Text -- Matthew 24:2 (NET)

24:2 And he said said to them, “Do you see all these things? I tell you the truth, not one stone will be left on another. All will be torn down!”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 24:2

One stone upon another ( lithos epi lithon ).

Stone upon stone. A startling prediction showing that the gloomy current of the thoughts of Jesus were not changed by their words of admiration for the temple.

Wesley: Mat 24:2

This was most punctually fulfilled; for after the temple was burnt, Titus, the Roman general, ordered the very foundations of it to be dug up; after which the ground on which it stood was ploughed up by Turnus Rufus.

Clarke: Mat 24:2

See ye not all these things? - The common text, and many manuscripts, have ου βλεπετε, Do ye not see, or consider? But the negative particle is omitted by several excellent manuscripts, by the Coptic, Sahidic, Armenian, Ethiopic, Slavonic, Vulgate, and Itala versions, and by some of the primitive fathers, who all read it thus, see, or consider all these things

Clarke: Mat 24:2

There shall not be left here one stone - These seem to have been the last words he spoke as he left the temple, into which he never afterwards entered; and, when he got to the mount of Olives, he renewed the discourse. From this mount, on which our Lord and his disciples now sat, the whole of the city, and particularly the temple, were clearly seen. This part of our Lord’ s prediction was fulfilled in the most literal manner. Josephus says, War, book vii. c. 1: "Caesar gave orders that they should now demolish the whole city and temple, τε πολιν απασαν και τον νεων κατασκεπτειν, except the three towers, Phaselus, Hippicus, and Mariamne, and a part of the western wall, and these were spared; but, for all the rest of the wall, it was laid so completely even with the ground, by those who dug it up to the foundation, that there was left nothing to make those that came thither believe it had ever been inhabited."Maimonides, a Jewish rabbin, in Tract. Taanith, c. 4, says, "That the very foundations of the temple were digged up, according to the Roman custom."His words are these: "On that ninth day of the month Ab, fatal for vengeance, the wicked Turnus Rufus, of the children of Edom, ploughed up the temple, and the places round about it, that the saying might be fulfilled, Zion shall be ploughed as a field."This Turnus, or rather Terentius Rufus, was left general of the army by Titus, with commission, as the Jews suppose, to destroy the city and the temple, as Josephus observes

The temple was destroyed

1st. Justly; because of the sins of the Jews

2dly. Mercifully; to take away from them the occasion of continuing in Judaism: an

3dly. Mysteriously; to show that the ancient sacrifices were abolished, and that the whole Jewish economy was brought to an end, and the Christian dispensation introduced.

Calvin: Mat 24:2

2.Verily I say to you As the vast size and wealth of the temple, like a veil hung before the eyes of the disciples, did not permit them to elevate their faith to the true reign of Christ, which was still future, so he affirms with an oath, that those things which occupy their attention will quickly perish. This prediction of the destruction of the temple, therefore, opened up a path for the ignorant and weak. ¹²⁶ Now, though it was advantageous that the temple should be destroyed, lest its services and shadows might exercise an undue influence on the Jews, who were already too much attached to earthly elements, yet the chief reason was, that God determined, by this dreadful example, to take vengeance on that nation, for having rejected his Son, and despised the grace which was brought by him. And, therefore, this threatening must have intimidated the disciples from taking part with a rebellious people; as the punishments which Scripture denounces against the wicked ought now to deter us from those crimes which provoke the wrath of God. Every thing that it tells us, even about the fading and transitory aspect of the world, ought to correct the vanity of our senses, which too eagerly follow pomp, and luxury, and pleasure. But more especially, what it declares respecting the fearful destruction of Antichrist and his followers, ought to remove every obstacle which hinders us from pursuing the right course of faith.

TSK: Mat 24:2

There : Josephus says that ""Cesar gave orders that they should now demolish the whole city and temple, except the three towers Phaselus, Hippicus, and Mariamne, and a part of the western wall; but all the rest was laid so completely even with the ground, by those who dug it up from the foundation, that there was nothing left to make those who came thither believe that it had ever been inhabited.""1Ki 9:7, 1Ki 9:8; Jer 26:18; Eze 7:20-22; Dan 9:26, Dan 9:27; Mic 3:12; Luk 19:44; 2Pe 3:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 24:2

There shall not be left here one stone upon another - At the time this was spoken, no event was more improbable than this. The temple was vast, rich, splendid. It was the pride of the nation, and the nation was at peace. Yet in the short space of 40 years all this was accomplished exactly. Jerusalem was taken by the Roman armies, under the command of Titus, 70 a.d. The account of the siege and destruction of the city is left us by Josephus, a historian of undoubted veracity and singular fidelity. He was a Jewish priest. In the wars of which he gives an account, he fell into the hands of the Romans, and remained with them during the siege and destruction of the city. Being a Jew, he would of course say nothing designed to confirm the prophecies of Jesus Christ; yet his whole history appears almost like a running commentary on these predictions respecting the destruction of the temple. The following particulars are given on his authority:

After the city was taken, Josephus says that Titus "gave orders that they should now "demolish the whole city and temple,"except three towers, which he reserved standing. But for the rest of the wall, it was laid so completely even with the ground by those who "dug it up from the foundation,"that there was nothing left to make those believe who came hither that it had ever been inhabited."Maimonides, a Jewish writer, has also recorded that "Terentius Rufus, an officer in the army of Titus, with a plowshare tore up the foundations of the temple, that the prophecy might be fulfilled, ‘ Zion shall be plowed as a field,’ "Mic 3:12. This was all done by the direction of divine Providence. Titus was desirous of preserving the temple, and frequently sent Josephus to the Jews to induce them to surrender and save the temple and city. But the prediction of the Saviour had gone forth, and, notwithstanding the wish of the Roman general, the temple was to be destroyed. The Jews themselves first set fire to the porticoes of the temple. One of the Roman soldiers, without any command, threw a burning firebrand into the golden window, and soon the temple was in flames. Titus gave orders to extinguish the fire; but, amid the tumult, none of the orders were obeyed. The soldiers pressed to the temple, and neither fear nor entreaties, nor stripes could restrain them. Their hatred of the Jews urged them on to the work of destruction, and thus, says Josephus, the temple was burned against the will of Caesar. - Jewish Wars , b. 6 chapter 4, section 5-7.

Poole: Mat 24:1-2

Ver. 1,2. Mark saith, Mar 13:1,2 , one of his disciples. Luke saith, Luk 21:5 , some. Mark saith, the disciple said, Master, what manner of stones and what buildings are here! Luke saith, they spake how the temple was adorned with goodly stones and gifts. All three evangelists agree in the substance of our Saviour’ s reply. Christ had now done his work in the temple, where he never came more, and was going toward the Mount of Olives, where we shall find him in the next verse. His disciples, either one of them or more, probably one in the presence of the rest, either doubting (considering the structure of the temple) whether it could be destroyed, or at least thinking it pity that so famous a structure should come to ruin, come to him, admiring the stones and buildings. Most think this was the temple builded by Zerubbabel, almost six hundred years before, though it received great additions by Herod (for we have no record that that temple was ever destroyed). Incredible stories are related about the dimensions of the stones, and the ornaments of it. Our Saviour saith unto them,

Verily I say unto you, There shall not be left here one stone upon another that is, this brave, goodly temple shall be utterly ruined. Nor (if we may believe other histories) did this prophecy fail as to the letter of it. Titus, the Roman emperor, taking Jerusalem, about forty years after this, commanded his soldiers to spare the temple when they entered the city, but they in their rage burnt of it what was of a combustible nature; and Turnus Rufus, left general of his army when he went away, drew a plough over it, as God had said. Jer 26:18 Mic 3:12 , Zion shall be ploughed like a field. And when after this Alippius, by the command of Julian the apostate, attempted the rebuilding of it, with the help of the Jews, it is reported by divers, that balls or globes of fire rose up from the foundations, destroyed many of the workmen, and made the place inaccessible for any further such attempts. So justly are the Divine threatenings to be feared, whatever improbability of the contrary appeareth to us. We are very apt to be taken with the glistering prosperity of sinners, but we ought to measure the duration of it from the revelations of the Divine will, not from our own reason or fancy; to remember the temple of Jerusalem. There are no places so strong but an almighty God is able to destroy, and sin is enough to blow up. We may also observe how little God values splendid houses of prayer when they are made dens of thieves.

Lightfoot: Mat 24:2

And Jesus said unto them, See ye not all these things? Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.   

[There shall not be left one stone upon another.] The Talmudic Chronicles bear witness also to this saying, "On the ninth day of the month Ab the city of Jerusalem was ploughed up"; which Maimonides delivereth more at large: "On that ninth day of the month Ab, fatal for vengeance, the wicked Turnus Rufus, of the children of Edom, ploughed up the Temple, and the places about it, that that saying might be fulfilled, 'Sion shall be ploughed as a field.' " This Turnus Rufus, of great fame and infamy among the Jewish writers, without doubt is the same with Terentius Rufus, of whom Josephus speaks, Rufus was left general of the army by Titus; with commission, as it is probable, and as the Jews suppose, to destroy the city and Temple. Concerning which matter, thus again Josephus in the place before quoted, The emperor commanded them to dig up the whole city and the Temple. And a little after, " Thus those that digged it up laid all level; that it should never be inhabited, to be a witness to such as should come thither."

Haydock: Mat 24:2

Do you see all these things? Examine again and again all this magnificence, that the sentence of heaven may appear more striking. ---

A stone upon a stone. We need not look on this as an hyperbole. The temple burnt by the Romans, and afterwards even ploughed up. See Gregory of Nazianzus, orat. ii. cont. Julianum; Theodoret, lib. iii Histor. chap. xx. &c. (Witham) ---

Julian the apostate, wishing to falsify the predictions of Daniel and of Jesus Christ, attempted to rebuild the temple. For this purpose, he assembled the chief among the Jews, and asking them why they neglected the prescribed sacrifices, was answered, that they could not offer any where else but in the temple of Jerusalem. Upon this he ordered them to repair to Jerusalem, to rebuild their temple, and restore their ancient worship, promising them his concurrence in carrying on the work. This filled the Jews with inexpressible joy. Hence flocking to Jerusalem, they began with scorn and triumph to insult over the Christians. Contributions came in from all parts. The Jewish women stripped themselves of their most costly ornaments. The emperor opened his treasures to furnish every thing necessary for the building. The most able workmen were convened from all parts; persons of the greatest distinction were appointed to direct the work; and the emperor's friend, Alipius, was set over the whole, with orders to carry on the work without ceasing, and to spare no expense. All materials were laid in to an immense quantity. The Jews of both sexes bore a share in the labour; the women helping to dig the ground, and carry away the rubbish in their aprons and gowns. It is even said that the Jews appointed some pick-axes, spades, and baskets, to be made of silver, for the honour of the work. Till this time the foundations and some ruins of the walls had remained, as appears from St. Cyril, in his catechism xv. n. 15, and Eusebius, Dem. Evang. lib. viii. p. 406. These ruins the Jews first demolished with their own hands, thus concurring to the accomplishment of our Saviour's prediction. They next began to dig a new foundation, in which many thousands were employed. But what they had thrown up in the day, was, by repeated earthquakes, the night following cast back again into the trench. When Alipius the next day was earnestly pressing on the work, with the assistance of the governor of the province, there issued, says Ammianus Marcellinus, such horrible balls of fire out of the earth near the foundations, as to render the place inaccessible from time to time to the scorched workmen. And the victorious element continuing in this manner obstinately bent, as it were, to drive them to a distance, Alipius, thought proper to abandon, though reluctantly, the enterprise. This great event happened in the beginning of the year 363, and with many very astonishing circumstances is recorded both by Jews and Christians. See the proofs and a much fuller account of this astonishing event, which all the ancient fathers describe as indubitable, in Alban Butler's life of St. Cyril of Jerusalem, March 18th. Thus they so completely destroyed whatever remained of the ancient temple, that there was not left one stone upon another; nor were they permitted by heaven even to begin the new one. (Maldonatus)

Gill: Mat 24:2

And Jesus said unto them, see ye not all these things?.... "These great buildings", as in Mark; all these goodly stones, so beautiful and large, and so firmly put together:

verily, I say unto you, there shall not be left here one stone upon another, that shall not be thrown down; or broken, as Munster's Hebrew Gospel reads it: which prediction had a full and remarkable accomplishment; and which is not only attested by Josephus ^y, who relates, that both the city and temple were dug up, and laid level with the ground; but also by other Jewish writers; who tell us ^z that

"on the ninth of Ab, a day prepared for punishments, Turnus Rufus the wicked, חרש את ההיכל, "ploughed up the temple", and all round about it, to fulfil what is said, "Zion shall be ploughed as a field".''

Yes, and to fulfil what Christ here says too, that not one stone should be left upon another, which a plough would not admit of.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 24:2

¹ tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.

² tn Grk “Truly (ἀμήν, amhn), I say to you.”

³ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

⁴ tn Grk “not one stone will be left here on another which will not be thrown down.”

Geneva Bible: Mat 24:2

^{( 1 )} And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.

^{( 1 )} The destruction of the city, and especially of the temple is foretold.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 24:1-51

1 Christ foretells the destruction of the temple;

3 what and how great calamities shall be before it;

29 the signs of his coming to judgment.

36 And because that day and hour are unknown,

42 we ought to watch like good servants, expecting every moment our Master's coming.

MHCC: Mat 24:1-3

Christ foretells the utter ruin and destruction coming upon the temple. A believing foresight of the defacing of all worldly glory, will help to keep us from admiring it, and overvaluing it. The most beautiful body soon will be food for worms, and the most magnificent building a ruinous heap. See ye not all these things? It will do us good so to see them as to see through them, and see to the end of them. Our Lord having gone with his disciples to the Mount of Olives, he set before them the order of the times concerning the Jews, till the destruction of Jerusalem; and as to men in general till the end of the world.

Matthew Henry: Mat 24:1-3

Here is,

I. Christ's quitting the temple, and his public work there. He had said, in the close of the foregoing chapter, Your house is left unto you desolate; and here he made his words good; He went out, and departed from the temple. The manner of expression is observable; he not only went out of the temple, but departed from it, took his final farewell of it; he departed from it, never to return to it any more; and then immediately follows a prediction of its ruin. Note, That house is left desolate indeed, which Christ leaves. Woe unto them when I depart, Hos 9:12; Jer 6:8. It was now time to groan out their Ichabod, The glory is departed, their defence is departed. Three days after this, the veil of the temple was rent; when Christ left it, all became common and unclean; but Christ departed not till they drove him away; did not reject them, till they first rejected him.

II. His private discourse with his disciples; he left the temple, but he did not leave the twelve, who were the seed of the gospel church, which the casting off of the Jews was the enriching of. When he left the temple, his disciples left it too, and came to him. Note, It is good being where Christ is, and leaving that which he leaves. They came to him, to be instructed in private, when his public preaching was over; for the secret of the Lord is with them that fear him. He had spoken of the destruction of the Jewish church to the multitude in parables, which here, as usual, he explains to his disciples. Observe,

1. His disciples came to him, to show him the buildings of the temple, It was a stately and beautiful structure, one of the wonders of the world; no cost was spared, no art left untried, to make it sumptuous. Though it came short of Solomon's temple, and its beginning was small, yet its latter end did greatly increase. It was richly furnished with gifts and offerings, to which there were continual additions made. They showed Christ these things, and desired him to take notice of them, either,

(1.) As being greatly pleased with them themselves, and expecting he should be so too. They had lived mostly in Galilee, at a distance from the temple, had seldom seen it, and therefore were the more struck with admiration at it, and thought he should admire as much as they did all this glory (Gen 31:1); and they would have him divert himself (after his preaching, and from his sorrow which they saw him perhaps almost overwhelmed with) with looking about him. Note, Even good men are apt to be too much enamoured with outward pomp and gaiety, and to overvalue it, even in the things of God; whereas we should be, as Christ was, dead to it, and look upon it with contempt. The temple was indeed glorious, but, [1.] Its glory was sullied and stained with the sin of the priests and people; that wicked doctrine of the Pharisees, which preferred the gold before the temple that sanctified it, was enough to deface the beauty of all the ornaments of the temple. [2.] Its glory was eclipsed and outdone by the presence of Christ in it, who was the glory of this latter house (Hag 2:9), so that the buildings had no glory, in comparison with that glory which excelled.

Or, (2.) As grieving that this house should be left desolate; they showed him the buildings, as if they would move him to reverse the sentence; "Lord, let not this holy and beautiful house, where our fathers praised thee, be made a desolation."They forgot how many providences, concerning Solomon's temple, had manifested how little God cared for that outward glory which they had so much admired, when the people were wicked, 2Ch 7:21. This house, which is high, sin will bring low. Christ had lately looked upon the precious souls, and wept for them, Luk 19:41. The disciples look upon the pompous buildings, and are ready to weep for them. In this, as in other things, his thoughts are not like ours. It was weakness, and meanness of spirit, in the disciples, to be so fond of fine buildings; it was a childish thing. Animo magno nihil magnum - To a great mind nothing is great. Seneca.

2. Christ, hereupon, foretels the utter ruin and destruction that were coming upon this place, Mat 24:2. Note, A believing foresight of the defacing of all worldly glory will help to take us off from admiring it, and overvaluing it. The most beautiful body will be shortly worms' meat, and the most beautiful building a ruinous heap. And shall we then set our eyes upon that which so soon is not, and look upon that with so much admiration which ere long we shall certainly look upon with so much contempt? See ye not all these things? They would have Christ look upon them, and be as much in love with them as they were; he would have them look upon them, and be as dead to them as he was. There is such a sight of these things as will do us good; so to see them as to see through them and see to the end of them.

Christ, instead of reversing the decree, ratifies it; Verily, I say unto you, there shall not be left one stone upon another.

(1.) He speaks of it as a certain ruin; " I say unto you. I, that know what I say, and know how to make good what I say; take my word for it, it shall be so; I, the Amen, the true Witness, say it to you. "All judgment being committed to the Son, the threatenings, as well as the promises, are all yea, and amen, in him. Heb 6:17, Heb 6:18.

(2.) He speaks of it as an utter ruin. The temple shall not only be stripped, and plundered, and defaced, but utterly demolished and laid waste; Not one stone shall be left upon another. Notice is taken, in the building of the second temple, of the laying of one stone upon another (Hag 2:15); and here, in the ruin, of not leaving one stone upon another. History tells us, that this was fulfilled in the latter; for though Titus, when he took the city, did all he could to preserve the temple, yet he could not restrain the enraged soldiers from destroying it utterly; and it was done to that degree, that Turnus Rufus ploughed up the ground on which it had stood: thus that scripture was fulfilled (Mic 3:12), Zion shall, for your sake, be ploughed as a field. And afterward, in Julian the Apostate's time, when the Jews were encouraged by him to rebuild their temple, in opposition to the Christian religion, what remained of the ruins was quite pulled down, to level the ground for a new foundation; but the attempt was defeated by the miraculous eruption of fire out of the ground, which destroyed the foundation they laid, and frightened away the builders. Now this prediction of the final and irreparable ruin of the temple includes a prediction of the period of the Levitical priesthood and the ceremonial law.

3. The disciples, not disputing either the truth or the equity of this sentence, nor doubting of the accomplishment of it, enquire more particularly of the time when it should come to pass, and the signs of its approach, Mat 24:3. Observe,

(1.) Where they made this enquiry; privately, as he sat upon the mount of Olives; probably, he was returning to Bethany, and there sat down by the way, to rest him; the mount of Olives directly faced the temple, and from thence he might have a full prospect of it at some distance; there he sat as a Judge upon the bench, the temple and city being before him as at the bar, and thus he passed sentence on them. We read (Eze 11:23) of the removing of the glory of the Lord from the temple to the mountain; so Christ, the great Shechinah, here removes to this mountain.

(2.) What the enquiry itself was; When shall these things be; and what shall be the sign of thy coming, and of the end of the world? Here are three questions.

[1.] Some think, these questions do all point at one and the same thing - the destruction of the temple, and the period of the Jewish church and nation, which Christ had himself spoken of as his coming (Mat 16:28), and which would be the consummation of the age (for so it may be read), the finishing of that dispensation. Or, they thought the destruction of the temple must needs be the end of the world. If that house be laid waste, the world cannot stand; for the Rabbin used to say that the house of the sanctuary was one of the seven things for the sake of which the world was made; and they think, if so, the world will not survive the temple.

[2.] Others think their question, When shall these things be? refers to the destruction of Jerusalem, and the other two to the end of the world; or Christ's coming may refer to his setting up his gospel kingdom, and the end of the world to the day of judgment. I rather incline to think that their question looked no further than the event Christ now foretold; but it appears by other passages, that they had very confused thoughts of future events; so that perhaps it is not possible to put any certain construction upon this question of theirs.

But Christ, in his answer, though he does not expressly rectify the mistakes of his disciples (that must be done by the pouring out of the Spirit), yet looks further than their question, and instructs his church, not only concerning the great events of that age, the destruction of Jerusalem, but concerning his second coming at the end of time, which here he insensibly slides into a discourse of, and of that it is plain he speaks in the next chapter, which is a continuation of this sermon.

Barclay: Mat 24:1-2

It may well be that at least some of the disciples had not been very often to Jerusalem. They were Galilaeans, men of the highlands and of the country, fishermen who knew the lakeside far better than they knew the city. Some of them at least would be like country folk come up to London for a visit, staggered by what they saw; and well they might be, for there was nothing quite like the Temple in the ancient world.

The summit of Mount Sion had been dug away to leave a plateau of 1,000 feet square. At the far end of it was the Temple itself (the naos, 3485). It was built of white marble plated with gold, and it shone in the sun so that a man could scarcely bear to look at it. Between the lower city and the Temple mount lay the valley of the Tyropoeon, and across this valley stretched a colossal bridge. Its arches had a span of 41 1/2 feet, and its spring stones were 24 feet long by 6 inches thick. The Temple area was surrounded by great porches, Solomon's Porch and the Royal Porch. These porches were upheld by pillars, cut out of solid blocks of marble in one piece. They were 37 1/2 feet high, and of such a thickness that three men linked together could scarcely put their arms round them. At the corners of the Temple angle stones have been found which measure from 20 to 40 feet in length, and which weigh more than 100 tons. How they were ever cut and placed in position is one of the mysteries of ancient engineering. Little wonder that the Galilaean fishermen looked and called Jesus' attention to them.

Jesus answered that the day would come when not one of these stones would be left standing upon the other--and Jesus was right. In A.D. 70 the Romans, finally exasperated by the rebellious intransigence of the Jews, gave up all attempt at pacification and turned to destruction, and Jerusalem and the Temple were laid waste so that Jesus' prophecy literally came true.

Here speaks Jesus the prophet. Jesus knew that the way of power politics can end only in doom. The man and the nation which will not take the way of God are heading for disaster--even in material things. The man and the nation which refuse the dream of God will find their own dreams shattered also.

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 24:1--25:46

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

We now come to the fifth and final major discourse in Matthew's Gospel, the Olivet Discourse. Its theme is the kingdom, specifically events leading up to the establishment of the kingdom.

Constable: Mat 24:1-3

1. The setting of these revelations 24:1-3 (cf. Mark 13:1-4; Luke 21:5-7)

24:1 The connective "and" (NASB, Gr. kai) ties what follows to Jesus' preceding denunciation of the generation of Jews that rejected Him and the divine judgment that would follow (23:36-39). However the "apocalyptic" or "eschatological" discourse that He proceeded to give was not merely an extension of the address in chapter 23. This is clear because the setting, audience, and major themes changed. There is some continuity of subject matter but not enough to justify viewing chapters 23-25 as one discourse.

Jesus and His disciples left the temple complex (Gr. hieron) and proceeded east toward Bethany where Jesus was spending His nights during the Passover season. However before they had left the temple area the disciples commented to Jesus about the magnificent temple buildings (cf. Mark 13:1; Luke 21:5).

"They still focus on the temple, on which Jesus has pronounced doom, since the true center of the relation between God and man has shifted to himself. In chapter 23 Jesus has already insisted that what Israel does with him, not the temple, determines the fate of the temple and of Israel nationally."⁸⁵³

24:2 All the things to which Jesus pointed the disciples were the buildings that they had just pointed out to Him. He then prefaced an important revelation with a characteristic emphatic introduction: "Truly I say to you," or "I tell you the truth." Jesus forecast the destruction of the temple complex that Herod the Great had begun building about 20 B.C. and was not complete until 64 A.D. He used Old Testament language (Jer. 26:6, 18; Mic. 3:12; cf. 23:38; 26:61; Luke 23:28-31).

"This statement is given with great force because of the aorist passive subjunctive of the verb to leave' with the double negative ou me (translated not')."⁸⁵⁴

"The temple was made of huge stones, some of them many tons in size, carved out in the stone quarries underneath the city of Jerusalem. Such large stones could be dislodged only through deliberate force. The sad fulfillment was to come in A.D. 70, only six years after the temple was completed, when the Roman soldiers deliberately destroyed the temple, prying off stones one by one and casting them into the valley below."⁸⁵⁵

The fulfillment was not complete, however. Many of these huge stones still stand on one another today. What Jesus proceeded to say about the destruction of the temple points farther ahead in history to the destruction of the Tribulation temple.

24:3 The Mount of Olives stands directly east of the temple area on the eastern side of the Kidron Valley that separates Mt. Olivet from Mt. Zion. The site of this discourse has given it its name, the Olivet Discourse. It was an appropriate place for Jesus to give a discourse dealing with His return. The Mount of Olives is where Zechariah predicted that Messiah would stand to judge the nations and establish His kingdom (Zech. 14:4). This prophecy is foundational to the discourse that follows.

The word "privately" as Matthew and Mark used it set the disciples apart from the crowds. Mark wrote that Peter, James, John, and Andrew asked Jesus the question (Mark 13:3). Whether He gave the answer only to them, which seems improbable, or to all the disciples, He did not give it to the multitudes.⁸⁵⁶ This was further revelation for their believing ears only.

The disciples asked Jesus two questions. The first was, "When will these things be?" The second question had two parts as is clear from the Greek construction of the sentence. It linked two nouns, "coming" (Gr. parousias) and "end" (Gr. synteleias), with a single article, "the" (Gr. to), and the conjunction "and" (Gr. kai). The second question was, "What will be the sign of your coming and of the end of the age?" By asking the question this way clearly the disciples believed that Jesus' coming (23:39) would end the present age and introduce the messianic age. The first question dealt with the time of the destruction of the temple. The second dealt with the sign that would signal Jesus' coming and the end of the age.

What did the disciples mean when they asked Jesus about the sign of His coming? This is the first occurrence of parousia ("coming") in Matthew's Gospel (cf. vv. 27, 37, 39). In classical non-biblical Greek this word meant "presence" and later "arrival" or "coming," the first stage of being present.⁸⁵⁷ In the New Testament, parousia does not always have eschatological overtones (e.g., 2 Cor. 7:6; 10:10). In the second and third centuries, writers used it to describe the visit of a king or other important official.⁸⁵⁸ In view of Jesus' recent statement that the Israelites would not see Him again until they would say, "Blessed is He who comes in the name of the Lord," it was undoubtedly to this coming that the disciples referred (23:39). They wanted to know when He would return to the temple having been accepted rather than rejected by the nation. Specifically they wanted to know what would signify His return, what would be the harbinger of His advent.

What did they mean by "the end of the age?" Jesus had used this phrase before (13:39, 40, 49; cf. 28:20). By the end of the age Jesus meant the end of the present age that will consummate in His second coming and a judgment of living unbelievers (cf. Jer. 29:22; 51:33; Dan. 3:6; Hos. 6:11; Joel 3:13; Zeph. 1:3). This will occur just before the messianic kingdom begins. The disciples used the phrase "the end of the age" as Jesus and the Old Testament prophets spoke of it. They understood that Jesus meant the present age, the one before the messianic age began, since in their question they associated it with Jesus' return to the temple.

Both of the disciples' questions, occurring as they did together, suggest that the disciples associated the destruction of the temple with Jesus' return to it and the end of the present age.⁸⁵⁹ The Old Testament taught that several eschatological events would happen in the following order. First, Jerusalem would suffer destruction (Zech. 14:1-2; cf. Matt. 24:2). Second, Messiah would come and end the present age (Zech. 14:3-8; cf. Matt. 23:39). Third, Messiah would set up His kingdom (Zech. 14:3-11). The disciples wanted to know when in the future the destruction of the temple, Jesus' return to it, and the end of the present age would occur. They probably did not ask Him when He would inaugurate His kingdom because they knew this would happen when He returned to the temple and ended the present age.

"Matthew's gospel does not answer the first question, which relates to the destruction of Jerusalem in A.D. 70. This is given more in detail in Luke, while Matthew and Mark answer the second and third questions, which actually refer to Christ's coming and the end of the age as one and the same event. Matthew's account of the Olivet discourse records that portion of Christ's answer that relates to His future kingdom and how it will be brought in, which is one of the major purposes of the gospel."⁸⁶⁰

College: Mat 24:1-51

MATTHEW 24

J. FIFTH DISCOURSE: JUDGMENT TO COME (24:1-25:46)

Following the diatribe of chapter 23, Jesus' fifth and final discourse spells out the catastrophic events leading to the temple's destruction and the appearance of Jesus as King and eschatological judge. This broad summary of the contents of chapters 24 and 25 is by no means intended to imply that interpreters are in agreement on the general purpose or specific details of Jesus' Olivet discourse. The history of the interpretation of Jesus' discourse (cf. Mark 13:1-37; Luke 21:5-36) is extremely complex, with the literature on the subject immense.

On the one hand those fascinated with the end times have largely ignored any reference to Jerusalem's destruction, and have interpreted the entire discourse as a cryptic outline detailing the course of events leading to the end of time. While such a view may lend itself to bizarre charts and speculations about the timing of the end, such theories fail to take seriously the discourse's literary and historical context. While others have recognized that the discourse speaks about the fall of Jerusalem alongside the " coming of the Son of Man," precisely how the two events relate to one another has not found a consensus. Some are prepared to charge Jesus or the evangelist Matthew with the mistaken notion that the parousia was expected to follow immediately Jerusalem's destruction. Others attempt to account for both events by distinguishing those sections that refer to the city's destruction (e.g., vv. 4-28), from those texts that refer to end-time events (e.g., vv. 29-31; 36-25:41). However, the way the chapter should be divided remains a matter of dispute.

It has recently been proposed by N.T. Wright that those sections which describe the " coming Son of Man" should not be understood as a literal descent of Jesus on a cloud signaling the " end of the space-time universe." Instead, according to Wright, first century Jewish readers would have understood the " coming of the Son of Man" in terms of Daniel 7:13-14, hence describing a representative of the people of God being vindicated and enthroned, after evil forces have been overcome (in this instance, " the present powers occupying Jerusalem" ). Accordingly, Wright interprets the entirety of chapters 24-25 in terms of Jerusalem's destruction, with the " coming Son of Man" references understood in terms of Daniel's " coming to the Ancient of Days" (7:12), not in the sense of a personal return of Jesus. Therefore, the exhortations to " keep watch" because no one knows the day or hour when the Son of Man will come" (vv. 36-44), and the parables of chapter 25 stressing preparedness, responsibility and judgment are all understood in terms of the turbulent times surrounding Jerusalem's destruction.

Wright's thesis has much to commend it. It has always been difficult to understand the disciples' question in 24:3 in terms of Jesus' second coming since, as Wright observed: " they would not yet even thought of his being taken from them, let alone that he might come back . . . ." Furthermore, Wright's reading of the discourse in light of Old Testament prophecy, metaphors, and symbolism is certainly the right approach for any credible interpretation of the discourse. However, while the discourse would be understood in light of Old Testament imagery, it is also critical to observe the literary and thematic structure of the chapter. It is difficult not to agree with France that verse 36 marks a " deliberate change of subject," from the signs that are to occur within " this generation" (v. 34), to the day the " heaven and earth will pass away" (v. 35), the timing of which no one knows. It would not appear to be too difficult to move from a concrete expression of judgment (i.e., Jerusalem), to scenes depicting the Son of Man coming as eschatological judge. Thus, while the language and imagery of 24:36-25:46 still have Jerusalem's overthrow as its primary background, the collapse of the temple would necessarily conjure up images of the end-times and universal judgment. Hence dividing the discourse based upon the disciple's question in verse three does seem to fit the thematic structure of this twofold focus: vv. 4-35, Jesus answers the disciples' question concerning the temple's destruction; vv. 36-25:46, Jesus answers the disciples' question about Jesus' " coming" (parousiva, parousia ) as Israel's King.

In anticipation of the commentary to follow the discourse can be further divided according to the following sections: 24:1-3, Introduction; 24:4-14, Warnings not to be deceived; 24:15-28, The coming tribulation in Judea; 24:29-35, The climactic fall of Jerusalem within this " generation" ; 24:36-25:46, Be watchful, alert, and responsible in the interim.

1. Introduction (24:1-3)

¹ Jesus left the temple and was walking away when his disciples came up to him to call his attention to its buildings. ²" Do you see all these things?" he asked. " I tell you the truth, not one stone here will be left on another; every one will be thrown down."

³ As Jesus was sitting on the Mount of Olives, the disciples came to him privately. " Tell us," they said, " when will this happen, and what will be the sign of your coming and of the end of the age?"

24:1. As noted earlier, once in Jerusalem, the locus of Jesus' activity was situated in the shadow of the temple (cf. 21:14-15, 23). However, with the announcement in 23:38 that " your house is left to you desolate," Jesus' departure from the temple graphically symbolizes " the end of its relevance in the purpose of God." In point of fact, Jesus, who is " greater than the temple" (12:6), and who mediates the presence of God (1:23), has replaced the temple as the place " where God mediates salvation to people (cf. 1:21; 26:28; 27:51)." Thus with God's presence withdrawn from the temple it is only ripe for destruction.

24:2. While in the process of departing from the temple, the disciples, evidently awestruck by the enormity and beauty of Herod's architectural accomplishment in the newly constructed temple (on the beauty of Herod's temple, see Josephus Ant . 15.11.3; 291-402; J.W . 5.5.1-6; 184-226), hope to elicit from Jesus a similar sense of wonder by calling attention to its grandeur. However, the disciples were not at all prepared for Jesus' response. Instead of joining their chorus of adoration and amazement, Jesus announces that the entire edifice will be destroyed. Thus, Jesus verbalizes what his earlier actions symbolized (cf. 21:12-13). His words strike at the heart of Israel's most sacred shrine. While earlier prophetic figures had repudiated the temple cult and announced its downfall (cf. Mic 3:12; Jer 7:12-14; 26:1-19), by Jesus' day an ideology grounded in extreme nationalism had convinced many that the temple was indestructible. It is no wonder that Jesus' claim of the temple's destruction would become widely known and surface in the trial scene (26:61), as well as during his execution (27:40).

24:3. Jesus leaves the temple mount and crosses over to the Mount of Olives , a small ridge of hills, running north to south along the Kidron Valley. From this vantage point, some one hundred feet above Jerusalem, Jesus could overlook the temple area, and from here he will give his final oracles of judgment upon the city (cf. Ezek 11:23). The discourse comes as a response to the disciples' twofold question: (1) When will the temple and all that it represents (tau'ta, tauta ) come to an end? (2) What signs will signal your presence ( parousia ) as eschatological judge, and the end of this present evil age (sunteleiva" tou' aijw'no", synteleias tou aiônos)? As noted earlier, it is difficult to understand the second part of the disciples' question in terms of Jesus' personal second coming, since such a scenario could not have been further from their minds. The disciples seem convinced that the temple's destruction signals the inauguration of Jesus' reign over the nations, and the end of this present evil age. Indeed, Israel's national crises always had eschatological overtones attached to them. In response, Jesus first describes events leading up to Jerusalem's destruction (vv. 4-35), followed by a series of " parables" exhorting the preparation and alertness in view of the " coming Son of Man" (24:36-25:46).

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

⁴ Jesus answered: " Watch out that no one deceives you. ⁵ For many will come in my name, claiming, 'I am the Christ, ^a ' and will deceive many. ⁶ You will hear of wars and rumors of wars, but see to it that you are not alarmed. Such things must happen, but the end is still to come. ⁷ Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places. ⁸ All these are the beginning of birth pains.

⁹" Then you will be handed over to be persecuted and put to death, and you will be hated by all nations because of me. ¹⁰ At that time many will turn away from the faith and will betray and hate each other, ¹¹ and many false prophets will appear and deceive many people. ¹² Because of the increase of wickedness, the love of most will grow cold, ¹³ but he who stands firm to the end will be saved. ¹⁴ And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come.

^a 5 Or Messiah ; also in verse 23

24:4-5. Jesus' address begins by citing numerous events that anticipate the downfall of Jerusalem but do not herald its imminent end. Jesus' warnings are intended to offset any premature conclusions based upon the deceptive tactics of pseudo-messiahs (cf. v. 27). These false prophets come " in the name" of Jesus and thus lay claim to his messianic office. It is well known that in the years preceding Jerusalem's destruction numerous messianic pretenders appeared with revolutionary aspirations (cf. Acts 5:26-27; see also Josephus, J.W. 2.17.8-9; 433- 48; 4.9.3-8; 503-44). Jesus warns his followers not to be deceived by these false messiahs who come promoting themselves by announcing the end of the age.

24:6-8. By means of standard apocalyptic imagery Jesus alerts his followers not to be alarmed either by escalating civil conflicts or by natural disasters, as if they signal that the end is near. Such things must happen (dei' gaΙr genevsqai, dei gar genesthai ), and therefore fall under the purview of God's sovereign will. It would be easy for false prophets to use the occurrences of famines and earthquakes as signs to promote their misguided eschatology. However, Jesus attempts to calm any apprehension by calling them the beginning of birth pains (cf. Isa 26:17; 66:8-9; Jer 22-23; Hos 13:13; Mic 4:9-10). One stream of Jewish thought anticipated an era of distress and extreme suffering (sometimes called the " messianic woes" ) before the dawn of salvation. Hence, while these signs may signal the " beginning" of the passing of the old age, they are not to be interpreted as signs of the imminent judgment of God. Jesus' disciples must prepare themselves for mission in a world marked by human sinfulness and natural chaos.

24:9. The next paragraph (vv. 9-14) appears to highlight a chronological progression within the period of distress described in verses 4-8 (see tovte, tote ). Thus the period called " the beginning of birth pains" is extended to include persecution at the hand of all nations , alongside a worldwide mission to all the nations (v. 14). It is significant that the discourse ends with all the nations being held accountable for their treatment of Jesus' disciples (25:31-46). In the meanwhile, Jesus' disciples are called upon to " disciple the nations," being assured of the abiding presence of Jesus " to the very end of the age" (28:19-20).

In their mission to the nations the disciples can expect outbreaks of persecution that result in their being handed over (paradwvsousin, paradôsousin, cf. similarly Jesus, 17:22; 20:18-29; 26:2; 27:2-3, 18, 26) to extreme suffering and even death. The widespread opposition and hatred of the disciples are caused by their loyalty to Jesus. The reader is reminded of earlier sayings predicting the consequences of allegiance to Jesus (10:17-42; 16:24-26).

24:10-12. The gravity of the persecution described in verse nine leads to a series of negative consequences. First, many will abandon the faith (skandalivzw, skandalizô, lit., " be tripped up" ), and some will even assist evil forces by " betraying" fellow disciples. With persecution comes a growth of extreme animosity and repudiation within the ranks of Jesus' followers, perhaps stirred by the attempt to escape the wrath of the world. Probably contributing to the general state of anarchy and treasonous activity is the presence of false prophets who contrive to deceive many people . A general increase of wickedness (ajnomivan, anomian , or " lawlessness" ) results in a cooling of love for one another. In a situation where lawlessness prevails selfish interests and personal concerns completely overshadow a loving regard for others.

24:13-14. In spite of the hardship they will face, Jesus encourages his followers to stand firm to the end , and they will be saved (cf. 10:22; Mic 7:7). Although the words of Jesus have in mind enduring the coming crisis as outlined in verses 5-12, certainly endurance in the midst of trials is the way of Jesus in all corresponding circumstances. Jesus promises his followers that faithful perseverance will ultimately be vindicated. Meanwhile, it is critical that the disciples continue to proclaim the gospel of the kingdom (cf. 4:23; 9:35), throughout the inhabited world (oijkoumevnh/, oikoumenç) in order that all nations might hear the testimony of what God has done in Christ Jesus. Hence, the disciples are not merely to endure the opposition described in verses 9-12; they are to counter such hostility by bearing witness to the presence of God's kingdom.

While earlier the disciples are instructed to go only to Israel (10:5-6), Jesus now envisions a universal mission including all the nations (cf. 28:19). This is in keeping with the prophetic expectations about the involvement of all the nations in God's blessings and judgment. Outreach to the nations must precede the " end," hence Jesus' disciples are encouraged to participate in an active Gentile mission (cf. Rom 11:25-26). Thus, in the interim period, between the universal commission of the disciples (28:18-20), and the parousia of Jesus, the church is under an " eschatological necessity" to proclaim the good news of the kingdom throughout the world. It does appear that the early church took seriously its call to mission since by A.D. 70 most of the Mediterranean world had heard the gospel (1 Thess 1:8; Rom 1:5-8; Col 1:6, 23).

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

¹⁵" So when you see standing in the holy place 'the abomination that causes desolation,' ^a spoken of through the prophet Daniel - let the reader understand - ¹⁶ then let those who are in Judea flee to the mountains. ¹⁷ Let no one on the roof of his house go down to take anything out of the house. ¹⁸ Let no one in the field go back to get his cloak. ¹⁹ How dreadful it will be in those days for pregnant women and nursing mothers! ²⁰ Pray that your flight will not take place in winter or on the Sabbath. ²¹ For then there will be great distress, unequaled from the beginning of the world until now - and never to be equaled again. ²² If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened. ²³ At that time if anyone says to you, 'Look, here is the Christ!' or, 'There he is!' do not believe it. ²⁴ For false Christs and false prophets will appear and perform great signs and miracles to deceive even the elect - if that were possible. ²⁵ See, I have told you ahead of time.

²⁶" So if anyone tells you, 'There he is, out in the desert,' do not go out; or, 'Here he is, in the inner rooms,' do not believe it. ²⁷ For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man. ²⁸ Wherever there is a carcass, there the vultures will gather.

^a 15 Daniel 9:27; 11:31; 12:11

Jesus now gives specific instruction to those disciples who will witness the Jewish wars leading to Jerusalem's destruction. It is critical that they not get caught up in the series of events surrounding Jerusalem's punishment. They are to watch for the " sign" that will signal the necessity of flight (v. 15). Haste is to be made. There is not time for delay; flee to the mountains (vv. 16-18). They are to pray that the time for departure does not come when circumstances would hinder a prompt departure or make travel difficult (vv. 19-20). They must not be deceived by messianic pretenders who incite false expectations and hopes by miraculous deeds and claims of a messianic deliverance (vv. 23-26). In short, the disciples are not to be implicated in the coming war; they are to get out and run.

24:15. The appearance of the abomination that causes desolation is the sign that signals the necessity of flight. The phrase occurs three times in Daniel (9:26; 11:31; 12:11), and describes a ruler who leads his armed forces against Jerusalem and " desecrates the temple fortress," and " abolishes the daily sacrifice." These references were read in the second century B.C. as indicating Antiochus Epiphanes who in 167 B.C. plundered the temple, ordered the sacrificial system to cease, and polluted the altar of the Lord by turning it into a pagan altar, where unclean sacrifices were offered to pagan deities (see 1 Macc 1:20-24).

Jesus uses the horrifying imagery of Daniel's vision to describe the temple's desecration and ultimate destruction by Roman forces in A.D. 70. It appears that the presence of something detestable (neuter, toΙ bdevlugma, to bdelygma ) so compromised the sanctity of the temple that it must be destroyed. Some have speculated that the presence of Roman soldiers and the planting of their shields in the temple precincts might be the detestable act that will signal the necessity of flight. However, once the Romans had entered the city and planted their shields on holy ground it would have been too late to safely flee the city (see Josephus , J.W. 6.6.1, 316). Other attempts to identify some specific event that might be understood as the " desolating sacrilege" can at best be viewed only as guesswork. The most that can be said is that the disciples were to flee when events associated with the Jewish wars (A.D. 66-70) so compromised the sanctity of the temple that its destruction was inevitable.

24:16. The crisis brought on by the repulsive event(s) described in v. 15 necessitates that the inhabitants in Judea flee to the mountains . Obviously such a flight makes sense if Jesus' words refer to escaping the dangers of Jerusalem's destruction, and not to his second coming. Traditionally, the hill country with its numerous caves provided a safe refuge from hostile enemies (cf. the flight of Mattathias and his sons from Antiochus, 1 Macc 2:16, 28; see also Gen 19:17). During the Roman siege many people fled to the temple mount hoping for divine protection, only to meet with disaster. Jesus is emphatic - the temple is not a place of refuge, nor should it be defended from invasion. Jesus' followers must abandon the city and run for the hills.

24:17-20. The urgency of a hasty departure is illustrated by emphasizing that neither one resting leisurely on the typically flat Palestinian rooftop, nor the worker in the field has time to secure even basic provisions for their exit. The necessity of flight is too urgent. Jesus expresses sympathy for those in special circumstances (i.e., pregnant women and nursing mothers ) who will find it especially difficult to travel with haste. They are also to pray that their flight may not take place in the winter because weather conditions might impede a swift flight from danger. Such a scenario " has in view a country in which wadis, which have little or no water in the summer, and even the Jordan itself, became swollen through winter rains, and so make escape difficult or even impossible." Concerning flight on the Sabbath , Stanton has observed that the text has been interpreted " in at least six quite different ways." Stanton understands a flight on the sabbath as possibly further provoking the Jews, and thus to avoid further hostility, it should be avoided if at all possible. Others see the text as a " window" into the Matthean community, indicating that observance of the sabbath, including travel prohibitions, would still have been observed by many conservative Jewish Christians. Hence, a flight on the sabbath would be extremely divisive within the Christian community. On the other hand, it has been suggested that a flight from Jerusalem on the sabbath would have been extremely difficult since the gates of the city would have been shut, and it would not be possible to purchase provisions on the sabbath. All proposals have some problematic assumptions that make it difficult to know with certainty why a flight on the sabbath was to be avoided if at all possible.

24:21-22. The reason (gavr, gar ) for a hasty departure is now stated in graphic terms (cf. Dan 12:1). The ordeal that they are about to suffer is a great distress , unprecedented in its horror, that will never be paralleled in the extent of human suffering and affliction. Although the description of Josephus provides the gory and horrific details of the suffering associated with Jerusalem's destruction ( J.W. 5.10.1; 420-423; 5.11.3-4; 460-472), the language of verse 21 is probably hyperbolic, using " traditional expressions to denote severe tribulation (cf. Exod 9:18; 10:14; 11:66; Dan 12:1)." The catastrophic nature of the events unfolding has the potential to sweep away all humanity, including the elect, with its destructive force. However, those days will be shortened (see 2 Sam 24:16; Isa 45:8) by the sovereign hand of God, who will assure the safety of the elect. Thus, God is in control, in spite of what might appear to be a chaotic catastrophe that threatens even the well being of those who belong to him. " Even the horrors of human warfare come within the providential control of the God to whom 'the elect' belong."

24:23-26. Once again Jesus warns against the allure of messianic pretenders and false prophets who attempt to lead astray the elect . During a period of crisis people will look to one claimant after another in hope that through him God will deliver his people. Jesus' followers are not to give any credence to the claims that a messianic figure has arisen assuring Israel's deliverance. Even if they perform compelling signs (shmei'a, sçmeia) and miracles (tevrata, terata ) they are not to be believed (cf. Deut 13:1-3). Their purpose is to deceive (w{ste planh'sai, hôste plançsai) the elect , and evidently their persuasive signs would have succeeded were it not for God's " overriding grace." Because they belong to God, Jesus has forewarned them about the dangers of succumbing to the deceitful tactics of false messiahs and false prophets. Therefore, they must not be caught up in any notion that the presence of the Messiah can be located in the desert , or that he is hidden in the inner rooms of a house. Whatever claims are made about some secretive knowledge of the Messiah's whereabouts, do not believe it .

24:27-28. The presence of the Son of Man will not be a matter of dispute or speculation, because as lightning is visible from the east to the west so will his coming ( parousia ) be. Jesus therefore rebuts any notion of a localized expectation known only to a few. A second metaphor, the gathering of vultures (ajetoiv, aetoi , not " eagles" ) reinforces the first by stressing as surely as the gathering of vultures signifies that a carcass is present, so the presence of the Son of Man will be beyond dispute. There is no need to search out the Messiah as if he were in some obscured location.

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

²⁹" Immediately after the distress of those days

" 'the sun will be darkened,

and the moon will not give its light;

the stars will fall from the sky,

and the heavenly bodies will be shaken.' ^a

³⁰" At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory. ³¹ And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other.

³²" Now learn this lesson from the fig tree: As soon as its twigs get tender and its leaves come out, you know that summer is near. ³³ Even so, when you see all these things, you know that it ^b is near, right at the door. ³⁴ I tell you the truth, this generation ^c will certainly not pass away until all these things have happened. ³⁵ Heaven and earth will pass away, but my words will never pass away.

^a 29 Isaiah 13:10; 34:4 ^b 33 Or he ^c 34 Or race

24:29. Most often these texts are interpreted in terms of Christ's second coming and the cataclysmic end of the universe. However, verses 29-31 seem clearly connected to verses 4-28 as indicated by the transitional line, Immediately (eujqevw", eutheôs) after the distress of those days . The reference to the " distress in those days" seems to assume verses 15-28 as its antecedent. To make the words refer to some form of suffering or tribulation in the indeterminate future, just preceding the parousia , clearly ignores the most natural antecedent. Furthermore, the term " immediately" (eutheôs) does not lend itself to a long delay between the events described in verses 4-28 and that which is to occur in verses 29-31. This interpretation alleviates the problem of assuming that either Jesus or Matthew thought the parousia of Jesus was intimately connected to Jerusalem's destruction. There is no problem if the cosmic symbolism and the " coming Son of Man" terminology are understood not as a description of the " physical collapse of the space-time world," but as " good first-century metaphorical language for two things: the defeat of the enemies of the true people of God, and the vindication of the true people themselves." As such, verses 29-31 function as a climactic description, in vivid Old Testament imagery, of the downfall of Jerusalem.

It is well known that the cosmic portents of verse 29 are drawn from similar language in the Old Testament (cf. Isa 13:9-11; 34:4-5; Ezek 32:7-8; Joel 2:10, 31; 3:15; Amos 8:9). In each instance " this kind of metaphorical language is commonly applied to events of destruction and chaos within the bounds of history and not at the termination of history." Isaiah uses cosmic, universal-type language to describe God's judgment upon Babylon (13:9-10), and Edom (34:4-5). The same language appears in Ezekiel, this time referring to the demise of Egypt (32:7-8). The language abounds in Jewish Intertestamental literature (e.g., As. Mos. 10:1-10; 4 Ezra 5:4-5; 1 Enoch 1:5; 6:2-8; 15:4-16; Jub 4:15; 5:1; T.Reub 5:6-7; 2 Enoch 7:18). In every occurrence the language functions metaphorically, highlighting divine judgment against a political entity, and bringing vindication to those who have been suffering under a tyrannical political power. Therefore, it seems best to understand the language of verse 29 not in terms of a literal cosmic upheaval, but rather as a retelling of a well-known story, namely, God will vindicate his people and judge their enemies. However, this time it is the Jerusalem temple that represents all that is opposed to God and the true people of Israel.

24:30. The appearance of the Son of Man coming on the clouds of the sky, with power and great glory certainly sounds on the surface to modern readers like a clear reference to the parousia of Jesus. However, the language would most likely be understood by a first century reader as an allusion to Daniel 7. In Daniel 7:13 " one like a son of man" stands in contrast to four beasts who emerge from the sea ( vv. 3-12). The four beasts represent " four kingdoms" ( v. 17) who stand in opposition to Israel, culminating in the little horn of the fourth beast who wages war against the saints and defeats them ( v. 21). However, the " one like the son of man" who represents the " saints of the Most High" ( vv. 13, 22, 27) finds favor with the Ancient of Days ( vv. 22, 26) and is ultimately vindicated by being given authority and dominion over " all the nations" ( vv. 13, 27; cf. Matt 25:31). It should be noted that the " coming of the Son of Man" in Daniel 7 is not to earth, but rather a coming before the throne of God where he is vindicated and the " saints of the Most High" are given victory over their enemies. Therefore, the language of Daniel 7 depicting the " coming Son of Man" should not be read as pointing to the parousia and God's final judgment. Instead, the background to the " coming Son of Man" terminology hightlights the theme of " vindication through judgment."

Jesus predicts that when the nations of the earth see the sign of the Son of Man . . . in the sky they will mourn . Exactly what the " sign of the Son of Man" is has been the subject of much speculation. Most likely the expression refers to the " coming Son of Man" himself, and therefore should not be interpreted as some outward sign that heralds the arrival of the Son of Man.

It has been suggested by France that the phrase " all the nations of the earth" would be better translated " all the tribes of the land." The reference would therefore depict national grief as a response to the temple's destruction. The " coming Son of Man" should not be understood as a descent from heaven to earth, but rather in terms of Daniel 7:13-14, where the Son of Man is enthroned and given victory over his enemies. Jerusalem's destruction is therefore a powerful sign of God's vindication of his Son.

24:31. The fall of Jerusalem also signals a " turning point in the mission of the church." The prediction of a restoration of the faithful after a prophecy of judgment is a common pattern in the Old Testament. The image of restoration is probably drawn from Old Testament texts like Deuteronomy 30:2-4 and Zechariah 2:6-11. The calling of the elect will be accomplished by means of his angels (ajggevlou", angelous ), possibly referring to messengers (cf. Luke 7:24, 27; 9:52; James 2:25; Mark 1:2; Matt 11:10) who gather the elect by means of their Gospel proclamation. The scene need not be depicting an eschatological gathering for the dispensing of eternal reward (cf. 13:41).

24:32-33. Jesus now illustrates the importance of carefully observing the signs that point to the accomplishment of all these things . The fig tree (cf. 21:18-22) is particularly fitting for illustrating his point, because unlike many Palestinian trees, it loses its leaves in winter, and begins to sprout new leaves in late spring. The presence of the bud is therefore a sure sign that summer is near . In like manner, the presence of " all these things" (probably the circumstances described in vv. 15-28) should alert the observer that " it is near" (i.e., Jerusalem's destruction). It is critical that Jesus' followers be discerning and properly read the signs pointing to the imminent fall of the city.

24:34. In solemn terms ( I tell you the truth ) Jesus announces that this generation (geneaΙ, geneä ) will see all these things come to pass. It is usually argued that " all these things" (pavnta tau'ta, panta tauta ) is limited to the events comprising verses 4-28, with verses 29-31 referring to the parousia . However, the progression of the discourse from preliminary signs (vv. 4-28), to events after the distress of those days" (v. 29) favors seeing this text as a summary of the entire discourse thus far. Therefore, some comprising the present generation will see the signs culminating in Jerusalem's downfall. Efforts to understand the term " generation" ( geneä ) as anything other than Jesus' contemporaries (e.g., Jewish people in general, humanity, or a generation living in the end-times) is artificial and appears to be based upon suppositions brought to the text (cf. the term in 1:17; 11:16; 12:29, 41, 45; 23:36). Jesus therefore promises that within a generation, Jerusalem's destruction will constitute compelling proof of God's presence in his sovereign reign.

24:35. Although heaven and earth will pass away , Jesus' words remain constant, and therefore have permanent value. Jesus stakes his truthfulness and reliability on the fulfillment of his prediciton. What Jesus says about his words echo the words of Yahweh concerning the reliability of his own word (cf. Isa 40:8; 51:6; and Matt 5:18). Jesus will now answer the second part of the disciples' question by turning his attention to when the Son of Man will exercise his kingly authority in judgment.

5. The Coming Judgment of the Son of Man (24:36-25:46)

The section comprising 24:36-25:46 contains six parables (24:37-41, 42-44, 45-51; 25:1-13, 14-30, 31-46), with several interlocking themes: (a) the sudden arrival of something or someone that creates a crisis (24:37, 39, 43, 44, 46, 25:6, 19, 31); (b) some mention a time-lag before the return of the key figure (24:48; 25:5, 19); (c) the exhortation to " watch" (24:43, 45; 25:13) and be ready (24:44; 25:10) in light of the unknown time of the return (24:37, 42-44, 50; 25:10); (d) there are clear divisions between good and bad behavior (24:40-41, 45-51; 25:1-13, 14-20, 31-46); and finally, (e) the element of judgment prevails throughout the section (24:39, 46, 51; 25:10-11, 31f.).

Although the entirety of this section has usually been read as warnings and encouragement to preparation in light of the second coming of Jesus' it appears that such an emphasis may only be a secondary focus, foreshadowed by a more imminent crisis facing first century disciples. As Caird observes, " it was a function of prophetic eschatology to present historical crises in light of God's final judgment of history . . ." The parables encourage disciples to live their lives in the interim, between prediction and fulfillment, in a heightened state of alertness in view of the return of Yahweh to Zion. Do not live as if things will continue as they always have (24:38-39), or assume that a delay is a license for irresponsibility (24:45-51; 25:19). Such principles are timeless and speak to the particular crisis facing first century disciples, as well as subsequent generations that live in the interim between the first coming and the final denouement of history.

The Coming Son of Man (24:36-51)

³⁶" No one knows about that day or hour, not even the angels in heaven, nor the Son, ^a but only the Father. ³⁷ As it was in the days of Noah, so it will be at the coming of the Son of Man. ³⁸ For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; ³⁹ and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man. ⁴⁰ Two men will be in the field; one will be taken and the other left. ⁴¹ Two women will be grinding with a hand mill; one will be taken and the other left.

⁴²" Therefore keep watch, because you do not know on what day your Lord will come. ⁴³ But understand this: If the owner of the house had known at what time of night the thief was coming, he would have kept watch and would not have let his house be broken into. ⁴⁴ So you also must be ready, because the Son of Man will come at an hour when you do not expect him.

^a 36 Some manuscripts do not have nor the Son.

24:36. The language of verse 36 functions to mark a new theme in the discourse. Although Jerusalem's downfall remains in the background, the focus shifts from imminence to living in the interim. Even though Jesus has spoken with certainty that God's judgment is coming upon this generation (vv. 33-34), verse 36 makes it clear that any attempt to calculate the precise timing of God's decisive action is inappropriate. The reason being that such times are knowable only by God, who accomplishes them according to his own sovereign will and purpose. Jesus does not want his followers to become consumed with time-charts or idle speculations concerning the timing of events. Instead they must live their lives in a constant state of vigilance, realizing that the day of the Lord may come at any time. Of course, Jesus' exhortations lend themselves to two levels of meaning: " on one level the destruction of Jerusalem is the End; on another level it points to the end."

It should be noted that the phrase nor the Son is missing in the majority of textual witnesses. Its absence is usually accounted for by the " doctrinal difficulty" it presents, most notably a Christology that seems to undermine Jesus' omniscience. However, one must be careful not to read into Matthew's Christology a full-blown Chalcedonian Christology. Jesus' very real humanity, along with an understanding of the kenosis doctrine (i.e., " an emptying of divine prerogative," cf. Phil 2:6-8) completely accounts for the ignorance of Jesus concerning some matters.

Following the thematic statement of verse 36 Jesus now illustrates the unpredictable timing and unexpected nature of the " coming Son of Man" (vv. 37-51). Keep in mind that the phrase " coming of the Son of Man" should be read with Daniel 7 in mind. As Caird observes, " the coming of the Son of Man on the clouds of heaven was never conceived as a primitive form of space travel; it was a symbol for a mighty reversal of fortunes within history and at the national level." The timing of the coming crisis is illustrated by the " days of Noah" (vv. 37-41), the presence of a " thief" (vv. 42-44), and " servants in a household" (vv. 45-51).

24:37-39. First, the coming of the Son of Man is likened to the days of Noah when his contemporaries were suddenly overwhelmed by a catastrophic flood (see Gen 6:5-24). The flood was an act of divine judgment that caught the people of Noah's day completely unprepared. Life appeared to be going on as usual ( eating, drinking, marrying, and giving in marriage ), when God acted in swift judgment. Only those who took the necessary precautions by heeding the words of the Lord found safety. In the same way that Noah's contemporaries turned a deaf ear to him, so this present generation has rejected Jesus as God's spokesman. And, no doubt, future generations living long removed from the first century, will also be engaging in the normalcy of life when the end comes swiftly.

24:40-41. The " coming Son of Man" will produce a radical division between " one taken" and the " other left." While the toils of everyday life continue (the man working in the field , and the women grinding with a hand mill ), there will come a sudden separation. These verses may have originally been understood as referring to the trauma of arrest and incarceration, thus causing families to be divided. They refer generally to one being taken for " judgment," while another escapes. As Wright observes, " There is no hint, here, of a 'rapture,' a sudden 'supernatural' event which would remove individuals from terra firma . Such an idea would look as odd [to a first century reader] . . . as a Cadillac in a camel train."

24:42. In summary fashion, Jesus exhorts his followers to keep watch (grhgorei'n, grçgorein) because the exact timing of these events are unknown. As Morris notes, " If people knew just exactly when the coming would take place, they could delay preparations until just before the time." It is critical that the disciples be ever vigilant so that they might faithfully bear witness to the vindication of the Son.

24:43-44. To further illustrate the unpredictability of the " coming Son of Man," Jesus draws an analogy from a home owner who knows that a thief is going to break into his house. It would certainly not be advantageous for a thief to provide his intended victims with his itinerary detailing the times of his expected arrival. If such information were available, the home owner would have been adequately prepared for his arrival by closely guarding his possessions. But, alas, the thief comes when one least expects it, and therefore a state of constant preparedness is the only solution. In comparing himself to a thief, Jesus is not endorsing such activity, but simply reminding his hearers that, like a thief, the Son of Man comes when least expected. One must therefore be vigilant and ever ready to avoid the risk of being caught up in the consuming judgment of God.

24:45-47. The next parable (vv. 45-51; cf. Luke 12:35-38) stresses the importance of continual faithfulness in spite of the seeming delay of the " coming Son of Man." The faithful and wise servant is the one who takes seriously the responsible position given him in the master's absence. In a household of many slaves one is put in charge of the distribution of food at the proper time. In the master's absence one could very easily neglect the appointed duties and serve only personal interests and needs. However, the faithful and wise servant does not concern himself about when the master will return, but in fulfilling the task to which he has been assigned. This servant, found faithfully discharging his duties, will be delegated even greater responsibility, namely, the trusted position of overseeing all the master's possessions. Faithful service thus opened the door for even greater opportunities to serve.

24:48-51. In contrast to the faithful servant, another servant interprets the absence of the Master as an opportunity to take advantage of others for personal gain. Instead of serving others and obeying his master's instructions, the wicked servant used the opportunity to abuse others and to engage in shameful behavior ( eat and drink with drunkards ). Not knowing the time of the master's return should have motivated faithful service and ethical responsibility, not a lax attitude resulting in riotous living. It appears, as noted by Blomberg, that " the problem in the parable . . . is not that the master was gone too long but that he came back too soon and caught the servant unprepared." Such irresponsible behavior is severely punished by being " cut off" or banished from the community, and ultimately assigned to the fate of the hypocrites (on weeping and gnashing of teeth , see 8:12; 13:42, 50; 23:13).

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 24:1-28

CXIII.
DESTRUCTION OF JERUSALEM FORETOLD.
^aMATT. XXIV. 1-28; ^bMARK XIII. 1-23; ^cLUKE XXI. 5-24.

   ^a1 And Jesus went out from the temple [leaving it to return no more], and was going on his way; and his disciples came to him bas he went forth ato show him the buildings of the temple. bone of his disciples saith unto him, Teacher, behold, what manner of stones and what manner of buildings!  ^c5 And as some spake of the temple, how it was adorned with goodly stones and offerings, he said [The strength and wealth of the temple roused the admiration of the Galilæans. The great stones in its fortifications promised safety from its enemies, and the goodly offerings bespoke the zeal of its friends. According to Josephus, some of the stones were nearly seventy feet in length, twelve feet in height, and eighteen feet in breadth. The same historian tells us of the gifts or offerings which adorned it: crowns, shields, goblets, chain of gold present by Agrippa, and a golden vine with its vast clusters which was the gift of Herod. The temple was built of [619] white limestone, and its beauty and strength made it admired of all nations. It took forty-six years to finish, and ten thousand skilled workmen are said to have been employed in its construction.]  {^a2 But ^bJesus aanswered and said unto them, bhim,} Seest thou these great buildings? ^aSee ye not all these things?  ^c6 As for these things which ye behold, averily I say unto you, cthe days will come, in which there shall not be left here one stone upon another, that {bwhich} shall not be thrown down. [In the very hour when the disciples exulted in the apparent permanency of their glorious temple, Jesus startled them by foretelling its utter destruction, which, within forty years, was fulfilled to the letter. The emperor Vespasian, and his son Titus, after a three years' siege, took Jerusalem and destroyed its temple, A. D. 70. Of the temple proper not a vestige was left standing, but the vast platform upon which it stood, composed partly of natural rock and partly of immense masonry, was for the most part left standing. The destruction of the city and temple, however, was so complete that those who visited it could hardly believe that it had ever been inhabited -- Jos. Wars vii. 1.]  3 And as he sat on the mount of Olives, over against the temple [he was in the middle portion of the mountain, for that is the part which is opposite the temple], athe disciples ^bPeter and James and John and Andrew [on this occasion Andrew was in company with the chosen three when they were honored by a special revelation, but is put last as being the least conspicuous of the four] acame unto him privately, basked him privately, asaying, ^cTeacher,  ^b4 Tell us, when ctherefore shall these things be? and what shall be the sign when these things are about to come to pass? {bto be accomplished?} aand what shall be the sign of thy coming, and of the end of the world? [Dismayed by the brief words which Jesus had spoken as he was leaving the temple, these four disciples asked for fuller details. Their question is fourfold. 1. When shall the temple be destroyed? 2. What shall be the signs which precede its destruction? 3. [620] What shall be the sign of Christ's coming? 4. What shall be the sign of the end of the world? Jesus had said nothing of his coming nor of the end of the world; but to these four disciples the destruction of the temple seemed an event of such magnitude that they could not but associate it with the end of all things. Jesus deals with the first two questions in this section, and with the two remaining questions in Act 4:3, Act 5:18, Act 5:40, Act 7:59, Act 8:3, Act 12:1, Act 12:2, Act 14:19, Act 16:19-24, Act 22:30, Act 24:1, Act 25:2, Act 25:3. Peter, James the elder and James the younger, and Paul, and doubtless many more of the apostles suffered martyrdom before the destruction of the temple. Tacitus bears testimony to the hatred and blind bigotry of the age when he speaks of Christians as "a class of men hated on account of their crimes" (Annals, xv. 44). See also Suetonius on Nero 16, and Pliny (Ep. x. 97). For comments on a similar passage see Col 1:23). Of course the language of both Jesus and Paul must be understood with reference to the geography of the earth as then known. Paul's declaration was written about the year A. D. 63, or seven years before the destruction of Jerusalem. His meaning is not that every creature had actually heard the gospel, but that each had been given an opportunity to hear because the gospel had been so universally preached.]  11 And when they lead you to judgment, and deliver you up, be not anxious beforehand what ye shall speak:  ^c14 Settle it therefore in your hearts, not to meditate beforehand how to answer:  15 for I will give you a mouth and wisdom, which all your adversaries shall not be able to withstand or to gainsay. bbut whatsoever shall be given you in that hour, that speak ye; for it is not ye that speak, but the Holy Spirit. [See 2Co 11:13-15, Gal 2:1-4, 1Ti 1:3-7, 1Ti 1:19, 1Ti 1:20, 2Ti 3:8, 2Ti 3:9; Tit 1:10, Tit 1:11, 2Pe 2:1-3, Jud 1:4, Jud 1:8, Jud 1:10, Jud 1:12, Jud 1:16, Jud 1:19.]  12 And because iniquity shall be multiplied, the love of the many shall wax cold. [The prevalence of sin tempts and encourages the feeble to commit it.]  ^c16 But ye shall be delivered up even by parents, and brethren, and kinsfolk, and friends;  ^b12 And brother shall deliver up brother to death, and the father his child; and children shall rise up against parents, and cause them to be put to death. cand some of you shall they cause to be put to death. [Hatred against Christianity would prove stronger than all family ties.]  17 And ye shall be hated of all men for my name's sake. [See Dan 4:11], standing in the holy place bwhere he ought not [for comment, see end of the paragraph, Deu 28:49-57, Dan 9:26, Dan 9:27, Dan 12:1, Dan 12:11, Joe 2:2.]  ^b17 But woe unto them that are with child and to them that give suck in those days! [because their condition would impede their flight] cfor there shall be great distress upon the land, and wrath unto this people. [The city of Jerusalem was divinely sentenced to punishment for her sins.]  24 And they shall fall by the edge of the sword, and shall be led captive into all the nations [According to Josephus, one million one hundred thousand perished during the siege, and ninety-seven thousand were taken captive. Of these latter, many were tortured and slain, being crucified, as he tell us, till "room was wanted for the crosses, and crosses wanted for the bodies"]: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. [By comparing this passage with Rom 11:1-36., we find that the times of the Gentiles signify that period wherein the church is made up of Gentiles to the almost exclusion of the Jews. The same chapter shows that this period is to be followed by one wherein the Jew and the Gentile unite together in proclaiming the gospel. This prophecy, therefore, declares that until this union of the Jew and the Gentile takes place, the city of Jerusalem shall not only be controlled by the Gentiles, [625] but shall be trodden under foot -- i. e., oppressed -- by them. The history of Jerusalem, to this day, is a striking fulfillment of this prophecy.]  ^b18 And pray ye that it ayour flight bbe not in the winter. [Because the flight will be so precipitate that it would necessitate much exposure to the weather, sleeping under the open heaven, etc.] aneither on a sabbath [Jewish tradition limited travel on the Sabbath day to a distance of seven furlongs. The early training of many Christians led them to have scruples about breaking the Sabbath. It is possible that Jesus had these scruples in view, but by no means conclusive, for in fleeing they would need the support and friendship of their Jewish brethren, who would be apt, not only to hinder, but even in those troublous and turbulent days, to show violence to any who openly disregarded the Sabbath. For it must be remembered that the Jews, not being guided by the admonitions of Christ, would regard the sudden flight of the Christians as unnecessarily hasty]:  21 for then {bthose days} ashall be great tribulation, bsuch as there hath not been the like from the beginning of the creation {athe world} bwhich God created until now, and never, {ano, nor ever} shall be. [These words spoken before the event are strikingly verified by the statements of Josephus written after it. "No other city," says he, "ever suffered miseries, nor did any age, from the beginning of the world, ever breed a generation more fruitful in wickedness that this was." And again: "If the miseries of all mankind from the creation were compared with those which the Jews then suffered, they would appear inferior." The promise that there shall be no days like it of course excludes the terrors and miseries of the judgment day, since it belongs to celestial rather than terrestrial history. Having now the whole paragraph before us, we are ready to discuss the phrase "abomination of desolation" mentioned in Matt. xxiv. 15 (Luk 21:20, Luk 21:21) forbids us to make the flight from Judæa subsequent to the flight from Jerusalem, for both flights were to begin when the Romans appeared. Again it should be noted that the phrase "the holy place" is apt to mislead, especially when coupled with Mark's "where it ought not." The words when seen in English cause us to think of some person or thing polluting the sanctuary of the temple by standing in its holy place. But it is evident that the words do not refer to the temple at all. When the New Testament speaks of the holy place in the temple it styles it en too hagioo (in the holy), while the words here are en topoo hagioo (in a place holy). Moreover, after a careful perusal of the LXX. we are persuaded that they used the two terms to distinguish between the holy place in the sanctuary and other holy places, a distinction which the Revised Version recognizes (Lev 6:16, Lev 6:26, Lev 6:27, etc.). As none but priests could enter [627] the holy place, it is evident that another is meant at Psa 24:3; but in this place the Septuagint gives us en topoo hagioo. We, therefore, conclude that in this place Matthew uses the term "holy place" to designate the holy territory round about the Holy City, and that the combined expression of Matthew and Mark signifies the investiture of the city by the Roman armies and is equivalent to the plainer statement made by Luke. The Roman armies were fittingly called the abomination of desolation, because, being heathen armies, they were an abomination to the Jews, and because they brought desolation upon the country. The sight of them, therefore, became the appointed sign for Christians to quit the city.]  22 And except those days had been shortened,  ^b20 And except the Lord had shortened the days, no flesh would have been saved [since the Lord is speaking to the Jews, this means that if God had not shortened the siege and restrained the Romans, they would have exterminated the Jewish race]; but for the elect's sake, whom he chose, he shortened the days. athose days shall be shortened. [since the term "elect" in Mat 24:24, Mat 24:31 evidently means Christians, it doubtless means that here, though it may mean that God spared a remnant of the Jewish people because he had covenanted with the patriarchs that they should be his chosen people, for the Jews are also God's elect (Rom 11:28, Rom 11:29). Moreover, it should be noted that there were few, if any, Christians remaining in the city, and that those who were spared were spared as Jews without discrimination.]  ^b21 And then if any man shall say unto you, Lo, here is the Christ; aor, Here; bor, Lo, there; believe it not:  22 for there shall arise false Christs and false prophets, and shall show agreat signs and wonders; so as to {bthat they may} lead astray, if possible, aeven the elect. [For accounts of these lying prophets who appeared before and during the siege, see Josephus, Wars iv., v., vi. Christ warns his followers: 1. Not to be deceived by spurious Christs. 2. Not to believe that he himself has again appeared. This latter warning is further enforced by what follows.]  ^b23 But take [628] ye heed: behold, I have told you all things beforehand.  ^a26 If therefore they shall say unto you, Behold, he is in the wilderness; go not forth: Behold, he is in the inner chambers; believe it not.  27 For as the lightning cometh forth from the east, and is seen even unto the west; so shall be the coming of the Son of man. [The coming of Christ would be an event needing no herald; every man would see it for himself. See p. 531.]  28 Wheresoever the carcase is, there will the eagles be gathered together. [See pp. 533, 534.]

[FFG 619-629]

Lapide: Mat 24:1-28

1-51

CHAPTER 24

And Jesus went out, &c., according to His custom at eventide, to the Mount of Olives, to pass the night, and partake of food at Bethany, in the house of Martha and Mary, after He had been teaching all day without food in the Temple.

And His disciples, &c. The occasion was because Christ, at the end of the preceding chapter, had predicted the destruction of Jerusalem, and consequently of the Temple. The disciples therefore, being amazed at this desolation of so great a city, show Him the wonderful fabric of the Temple, its beauty and magnificence, which seemed worthy of lasting for ever, in order that they might move Christ to pity, and to revoke the sentence of destruction. For this Temple was the wonder of the world, as Josephus says ( de Bello Jud. vi. 6), "Its exterior had everything for the mind and the eye to admire. The roof was entirely covered with very heavy gold plates. At sunrise it was seen from afar with such a fiery splendour as to dazzle the eyes of beholders, as though they were gazing at the sun itself." See S. Hilary, "After Christ had threatened the destruction of Jerusalem, they show Him the magnificence of its construction, as if He could be moved by the desire of it." So, too, Origen, S. Chrysostom, Theophylact, Jansen, and others. But none of this magnificence moved Christ to recall His sentence. In like manner God overthrew all the magnificence of Babylon, Nineveh, Antioch, and Rome, as well on account of the wickedness of their inhabitants, as that He might show that all such splendour is transitory, and of little worth, that so He might draw the minds of men to regard and desire the magnificence of Heaven, which is far greater, as well as eternal.

Truly and piously saith S. Augustine, "He will not be a great man who thinks it much that wood and stone should fall and mortals die." Such were the thoughts with which S. Austin was wont to comfort himself, when Hippo, the city of which he was bishop, was besieged by the Vandals, and which was taken by them and burnt after his death.

But Jesus said, &c. One stone shall not be left upon another. This is a hyperbole, meaning, there shall be utter and total destruction. The Romans did not spend so much time upon the destruction of Jerusalem and its Temple as not to leave a stone upon a stone; but yet it was burnt by them, and destroyed in so effectual a manner, that it was razed to the ground, and a plough caused to pass over its site, as S. Jerome testifies on Zech. viii., and Josephus. And this is what Christ here indicates.

Listen to Josephus ( l. 7, Bell. c. 18), "Titus bid them utterly destroy the city and the Temple. But there was left standing the three towers, Hippicus, Phaselus, and Mariamne, and that part of the wall of the city which defended it on the west. This was done for the sake of the garrison which he left. And the towers were allowed to stand, in order to be a witness to posterity how strongly fortified was the city which the valour of the Romans had captured. But the remainder of the fortifications they so completely levelled with the ground, that persons who approached would scarcely have believed that the city had ever been inhabited."

And as He sat, &c. Disciples : Mark speaks of four, viz., Peter, James, John, and Andrew, who were on more intimate terms with Christ, and admitted to His secrets. Privately, apart not only from the multitude, but from the rest of the Apostles. The Syriac has, between themselves and Him. For it was a matter full of danger to prophesy, indeed even to speak about the destruction of the Temple, on account of the Scribes and the Magistrates. It was on account of this that the Jews stoned S. Stephen. This is plain from Act 6:14.

Tell us : the Disciples here ask two things; the first, that Christ would tell them when Jerusalem was to be destroyed; the second, when the destruction of the world and the Day of Judgment would be, when He should come to judge all men. The Disciples thought that Jerusalem and the Temple would be destroyed at the glorious Advent and reign of Christ at the end of the world, as if He were about to destroy them in punishment and vengeance for His death. For they supposed that these three things, namely, the destruction of the city, the end of the world, and the Day of Judgment would all take place at the same time. And as they knew from the words of Christ that the destruction of the city was nigh at hand, they thought that the end of the world and the Day of Judgment was also at hand. They seemed to come to this conclusion from the words of Christ ( Mat 22: 7-8, and Mat 23:5), where He seems to join all those events together, and speak of them unitedly.

Let no man seduce you (Vulgate), i.e., from faith in Me and My Gospel.

For many shall come, &c. Such were, 1. that Theudas, of whom in Act 5:36.2. That Egyptian impostor, of whom Josephus ( l 2, .Bell. cap. 12) and Act 21:38.3. Simon Magus, of whom Acts viii. 10, who, as S. Jerome asserts, was wont to say, "I am the word of God: I am beautiful: I am the Paraclete: I am Almighty: I am all in all." For this Simon, as Irenæus testifies ( lib. 1, c. 20), used to say that he had appeared in Judea as the Son, in Samaria as the Father, and had come down among the Gentiles as the Holy Ghost. Thus this proud Titan, as it were another Lucifer, was wont to say that he was not only Messiah, or Christ, but the whole Blessed Trinity. He it was who, by his magic spectres, so deluded Nero and the Romans, that a statue was erected to him at Rome, between two bridges, with this inscription, To Simon, a great god. 4. Such were Menander, Saturninus, the Gnostics, and the rest who sprang from the family of Simon. Lastly, such will be Antichrist, who will proclaim himself to the Jews to be Christ, according to the words of the Lord in Joh 5:43, "If another shall come in his own name, him ye will receive," which every one understands of Antichrist, as S. Augustine says ( Serm. 45, de Verb. Dom.).

When ye shall hear of wars, &c. Rumours : Gr. α̉κοάς, reports ; Arab. news, which are often more miserable than the battles themselves, and more thoroughly torment the mind with the fear of evils to come, even though they do not come. Here is another sign given by Christ, prior to the destruction of the city and the world, viz., tumults, wars, seditions, &c. Josephus shows that such took place before the destruction of Jerusalem ( lib. 2, de Bello, cap. xi). As S. Chrysostom says, "He declares there shall be a twofold war, one by the seducers, the other by the enemies."

Take heed, &c That through fear of the enemy ye do not depart from My faith, or by despairing of fruit give up preaching the Gospel; but with generous minds struggling against fear and all opposition, go forward and proclaim faith in Me and My Gospel. He adds the reason why the Apostles must not be troubled, saying,

For all those things must be. The Greek has all, which the Vulgate omits. But the end is not yet, the end of Jerusalem and the Temple, much less of the world, also of the battles and evils prior to the destruction of both. For the end of any one battle or trouble will be but the beginning of some greater one, as Josephus says happened at the siege of Jerusalem. Be not troubled, or lose confidence, but have greater courage, that ye may be prepared for the greater evils which shall follow, so as to sustain and overcome them. Do not hope for peace on earth, but by bearing troubles here, pass on to the eternal and happy rest of Heaven.

For nations shall rise, &c. For, as S. Jerome and Bede observe, and S. Augustine ( Epist. 80 , ad Hesych.), Christ answers His Apostles, who were asking in a confused manner about the destruction of the city and the world, mingling the two events together, after the same way that they asked. This He does as far as the 15th verse. And He did it with this object, that the Apostles and the faithful might always be in suspense, and so carefully prepare and fortify themselves for both events. From the 15th verse He treats expressly of the destruction of Jerusalem, and the signs which should precede it, up to the 29th verse. After that, up to the end of the chapter, He speaks of the signs which shall precede the end of the world. Now that He is speaking both of the destruction of the city and the world in this verse, and as far as the 15th, is manifest from the signs themselves, which were to precede both. Therefore S. Hilary and S. Gregory ( Hom. 1, in Evang.), and Irenæus ( l. 5, c. 25), understand them of the destruction of the world. For it shall be preceded by the most dreadful tumults, battles, famines, pestilences, earthquakes, false Christs. Again S. Chrysostom, Euthymius, Theophylact, rightly understand them of the destruction of Jerusalem. This is plain from S. Luk 21:8-12, " But before all these things they shall lay their hands upon you, and persecute you, bringing you into the synagogues." Which happened to the Apostles before the destruction of Jerusalem, as we learn from the Acts of the Apostles. Before that event, 1. "nation rose up against nation." After the Jews had captured and slaughtered the Roman garrison of Jerusalem, almost immediately the inhabitants of Ascalon, Ptolemais, Damascus, Alexandria, the Syrians, Romans, and all the neighbouring nations rose up against them. And this state of things continued until the most miserable destruction of Jerusalem. See Josephus, Bell. Jud. passim.

2. That Judæa was afflicted with famine before the destruction of the capital, is plain from Act 11:28.

3. Although Josephus says nothing about pestilences or earth quakes, yet it is certain from this prophecy of Christ that they must have happened. And both are usual concomitants of war and famine.

S. Luke adds, " fearful sights and great signs shall there be from Heaven." That these shall precede the destruction of the world is plain from Apoc. chaps. viii, and ix. It is equally certain that they preceded the destruction of Jerusalem. For, 1. a dreadful comet, in the shape of a sword, hung over Jerusalem a whole year before its destruction. 2. At the Passover, when the people were gathered together, three hours after midnight, a light as bright as noon-day shone for half an hour in the Temple. 3. A bullock that was about to be offered in sacrifice brought forth a lamb. 4. The eastern gate of the Temple, made of brass, and so heavy that it could be with difficulty closed by twenty men, opened of its own accord at the hour of midnight. 5. There was seen in the air the appearances of armies, chariots, and battles. 6. There was heard at Pentecost the voices of angels, saying in the Temple, "Let us depart hence." 7. An ignorant man of the lower orders, Jesus the son of Ananus, began suddenly to cry aloud, "A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the Temple, a voice against the bridegrooms and the brides, a voice against the whole people." And this he continued to cry night and day without ceasing, perambulating all the streets of the city. This he did for seven years, crying with a dreadful voice, like one astonied, "Woe, woe to Jerusalem," until at last, when the city was besieged by Titus, as he was crying upon the wall with a louder voice than usual, "Woe to Jerusalem, to the Temple, to the people, and to myself," he was struck by a stone hurled from one of the military engines of the besiegers, and killed. For all these things, see Josephus, Bell. 7. 12, and Eusebius, H. E. iii. 8.

Ver. 8. All these . . . of sorrows ; Gr. ω̉δίνων, parturition pangs, as S. Jerome renders in his comment. That is to say, the greatest possible pains, such as women suffer in childbirth, and from which many die. For like as it is in people about to die, disease and pain increase gradually until the time of death; so did wars, famine, pestilence increase until the final destruction of Jerusalem, as we know from Josephus. Thus also shall it be before the end of the world. Says S. Ambrose, "Because we are in the last times, diseases of the world shall go before." ( in Luk 21:9).

Ver. 9. Then shall . . . to be afflicted . . . and shall hate you, &c. The Syriac puts hate first, because hate begets oppression. "They shall torment and afflict you with various torments. You will seem to be given up and dedicated to tribulation. All nations in all places shall persecute you as revilers of their gods, and as preachers of a new God, Christ crucified." This was fulfilled under Nero, who raised the first persecution, and slew the princes of the Apostles, S. Peter by the cross, S. Paul by the sword, and burnt alive in the circus many Christians, smearing them with grease and pitch, and setting them on fire, so that they acted the part of lamps to give light during the night. ( Tac. Ann. l. 15.) Antichrist will do yet more horrible things before the end of the world.

Then . . . offended, i.e., suffer stumbling-blocks, and fall. The Syriac is, shall impinge upon scandals. That is, from fear of persecution and torments shall apostatize from the faith of Christ. That many did this we know from Eusebius and others.

And shall deliver one another up (Vulg.); Syr. and English, shall betray one another. Apostates and other heathen, to curry favour with the emperors and princes, shall betray their Christian friends and relations. This is now the case in England, Scotland, and Japan. Such are false brethren, of whom S. Paul complains, 2Co 11:26. "You see," says S. Chrysostom, "there shall be a triple war, one by enemies, a second by seducers, a third by false brethren."

And many false prophets—false teachers, heresiarchs, such as Simon Magus, Menander, Arius, Luther, and Antichrist the head of them all. Shall seduce many (Vulg.), not by the strength of the seducers, but by the negligence of the seduced. Thus S. Paul foretold, Acts xx. 29, 30, "For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them."

Ver. 12. And because iniquity shall abound ; Gr. πληθυνθη̃ναι, i.e., be multiplied ; Syr. on account of the multitude of iniquity, that is to say, infidelity, heresy, persecution, tyranny, and every kind of impurity, the love of many shall grow cold ; Syr. shall languish ; Arab. shall be diminished. It means, that they who aforetime were warm with love to Christ and Christians, when they see so many persecutions and afflictions of Christians, will cease to be warm. Yea, they will grow cold. Their love will be turned into hatred and disgust. Christ foretells all these things that He may strengthen believers against all hardships and trials, and make them firm as an adamantine rock.

But he that shall endure, viz., in the faith and love of Christ, unto the end : both of tribulation, and persecution, and of life, and who is of invincible patience, so as to yield to no terrors, or blandishments, or torments, shall be saved. The one only remedy and triumph over all these evils is a generous constancy and perseverance in faith and charity. For he who endures all these things is he who conquers and overcomes, as appears by the Apostles, S. Laurence, S. Vincent, S. Sebastian, and the rest of the martyrs. Therefore this saying should be adopted by a believer, "Yield not to calamities, but advance boldly against them."

Ver. 14. And this Gospel, &c. This was fulfilled before the destruction of Jerusalem, for a witness unto all nations. For thereby God testified unto all nations His love towards the Jews, and their perfidy to Christ. And the calling of the Gentiles for that reason into their place, and this election of the Gentiles in place of the Jews, was just, as S. Chrysostom proves from Rom 1:8, "Your faith is spoken of throughout the whole world;" and "Their sound is gone out into all lands, and their words unto the ends of the world." And from Col. i. 6, "Which (Gospel) is come unto you, and beareth fruit in you, as it doth in all the world."

But this must be understood hyperbolically, meaning, that before the destruction of Jerusalem by Titus, the Gospel was promulgated in the greatest number and chief countries and provinces of the world, not in every small and remote spot. Wherefore S. Jerome, Bede, and other Fathers teach that this will clearly and fully take place before the end of the world. " The end " must here be taken absolutely; and before the end of the world the Gospel will be preached throughout the whole world, so that Churches will be founded among all nations, and dioceses and bishops created. This it is allowed did not take place before the destruction of Jerusalem. And all this shall he done for a witness, or testimony to all nations. God will thereby make known unto all nations His loving Providence, in that He hath shut out no nation, however barbarous and impious, from faith in Christ, from grace and salvation, but hath loved all, and cared for all, and hath called them at suitable times, and therefore hath omitted nothing which is needful for the salvation of all nations. And likewise, in the day of judgment, He will condemn all nations, who have refused to believe in Him, and obey Him.

From this prophecy of Christ, S. Jerome, Suarez, and others teach that this will be a sure sign of the near approach of the end of the world, namely, the preaching of the Gospel throughout the whole world in such a manner, that the Church shall be founded everywhere, and shall have everywhere Christian members, clergy, temples, Priests. And although Maldonatus and Franc. Lucas deny this as to its full extent, as being in this place certainly declared by Christ, yet it is absolutely true, thus far, that the Church shall be founded in all nations, and will for some time before the end be established amongst them. But for how long a time is uncertain, and known only to God. Moreover, because we see that about 150 years ago, a new world, America, was discovered by the Spaniards, and that Christopher Columbus and Vespucci sailed to and opened out the West Indies, which constitute half the globe, and that the Gospel has been propagated in almost every portion of this new world, we may gather from hence that we are sensibly coming near to the end of the world. For of the rest of the globe, no part remains which has not, at some time or other, received the faith of Christ, except perhaps China. And even there Nicolas Trigaltius shows by certain proofs ( Lib. de Fide in China propagata ) there were formerly Christians and Christian Churches. The same thing is proved by the inscription upon a stone which has lately been discovered in China, which plainly testifies that the Gospel was preached there by Apostolic men.

Ver. 15 . When therefore . . . the abomination of desolation, i.e., the abominable desolation ; Syr. the unclean portent of destruction. What this was I have explained at length on Dan 9:27. Some understand by it an idol placed in the Temple; others, Antichrist himself, who will desire to be worshipped in the Temple as God; others, more correctly, the Roman armies which besieged Jerusalem, and which, shortly afterwards, when it had been captured, fearfully wasted it, and made it desolate. The profanation of the Temple by the murders and other crimes which were perpetrated in it by the seditious and wicked Jews, who called themselves Zealots of the law and of liberty, may also be intended.

Thus far Christ has given His Apostles signs in common, which were to precede both the destruction of Jerusalem and the end of the world. He now goes on to give special signs which were to precede the siege of Jerusalem by Titus. Wherefore Christ warns Jews and Christians alike, when they beheld these signs, to flee immediately to the mountains—not of Judæa, for they were occupied by Roman soldiers (Jos. Bell. l. 3. c. 12, and l. 4. c. 2), but those beyond Judæa, that they might thus escape the approaching overthrow of the city. In this way the Christians, mindful of this prediction of Christ, and warned by a Divine oracle (Eus. H. E. l 3. c. 15), fled across the Jordan, to a city named Pella (S. Epiphan. Hæres. 29 and 30), and even carried their property thither, as well as the episcopal Chair of S. James. Eusebius says that this Chair was preserved down to his own time ( H. E. 7. 15). If this Chair had remained at Jerusalem, it must have been burnt with everything else. In these events we may see the singular providence of God over Christians, and His anger against the Jews. For, when the Roman army came, the Jews and Galilæans fled in crowds to Jerusalem, as to a place of refuge, thinking that there they would be safe. But God gathered them together there that they might be killed by the Romans.

Let him which is on the house-top— for the Jewish roofs were flat, so that they could walk and sleep upon them—not come down, but flee suddenly, so that he may save his life, and lose everything else. For so great and so sudden shall be this destruction of Judæa and Jerusalem by the Romans, that it were better for a man to flee away naked, than, by wishing to save his goods, to expose himself to danger. The sentence is hyperbolical, signifying how swiftly men ought to fly from the fearful impending calamity. Thus, "Let him that is on the house-top not come down gradually by means of ladders, but let him descend by one leap, or let himself down, very swiftly by a rope, that he may escape the coming destruction." For, hyperbole apart, the Jews had some little time given them to escape. In the first place, Cestius Gallus, who was sent by Nero, besieged Jerusalem, but he was routed by the Jews, and put to flight. Six months afterwards, Vespasian was sent by the same emperor, Nero. He subdued Galilee, and stormed all the other Jewish cities except Jerusalem. In this work he spent three years. When he was preparing for the siege of Jerusalem, tidings came to him of the death of Nero. Then Vespasian was proclaimed emperor by the army, and returned to Rome, to take charge of the State, committing the conclusion of the war to his son Titus, who, after half a year, besieged Jerusalem at the time of the Passover, and took it in six months, and burnt and destroyed it. This half-year, in which the Romans carried on the war less vigorously, was spent by the Jews in internecine strife. For, first, the Zealots seized the Temple, filling it with the murdered corpses of their fellow-citizens. To the Zealots succeeded Simon of Gerasa, the head of a new sedition. Being sent by the people into Jerusalem to restrain the Zealots, he turned his band in slaughter and rapine against the citizens. There was then sufficient space after the approach of the Roman armies for the Jews to save their goods and flee; but Christ advises immediate flight, as well to signify how dreadful the calamity would be, as well as because, when the Roman armies were once in Judæa, and spreading themselves over the land, there would be no safe place to flee unto. For the fugitives constantly fell into the hands of the Roman soldiers, by whom they were despoiled and slaughtered, as Josephus relates at length in the history of the Jewish wars.

This most dreadful destruction of Jerusalem was an express type and prelude of the end of the world, just as were Noah's deluge, the burning of Sodom, and the drowning of Pharaoh and his host in the Red Sea.

Mystically : Pope Adrian I., in his Epistle to Charles, King of France, says, "He upon the house-top is he who, leaving carnal things, lives spiritually, as it were, in a free atmosphere. This man's furniture lies idle in the house, because with his mind rising above the body, by the force of his understanding being, as it were, placed upon the house-top, he enjoys through the perspicuity of his wisdom an unbroken view, as it were, of heaven."

He that is in the field . . . clothes ; Gr. ι̉μάτιον ; i.e., cloak or outer garment. For men who labour in the fields are wont to leave their upper garments at home, so as to be able to work more expeditiously. In like manner, when the destruction of Jerusalem is impending, flee away swiftly, and half naked, if you are so at the time, that you may escape the great and terrible slaughter. The expression is hyperbolical, and similar to the one in the previous verse. Both signify that they were to leave everything, even their clothes, and flee away as swiftly as possible, for so the greatness of the calamity is intimated. The prophets make use of a similar expression under similar circumstances. Thus Jeremiah, in the slaughter of the Egyptians by the Chaldeans (xlvi. 5), "Wherefore have I seen them dismayed and turned away back? And their mighty ones are beaten down, and are fled apace, and look not back: for fear was round about, saith the Lord."¹

Ver. 19 . But woe to them that are with child, &c. Because the burden of their children would hinder their flight, so that they would be taken and slain by the savage Roman soldiers, together with their little ones. So S. Chrysostom and others. Theophylact adds that there is a further allusion to the severity of the famine, by reason of which some women were constrained to devour their infants in the siege of Jerusalem. As Josephus testifies ( Bell. 7. 8), Christ declares the fearfulness of the vengeance and destruction of Jerusalem, that even women with child and infants would not be spared, as is customary in the siege and capture of other cities.

But pray ye, &c. In winter : because flight is difficult, on account of the cold, snow, rain, and tempests. For this reason flight is then impossible to the sick and aged. Or, if attempted, it ends in death. On the Sabbath : because then it was not lawful for the Jews to walk more than about 700 paces, as I have shown in Act 1:12.

You will say that the Sabbath, as well as other ordinances of the Law, had been already abrogated by Christ when Jerusalem was destroyed by Titus; and even if they had not been abrogated, it would have been allowed by the law of nature that persons should go many miles to save their lives.

I answer. Christ is speaking of Jews, and Christians who still Judaized, who were wont to observe the Sabbath with such over-scrupulosity, that they preferred to die rather than flee or defend themselves against the attacks of their enemies upon the Sabbath ( see

1 Macc. 2:34, &c.). And the Jews and Judaizing Christians would observe the Law although it had been abrogated by Christ before the capture of Jerusalem. I may add that when the legal observances were abrogated by Christ at Pentecost, they were thenceforward dead, and were no longer binding; but they did not immediately become deadly, but it was permitted the Jews who were converted to Christ still to keep them for several years, out of reverence for Moses and the Law, until, being better instructed in evangelical liberty, they passed into perfect union with the Gentiles in the Church of Christ, as I have said in Gal. ii. So S. Chrysostom. Theophylact, Euthymius.

Christ here alludes to the capture of Jerusalem, which was to take place upon the Sabbath, as Dio Cassius asserts in his account of Nero. Indeed, one Gaspar Sanchez ( in Zech. 14, num. 27) takes the words literally, as though Christ foretold that the Jews would take to flight upon the Sabbath, because Jerusalem was to be taken on that day. But Christ is here giving signs which were to precede the destruction of Jerusalem, so that men might flee away and escape, as I have already said. But in the actual siege and destruction, Titus had so completely encompassed the city by a wall, that it was impossible to flee out of it, as Josephus testifies.

Then shall be great tribulation, &c. Some, with S. Augustine ( Epist. 80, ad Hesych.), confine the words, such as was not, nor ever shall be, to the Jews (for Christ thus far has been speaking of them), meaning, that neither in the Egyptian, nor the Assyrian, nor the Babylonian, nor the Syrian distress under Antiochus Epiphanes, had they suffered such slaughter as they should suffer under Titus and the Romans; yea, that they never would suffer anything so terrible, because Titus would bring upon them the extremity of destruction and desolation which were to continue until the end of the world.

With greater latitude others think that this destruction of the Jews by Titus is to be considered as more terrible than the destruction and punishment which befell any other nation whatsoever. For the Jews were not from the beginning of the world, but took their rise from Abraham and Jacob. In this way the meaning would be, that neither the burning of Sodom, nor the drowning of Pharaoh, nor the destruction of the Canaanites by Joshua, nor the overthrow of Nineveh or Babylon, or of any other nation, however dreadful and terrible, which ever has been or shall be, was so dreadful as this destruction of Judæa, which was to take place under Titus. I have spoken of separate and individual nations, because the destruction of the whole world by the general Deluge in the time of Noah, and the general conflagration at the last day, with the common destruction of all, surpasses in horror the destruction of the single nation of the Jews. In like manner, the persecution of Antichrist will be more horrible, forasmuch as it will be a general persecution of all Christians who in all nations believe in Christ.

Christ therefore compares the destruction of the one nation of the Jews with that of any other nation whatsoever, but not with the destruction of all nations, or of the whole world. That these things were so, is plain from the seven books which Josephus compiled ( de Bell. Jud.). Thus he says expressly (6. 11), "To speak briefly, I am of opinion that no other city ever suffered such calamities, nor in any other nation of which there is memory among men was the wickedness of the seditious more ferocious."

S. Chrysostom assigns as the reason of this most dreadful destruction of the Jews, the awful nature of their crime, by which they crucified their own Messiah, Christ, the Son of God. Wherefore, from this destruction and unceasing desolation of the Jewish nation, you may prove to the Jews that Christ has come already, and that it is He whom they have slain. For God has never punished any other crime, either among the Jews or any other nation, so fearfully as He has punished this, their Christicide and Deicide. Whence rightly, Auctor lmperfecti, "Until Christ, although the Jews were sinners, yet they were accounted as sons, and as sons they were punished. But after the Lord was crucified they ceased to be sons, and were treated as enemies, and as such were rooted out, without any hope of salvation. For inasmuch as they had committed a crime, the like whereof had never been committed, nor yet would be committed again, so there came upon them such a sentence as never has been passed, nor ever will be passed upon any others." This is what S. Luke says, Then shall be the days of vengeance, i.e., for the death of Christ. There shall be great affliction and wrath upon this people. Josephus adds ( Bell. 7. 16) that Titus recognized this vengeance of God, and attributed the capture of Jerusalem, not to his own power, but to Him. For entering into the captured city, when he saw the height and solidity of the bulwarks and towers, he exclaimed, " It is evident that God has helped us to fight. It was God Himself who cast down the Jews from those mountains. For what power of man, or what machines, would have been able to do so?" The same Josephus ( Bell. 6. 14) adds, that when Titus went round and saw the ditches full of the corpses of the dead, he groaned aloud, and lifting up his hands to Heaven, called God to witness that it was not his work.

Luk 21:24, Luk 21:1st. They shall fall by the edge of the sword, i.e., they shall be slain by the swords of the Romans. Josephus asserts that, besides innumerable others slain in all parts of Judæa, there fell in the siege of Jerusalem alone 1,100,000 souls, who died by the sword, by famine, and by pestilence.

2d. And they shall be carried captive among all nations. The same writer says that 97,000 Jews were taken captive at that time. And he adds that the multitude of the Jews who flocked together at that time to the Passover out of all the world, amounted to 2,700,000 Souls. Wherefore he adds, that the whole nation was as it were shut up in a prison by fate; and the city was besieged when it was crammed full of people. Therefore the number of those who fell including those whom the Romans killed or took captive, exceeded the number who fell by any other divinely sent judgment, or destruction wrought by man. For, opening the sewers, and uncovering the sepulchres, they slew those whom they found there. In addition to these, there were found in those places 2000 who had fallen by their own hands, or by wounds received from one another.

3d. And Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles are fulfilled, i.e., until the end of the world and of all nations. For when the number of the Gentiles, according to God's decree, has been completed, all the people and the number of the Gentiles shall be finished together with the world. So Euthymius; or as Bede, until the plenitude of the Gentiles shall enter into the Church of Christ. For when this shall be accomplished, then "all Israel shall be saved," as the Apostle says (Rom. 11), which shall be in the end of the world. For Christ has regard to the desolation of Jerusalem. This was foretold by Daniel (9), where it is said, "The desolation shall continue unto the consummation and the end," meaning that Jerusalem, after being razed to the ground and laid desolate by Titus, shall be no longer the capital city of the Jews, but shall belong to the Gentiles, and after that to the Christians, and after that to the Saracens and the Turks, as it is at present. And this state of things shall continue until the end of the world, when Antichrist, the king and Messias of the Jews, shall fix the seat of his empire at Jerusalem, as is plain from Rev 11:8. And then shall Enoch and Elias resist Antichrist, and convert many of the Jews to Christ. After Antichrist is slain, all the Jews shall be brought to Christ by the disciples of Enoch and Elias, and shall publicly worship Christ in Jerusalem, as may be easily gathered from Rev 20:8.

Eusebius adds ( H. E. 4. 6), that Adrian, who succeeded Trajan as emperor of Rome, made a severe edict that all Jews whatsoever should depart out of Judæa, so that it should not be lawful for any of them to see Judæa. He adds, "This was done, so that after the ruin of the Jewish nation, the inhabitants of the city being changed, the name of Jerusalem itself was changed to Elia, from the cognomen of the Emperor Ælius Adrianus." Behold, this is what Christ foretold—Jerusalem shall be trodden down of the Gentiles.

From these words of Christ S. Cyril of Jerusalem rightly confuted the Jews, who, at the instigation of Julian the Apostate, set about rebuilding the Temple. He predicted that all their labour would be in vain, because Christ had declared out of Daniel that the desolation of Jerusalem and of the Temple would continue unto the end of the world. And he was a true seer. For fire coming down from Heaven consumed all the tools of the workmen. And a great earthquake tore up the foundation-stones and dispersed them, and destroyed the adjacent buildings. On the following night, impressions of the sign of the cross, shining like rays of the sun, appeared impressed upon the garments of the Jews, which by no efforts were they able to efface. ( So Socrates, H. E. 3. 20.)

Ver. 22. Except those days . . . shortened ; Gr. ε̉κολβώθησαν, a period or stop put to them ; i.e., by the Lord, as Mark adds.

The elect are twofold: those who are elected to grace, who are all the faithful and the righteous; and those who are elected to glory, who are all those who shall he saved. Both classes may be here understood, but especially the second. For these are they who are perfectly elected. And whosoever are elected to final grace, so that they persevere in it to the end of life, are those who are also elected to glory. The sense is—unless God from eternity had decreed, and had fulfilled the same in time, that the days of the wasting of Judæa should be shorter—shorter, I mean, than the sins of the Jews and the anger of the Romans demanded, all Jews would have perished. For if the time of the siege of Jerusalem and the destruction of Judæa had lasted longer, no flesh, i.e., no Jews, would have survived. For the rage of the Romans against the Jews was very great, as against a rebellious and obstinate nation; and unless the gentleness of Titus had somewhat restrained them, the Romans would have slain all the Jews. God therefore shortened this time of slaughter for the elect's sake ; that is, partly for the sake of those Christians who had not been able or willing to flee away from Jerusalem, partly on account of the Jews who, in the great slaughter of the siege, had been converted to Christ, as well as for the sake of those who were afterwards to be sprung from them and converted to Christ. What is meant is this, "If this tribulation of the Jews had lasted longer, none of them would have continued alive, and would not, by consequence have persevered in faith and grace in this life, and so no one of them would have survived to be elect and saved. In order, therefore, that some may survive, who by the predestination of God shall be saved, those, namely, whom God foresees and foreordains, shall remain in this tribulation, and be converted to Christ, and so be saved, for this cause, I say, God will abbreviate and cut short these days of tribulations."

That such was the case appears from Josephus ( Bell. 7. 15). He testifies that more than forty thousand Jews were saved by Titus in the destruction of Jerusalem. Where observe that God, for the sake of His elect and believing ones, saved alive many Jews who did not believe, but were obstinate and reprobate. "Therefore," says S. Chrysostom, "let not the Jews say that these things happened to them because of the preaching and worship of Christ. He shows not only that Christians were not the cause of these evils, but that if there had been no Christians, all Jews would have perished. For if the war, by Divine permission, had been prolonged, no remnant of the Jews would have escaped. But in order that the believing Jews might not be destroyed with the unbelieving, God put a more speedy end to the war than He would have done."

Tropologically : Learn from hence how great is God's love and care for His elect. For them He spared many Jews. For the elect's sake God created, and still preserves the whole world, and all the things that are therein. Yea, for their sake He caused Christ, His own Son, to become man, and willed that He should suffer death upon the cross. Wherefore S. Paul saith (1 Cor 3: 22), "All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come.

Ver. 23. Then if any man, &c. Some think that Christ here passes from the signs of the destruction of Jerusalem to those before the end of the world. But it is better to refer them to the destruction of Jerusalem, of which He has been speaking thus far. This is the force of the word then.

Lo, here is Christ. The Jews knew that the advent of the Messiah was now nigh at hand, because the sceptre had been transferred from Judah to aliens, Herod and the Romans, according to Jacob's prophecy ( Gen 49:10). Wherefore, many at that time flattered Vespasian by saying that he was the Messiah, as we learn from Suetonius. Others gave Herod the same flattering title. Moreover, there were at that time in Jerusalem, as Josephus and S. Jerome testify, three factions, which had each its own leader, who boasted himself to be the Messiah, who would defend the Jews against the Romans. These chiefs were Eleazar the son of Simon, John the son of Levi, Simon the son of Goria, who all contended for supremacy amongst themselves. Such also was the impostor who, under Adrian, pretended to be Messiah, and wished to be called Barchochabas, the son of a Star, as though in him was fulfilled the prophecy of Balaam, "A star shall rise out of Jacob." Of this man Eusebius says ( H. E. 4. 6): "Barchochabas, a wicked and cruel man, was the leader of a Jewish army. And referring to the signification of his name, he persuaded them, as if they had been vile slaves, that he was a great star for their salvation, and that he bore the succour of light to sick mortals and those who were doomed to long darkness."

Such in our own age were David George; also John of Leyden, who seized a monastery in a city of Westphalia, where he made himself Christ, a king, and created twelve apostles, whom he sent into all the neighbouring cities, that they should bring all men to him as Christ. But being besieged by the Catholics and captured, he was hung alive in a wickerwork cage from the top of a tower, and being eaten by flies and wasps, he died A.D. 1536. There shall be many more such in the time of Antichrist. Tropologically : such are heresiarchs, who proclaim another Christ, in that they affirm other doctrines, which are not the doctrines of Christ, but of Antichrist. For although the word then properly denotes the time of the destruction of Jerusalem, yet it may be taken indefinitely, so as to denote any period whatsoever, from the fall of Jerusalem to the end of the world, as S. Chrysostom observes ( Hom. 77). Moreover, the heretics foolishly say that by the words, if any man shall say unto you, Lo, here is Christ, Catholics are denoted, because they say of the Eucharist, "Lo, here is Christ." For Christ is here speaking of visible heretics and false prophets, who shall call themselves Christs, and draw away disciples after them. He is not speaking of the Eucharist, where Christ is invisible.

Ver. 24. For there shall arise false Christs, &c. wrought by art magic, by the power of the devil, whom many heresiarchs have had as a familiar spirit, as I have shown in 1 Tim. iv. 1. Such was their great prince Simon Magus, who deluded Nero and the Romans, so that they erected a statue to him at Rome; but at length he himself, flying through the air by the aid of the devil, was dashed down to the earth by the prayers of S. Peter, and falling upon a stone, broke his knees, "so that he who had attempted to fly was not able to walk; and he who had taken wings, lost his legs," as S. Maximus says ( Hom. 5, de SS. Petro et Paulo ).

So as to deceive—even the elect. Understand this of final falling away, in such a sense that the elect should finally fall from grace, and be lost. For there is no surer sign of reprobation than that any one should apostatize from the faith. Falsely, therefore, does Calvin infer from this passage that the elect cannot sin. They do sin, but they repent and rise again.

If it were possible. So great shall be the tribulation and the temptation of the false Christs and heretics, their power, deceit, guile, and speciousness, that, if such a thing were possible, even the elect would be seduced by them, and come over to their errors and heresies, and so fall from the faith and be damned. But this can never happen, because of God's more powerful protection, and His infallible predestination, as S. Augustine says ( de Civ. xx. 19), and according to Christ's own words, "I give unto them eternal life, and they shall not perish eternally: and no one shall pluck them out of My Father's hand," S. Joh 10:28 ( Vulg ). For it is not possible that the elect should fall away so as to become reprobate. I do not speak of any physical or absolute necessity, but of that moral foreknowledge and predestination of God, by which He so works, and so disposes it, and combines it with the issue of future events, that there is necessity in a composite sense, as Theologians say. For although the elect are free, and free to sin, to go astray, and be lost, nevertheless, inasmuch as it has been laid down that God has predestinated and foreseen that they cannot sin, go astray, and be damned, it is impossible that they should sin, go astray, and be damned. For the predestination of God is most sure, and cannot fail. These two things, therefore, cannot co-exist, that a man should be predestinated, and yet be damned; that God should foreknow that such a man will die in His grace, and be saved, and also foreknow that he will die in sin, and be damned. In a similar manner S. John speaks of the Jews (Joh 12:39), "Wherefore they could not believe, because Isaiah saith again, He hath blinded their eyes:" not as though Isaiah's prophecy were the cause why the Jews did not believe in Christ, but because his prediction of the incredulity of the Jews was incompatible with their believing in Christ. And S. Paul says (1 Tim 2: 19), "The foundation of God (concerning the elect) standeth sure, having this seal, The Lord knoweth them that are His."

Moreover, those Theologians who say that the elect unto glory are persons who have been elected independently of all provision of their works, ascribe the force of this election, this necessity of their being saved, to the Divine decree; but the others, in order not to take away man's free will, must take the matter in a composite sense. They must combine the constancy and perseverance of the elect with God's decree to bestow this perseverance upon them, in such manner as not to interfere with their free will, and with His carrying this out in time, that is to say, by giving them in time grace of congruity and grace efficacious, whereby they may effectually, but of their own free will, resist heretics, and persevere in the faith and grace of God. Nor is it more wonderful that those cannot fall whom God wills not to fall (for who hath resisted His will?), than that they cannot fall whom God has foreseen will not fall. For God's prescience and His will are both infallible.

Some by the elect in this place understand those who are especially beloved and chosen of God, and who, on that account, are wont to suffer dreadful things from the devil and heretics and wicked men; but they bravely and constantly resist and overcome them. It is meant, that so great shall be the temptation, that even most holy men, religious and apostolic, who are especially dear to God, would fall away from the faith, if such a thing could be, and the more powerful grace and sure election of God did not prevent it.

Ver.26. If, therefore, they shall say, &c. Christ here denotes Simon of Gerasa, who collected a multitude of robbers and soldiers in the deserts and mountains, on the pretext that, being Messiah, he would defend the Jews against the Romans. He was admitted into Jerusalem to be a check upon the Zealots, but he acted as tyrannically towards the citizens as the Zealots themselves. (Josh. Bell. 5. 7.)

In the secret chambers ; that is, the innermost and secret places of the Temple, where God is accustomed to manifest His presence and aid the Jews, that He may now protect them by means of His Messias from the Romans. Christ here signifies Eleazar and John, the leaders of the Zealots, who occupied the inner court of the Temple, on the pretext of defending the city against the Romans, but in reality that they might rule over it and despoil it. So Josephus ( de Bell. 6. 1 and 4, and 7. 11). He relates that when the Temple was on fire, many Jews fled to the porch without the Temple, because a certain false prophet had said that those who fled to the Temple on that day would be safe under God's protection. But those all perished—either by the flames or the sword of the Romans.

Luke adds, The days shall come when ye shall desire to see one of the days of the Son of Man, and shall not see it. That is, "The time shall come when ye shall desire my Presence which ye have now, both for your consolation in so great tribulation, and for the manifestation and confutation of the errors and heresies which shall arise."

Ver. 27. For as the lightning, &c. Ye must not give credit to wanderers, who shall say, Messiah, the Saviour of the Jews from the Romans, is hidden in desert places, or in secret chambers in the Temple; for when He shall come the second time to judgment to bless the saints and condemn the wicked, He will appear publicly to the whole world. The judge of all will appear like the lightning, radiant with great glory and majesty, so as to dazzle the eyes of all, and turn them upon Himself, in such a manner that no one will be able to doubt that He is the Christ the Saviour of the world. He means, "My advent, My return to judgment, will be like the lightning, because—1st it will be sudden; 2d it will be unexpected; 3d it will be manifest to all; 4th it will he glorious; 5th mighty, so that no one can resist it; 6th it will not be on the earth, but in the air, like the lightning, which makes itself plain to view; not in a corner, but to the world in a moment of time." For Christ is here replying to the mind and thoughts of the Apostles. For they thought that Christ would inaugurate His glorious Kingdom upon earth immediately after the destruction of Jerusalem. So S. Chrysostom, "For as the lightning needs no preacher nor messenger, but appears in a moment to all, so shall that advent be seen everywhere alway to shine immediately." Also Auctor Imperfecti, "As lightning traverses all things in the twinkling of an eye, so likewise shall the Son of God not seem to be coming, but to have come. For if the sun, which has been created for our service, possesses such splendour, that in whatsoever part of the heavens it may be, it appeareth everywhere present; how much more shall Christ, the Spiritual Sun, when He cometh, be seen by all the world, or rather, the world be seen by Him?"

This author adds, that Christ here makes mention of lightning, because lightning shall go before Him when He comes to judgment, according to the words of the Psa 97:4-5, "His lightnings enlightened the world: the earth saw, and trembled. The hills melted like wax at the presence of the LORD, at the presence of the LORD of the whole earth."

Wheresoever the carcase is, &c. There is an allusion to Job 39:33, And wheresoever the carcase (Heb . the slain ) shall be, he will be there. After the metaphor of lightning, he subjoins the parable of the eagle; both because, as the eagle is not struck by lightning, so the elect will not be affected by the thunderbolt of the sentence and the curse with which Christ shall condemn the wicked to hell in the Day of Judgment, as also in order that the Apostles might not suppose that the glorious Advent of Christ should, like lightning, pass away, and should ask, "What reward will accrue to us therefrom?" Christ gives the assurance that He will indeed appear like the lightning, unto all, but that He will abide with His elect, and will feed them with His glory, as an eagle feeds upon a body as its prey and food.

Carcase. The Vulg. seems to have read σω̃μα, as some copies still have it. But a better reading is πτω̃μα, which properly signifies ruin, fall, and from hence comes to mean a carcase. Πτω̃μα comes from πίπτω, as cadaver from cadendo. But by πτω̃μα, Salmeron understands prey, hunting, either for the body of a bird, a hare, or some such thing as eagles hunt. This is called πτω̃μα, because the bodies of those creatures which eagles capture fall upon the earth. For the eagle is too noble to eat carrion, or the dead body of anything save of what it has itself captured and killed.

Aristotle, however ( lib. 9, Hislor. Anim. c. 32), enumerate Six kinds of eagles, and amongst them the γυπάετον, or vulture-eagle, that is to say, a species which seeks out dead bodies. Hence the LXX. in Job 39:27 translate by γύψ. This is the bird of which Christ here speaks, according to Aldrovandus and others. Both meanings and readings suit this passage, as I will presently show.

The words constitute an enigmatical parable, signifying that Christ cannot be hid. As though He had said, "As eagles discern the bodies upon which they prey, even from on high, and fly towards them, and as a vulture smells a carcase even when it is very far off, so in like manner shall My glorious return to judge the world not be hidden or secret, but manifest to all. Wherefore the faithful and righteous at that time, like eagles of most piercing sight, and like vultures of most acute scent, shall, by divine power, scent Me out, that is, they shall perceive Me beforehand. They shall discern Me with their eyes, and fly to Me, that they may most happily feed upon Me and upon My glory, and be refreshed and blessed for ever." And in truth there shall be no need then to search where is Christ. For His Advent shall be glorious, and visible to all the world. This is what Paul says, "We shall be snatched up into the clouds, to meet Christ in the air, and so shall we ever be with the Lord." (1 Thess 4:17).

Christ compares Himself to a carcase, that He may signify His death, by which He merited glory for us. He compares Himself also to a body made alive again, that He may signify His glorious Resurrection, by which He will feed and bless His elect. Wherefore S. Hilary gathers from this passage that the universal judgment of Christ will take place on that spot where He hung a corpse upon the cross, and where He was buried,—that is to say, near Jerusalem, in the valley of Jehoshaphat, as Joel teaches (Joe 3:2). Hear S. Hilary, "He called the saints eagles, from the flight of the spiritual body, whose gathering together by the angels He showed would be in the place of His Passion. And rightly may His glorious Advent there be expected, where for us He procured an eternity of glory by the sufferings of the body of His humility." And S. Jerome says, "Eagles are they who take wings to fly to the.Passion of Christ." It is agreeable to reason that Christ should there judge all men, where He was unjustly judged for all; and that His glory should be there seen, where His lowliness and humility were witnessed; that He should descend from Heaven in the place where He ascended into Heaven, and that so the whole work of our salvation should be completed and finished in that same spot where it was begun.

Moreover, the saints are rightly compared to eagles, because the eagle is the king of birds, as the lion is the king of beasts. So likewise are the Saints kings, not of earth, but of Heaven. Hear Origen, "He said not, where the carcase is, thither shall the vultures or the crows be gathered together, but the eagles, to signify that those who have believed in the Passion of the Lord are all great and regal."

Here also Auctor Imperfecti, who for eagles understands vultures, "Concerning vultures, the Scripture saith in the Book of Job, Wheresoever the carcase is, there will be found the vulture's young ones. For this is the natural property of vultures. As some say, they can scent a corpse even across the sea. But because vultures are foul birds, Christ adopted the name of eagles to the habits of vultures, that thus might be shown the gathering together of the Saints to the Advent of Christ, that in the royal eagles the regal dignity might be shown. For in this manner are the Saints like unto eagles, because as eaglets are proved by the sun, in such manner, that if without blenching they can look straight up at the sun, they are considered legitimate offspring, but if they cannot do this, they are regarded as spurious; so, also, the sons of God are proved by the justice of Christ. If they are able fully to accept the words of His justice, they are understood to be legitimate; but if not, they are understood to be the offspring of the devil."

2. Because, as S. Ambrose says ( in S. Luke xviii.), eagles renew themselves. So also the Saints are renewed here by grace, and hereafter by glory, according to those words of the Psalm, "They shall renew their strength like eagles."

3. Because there is something divine about the eagle. As Aristotle says ( lib. 9, Hist. Anim. c. 32), "Eagles fly on high, that they may see to the farthest possible extent. Wherefore men say that the eagle is the only bird which is divine." Hence by eagles S. Chrysostom understands the multitude of Angels, Martyrs, Saints, who all, as it were divine spirits, shall he gathered together to Christ their God in the Day of Judgment, that they may ascend up with Him in glory to Heaven.

4. The saints are eagles, because they fly above the earth, and mount up to Heaven, that they may behold heavenly things, and look down upon earthly things as far beneath them. Whence they say with S. Paul, "Our conversation is in Heaven."

5. As eagles possess sharp and strong sight, so as to be able with unblenching eye to gaze at the sun; thus do the Saints assiduously, with the keen eyes of their minds, contemplate Christ, who is the Sun of justice.

Allegorically : the Body of Christ is the Church, in which are eagles, that is, spiritual persons of heavenly life and doctrine. So, on the contrary, heretics are like black crows and chattering daws; or like moles, wholly conversant with earth and earthly things. Hear S. Ambrose ( in Luc. c. xvii . last ver.), "Do not the eagles seem to thee to be about the Body, when the Son of Man shall come in that Day with clouds of them that understand? When every eye shall see Him, and they also that pierced Him? This, is the Body of which it has been said, 'My Flesh is meat indeed, and My Blood is drink indeed.' Round about this Body are the true eagles, who fly with spiritual wings. There likewise fly the eagles who believe that Jesus is come in the flesh. 'For every spirit that confesseth that Jesus Christ is come in the flesh, is of God.' For where there is faith, there is the sacrament, there is the abode of sanctity. This is the Body of the Church, in which by the grace of baptism we are renewed in spirit, and the decay of age is renewed by the return of youth."

Anagogically : the Blessed, in the Day of Judgment, after the Resurrection, shall be gathered together to the Body, i.e., to Christ risen and glorified, that they may fly with Him to life in Heaven. By eagles is denoted the swiftness of the Blessed, according to the words in Isa. xl., "They shall fly like eagles." Wherefore S. Gregory expounds thus ( S. Thom. in Catena ), " Wheresoever the Body," &c. As though Christ had said, "Because I, incarnate, preside in the heavenly seat, I sustain with flesh the life of My elect, I lift them up to Heaven." And S. Ambrose ( in Ps. xlix . sub finem ), for body, reading ruin, or fall, which is the meaning of the Greek πτω̃μα, says, "Where the ruin is, there are the eagles; i.e., where He fell, there He rose again." Again, the eagle is the symbol of the blessed eternity of the Saints. For the eagle is very long-lived, and when it grows old it renews its youth. Hence the proverb, "The old age of an eagle."

Symbolically : the eagle, because it has sharp sight, is a symbol of truth. Whence S. Ambrose, " Where the body," &c., i.e., "Where the Body of Christ is, there is truth." Again, the eagle is a type of the angels, because of their swiftness. Therefore S. Ambrose ( lib. 1 , de Sacram. c. 2) understands the words of the Eucharist. For at the Eucharist, where the Body of Christ is, the eagles, i.e., the angels, assist. So also do the Saints and Priests. The same also saith ( lib. 4, c. 2), "The form of the Body is the altar, the Body of Christ is on the altar. Ye are eagles, renewed by being washed from sin."

Ver. 29. But immediately after the tribulation, &c. Christ passes from the destruction of Jerusalem to the destruction of the world, and the signs which shall precede it.

Tribulation. Understand the persecutions and temptations which shall arise from false Christs and false Prophets, of which the 23d verse speaks; or rather the tribulation which came upon the Jews at the siege of Jerusalem by Titus. For this only did He call tribulation a little above in ver. 21. Where

Commentary -- Other

Evidence: Mat 24:2

Historian Josephus wrote of the temple’s destruction by Romans in A.D. 70: " They carried away every stone of the sacred temple, partially in a frenzied search for every last piece of the gold ornamentation melted in the awful heat of the fire. They then plowed the ground level, and since it had already been sown with its defenders’ blood, they sowed it with salt" (Wars of the Jews). See also Mar 13:2 .

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 24 (Chapter Introduction)

Overview

Mat 24:1, Christ foretells the destruction of the temple; Mat 24:3, what and how great calamities shall be before it; Mat 24:29, the signs of his coming to judgment; Mat 24:36, And because that day and hour are unknown, Mat 24:42. we ought to watch like good servants, expecting every moment our Master’s coming.

Poole: Matthew 24 (Chapter Introduction)

CHAPTER 24

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 24 (Chapter Introduction)

(Mat 24:1-3) Christ foretells the destruction of the temple.

(v. 4-28) The troubles before the destruction of Jerusalem.

(Mat 24:29-41) Christ foretells other signs and miseries, to the end of the world.

(Mat 24:42-51) Exhortations to watchfulness.

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 24 (Chapter Introduction)

Christ's preaching was mostly practical; but, in this chapter, we have a prophetical discourse, a prediction of things to come; such however as had a practical tendency, and was intended, not to gratify the curiosity of his disciples, but to guide their consciences and conversations, and it is therefore concluded with a practical application. The church has always had particular prophecies, besides general promises, both for direction and for encouragement to believers; but it is observable, Christ preached this prophetical sermon in the close of his ministry, as the Apocalypse is the last book of the New Testament, and the prophetical books of the Old Testament are placed last, to intimate to us, that we must be well grounded in plain truths and duties, and those must first be well digested, before we dive into those things that are dark and difficult; many run themselves into confusion by beginning their Bible at the wrong end. Now, in this chapter, we have, I. The occasion of this discourse (Mat 24:1-3). II. The discourse itself, in which we have, 1. The prophecy of divers events, especially referring to the destruction of Jerusalem, and the utter ruin of the Jewish church and nation, which were not hastening on, and were completed about forty years after; the prefaces to that destruction, the concomitants and consequences of it; yet looking further, to Christ's coming at the end of time, and the consummation of all things, of which that was a type and figure (v. 4-31). 2. The practical application of this prophecy for the awakening and quickening of his disciples to prepare for these great and awful things (v. 32-51).

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 24 (Chapter Introduction)

The Vision Of Things To Come (Mat_24:1-31)

We have already seen that it is one of the great characteristics of Matthew that he gathers together in large blocks the teaching of Jesus about different subjects. In Matt 24 he gathers together things that Jesus said about the future and gives us the vision of things to come. In so doing Matthew weaves together sayings of Jesus about different aspects of the future; and it will make this difficult chapter very much easier to understand if we can disentangle the various strands and look at them one by one.

Matthew's interweaving of the sayings of Jesus lasts throughout Mat_23:31 . It will be best if, first of all, we set down these verses as a whole; if, next, we set down the various aspects of the future with which they deal; and if, last, we try to assign each section to its place in the pattern. We cannot claim certainty or finality for the pattern which we obtain; but, the general picture will become clear.

First then, we set down the verses, and we shall number them to make easier their assignment to their place in the pattern.

The Vision Of The Future (Mat_24:1-31)

24:1-31 1. When Jesus had left the precincts of the Temple, he was going away; and his disciples came to him to point out to him the 2. buildings of the Temple area. He said to them, "Do you not see all these things? This is the truth I tell you--one stone will not be left here upon another that will not be thrown down." 3. His disciples came to him privately when he was sitting on the Mount of Olives. "Tell us," they said, "when these things shall be. And tell us what will be the sign of your coming, and of the 4. consummation of the age." Jesus answered, "Be on the look-out 5. lest anyone lead you astray, for many will come in my name saying, 'I am God's Anointed One,' and they will lead many 6. astray. You will hear of wars and reports of wars. See that you are not disturbed; for these things must happen; but the end is not 7. yet. For nation shall rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various 8. places. All these things are the beginning of the agonies. Then 9. they will deliver you to affliction, and they will kill you, and you 10. will be hated by all nations because of my name. And then many will stumble, and will betray each other, and will hate each other. 11. And many false prophets will arise, and they will lead many 12. astray. And the love of many will grow cold, because lawlessness 13. will be multiplied. But it is he who endures to the end who will be 14. saved. And the gospel will be proclaimed to the whole inhabited world, for a testimony to all nations--and then the end will come. 15. When you see the desolating abomination, which was spoken of by the prophet Daniel, standing in the Holy Place (let him who 16. reads understand), then let him who is in Judaea flee to the 17. mountains. Let him who is on the housetop not come down to 18. remove his goods from his house; and let him who is in the field 19. not come back to remove his cloak. Alas for those who in those days are carrying children in the womb, and who are suckling 20. children. Pray that your flight may not be in the winter time, nor 21. on a Sabbath. For at that time there will be great affliction, such as has never happened from the beginning of the world until now, 22. and such as never will happen. And, if the days had not been shortened, no human being would have survived. But the days 23. will be shortened for the sake of the elect. At that time, if anyone says to you, 'Look you, here, or here, is the Anointed One of 24. God,' do not believe him. For false Messiahs and false prophets will arise, and they will produce great signs and wonders, the consequences of which will be, if possible, to lead astray the elect. 25. Look you, I have told you about these things before they happen. 26. If anyone says to you, 'Look you, he is in the wilderness,' do not go out. 'Look you, he is in the inner chambers,' do not believe him. For as the lightning comes from the east and shines as far as 28. the west, so shall be the coming of the Son of Man. Where the 29. body is, there the vultures will be gathered. Immediately after the affliction of these days the sun will be darkened, and the moon will not give her light, and the stars will fall from heaven, and the 30. powers of heaven will be shaken. Then there will appear the sign of the Son of Man in heaven. And then all the tribes of the earth will lament, and they will see the Son of Man coming on the 31. clouds of heaven with power and much glory. And he will send his angels with a great trumpet call, and they will gather the elect from the four winds, from one boundary of heaven to the other."

The Interweaving Of The Strands

There then is the composite vision of the future which Matthew collects for us; we must now try to disentangle the various strands in it. At this stage we only indicate the strands and leave fuller explanation for the detailed commentary.

(i) Some verses which foretell the terrible days of the siege of Jerusalem by Titus, the Roman general, a siege which was one of the most terrible in all history. These are Mat_24:15-22 .

(ii) Some verses tell of the ultimate complete destruction of Jerusalem and its reduction to a heap of ruins. These are Mat_24:1-2 .

(iii) Some verses paint pictures taken from the Jewish conception of the Day of the Lord. We have spoken about that conception before but we must briefly outline it again. The Jews divided all time into two ages--this present age, and the age to come. The present age is wholly bad and beyond all hope of human reformation. It can be mended only by the direct intervention of God. When God does intervene the golden age, the age to come, will arrive. But in between the two ages there will come the Day of the Lord, which will be a time of terrible and fearful upheaval, like the birth-pangs of a new age.

In the Old Testament itself there is many a picture of the Day of the Lord; and in the Jewish books written between the Old and the New Testaments these pictures are further developed and made still more vivid and still more terrible.

It will be a time of terror. "A day of wrath is that day, a day of distress and anguish, a day of ruin and devastation, a day of darkness and gloom, a day of clouds and thick darkness" (Zep_1:14-18). The pictures of that terror became ever more lurid.

It will come suddenly. "The Day of the Lord will come like a thief in the night" (1Th_5:2). "Three things," said the Rabbis, "are sudden--the coming of the Messiah, a discovery, and a scorpion."

The universe will be shattered to pieces. The sun will be turned into darkness and the moon into blood (Joe_2:30-31; Isa_13:10; Isa_13:13).

It will be a time of moral chaos, when moral standards will be turned upside down, and when even nature will act contrary to herself, and when wars and violence and hatred will be the common atmosphere of life.

Schurer (The Jewish People in the Time of Christ ii, 154) sums up the Jewish ideas of the day of the Lord, ideas with which Jewish literature was full and which everyone knew in the time of Jesus. "The sun and moon will be darkened, swords appear in heaven, trains of horses and foot march through the clouds. Everything in nature falls into commotion and confusion. The sun appears by night, the moon by day. Blood trickles from wood, the stone gives forth a voice, and salt is found in fresh water. Places that have been sown will appear as unsown, full barns be found empty, and the springs of wells be stopped. Among men all restraints of order will be dissolved, sin and ungodliness rule upon earth. And men will fight against each other as if stricken with madness, the friend against the friend, the son against the father, the daughter against the mother. Nation will rise against nation, and to war shall be added earthquake, fire and famine, whereby men shall be carried off."

Such were the terrible pictures of the day of the Lord.. The verses are Mat_24:6-8 and Mat_24:29-31 .

(iv) Some verses deal with the persecution which the followers of Christ will have to endure. These are Mat_24:9-10 .

(v) Some verses deal with the threats which will develop against the life and purity of the Church. These are Mat_24:4-5; Mat_24:11-13 and Mat_24:23-26 .

(vi) Some verses speak directly of the Second Coming of Christ. These are Mat_24:3; Mat_24:14 and Mat_24:27-28 .

So, in this amazing and difficult chapter of Matthew, we have in Mat_24:1-31 a kind of sixfold vision of the future. We now go on to look at this vision, not taking the verses of the chapter consecutively, but taking together in turn those which deal with each strand.

The Doom Of The Holy City (Mat_24:1-2)

The Grim Terror Of The Siege (Mat_24:15-22)

The Day Of The Lord (Mat_24:6-8; Mat_24:29-31)

The Persecution To Come (Mat_24:9-10)

Threats To The Faith (Mat_24:4-5; Mat_24:11-13; Mat_24:23-26)

The Coming Of The King (Mat_24:3; Mat_24:14; Mat_24:27; Mat_24:28)

The Coming Of The King (Mat_24:32-41)

Ready For The Coming Of The King (Mat_24:42-51)

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.