anointed (see 24:34).

3 Lament over Jerusalem (23:37-39)

³⁷" O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing. ³⁸ Look, your house is left to you desolate. ³⁹ For I tell you, you will not see me again until you say, 'Blessed is he who comes in the name of the Lord.' ^a"

^a 39 Psalm 118:26

23:37. Jesus' strongly worded discourse ends, in the words of Hagner, " with a burst of warm sunshine." Jesus takes no delight in renouncing the failures of Israel's leadership. His lament over Jerusalem spells out his deep disappointment over the city's persistent antagonism and rejection of those commissioned by God, culminating in the rejection of God's own Son. Jerusalem has become known as a city that kills prophets and brutally executes those sent by God. In spite of its history, Jesus has repeatedly made overtures to the city, reaching out to his people to love, protect, and nurture them, like a hen gathers her chicks under her wings . The imagery clearly indicates that God intended only his love and grace for Israel, but by their stubborn refusal to be responsive to God's offer in Jesus, they have removed themselves from the favor of God (cf. 8:10-12; 21:43-44).

23:38. Jesus then calls attention (ijdouΙ, idou ) to the inevitable destruction of your house , meaning either the city, or more specifically the temple. It has been noted that the passive verb ajfivetai ( aphietai , " left to you" ) implies both a physical destruction and a complete abandonment by God. The details of this destruction are spelled out in the discourse to follow (24:4-34).

23:39. With the closing words of verse 39 Jesus indicates that from now on (ajp= a[rti, ap' arti ) there will be no more direct appeal for Israel's repentance. The course of events will now move quickly from Jesus' final discourse (chs. 24-25), to his arrest (24:47-56), trials (26:57-27:26), and his execution (27:27-56). But Jesus does indicate by an until-clause (e{w" a[n . . . , heôs an . . .) that when he is seen again those who greet him will use the same language of adoration and petition as that found in Jesus' entry into Jerusalem (21:9; based on Ps 118:26). This text has led some to see a " glimmer of hope" for Israel, with some even suggesting " a conversion of Israel at the parousia." However, D.C. Allison has made a strong case for interpreting the words " until you say . . ." as a " conditional prophecy" meaning that Israel's deliverance is contingent upon acceptance of the person and work of Jesus. Thus the possibility of salvation is present, but it will only come to those who utter the words " Blessed is he who comes in the name of the Lord."

Jesus' characterization of the " teachers of the law and Pharisees" as hypocritical and filled with violence prepares the reader for the ensuing scenes depicting Israel's violence against the Lord's Anointed. Jerusalem has become ripe for destruction, and in the discourse to follow (i.e., 24:4-25:46) the theme of judgment prevails.

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 23:1-39

CX.
JESUS' LAST PUBLIC DISCOURSE. DENUNCIATION
OF SCRIBES AND PHARISEES.
(In the court of the Temple. Tuesday, April 4, A. D. 30.)
^aMATT. XXIII. 1-39; ^bMARK XII. 38-40; ^cLUKE XX. 45-47.

   ^a1 Then spake Jesus  ^b38 And in his teaching cin the hearing of all the people he said unto athe multitudes, and to his disciples [he spoke in the most public manner],  2 saying,  ^c46 Beware of the scribes, ^aThe scribes and the Pharisees sit on Moses' seat:  3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not. [As teachers of the law of Moses the scribes and Pharisees were the only religious guides whom the people had, so they were obliged to follow them as expounders of that law, but they were no means to look to them as living exemplification of that law.]  4 Yea, they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with their fingers. [The law itself was a heavy yoke (Act 15:10), but these teachers added to the burden of it a vast volume of traditions, but they themselves did not keep these traditions, excusing themselves by inventing subtle distinctions like those in reference to the Corban (Mat 15:4-6) and to oaths (Mat 15:16-22). See Exo 13:3-10, Exo 13:11-16, Deu 6:4-9, Deu 11:13-21. These were enclosed in a leather case and were fastened to the forehead and left arm. The authority for wearing them was purely traditional, and the practice seems to have arisen from a literal interpretation of Exo 13:9, Exo 13:16, Deu 6:8, Deu 11:18. The Pharisees made the leather case large, that their righteousness might be more conspicuous], and enlarge the borders of their garments [These were the fringes mentioned in Num 15:38, Num 15:39. But the Pharisees offended again, even in their obedience, by wearing broader fringes than other people, that they might appear more religious], cwho desire to walk in long robes [This robe was a professional dress, as marked as that worn by priests and kings. It showed that its wearer was professionally religious],  ^a6 and love the chief places at feasts [see Exo 22:22-24, Deu 27:19.]  ^a8 But be not ye called Rabbi: for one is your teacher [Christ], and all ye are brethren.  9 And call no man your father upon the earth: for one is your Father, even he who is in heaven.  10 Neither be ye called masters: for one is your Master, even the Christ.  11 But he that is greatest among you shall be your servant. [See pp. 557, 558.]  12 And whosoever shall exalt himself shall be humbled; and whosoever shall humble himself shall be exalted. [See pp. 431, 494, 537. Thus Jesus reproves those who make religion a matter of praise-seeking ostentation, whether they do so by seeking position, or by peculiarity of dress, or by assuming or accepting titles of honor or distinction. This sin of ostentation was the first enumerated sin of the Pharisees.]  13 But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye enter not in yourselves, neither suffer ye them that are entering in to enter. [Our Lord's language is figurative and presents the kingdom of God as a house around the door of which the Pharisees have gathered, not entering in themselves, and blocking the way against those who would enter. This they did by their opposition to Jesus. For a similar charge see p. 315.]  15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is become so, ye make him twofold more a son of hell than yourselves. [Proselytes here meant are not those converted from heathenism to worship God, but Jews converted to Phariseeism. These become worse than their instructors, because each generation drifted farther from the law and became more zealously and completely devoted to the traditions.]  16 Woe unto you, ye blind guides [Jesus above denounced them for their hypocrisy, but this woe is pronounced upon them for their [608] ignorance and folly], that say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor. [The word "debtor" is here meant to describe one who owes it to himself and to God to keep his oath. The Pharisees graduated oaths according to their own foolish conceptions of the sanctity of the object invoked, so that if the object by which a man swore was not sacred enough, he was not forsworn if he did not keep his oath. Esteeming the gold of the temple more sacred than the temple itself, they held that an oath by the former was binding while an oath by the latter was not. The gold meant is probably the golden ornaments on the temple.]  17 Ye fools and blind: for which is greater, the gold, or the temple that hath sanctified the gold?  18 And, Whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, he is a debtor.  19 Ye blind: for which is greater, the gift, or the altar that sanctifieth the gift?  20 He therefore that sweareth by the altar, sweareth by it, and by all things thereon.  21 And he that sweareth by the temple, sweareth by it, and by him that dwelleth therein.  22 And he that sweareth by the heaven, sweareth by the throne of God, and by him that sitteth thereon. [Our Lord designed to teach that all oaths were binding. See p. 243.]  23 Woe unto you, scribes and Pharisees, hypocrites! for ye tithe mint and anise and cummin, and have left undone the weightier matters of the law, justice, and mercy, and faith: but these ye ought to have done, and not to have left the other undone. [See p. 313. The anise was used for medical purposes and also for culinary seasoning, so that Pliny says "the kitchen can not be without it." Cummin also was a condiment and a medicine, the bruised seed mixed with wine being used as a styptic, especially after circumcision. It was also used as an ingredient for salves and plasters such as were applied to the ulcers of cattle produced from the bites, grubs, etc., of insects.]  24 Ye blind guides, that strain out the gnat, and [609] swallow the camel! [A proverbial expression, indicating care for little faults and a corresponding unconcern for big ones.]  25 Woe unto you, scribes and Pharisees, hypocrites! for ye cleanse the outside of the cup and of the platter, but within they are full from extortion and excess. [Jesus here compares the Pharisees to a woman who washes the outside of her dishes and leaves the inside unclean. But in describing that inner uncleanness he passes from the figure to the reality, and specifies that it consists of extortion and self-indulgence. They made their outside clean by traditionary ablutions. See pp. 393, 394.]  26 Thou blind Pharisee, cleanse first the inside of the cup and of the platter, that the outside thereof may become clean also. [Here again the literal peeps through the figurative: a pure inner life makes clean outward conduct.]  27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which outwardly appear beautiful, but inwardly are full of dead men's bones, and of all uncleanness.  28 Even so ye also outwardly appear righteous unto men, but inwardly ye are full of hypocrisy and iniquity. [Luke records Jesus as having taught this lesson by an exactly opposite figure. See p. 313. There men were contaminated by the touch of a grave because there was nothing outside to notify them of its presence. Here men are contaminated by the same thing because the outside is rendered so white and beautiful that men are deceived into thinking that the inside is harmless.]  29 Woe unto you, scribes and Pharisees, hypocrites! for ye build the sepulchres of the prophets, and garnish the tombs of the righteous,  30 and say, If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets.  31 Wherefore ye witness to yourselves, that ye are sons of them that slew the prophets.  32 Fill ye up then the measure of your fathers. [See p. 314.]  33 Ye serpents, ye offspring of vipers, how shall ye escape the judgment of hell? [See p. 73.]  34 Therefore, behold, I send unto you [610] prophets, and wise men, and scribes: some of them shall ye kill and crucify; and some of them shall ye scourge in your synagogues, and persecute from city to city:  35 that upon you may come all the righteous blood shed on the earth, from the blood of Abel the righteous unto the blood of Zachariah son of Barachiah, whom ye slew between the sanctuary and the altar.  36 Verily I say unto you, All these things shall come upon this generation. [See pp. 314, 315.]  37 O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!  38 Behold, your house is left unto you desolate.  39 For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. [See pp. 491, 492.]

[FFG 606-611]

Lapide: Mat 23:1-39

CHAPTER 23

Then Jesus spake, &c. Then, that is to say, when, by His most wise answers and reasonings, He had confounded the errors of the Scribes and Pharisees, and had proved that He was the Messiah,—then, I say, He put to rebuke their persistent effrontery by this powerful and pathetic speech, by which He uncovered their feigned appearance of sanctity, and showed their lurking dishonesty, so that the people might avoid it.

Saying, &c. By seat we here understand the honour, dignity, and authority of teaching and commanding, which Moses had with the Jews, and to which the Scribes had succeeded. We gather from S. Luk 4:16, that the Scribes not only sat, but sometimes stood when they taught. In like manner, the chair of S. Peter is used to signify the power and authority of teaching and ruling all the faithful throughout the world, in which the Roman Pontiffs succeed S. Peter. For otherwise no Pontiff ever sits now in that actual wooden chair in which S. Peter sat, but it is religiously preserved in his basilica, and is shown to the people every year on the Feast of S. Peter's Chair, to be venerated. Hence S. Jerome said to Damasus, "I am united in communion to your blessedness, that is, to the chair of Peter." For although as a private man the Pontiff may err, yet when he defines anything ex cathedra, that is, by his Pontifical authority concerning the faith, he cannot err, because he is assisted by the Holy Ghost.

Observe, many of the Scribes and Pharisees were priests or Levites, whose duty it was to teach the people (Mal 2:7). But Christ did not wish to name the Priests, because He would not derogate from the sacerdotal honour.

All things therefore whatsoever, &c. He means, of course, all things not contrary to Moses and the Law. For the doctrine of the Scribes, when they taught men to say corban to their parents, was contrary to the Law, as Christ showed (xv. 4). In like manner, it was contrary to the Law of Moses to teach, as the Scribes did, that Jesus was not the Messiah, or the Christ. For Jesus showed those very signs and miracles which Moses and the Prophets had foretold Messiah would perform. In such things, therefore, the people must not follow the doctrine of the Scribes, nor be obedient to them; but in other things, in which their teaching was generally conformable to the Law of Moses, it was their duty to obey them. Christ therefore here teaches that all the other dogmas of the Scribes, which were not repugnant to the law, even though they were vain and foolish, and therefore not binding (for that a law should be obligatory, it must command something honest and useful, as Civilians and Theologians teach in their treatises upon laws, also D. Thomas, 1. 2 quæst. 95, art. 3), such as were the frequent washings of the hands and other parts of the body, might yet serve for the merit of blind and simple obedience, and for reverence of the sacerdotal order. So Jansen, Franc. Lucas, and others. But Maldonatus restricts the word all to such commands alone as are contained in the Law of Moses. Certainly these were what Christ chiefly referred to.

For they say, i.e., command, and do not. They teach and order well, but they live ill. They both break the law, and scandalise their subjects by their evil example, and thus incite them likewise to break the law. For as one hath said, "The whole world comports itself according to the king's example," we may add, of the Teacher's likewise. For men give wore credit to deeds than they do to words. Christians ought to bear in mind these words of Christ when they see certain Bishops, Pastors, and Magistrates not living in accordance with the law of Christ.

For they bind . . . upon men's shoulders ; Arab. upon their necks ; Gr. δεσμεύουσι, i.e., they bind and, as it were, gather them together in heaps. This signifies both the multitude and the heavy weight of the precepts with which they burden the people.

Unbearable ; Vulg. Gr. δυβάστακτα, as English version, difficult to be borne, rather than impossible. Such were the numerous precepts, beyond what the Law required, concerning oblations, tithes, first-fruits, &c. Consider only the vigorous observance of the Sabbath, which they enjoined, so that they would not allow Christ to heal the sick on that day, nor suffer His disciples to satisfy their hunger by plucking ears of corn.

Move them ; Vulg. Syr. and English Version, touch them. As S. Chrysostom says, "He shows that theirs was a double wickedness, both because they wish the multitude to live in the strictest possible manner, without the least indulgence, and because, indulging themselves inordinately, they assume great licence. Which things are the very opposite of what is required in a good prince. For such a one permits himself no indulgence, but is mild towards his subjects, and ready to bestow pardon."

All things that they may be seen ; Gr. θεαθη̃ναι, i.e., be a spectac1e. He notes their vain ostentation of sanctity in praying in the public streets, &c Christ here touches upon the root of the incredulity of the Scribes, that they would not believe in Him, because they sought after vainglory and the applause of men. "For it is impossible," says S. Chrysostom, "that he who covets the earthly glory of men should believe in Christ preaching heavenly things."

They make large their fringes ; Vulg. They prolong the fringes of their cloaks ; Syr. They, the Jews, interpreted too literally the words of Deu 6:8, "Thou shalt bind them, i.e., the precepts of God, for a sign upon thine hands, and they shall be moved (Vulg.) before thine eyes." They bore certain pieces of parchment about their arms and foreheads. Whence they were called armlets and frontiers. They did this that they might strike against their eyes and foreheads, and admonish them to meditate upon and keep the Divine Law. The words inscribed upon the pieces of parchment were, "Hear, 0 Israel, the Lord our God is one Lord." "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength." They were called phylacteries, from φυλάττω, to guard, to keep, because they put them in constant remembrance of observing the law.

For a similar reason, in Num 15:38 and Deu 22:12, the Lord commanded the Jews to wear fringes, threads depending from the lowest skirt of their garments, and that they should be of a light blue or dark blue colour, as men who professed and lived the heavenly life by keeping the law. S. Jerome adds that the more devout Jews were wont to insert very sharp thorns in these fringes, that being pricked by them as they walked, they might be always reminded of the Divine Law. All these things the Pharisees wore larger and broader than other people, that they might appear to all to be stricter observers of the law, although they made but little of it in their minds. "Not understanding," says S. Jerome, "that these things should be carried in the heart, not in the body, for bookcases and chests have books, but have not therefore the knowledge of God." Moreover, S. Chrysostom, by philacteries, understands amulets worn to preserve health, for such the Scribes esteemed the pieces of parchment described above. In the same way, some Christians wear the Gospel of S. John about their necks as a kind of charm to preserve health.

And salutations in the market-places ; Vulg. in the forum. S. Chrysostom says, "They love the first salutations, not only as regards time, that we should salute them first, but also as regards the voice, that we should cry out, 'Hail, Rabbi;' and as regards the body, that we should bow the head to them; and as regards place, that we should salute them in public." Wisely saith R. Matthies in Pirke Avoth, "Always be the first to salute every one. Be the tall of lions, and not the head of foxes; that is, be the lowest among good and honourable men, not the chief among deceitful, proud, and impious ones."

Rabbi, from רב, i.e., much or great, because a great man, such as a Rabbi, or Doctor of the Law, was equivalent to many persons, as excelling others in learning and authority. Well saith R. Benzoma in Pirke Avoth, "Who is a wise man? He who willingly learns of all, according to the words, 'I had more understanding than the aged, because I sought Thy commandments.' Who is the mighty man? He who rules over anger, and his own spirit, according to the saying, 'Better is the patient man than the strong, and he that ruleth his spirit than he that taketh a city' (Pro 16:32). Who is the rich? He that is contented with his own, as it is said (Psa 128:2), 'Thou shalt eat the labour of thine hands; 0 well is thee, and happy shalt thou be.' Who is honoured? He that honoureth others, as it is written, 'Him that honoureth Me I will honour, and they that despise Me shall be lightly esteemed. '"

But be not ye called Rabbi, &c. He forbids the ambition of the Scribes and Pharisees, who desired to be honoured and called Rabbi above Christ, yea, even to the exclusion of Christ. But it is lawful to desire a doctor's degree, as a testimony of learning, that by it we may obtain authority, and preach, and have influence with the people, and by this means gain the greater fruit. Wherefore the Council of Trent ( sess. 24 c. 12) orders that all dignities, and at least the half of canonries in cathedral and collegiate churches, should be conferred only upon masters and doctors, or at least licentiates in theology or canon law. Christ does not say, do not be, but do not be called, Rabbi.

Christ does not forbid the doctor's degree, but the proud ambition of the name, that by it a man should please himself and despise others, as though he had his knowledge and learning from himself, and not from Christ, which was what the Scribes did. Therefore He adds the reason, for one is your Master, even Christ. He means, there is one chief Rabbi over all, of whom all others are the disciples, and all are brethren, equal one to another. Therefore let none of them proudly lift himself above the rest, and wish to be called Rabbi, as though he were of himself a doctor and master of others, for this is a wrong done to Christ, who alone has all wisdom in Himself, and is the only supreme Doctor of all, who indeed makes them doctors. And in this lower sense Paul himself, as S. Jerome says, with modesty calls himself the doctor of the Gentiles.

Call no one your father upon earth, &c. He means in the sense of the prime author of life and the preserver of all things, as though ye entirely depended upon any but God. This was what the Gentiles and Atheists did, and others who trusted in men rather than in God. That this is the meaning, is plain from the reason which He subjoins, for one is your Father, &c. "Of whom the whole family in Heaven and earth is named" ( Eph 3:15). God therefore is the only real Father of all, forasmuch as He only gives soul and life, creates, and preserves. In comparison of Him, says S. Jerome, earthly fathers are only so in a figurative sense, and ought not therefore insolently to command their children, but ought to submit themselves together with their children to God, the chief Father of all.

Neither be ye called, i.e., be not ambitious of being called masters ; Vulg. magistri ; Gr. καθηγηταί, or governors, moderators ; Syr. rulers; for One is the Ruler and Orderer, Gr. καθηγηής, of jour life, that is, Christ. He Himself, in the first place, by Himself teaches us, and leads us by the way of virtue to heavenly glory. All others teach as they have been first taught by Him. Secondly, all others only teach in words that sound in the outward ears, like a tinkling cymbal; but Christ makes known their meaning inwardly to the mind. For, as S. Chrysostom says, "it is not man who gives man understanding by teaching, but exercises by means of admonition what has been ordained by God." Thirdly, all others only show what the law commands and what God requires; but Christ gives grace to the will, that we, when we hear the things which ought to be done, may indeed constantly fulfil the same.

He that is the greater of you, &c. "He teaches," says S. Chrysostom, "that the disease of vainglory must be got rid of by humility." And Origen says, "If any one ministers the divine words, knowing that it is Christ who produces fruit by His means, he by no means holds himself forth as a master, but a minister." Whence it follows, He that is the greatest, &c., because even Christ Himself, who is the true Master, hath professed Himself to be a minister, in that He saith, I am among you as he that ministereth; and well does He add after the whole saying, He that exalteth himself shall be abased; but he that humblest himself shall be exalted. These words are true as applied both to God and men, says Remigius. For both God and men exalt the humble and depress the proud. "Glory follows them that flee from it, and flees from those who pursue it. God will bring down insolent pride from its lofty height, and will raise up humility to glory," says S. Hilary.

Blessed Peter Damian gives a memorable example ( Epist. 15). There was, he says, a certain bold and warlike clergyman, who became great by means of his pride and his arms. And he had in consequence a quarrel about certain estates with another powerful man, which he determined to decide by the fortune of war, and the troops of both were drawn up in battle array. The clergyman before the battle went into a church and heard Mass. It chanced that the words of the Gospel were read, All that exalteth himself shall be abased. When he heard them he said insolently, or rather blasphemously, "These words are falsified in me, for if I had humbled myself I should never have become as great as I am." By and by, in the heat of battle, his horse being very thirsty, ran, contrary to his wish, to some water that was near. He struck his horse with his shield, in order to cause it to return into the battle, when, behold, an enemy's sword transfixed that blaspheming mouth of his like a thunderbolt, and slew him, humbling his pride and casting him down to the ground, showing that the words of Christ are indeed true.

Ver. 13 . Woe unto you, Scribes, (Mat 23:13) &c. Observe that, as Christ enumerated eight beatitudes, repeating the word blessed eight times in S. Matt. v., so does He here bestow eight maledictions upon the impious Scribes, eight several times repeating the word woe. Christ the new Lawgiver imitates Moses, the ancient lawgiver, who promises many blessings to those who keep the law, and threatens with as many curses those who break it. Thus Origen.

Moreover, the word woe is partly prophetic of the grave punishment which should fall upon the wickedness of the Scribes, and is partly condoling and pitying in its signification. Whence Basil says, "This word woe, which is prefixed to intolerable pain, applies to those who were soon afterwards to be destroyed by dreadful punishments." The word woe therefore presupposes a deadly fault, for it threatens the punishment of hell, as Christ explains in ver. 33 (Mat 23:33).

For ye shut, &c "I indeed open to all the kingdom of Heaven; for I preach, repent ye, for the kingdom of Heaven is at hand. For this kingdom has been shut for four thousand years, through Adam's sin. I, expiating that sin by My death, will now open it, that whoso believeth in Me and followeth My life, may enter into the open kingdom. Wherefore many of the Jews, being aroused by My preaching, are striving to enter in. But you, 0 ye Scribes, turn them away, and shut Heaven against them by your vain and perverse traditions, which ye instil into their minds." For, as S. Chrysostom says, "The kingdom of Heaven is Holy Scripture; the door is the understanding of Scripture, or Christ; the bearers of the keys are the Scribes and Priests; the key is the word of knowledge; the opening of the door is interpretation. Ye also cause men to offend by your wickedness and evil example; and because ye calumniate and persecute Me, and draw them away from believing in Me, which is the road to Heaven. For I am the door, because by Me alone there is entrance into Heaven."

Tropologically, they shut up the kingdom of Heaven who excommunicate any one without cause.

For ye enter not in yourselves, &c. This is a grievous sin. For if, says S. Chrysostom, it is the part of a doctor to recall the erring, he who draws those who are going on safely into error is altogether a son of perdition, yea, he is a pestilence itself. Wherefore such a doctor deserves, and brings upon himself as many hells as the number of souls whom he corrupts and destroys, because he is not a teacher and promoter of salvation, but a betrayer.

Ver. 14. Woe unto you, &c. Because ye devour, that is, exhaust, the substance of widows, in extracting money from them by selling them under a feigned appearance of sanctity your long public prayers. This is why He adds in explanation, making long prayers. Gr. προφάσει μακζα̃ πζοσεχόμενοι, praying at length as a pretext.

Wherefore ye shall receive greater damnation. The Syriac translates, ye are about to receive the extremest judgment ; both because ye rob from widows, and because, as Chrysostom says, ye paint avarice the colour of religion, that iniquity may be loved, being esteemed as piety. Ye also imbue widows with your own errors and wickedness. Wherefore ye ought to receive the punishment of your own sin and the guilt of their ignorance, as S. Hilary says.

Woe unto you . . . hypocrites, &c. Instead of hypocrites, the Syriac has here and in the verses which follow, acceptors of persons. Proselyte means the same in Greek as advena, or stranger, in Latin. A proselyte was one who was converted from heathenism to Judaism, and became attached to the Jewish Church and religion. In Hebrew proselytes are called gerim. Christians call such persons neophytes. The Scribes strove to turn many Gentiles to Judaism, for the sake of ambition as well as avarice, that they might augment their oblations. Sea and land, that is, the whole world.

Ye make him the son, that is, guilty, worthy of hell, twofold more than yourselves ; Gr. διπλότεζον υ̉μω̃ν. For, as Euthymius says, it is the same as in nature, that scholars easily surpass their teachers in vice. "Because," as Chrysostom says, "being provoked by the evil example of their teachers, they become worse than them, especially when they are stirred up by the words and examples of their teachers." Again, many proselytes, when they see your evil doings, return to heathenism. For he who relapses commits a greater and, as it were, a double sin.

Ver. 16 . Woe unto you, (Mat 23:16)&c. . . . but if he shall swear by the gold of the temple, &c., the gold, that is, which he has vowed to pay. Instead of he is a debtor, the Arabic translates he has sinned, that is, he does not pay what he has sworn.

Observe (from the words in Mat 5:34), that the Scribes thought from what God had commanded, that they should swear by Him alone,—an oath by any creature was not an oath, nor obligatory; but being blinded by avarice, they excepted such things as, being offered to God, filled their own coffers, as if these alone were to be accounted most sacred. Wherefore they are rightly called by Christ blind guides. Moreover, the Scribes were wont to say that the oblations were more holy than the Temple itself, "that they might make men more ready for offerings than for prayers," says the Gloss. He calls the gold which was cast into the treasury of the Temple for maintaining its ministers the gold of the Temple. Truly says the Gloss, "He that swears by a creature, swears by the Deity which presides over the creature."

Ye fools and blind, &c. This reasoning of Christ is clear, and convicts the Scribes of folly. Holiness is properly interior virtue, and the grace which sanctifies the soul. But the Temple is here called holy by metonymy, because it is set apart for holy things, such as the offering in it of prayers and sacrifices to God. This, therefore, was only an external holiness which the temple communicated to the other things offered in it to God. Wherefore the Temple was more holy than anything offered in the Temple, and therefore an oath made by the Temple was more binding than an oath made by the gold offered in the Temple.

And whose shall swear by the altar, &c. The same reasoning applies to the altar which Christ has already applied to the Temple.

The altar which sanctifieth, Syr. consecrates, the gift. A gift offered to God is not properly sanctified, so that it should be in itself righteous or holy, but it is said to be sanctified extrinsically, because it is offered to God, and thus sanctified.

Mystically : S. Augustine says (1 Quæst. Evang. 34), "The Temple and the Altar is Christ. The gold and the gifts are the praises and sacrifices which are offered in Him and by Him." Origen says, the altar is the heart; the gifts are prayer and fasting, which the heart makes holy.

Whoso shall swear by the temple, &c. That is, he swears by God, who has His throne in the Temple, that He may be worshipped there. For the sacred majesty and holiness of God are supposed by men to abide in the Temple. Whence, S. Nilus says, "Come to the church as to Heaven."

And he that sweareth by heaven, &c. For by the common usage and belief of men, he who swears by God, who only is infallible, and the uncreated Truth itself, calls Him to attest what he says or promises. Wherefore, he who swears by Heaven, swears by God, the King and Lord of Heaven, and calls Him to witness.

Ver. 23. Woe unto you, (Mat 23:23) &c. Tithes were sanctioned by God in the law. Whence R. Achiva says in Pirke Avoth, "Tithes are the bulwark of riches," because they defend and preserve them. "Tradition is the bulwark of the law. A vow is the bulwark of abstinence; silence, of wisdom."

Mint, a herb of sweet smell, which is often put into broth. Anise, says Pliny, is of efficacy against flatulency and pains in the stomach.

And ye have left, &c. ... judgment, i.e., justice and equity, passing unjust sentences, so as to favour your own friends and those who offer you gifts. Mercy, because ye rigidly and cruelly exact tithes of widows and the poor. And faith, i.e., fidelity in words and compacts. Or faith in God, and Christ who has been sent by Him. Therefore, ye are unbelievers, in that ye lack faith, hope, and charity, which are the things that God above all requires, according to the words in Micah vi. 8, "I will show thee, 0 man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?"

These care the things which ye ought to have done, and not to omit the others, such as the tithing of mint, which was either commanded or permitted by the law.

Ye blind guides which strain out, &c.; Gr. διϋλίζοντες, i.e., straining, purifying, draining wine, milk, or oil from gnats or other impurities or dregs, by means of a strainer of linen, or other such material. As Apuleius says of the Gymnosophists, "They know not how either to cultivate land or to strain gold." Swallow a camel. For camel, Cajetan puts wrongly asilum, a gadfly, an insect which makes a horrid noise. All the codices, Greek, Latin, Syriac, and Arabic have camel, which is properly opposed to gnat, as something very large to something very small. The sentence is proverbial, and means, "Ye have exact care of trifling things, such as tithing of herbs, lest any one should defraud you in the smallest possible degree ; but you at the same time commit, without any scruple, all manner of injustice, rapine, and other wickednesses, as big, as it were, as camels, which ye may be said to swallow down." As it is said in job xv. 16, "Who drinketh iniquity like water." "Christ derides the zeal of the Scribes," says Origen, "in being so scrupulous about very trifling things, and so free and bold in the commission of great crimes; in being superstitious about ceremonial washings, but devoid of true relation and charity." They have those who are like them among Christians even now, who scrupulously recite the rosary, and fast in honour of the Blessed Virgin, and withal are guilty at the same time of luxury, rapine, theft, &c.

Proverbs with a similar meaning are: "To draw water from a fountain to fill the sea." "To strip one who is bare, to heap garments upon those who are clothed." "He takes a candle to add to the sunlight." "To hunt a dog with a lion, a hare with an ox."

Mystically : S. Gregory understands by the gnat, Barabbas; by the camel, Christ. This is what he says ( lib. 1, Moral c. 6), "The gnat wounds in humming but the camel of its own accord bends to receive its burden. The Jews, therefore, strained out the gnat, because they asked that the seditious robber might be set free. But they swallowed the camel, because by their cries they strove to destroy Him, who of His own will had come down to bear the burdens of our mortality."

Ver. 25. Woe unto you, (Mat 23:25)&c. This is another parable, in which Christ calls man a cup and a plate. The body and external goods He calls the outside of the cup and the platter. The soul and the conscience He calls that which is within. The meaning is, "You, 0 ye Pharisees, studiously wash and cleanse your hands, your bodies, the cups and plates and glasses out of which ye eat and drink, but ye fill your conscience with the uncleanness of rapine and every sort of wickedness. Whereas ye ought to take chief care that your conscience should be purified, for it is that alone which makes us clean in the sight of God, as it is also that from which flows all impurity of acts and deeds. It is the conscience which is the source of the goodness or wickedness of actions. Wherefore, if the conscience be clean, all other things will be clean also."

Briefly and simply we may explain thus. "Ye are zealous to cleanse the external cups and plates, out of which ye eat and drink; ye neglect to cleanse by repentance the interior cups and dishes of the conscience, which are filthy with sin."

Full of uncleanness, Vulg. The translator had in his Greek text, α̉ καθαρσίας, where we now read α̉δικίας, or α̉κζασίας, i.e., intemperance. It means, "Ye think ye are defiled, if ye drink out of a dirty cup; but ye do not think ye are defiled by intemperance, when ye are drunken. But it is intemperance which defiles the soul, not a dirty cup."

Thou blind Pharisee, &c. "O thou who art a teacher of others, and art blind thyself, cleanse first thine own mind and inward conscience, then shall all outward things become clean unto thee."

Vers. 27, 28. Woe unto you . . . full of iniquity ; Gr. α̉νομία, i.e., perversion of the law. "Ye simulate an outward zeal for the law, whilst inwardly ye despise and pervert it." Appositely says Auctor Imperfecti, "Tell me, 0 hypocrite, if it is good to be good, why do you not wish to be what you wish to appear? It is more base to be what it is base to appear: and what it is beautiful to appear, it is beautiful to be."

"Moreover, there are many in our days like the Pharisees," says S. Chrysostom, "who take the greatest care of cleanliness and outward adorning, but whose souls have no ornaments; yet who fill their souls with worms and gore and an inexpressible stench; who fill them, I say, with wicked and absurd lusts."

Ver. 29. Woe unto you . . . because ye build ; Vulg. who build, the combs, &c. For although this was in itself a holy and religious thing, yet in the Scribes it was vicious and wicked. S. Chrysostom gives three reasons—1st. He says Christ does not blame the work, but the intention. They did it for pomp. But as regards pomp, what does it profit them to be praised when they are not, and to be tormented when they are in hell? 2d. Because, without reason, he honours the just, who despises justice; and the Saints cannot be the friends of those to whom God is an enemy. 3d. Because the martyrs take no pleasure in being honoured with money which has caused the poor to weep. For the Scribes exacted money from the poor, that they might build with it magnificent monuments to the Prophets, or rather for their own glory. And 4th, and principally, Christ here blames the Scribes for building monuments to the Prophets, because at the very time they did it, they were thinking how they might kill other and greater prophets, such as Christ Himself and His disciples. And this was why they seemed to imitate the murders and the sacrileges of their fathers, and to give an implied consent to them. As though He had said, "Ye bury the prophets who were slain by your fathers; and ye have a like desire to kill and bury Me. Rightly, therefore, do ye bury the Prophets whom your fathers slew; just as the sons of robbers bury those whom their fathers have murdered, that they may conceal the crime." So Origen, S. Jerome, and others.

By adding the word hypocrites, He intimates that they built the tombs of the Prophets, not from true, but merely pretended piety, that they might hide their own wickedness; and that they might appear religious defenders of the law, and that it was out of zeal for righteousness that they persecuted Christ unto the death, as though He were a breaker and an enemy of the law. And herein was a twofold wickedness. First, the compassing the death of Christ; secondly, hypocrisy, because of the pretence that they did it in order to vindicate the law. Somewhat similarly, when the Emperor Caracalla had slain his brother Geta upon his mother's bosom, being persuaded by his servants to enrol his brother among the gods, with the object of veiling the crime, cried, "Let him be a god if you please, so long as he is not alive." Thus the Scribes did not wish Christ and the Prophets to live, lest they should reprove their evil deeds. They preferred to kill them, and to cover the crime by building them magnificent sepulchres. Wherefore, Auctor Imperfecti says, "The Jews always held departed Saints in honour, and despised and persecuted living ones." There are persons who act in a like manner among Christians even now.

Ver. 30. And say, &c. They deceive themselves, and utter falsehoods. For if they killed Christ, the Prince of the Prophets, because He reproved their wickedness, surely they would have killed the Prophets, who were wont to do the same.

Wherefore ye testify against yourselves, &c. That is, you testify that you are the sons of those who murdered the Prophets, and consequently that you have the same disposition and the same propensity to kill those who rebuke your vices, which they had. For children are like their parents. For a father is wont to transmit his inclinations, talents, and views to his children. Hence children "favour their parents." Also there is the example and training of parents, by means of which they influence their children to do the same things that they do themselves.

Ver. 32. Fill ye up then ; Arab. ye fill up, &c. That is, by killing Me and the Apostles, as your fathers killed the Prophets. These words of Christ are not a command, but a prediction. It is as though He said, "I do not command, but I permit and foretell that you, 0 ye Scribes, by killing Me, will fill up the measure of your fathers, who slew the Prophets; and when this measure has been filled up, God will, at one and the same time, avenge both your own and your fathers' crimes, by the extreme destruction which He will bring upon Jerusalem by Titus and Vespasian."

From this and the 35th and 36th verses Theologians teach that God has decreed to kingdoms and states and individuals a certain measure of sins, before He fully and perfectly punishes them. But by and by, when they have been completed, then He punishes all at the same time most fully. Thus Christ looked for the killing of Himself and His Apostles before Jerusalem was overthrown. So, also, God said to Abraham (Gen 15:16), "The iniquity of the Amorites is not yet full." Auctor Imperfecti says, God does not immediately punish a nation or a city when they sin, but waits for many generations, and sometimes threatens, and sometimes chastises in part, that the longer He waits the more just may be His judgment. But when God does determine to destroy that city or nation, He seems to avenge upon them the sins of all the preceding generations; as though that generation alone suffered what all the previous ones deserved. Thus God commanded Saul to blot out the posterity of Amalek on account of the wickedness of their parents, and their perpetual hostility to Israel (1Sa 15:16). The reason is, because children and descendants are counted as one with their parents; hence the merits or demerits of the parents are imputed to the children, when, indeed, children imitate the wickedness and manners of their parents. Then, indeed, when the measure of sins predetermined by God is filled up, they suffer for their own and their fathers' sins.

Observe, however, that children are not punished more grievously than their own sins deserve, but because they imitate their parents' sins, and fill up the measure of iniquity. Hence it comes to pass that the anger of God burns against them when it would not have so fiercely burned unless they had filled up that measure. And in this sense and for this reason children are said to have visited upon them the sins of their parents, because God, in punishing, looks to the offences of both, according to Deu 5:9, "A jealous God, rendering the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate Me."

Ver. 33. Ye serpents, &c. . . . the damnation of hell, wherewith I will condemn you in the day of judgment as Christicides and Deicides. He calls the Scribes serpents and vipers, because of their serpentine disposition, and wish to slay Himself and His Apostles.

Ver. 34. Therefore, behold, I send, &c. Observe the word therefore, that it expresses from the preceding verse an effect, as it were, from a cause. It means, "because ye, as serpents and vipers, will kill Me, your Messiah, for which wickedness ye will be cut off and condemned to hell. I have had pity upon you, and will send to you My disciples after My death, that they may avert from you this destruction, that they may arouse you to repentance and faith in Me. But I foresee that ye will slay them also, as I have predicted in the 32d verse."

I send. Luk 11:49 says, The wisdom of God hath said, that is, indeed, Christ Himself.

Prophets, and wise men, and Scribes. Luke has Prophets and Apostles. S. Jerome says "This marks the various gifts of Christ's disciples. Prophets, who foretell things to come; wise men, who know when they ought to speak the word; Scribes, those learned in the law."

Some of them ye shall kill, as S. Stephen by stoning, James the greater by the sword; and crucify, as S. Simeon, Bishop of Jerusalem, successor of S. James (see Euseb. H. E. ii. 32); and some of them ye shall scourge, as Peter and the Apostles (Acts iv. and v.), and persecute from city to city, like Paul and Barnabas (Acts xiii. and xiv.).

Tropologically : Origen says ( hom. 23, in Num.), "And I, this day, if I will not hear the words of a Prophet, if I despise his warnings, stone that Prophet, and as far as in me lies, kill him."

Ver. 35. That upon you may come, &c., righteous blood. That is, of the righteous men who have exhorted others to live justly and holily, both by word and example. Whence S. Luke has, the blood of the Prophets ; for a Prophet in Scripture frequently denotes a just and holy man. S. Austin gives the reason for what Christ says in this verse, "Because the imitation of wicked men causes people to obtain not only their own deserts, but the deserts of those whom they imitate." Moreover S. Chrysostom says, "Even as the rewards which all the preceding generations deserved were bestowed upon those who received Christ, so what their wicked ancestors merited came upon the latest Jews."

Which was shed, &c. Because, although Cain, who slew his brother Abel, was not a Jew by race, yet by his wickedness in killing righteous Abel he afforded an example to the Jews, who were most prone to follow it, in killing the holy Prophets. Thus Cain the fratricide was not the natural, but the symbolical father of the Jews who slew their brethren, Christ and the Prophets. By a like analogy the devil is called the father of all the proud and the wicked.

The Jews, even though they knew the Divine vengeance which pursued Cain's fratricide, not only imitated it, but far transcended it by slaying Christ, the Son of God, and His Apostles. We may add, that although Cain was not a direct forefather of the Jews, he was one of their collateral ancestors. He was the brother of Seth, from whom Abraham and the Jews were sprung. But the posterity of Seth married the daughters of Cain, as Abulensis saith ( Quæst. 260) (see Gen 6:2). This is probable, but not certain. All that Scripture says is, that from them the giants were sprung, who were the cause of the Deluge, in which they perished. But it does not say that other children were not sprung from them.

There were persons who praised this fratricide of Cain, and for that reason were called Cainites, as S. Augustine says ( lib. de hæres. c. 18), "The Cainites are so called because they honour Cain, saying that he was a man of the greatest virtue." They also think that the traitor Judas was something divine, and account his wickedness a benefit. They assert that he knew beforehand how great a benefit the Passion of Christ would be to the human race, and for that reason betrayed Him to the Jews to be put to death. They are also said to honour the Sodomites, and those who made a schism amongst the ancient people, Korah, Dathan, and Abiram.

Zacharias the son of Barachias. You will ask who was this Zacharias? There are three opinions. The first that of S. Chrysostom ( Hom. de Joan. Bapt. ), Vatablus, Arias Montanus, &c. They think that he was the Zachariah, the last but one of the twelve minor Prophets. For he was the son of Barachiah, but we nowhere read that he was slain between the Temple and the altar.

The second and more probable opinion is, that he was the Zachariah who was the son of Jehoiada, who, with base ingratitude, was slain in an awfully sacrilegious manner by King Joash in the most holy place,—that is to say, in the court of the Priests, which was between the Temple, or the holy place, and the altar of burnt-offering; for this altar was in the court of the Priests (2Ch 24:21). So Abul. ( Quæst. 2I5), S. Jerome, Bede, Tertullian ( Scorpiace, c. 3), "Zachariah is slain between the Temple and the altar, marking the stones with indelible spots of blood." For although there were other Prophets slain by the Jews after Zachariah, he is the last whose murder is related in Scripture. Add to this that Scripture makes mention only of the blood of Abel and this Zacharias as crying for vengeance. Of Abel's it is said ( Gen 4:10), "What hast thou done? The voice of thy brother's blood crieth unto Me from the ground." And of Zacharias (2Ch 24: 22), "Who, when he was dying, said, 'The Lord look upon it, and require it.'" Chrysostom says, "He makes mention of Abel to show that they would kill Christ and His Apostles out of envy, as from envy Cain slew Abel; of Zacharias, because the holy man was slain in the holy place."

You will say, this Zacharias was the son of Jehoiada, not of Barachias. S. Jerome answers that Jehoiada was also called Barachiah, perhaps because Barachiah in Hebrew signifies "the blessed of the Lord." And it is plain that Jehoiada, who was a very holy man, was such. S. Jerome adds, "In the Gospel which the Nazarenes make use of, we find, instead of the son of Barachias, the son of Jehoiada."

The third opinion is, that this Zacharias was the father of John the Baptist, concerning whom there is a tradition that he was slain by the Jews because he proclaimed the advent of Christ, saying in his Canticle, "And thou, child, shalt be called the Prophet of the Highest, for thou shalt go before the face of the Lord to prepare His ways;" and because he had hidden his son John from Herod, the murderer of the innocents, who sought to kill him on account of the miracles which happened at his birth. For this Zacharias was the last of the Prophets. For John, his son, was rather an index to a present Christ than a Prophet of a future one. Again, that this Zacharias was the son of Barachias is attested by S. Hippolytus, the martyr, who is cited by Nicephorus ( H. E. ii. 3). S. Jerome rejects this as apocryphal; but the same thing is asserted by S. Cyril, against the Anthropomorphites, Peter of Alexandria ( in regula Eccles. can. 3), S. Epiphanius ( lib. de vit. et obit. Prophet. ), Baronius ( in apparat. Ann.), S. Thomas ( in Catena ). Origen, Theophylact, Euthymius, and S. Basil ( Hom. de humana Christi generat.) add that this Zacharias was slain by the Jews because, after the birth of Christ, he placed the Blessed Virgin as a virgin among the virgins in the Temple. But this is difficult to be believed, for reasons given by Baronius and Abulensis.

Ver. 36. Verily I say, &c. The vengeance for these crimes of My death and the death of My Apostles and others shall come upon the Jews under Titus.

Ver. 37. Jerusalem, Jerusalem, &c. He repeats Jerusalem twice, to express the depth of His grief and compassion. It is as though He said, "0 Jerusalem, city of God, chosen by Him and beloved above all other cities, which He has adorned with so many graces and benefits,—the law, the Temple, priesthood, doctrine, enriched with a kingdom, Prophets, miracles,—thou hast always been ungrateful for all these things. Thou hast slain the Prophets, and soon thou wilt kill Me and My Apostles. Wherefore thou hast become a wicked and lost city, destined by God to be destroyed and burnt by the Romans." By city, the inhabitants, especially the Priests and magistrates, who chiefly were guilty of the blood of the Prophets, are meant.

That killest the prophets. S. Luke says that Christ added, it cannot be that a Prophet perish out of Jerusalem : it was the appropriate work of Jerusalem to kill the Prophets.

How often have I wished, formerly by the Prophets, and now by Myself and the Apostles, to gather into My bosom, to bring back to the one God and the one faith, thy sons,—that is, thy citizens, who are scattered unto various errors, and are hurling themselves into the perils of Gehenna. For nothing disperses like sin, and nothing so gathers us to God as virtue, says Theophylact.

As a hen gathereth her chickens, wandering in different directions, under her wings, to cherish and warm them, and defend them from the hawk.

Christ compares Himself, and His love and solicitude to save the Jews, to a hen cherishing her chickens under her wings. First, because hens love their young ones above all other birds, and manifest the greatest care and protection over them, says S. Chrysostom. Thus a hen calls and clucks, so that even if she cannot see her chickens, they may recognise their mother by her call. Whilst sparrows, swallows, storks, are only recognised by the parent birds whilst they are in their nests. Christ has loved us with supremest love, "being made Himself," says S. Hilary, "as it were, an earthly and domestic bird, being anxiously solicitous for us all through His life, teaching, sighing, and groaning, in order that He might save us."

2. Neither sparrows, nor thrushes, nor ducks, nor any other birds become so weak when they have young as the hen does, whose voice "becomes hoarse," says S. Augustine ( in Ps. 59): "the whole body becomes neglected, the wings droop, the feathers become loose, and all this is the effect of maternal love. Thus Christ gathered all nations, like a hen her chickens, Who became weak for our sakes, receiving flesh from us, that is, from Human nature, was crucified, despised, slapped with the hand, beaten, hung on the cross, wounded with a lance. Therefore this is of maternal infirmity, not loss of majesty, that inasmuch as He shared with us in our infirmity, He might release us from our sins."

3. The same Augustine says on the words in the 91st Psalm, "Thou shalt be safe under his feathers," "If a hen protects her young ones under wings, how much rather shalt thou be safe under the wings of God, against the devil and his angels, who fly round about like hawks, that they may carry off the young chickens."

4. The word in the Greek for hen is ό̉ζνις, which is a generic name for any bird, but the Vulg. does well to translate it by gallina, a hen. For, as S. Augustine says, it is wonderful what love almost all birds, but especially the hen, show in cherishing and protecting their young.

5. A hen with a branch of rue under her wings, says Pierias, is the hieroglyphic of security. Afranius, in the particulars which Constantine ordered to be collected about agriculture, says that hens will be safe from the cat if a little bunch of wild rue be tied under one of their wings. Democritus says further, that the same herb will protect them from foxes, and from every other hostile animal. Such security, only in a far higher degree, does Christ afford to His people.

6. A hen is the symbol of fruitfulness. It often lays an egg a day, and sometimes two in a day. And one egg occasionally produces two chickens. What is more fruitful than Christ?

Again, a cock and a hen are the symbol of watchfulness and guardianship. What is more watchful than Christ?

Tropologically : a hen is the Church and her Priests. For, as Auctor Imperfecti says, "As a hen that hath young ones does not cease to call them, but with assiduous clucking checks their straying away; so also ought Priests not to cease by their teaching and zeal to correct the negligence of an erring people. And as a hen that hath chickens not only warns her own young ones, but even loves as her own the young of any bird excluded from those to whom they belong; so likewise does the Church not only study to call her own Christians, but Gentiles and Jews also, if they be brought to her; she quickens them all with the warmth of her faith. She regenerates them in baptism, she nourishes them by preaching, and she loves them with maternal charity."

7. There exists the figure of a hen with the motto, "Where Christ has been received, there is nothing sad." Also,

8. The eggs of hens are said to be useful in various complaints, such as pains in the eyes and gout. So likewise is Christ the best Physician of all the infirmities of souls.

9. When a hen is in any peril which threatens herself alone, as from a kite, or a cat or dog, she flees. But if she fears danger for her young ones, she gathers them under her wings, and strives to protect them by every means in her power. She will often fight for them with her wings, her beak, and her whole body. So Christ fought for us against the devil and sin unto death, even the death of the cross.

And ye would not : because ye will pursue Me with hatred even unto death, and will not suffer your citizens to be converted unto Me and your God. This, as I have already observed, is especially addressed to the Scribes and rulers.

Ver. 38. Behold your house, &c. That is, the Temple, says S. Jerome and Theophylact; but more correctly, the city of Jerusalem and the whole region of Judea, which, as the punishment of such black ingratitude, was to be laid waste by the Romans, under Titus. There is an allusion to Jer. xii. 7, "I have left my house, I have forsaken my inheritance." For when Jerusalem was forsaken by God, it became the synagogue of Satan, and so the prey of the Roman eagles under Titus and Vespasian, who partly slew the Jews, partly led them away captive, and partly scattered them over the whole world.

For I say unto you, &c. "I will withdraw Myself from you into Heaven; and ye shall see Me no more upon earth, until the Day of judgment, when I will condemn your unbelief." Some take this verse to refer to Christ's solemn entry into Jerusalem on Palm Sunday, when the Jews cried aloud to Him, Hosanna, Blessed is He that cometh in the name of the Lord. But this is clearly an erroneous opinion, for this triumphal entry was already past, as is plain from chap. xxi. 1, &c. These words were spoken by Christ after Palm Sunday, three days before His crucifixion. So the Fathers and Commentators, passim.

I say then that Christ is here speaking, concerning the end of the world and the Day of Judgment. This is the opinion of S. Chrysostom, Theophylact, S. Augustine ( de consens. Evang. lib. 2, cap. 75). As though He had said, "You, 0 ye Scribes, who constantly contradict and calumniate Me, saying that I am not the Messiah, but that I cast out devils by Beelzebub, shall not see Me from by and by, that is, after the few days before My death, in which I shall be conversant among you, until the Judgment Day, when ye shall be compelled, even against your will, to acknowledge Me as Messiah, the Son of God, and your Judge as well as the Judge of all men; and to cry Hosanna, if not with your outward lips, at least in your hearts and minds, though against your will. Then shall ye see that I was, and am Blessed, I who came in the Name of the Lord, inasmuch as I was sent by God the Father to redeem and save all mankind, then, I say, when ye ought to have worshipped and adored Me."

Secondly, it is possible that this passage may be understood of the Jews, who about the end of the world shall be converted to Christ by the preaching of Elias, and who, when He shall presently come to judgment, will acknowledge Him to be Messiah, the Blessed of the Lord. As though He said, "You, 0 ye Jews, do not wish to acknowledge Me as Messiah, and persecute Me as a false Christ, even unto death; but your posterity in the end of the world will acknowledge and worship Me. On them, therefore, I will bestow My grace and glory, but you I will condemn to everlasting punishment. And this will be to my praise and honour and glory, but to your shame and everlasting contempt." Thus does Christ prick the hard and unbelieving hearts of the Jews. This was prophesied by Hos 3:4, &c., to which Christ here makes allusion.

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 23 (Chapter Introduction)

Overview

Mat 23:1, Christ admonishes the people to follow the good doctrine, not the evil examples, of the Scribes and Pharisees; Mat 23:5, His disciples must beware of their ambition; Mat 23:13, He denounces eight woes against their hypocrisy and blindness, Mat 23:34. and prophesies of the destruction of Jerusalem.

Poole: Matthew 23 (Chapter Introduction)

CHAPTER 23

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 23 (Chapter Introduction)

(Mat 23:1-12) Jesus reproves the scribes and Pharisees.

(v. 13-33) Crimes of the Pharisees.

(Mat 23:34-39) The guilt of Jerusalem.

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 23 (Chapter Introduction)

In the foregoing chapter, we had our Saviour's discourses with the scribes and Pharisees; here we have his discourse concerning them, or rather against them. I. He allows their office (Mat 23:2, Mat 23:3). II. He warns his disciples not to imitate their hypocrisy and pride (Mat 23:4-12). III. He exhibits a charge against them for divers high crimes and misdemeanors, corrupting the law, opposing the gospel, and treacherous dealing both with God and man; and to each article he prefixes a woe (v. 13-33). IV. He passes sentence upon Jerusalem, and foretels the ruin of the city and temple, especially for the sin of persecution (Mat 23:34-39).

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 23 (Chapter Introduction)

Scribes And Pharisees (Mat_23:1-39)

If a man is characteristically and temperamentally an irritable, ill-tempered and irascible creature, notoriously given to uncontrolled outbursts of passionate anger, his anger is neither effective nor impressive. Nobody pays any attention to the anger of a bad-tempered man. But when a person who is characteristically meek and lowly, gentle and loving, suddenly erupts into blazing wrath, even the most thoughtless person is shocked into taking thought. That is why the anger of Jesus is so awe-inspiring a sight. It is seldom in literature that we find so unsparing and sustained an indictment as we find in this chapter when the wrath of Jesus is directed against the Scribes and Pharisees. Before we begin to study the chapter in detail, it will be well to see briefly what the Scribes and Pharisees stood for.

The Jews had a deep and lasting sense of the continuity of their religion; and we can see best what the Pharisees and Scribes stood for by seeing where they came into the scheme of Jewish religion. The Jews had a saying, "Moses received the Law and delivered it to Joshua; and Joshua to the elders; and the elders to the prophets; and the prophets to the men of the Great Synagogue." AH Jewish religion is based first on the Ten Commandments and then on the Pentateuch, the Law.

The history of the Jews was designed to make them a people of the Law. As every nation has, they had their dream of greatness. But the experiences of history had made that dream take a special direction. They had been conquered by the Assyrians, the Babylonians, the Persians, and Jerusalem had been left desolate. It was clear that they could not be preeminent in political power. But although political power was an obvious impossibility, they none the less possessed the Law, and to them the Law was the very word of God, the greatest and most precious possession in the world.

There came a day in their history when that preeminence of the Law was, as it were, publicly admitted; there came what one can only call a deliberate act of decision, whereby the people of Israel became in the most unique sense the people of the Law. Under Ezra and Nehemiah the people were allowed to come back to Jerusalem, and to rebuild their shattered city, and to take up their national life again. When that happened, there came a day when Ezra, the Scribe, took the book of the Law, and read it to them, and there happened something that was nothing less than a national dedication of a people to the keeping of the Law (Neh_8:1-8).

From that day the study of the Law became the greatest of all professions; and that study of the Law was committed to the men of the Great Synagogue, the Scribes.

We have already seen how the great principles of the Law were broken up into thousands upon thousands of little rules and regulations (see section on Mat_5:17-20). We have seen, for instance, how the Law said that a man must not work on the Sabbath day, and how the Scribes laboured to define work, how they laid it down how many paces a man might walk on the Sabbath, how heavy a burden he might carry, the things he might and might not do. By the time this scribal interpretation of the Law was finished, it took more than fifty volumes to hold the mass of regulations which resulted.

The return of the people to Jerusalem and the first dedication of the Law took place about 450 B.C. But it is not till long after that that the Pharisees emerge. About 175 B.C. Antiochus Epiphanes of Syria made a deliberate attempt to stamp out the Jewish religion and to introduce Greek religion and Greek customs and practices. It was then that the Pharisees arose as a separate sect. The name means The Separated Ones; and they were the men who dedicated their whole life to the careful and meticulous observance of every rule and regulation which the Scribes had worked out. In face of the threat directed against it, they determined to spend their whole lives in one long observance of Judaism in its most elaborate and ceremonial and legal form. They were men who accepted the ever-increasing number of religious rules and regulations extracted from the Law.

There were never very many of them; at most there were not more than six thousand of them; for the plain fact was that, if a man was going to accept and carry out every little regulation of the Law, he would have time for nothing else; he had to withdraw himself, to separate himself, from ordinary life in order to keep the Law.

The Pharisees then were two things. First, they were dedicated legalists; religion to them was the observance of every detail of the Law. But second--and this is never to be forgotten--they were men in desperate earnest about their religion, for no one would have accepted the impossibly demanding task of living a life like that unless he had been in the most deadly earnest. They could, therefore, develop at one and the same time all the faults of legalism and all the virtues of complete self-dedication. A Pharisee might either be a desiccated or arrogant legalist, or a man of burning devotion to God.

To say this is not to pass a particularly Christian verdict on the Pharisees, for the Jews themselves passed that very verdict. The Talmud distinguishes seven different kinds of Pharisee.

(i) There was the Shoulder Pharisee. He was meticulous in his observance of the Law; but he wore his good deeds upon his shoulder. He was out for a reputation for purity and goodness. True, he obeyed the Law, but he did so in order to be seen of men.

(ii) There was the Wait-a-little Pharisee. He was the Pharisee who could always produce an entirely valid excuse for putting off a good deed. He professed the creed of the strictest Pharisees but he could always find an excuse for allowing practice to lag behind. He spoke, but he did not do.

(iii) There was the Bruised or Bleeding Pharisee. The Talmud speaks of the plague of self-afflicting Pharisees. These Pharisees received their name for this reason. Women had a very low status in Palestine. No really strict orthodox teacher would be seen talking to a woman in public, even if that woman was his own wife or sister. These Pharisees went even further; they would not even allow themselves to look at a woman on the street. In order to avoid doing so they would shut their eyes, and so bump into walls and buildings and obstructions. They thus bruised and wounded themselves, and their wounds and bruises gained them a special reputation for exceeding piety.

(iv) There was the Pharisee who was variously described as the Pestle and Mortar Pharisee, or the Hump-backed Pharisee, or the Tumbling Pharisee. Such men walked in such ostentatious humility that they were bent like a pestle in a mortar or like a hunch-back. They were so humble that they would not even lift their feet from the ground and so tripped over every obstruction they met. Their humility was a self-advertising ostentation.

(v) There was the Ever-reckoning or Compounding Pharisee. This kind of Pharisee was for ever reckoning up his good deeds; he was for ever striking a balance sheet between himself and God, and he believed that every good deed he did put God a little further in his debt. To him religion was always to be reckoned in terms of a profit and loss account.

(vi) There was the Timid or Fearing Pharisee. He was always in dread of divine punishment. He was, therefore, always cleansing the outside of the cup and the platter, so that he might seem to be good. He saw religion in terms of judgment and life in terms of a terror-stricken evasion of this judgment.

(vii) Finally, there was the God-fearing Pharisee; he was the Pharisee who really and truly loved God and who found his delight in obedience to the Law of God, however difficult that it might be.

That was the Jew's own classification of the Pharisees; and it is to be noted that there were six bad types to one good one. There would be not a few listening to Jesus' denunciation of the Pharisees who agreed with every word of it.

Making Religion A Burden (Mat_23:1-4)

The Religion Of Ostentation (Mat_23:5-12)

Shutting The Door (Mat_23:13)

Missionaries Of Evil (Mat_23:15)

The Science Of Evasion (Mat_23:16-22)

The Lost Sense Of Proportion (Mat_23:23-24)

The Real Cleanness (Mat_23:25-26)

Disguised Decay (Mat_23:27-28)

The Taint Of Murder (Mat_23:29-36)

The Rejection Of Love's Appeal (Mat_23:37-39)

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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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.