Text -- Matthew 24:35 (NET)

24:35 Heaven and earth will pass away, but my words will never pass away.

Commentary -- Word/Phrase Notes (per phrase)

Calvin: Mat 24:35

35.Heaven and earth shall pass away In order to secure greater confidence in his statements, he illustrates their certainty by this comparison, that it is more firm and stable than the entire structure of the world. ¹⁵⁶ But this form of expression is explained by commentators in a variety of ways. Some refer it as the passing away of heaven and earth at the last day, by which their frail constitution will be brought to an end; while others explain it to mean, that sooner shall the entire structure of the world perish than the prophecy which we have just heard shall fail to be accomplished. But as there can be no doubt that Christ expressly intended to raise the minds of his followers above the contemplation of the world, I think that he refers to the continual changes which we see in the world, and affirms, that we ought not to judge of his sayings by the changeful character of the world, which resembles the billows of the sea; for we know how easily our minds are carried away by the affairs of the world, when it is undergoing incessant change. For this reason, Christ enjoins his disciples not to allow their attention to be occupied by the world, but to look down, from what may be called the lofty watch-tower of divine providence, on all that he foretold would happen. Yet from this passage we draw a useful doctrine, that our salvation, because it is founded on the promises of Christ, does not fluctuate according to the various agitations of the world, but remains unshaken, provided only that our faith rises above heaven and earth, and ascends to Christ himself.

Defender: Mat 24:35

Literally, this phrase means "are passing away" under the decay law established by the primeval curse on the ground because of sin (Gen 3:17).

Defender: Mat 24:35

The only physical entity in this physical universe which is not subject to the law of disintegration is the written Word of God. This affirmation by Christ is a tremendous assurance of its infallible and permanent authority."

TSK: Mat 24:35

Heaven : Mat 5:18; Psa 102:26; Isa 34:4, Isa 51:6, Isa 54:10; Jer 31:35, Jer 31:36; Heb 1:11, Heb 1:12; 2Pe 3:7-12; Rev 6:14, Rev 20:11

my : Num 23:19; Psa 19:7, Psa 89:34; Pro 30:5; Isa 40:8, Isa 55:11; Tit 1:2; 1Pe 1:25; Rev 3:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 24:35

Heaven and earth shall pass away ... - You may sooner expect to see the heaven and earth pass away and return to nothing, than my words to fail.

Poole: Mat 24:32-35

Ver. 32-35. Mark hath the very same, Mar 13:28-31 . So hath Luke, Luk 21:29-33 , only he saith, the fig tree, and all the trees, when they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily, &c. By this similitude of the fig tree (called therefore by Luke a parable ) our Saviour doth not only design to inform them that these things which he had told them should be as certain signs of the approaching of the destruction of Jerusalem, and the coming of his kingdom, as the fig trees and other trees putting forth of leaves is a sign of the approaching summer, as Son 2:13 ; but that as the frosts, and snow, and cold of the winter, doth not hinder the trees from bringing forth fruit in the summer, so these tribulations and troubles should be so far from hindering and destroying Christ’ s kingdom, that they should prepare the world for it, and promote it: so that as they might know from these tribulations in Judea that the kingdom of grace was at hand, and began; so from the following tribulations upon the world they might know that his kingdom of glory was also hastening.

Verily I say unto you, This generation shall not pass, till all these things be fulfilled There are several notions men have of that term, this generation, some by it understanding mankind; others, the generation of Christians; others, the whole generation of the Jews: but doubtless our Saviour mean’ s the set of men that were at that time in the world: those who were at that time living should not all die until all these things shall be fulfilled, all that he had spoken with reference to the destruction of Jerusalem; and indeed the most of those signs which our Saviour gave, were signs common both to the destruction of Jerusalem and the last judgment, abating only Christ’ s personal coming in the clouds with power and glory. So that, considering that the destruction of Jerusalem was within less than forty years after our Saviour’ s speaking these words, so many as lived to the expiration of that number of years must see the far greater part of these things actually fulfilled, as signs of the destruction of Jerusalem; and fulfilling, as signs of the end of the world.

Heaven and earth shall pass away, but my words shall not pass away By this expression our Saviour confirmeth the truth of what he had said, assuring those to whom he spake, that although there should be a change of the heavens and the earth, 2Pe 3:10,12,13 , which then commonly look upon as the most stable and abiding things, yet the truth of what he had said should not fail.

Haydock: Mat 24:35

Shall pass away: because they shall be charged at the end of the world into a new heaven and new earth. (Challoner)

Gill: Mat 24:35

Heaven and earth shall pass away,.... This is either an assertion, which will be true at the end of time; not as to the substance of the heavens and earth, which will always remain, but as to the qualities of them, which will be altered: they will be renewed and refined, but not destroyed; the bad qualities, or evil circumstances, which attend them through the sin of man, will be removed and pass away, but they themselves will continue in being: or is a comparative expression, and the sense is, that the heavens and the earth, and the ordinances thereof, than which nothing can be more firm and strong, being fixed and supported by God himself, shall sooner pass away, than anything asserted and predicted by Christ shall:

but my words shall not pass away; be vain and empty, and unaccomplished; which is true of anything, and everything spoken by Christ; and especially here regards all that he had said concerning the calamities that should befall the Jews, before, at, or upon the destruction of their nation, city, and temple; and the design of the expression, is to show the certainty, unalterableness, and sure accomplishment of these things; see Jer 31:36.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 24:35

¹ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.

Geneva Bible: Mat 24:35

^{( 8 )} Heaven and earth shall pass away, but my words shall not pass away.

^{( 8 )} The Lord now begins the judgment, which he will finish in the latter days.

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 24:29-41

Christ foretells his second coming. It is usual for prophets to speak of things as near and just at hand, to express the greatness and certainty of them. Concerning Christ's second coming, it is foretold that there shall be a great change, in order to the making all things new. Then they shall see the Son of man coming in the clouds. At his first coming, he was set for a sign that should be spoken against, but at his second coming, a sign that should be admired. Sooner or later, all sinners will be mourners; but repenting sinners look to Christ, and mourn after a godly sort; and those who sow in those tears shall shortly reap in joy. Impenitent sinners shall see Him whom they have pierced, and, though they laugh now, shall mourn and weep in endless horror and despair. The elect of God are scattered abroad; there are some in all places, and all nations; but when that great gathering day comes, there shall not one of them be missing. Distance of place shall keep none out of heaven. Our Lord declares that the Jews should never cease to be a distinct people, until all things he had been predicting were fulfilled. His prophecy reaches to the day of final judgment; therefore he here, Mat 24:34, foretells that Judah shall never cease to exist as a distinct people, so long as this world shall endure. Men of the world scheme and plan for generation upon generation here, but they plan not with reference to the overwhelming, approaching, and most certain event of Christ's second coming, which shall do away every human scheme, and set aside for ever all that God forbids. That will be as surprising a day, as the deluge to the old world. Apply this, first, to temporal judgments, particularly that which was then hastening upon the nation and people of the Jews. Secondly, to the eternal judgment. Christ here shows the state of the old world when the deluge came. They were secure and careless; they knew not, until the flood came; and they believed not. Did we know aright that all earthly things must shortly pass away, we should not set our eyes and hearts so much upon them as we do. The evil day is not the further off for men's putting it far from them. What words can more strongly describe the suddenness of our Saviour's coming! Men will be at their respective businesses, and suddenly the Lord of glory will appear. Women will be in their house employments, but in that moment every other work will be laid aside, and every heart will turn inward and say, It is the Lord! Am I prepared to meet him? Can I stand before him? And what, in fact, is the day of judgment to the whole world, but the day of death to every one?

Matthew Henry: Mat 24:32-51

We have here the practical application of the foregoing prediction; in general, we must expect and prepare for the events here foretold.

I. We must expect them; " Now learn a parable of the fig-tree, Mat 24:32, Mat 24:33. Now learn what use to make of the things you have heard; so observe and understand the signs of the times, and compare them with the predictions of the word, as from thence to foresee what is at the door, that you may provide accordingly."The parable of the fig-tree is no more than this, that its budding and blossoming are a presage of summer; for as the stork in the heaven, so the trees of the field, know their appointed time. The beginning of the working of second causes assures us of the progress and perfection of it. Thus when God begins to fulfil prophecies, he will make an end. There is a certain series in the works of providence, as there is in the works of nature. The signs of the times are compared with the prognostics of the face of the sky (Mat 16:3), so here with those of the face of the earth; when that is renewed, we foresee that summer is coming, not immediately, but at some distance; after the branch grows tender, we expect the March winds, and the April showers, before the summer comes; however, we are sure it is coming; "so likewise ye, when the gospel day shall dawn, count upon it, that through this variety of events which I have told you of, the perfect day will come. The things revealed must shortly come to pass (Rev 1:1); they must come in their own order, in the order appointed for them. Know that it is near. "He does not here say what, but it is that which the hearts of his disciples are upon, and which they are inquisitive after, and long for; the kingdom of God is near, so it is expressed in the parallel place, Luk 21:31. Note, When the trees of righteousness begin to bud and blossom, when God's people promise faithfulness, it is a happy presage of good times. In them God begins his work, first prepares their heart, and then he will go on with it; for, as for God, his work is perfect; and he will revive it in the midst of their years.

Now touching the events foretold here, which we are to expect,

1. Christ here assures us of the certainty of them (Mat 24:35); Heaven and earth shall pass away; they continue this day indeed, according to God's ordinance, but they shall not continue for ever (Psa 102:25, Psa 102:26; 2Pe 3:10); but my words shall not pass away. Note, The word of Christ is more sure and lasting than heaven and earth. Hath he spoken? And shall he not do it? We may build with more assurance upon the word of Christ than we can upon the pillars of heaven, or the strong foundations of the earth; for, when they shall be made to tremble and totter, and shall be no more, the word of Christ shall remain, and be in full force, power, and virtue. See 1Pe 1:24, 1Pe 1:25. It is easier for heaven and earth to pass, than the word of Christ; so it is expressed, Luk 16:17. Compare Isa 54:10. The accomplishment of these prophecies might seem to be delayed, and intervening events might seem to disagree with them, but do not think that therefore the word of Christ is fallen to the ground, for that shall never pass away: though it be not fulfilled, either in the time or in the way that we have prescribed; yet, in God's time, which is the best time, and in God's way, which is the best way, it shall certainly be fulfilled. Every word of Christ is very pure, and therefore very sure.

2. He here instructs us as to the time of them, Mat 24:34, Mat 24:36. As to this, it is well observed by the learned Grotius, that there is a manifest distinction made between the tauta (Mat 24:34), and the ekeinē (Mat 24:36), these things, and that day and hour; which will help to clear this prophecy.

(1.) As to these things, the wars, seductions, and persecutions, here foretold, and especially the ruin of the Jewish nation; " This generation shall not pass away, till all these things be fulfilled (Mat 24:34); there are those now alive, that shall see Jerusalem destroyed, and the Jewish church brought to an end."Because it might seem strange, he backs it with a solemn asseveration; " Verily, I say unto you. You may take my word for it, these things are at the door."Christ often speaks of the nearness of that desolation, the more to affect people, and quicken them to prepare for it. Note, There may be greater trials and troubles yet before us, in our own day, than we are aware of. They that are old, know not what sons of Anak may be reserved for their last encounters.

(2.) But as to that day and hour which will put a period to time, that knoweth no man, Mat 24:36. Therefore take heed of confounding these two, as they did, who, from the words of Christ and the apostles; letters, inferred that the day of Christ was at hand, 2Th 2:2. No, it was not; this generation, and many another, shall pass, before that day and hour come. Note, [1.] There is a certain day and hour fixed for the judgment to come; it is called the day of the Lord, because so unalterably fixed. None of God's judgments are adjourned sine die - without the appointment of a certain day. [2.] That day and hour are a great secret.

Prudens futuri temporis exitum

Caliginosa nocte premit Deus .

But Heaven has wisely hid from human sight

The dark decrees of future fate,

And sown their seeds in depth of nights. - Horace.

No man knows it; not the wisest by their sagacity, not the best by any divine discovery. We all know that there shall be such a day; but none knows when it shall be, no, not the angels; though their capacities for knowledge are great, and their opportunities of knowing this advantageous (they dwell at the fountain-head of light), and though they are to be employed in the solemnity of that day, yet they are not told when it shall be: none knows but my Father only. This is one of those secret things which belong to the Lord our God. The uncertainty of the time of Christ's coming, is, to those who are watchful, a savour of life unto life, and makes them more watchful; but to those who are careless, it is a savour of death unto death, and makes them more careless.

II. To this end we must expect these events, that we may prepare for them; and here we have a caution against security and sensuality, which will make it a dismal day indeed to us, Mat 24:37-41. In these verses we have such an idea given us of the judgment day, as may serve to startle and awaken us, that we may not sleep as others do.

It will be a surprising day, and a separating day.

1. It will be a surprising day, as the deluge was to the old world, Mat 24:37-39. That which he here intends to describe, is, the posture of the world at the coming of the Son of man; besides his first coming, to save, he has other comings to judge. He saith (Joh 9:39), For judgment I am come; and for judgment he will come; for all judgment is committed to him, both that of the word, and that of the sword.

Now this here is applicable,

(1.) To temporal judgments, particularly that which was now hastening upon the nation and people of the Jews; though they had fair warning given them of it, and there were many prodigies that were presages of it, yet it found them secure, crying, Peace and safety, 1Th 5:3. The siege was laid to Jerusalem by Titus Vespasian, when they were met at the passover in the midst of their mirth; like the men of Laish, they dwelt careless when the ruin arrested them, Jdg 18:7, Jdg 18:27. The destruction of Babylon, both that in the Old Testament and that in the New, comes when she saith, I shall be a lady for ever, Isa 47:7-9; Rev 18:7. Therefore the plagues come in a moment, in one day. Note, Men's unbelief shall not make God's threatenings of no effect.

(2.) To the eternal judgment; so the judgment of the great day is called, Heb 6:2. Though notice has been given of it from Enoch, yet, when it comes, it will be unlooked for by the most of men; the latter days, which are nearest to that day, will produce scoffers, that say, Where is the promise of his coming? 2Pe 3:3, 2Pe 3:4; Luk 18:8. Thus it will be when the world that now is shall be destroyed by fire; for thus it was when the old world, being overflowed by water, perished, 2Pe 3:6, 2Pe 3:7. Now Christ here shows what were the temper and posture of the old world when the deluge came.

[1.] They were sensual and worldly; they were eating and drinking, marrying and giving in marriage. It is not said, They were killing and stealing, and whoring and swearing (these were indeed the horrid crimes of some of the worst of them; the earth was full of violence ); but they were all of them, except Noah, over head and ears in the world, and regardless of the word of God, and this ruined them. Note, Universal neglect of religion is a more dangerous symptom to any people than particular instances here and there of daring irreligion. Eating and drinking are necessary to the preservation of man's life; marrying and giving in marriage are necessary to the preservation of mankind; but, Licitus perimus omnes - These lawful things undo us, unlawfully managed. First, They were unreasonable in it, inordinate and entire in the pursuit of the delights of sense, and the gains of the world; they were wholly taken up with these things, ēsan trōgontes - they were eating; they were in these things as in their element, as if they had their being for no other end than to eat and drink, Isa 56:12. Secondly, They were unreasonable in it; they were entire and intent upon the world and the flesh, when the destruction was at the door, which they had had such fair warning of. They were eating and drinking, when they should have been repenting and praying; when God, by the ministry of Noah, called to weeping and mourning, then joy and gladness. This was to them, as it was to Israel afterwards, the unpardonable sin (Isa 22:12, Isa 22:14), especially, because it was in defiance of those warnings by which they should have been awakened. " Let us eat and drink, for tomorrow we die; if it must be a short life, let it be a merry one."The apostle James speaks of this as the general practice of the wealthy Jews before the destruction of Jerusalem; when they should have been weeping for the miseries that were coming upon them, they were living in pleasure, and nourishing their hearts as in a day of slaughter, Jam 5:1, Jam 5:5.

[2.] They were secure and careless; they knew not, until the flood came, Mat 24:39. Knew not! Surely they could not but know. Did not God, by Noah, give them fair warning of it? Did he not call them to repentance, while his long-suffering waited? 1Pe 3:19, 1Pe 3:20. But they knew not, that is, they believed not; they might have known, but would not know. Note, What we know of the things that belong to our everlasting peace, if we do not mix faith with it, and improve it, is all one as if we did not know it at all. Their not knowing is joined with their eating, and drinking, and marrying; for, First, Therefore they were sensual, because they were secure. Note, the reason why people are so eager in the pursuit, and so entangled in the pleasures of this world, is, because they do not know, and believe, and consider, the eternity which they are upon the brink of. Did we know aright that all these things must shortly be dissolved, and we must certainly survive them, we should not set our eyes and hearts so much upon them as we do. Secondly, Therefore they were secure, because they were sensual; therefore they knew not that the flood was coming, because they were eating and drinking; were so taken up with things seen and present, that they had neither time nor heart to mind the things not seen as yet, which they were warned of. Note, As security bolsters men up in their brutal sensuality; so sensuality rocks them asleep in their carnal security. The knew not, until the flood came. 1. The flood did come, though they would not foresee it. Note, Those that will not know by faith, shall be made to know by feeling, the wrath of God revealed from heaven against their ungodliness and unrighteousness. The evil day is never the further off for men's putting it far off from them. 2. They did not know it till it was too late to prevent it, as they might have done if they had known it in time, which made it so much the more grievous. Judgments are most terrible and amazing to the secure, and those that have made a jest of them.

The application of this, concerning the old world, we have in these words; So shall the coming of the Son of man be; that is, (1.) In such a posture shall he find people, eating and drinking, and not expecting him. Note, Security and sensuality are likely to be the epidemical diseases of the latter days. All slumber and sleep, and at midnight the bridegroom comes. All are off their watch, and at their ease. (2.) With such a power, and for such a purpose, will he come upon them. As the flood took away the sinners of the old world, irresistibly and irrecoverably; so shall secure sinners, that mocked at Christ and his coming, be taken away by the wrath of the Lamb, when the great day of his wrath comes, which will be like the coming of the deluge, a destruction which there is no fleeing from.

2. It will be a separating day (Mat 24:40, Mat 24:41); Then shall two be in the field. Two ways this may be applied.

(1.) We may apply it to the success of the gospel, especially at the first preaching of it; it divided the world; some believed the things which were spoken, and were taken to Christ; others believed not, and were left to perish in their unbelief. Those of the same age, place, capacity, employment, and condition, in the world, grinding in the same mill, those of the same family, nay, those that were joined in the same bond of marriage, were, one effectually called, the other passed by, and left in the gall of bitterness. This is that division, that separating fire, which Christ came to send, Luk 12:49, Luk 12:51. This renders free grace the more obliging, that it is distinguishing; to us, and not to the world (Joh 14:22), nay to us, and not to those in the same field, the same mill, the same house.

When ruin came upon Jerusalem, a distinction was made by Divine Providence, according to that which had been before made by divine grace; for all the Christians among them were saved from perishing in that calamity, by the special care of Heaven. If two were at work in the field together, and one of them was a Christian, he was taken into a place of shelter, and had his life given him for a prey, while the other was left to the sword of the enemy. Nay, if but two women were grinding at the mill, if one of them belonged to Christ, though but a woman, a poor woman, a servant, she was taken to a place of safety, and the other abandoned. Thus the meek of the earth are hid in the day of the Lord's anger (Zep 2:3), either in heaven, or under heaven. Note, Distinguishing preservations, in times of general destruction, are special tokens of God's favour, and ought so to be acknowledged. If we are safe when thousands fall on our right hand and our left, are not consumed when others are consumed round about us, so that we are as brands plucked out of the fire, we have reason to say, It is of the Lord's mercies, and it is a great mercy.

(2.) We may apply it to the second coming of Jesus Christ, and the separation which will be made in that day. He had said before (Mat 24:31), that the elect will be gathered together. Here he tells us, that, in order to that, they will be distinguished from those who were nearest to them in this world; the choice and chosen ones taken to glory, the other left to perish eternally. Those who sleep in the dust of the earth, two in the same grave, their ashed mixed, shall yet arise, one to be taken to everlasting life, the other left to shame and everlasting contempt, Dan 12:2. Here it is applied to them who shall be found alive. Christ will come unlooked for, will find people busy at their usual occupations, in the field, at the mill; and then, according as they are vessels of mercy prepared for glory, or vessels of wrath prepared for ruin, accordingly it will be with them; the one taken to meet the Lord and his angels in the air, to be for ever with him and them; the other left to the devil and his angels, who, when Christ has gathered out his own, will sweep up the residue. This will aggravate the condemnation of sinners that others shall be taken from the midst of them to glory, and they left behind. And it speaks abundance of comfort to the Lord's people. [1.] Are they mean and despised in the world, as the man-servant in the field, or the maid at the mill (Exo 11:5)? Yet they shall not be forgotten or overlooked in that day. The poor in the world, if rich in faith, are heirs of the kingdom. [2.] Are they dispersed in distant and unlikely places, where one would not expect to find the heirs of glory, in the field, at the mill? Yet the angels will find them there (hidden as Saul among the stuff, when they are to be enthroned), and fetch them thence; and well may they be said to be changed, for a very great change it will be to go to heaven from ploughing and grinding. [3.] Are they weak, and unable of themselves to move heavenward? They shall be taken, or laid hold of, as Lot was taken out of Sodom by a gracious violence, Gen 19:16. Those whom Christ has once apprehended and laid hold on, he will never lose his hold of. [4.] Are they intermixed with others, linked with them in the same habitations, societies, employments? Let not that discourage any true Christian; God knows how to separate between the precious and the vile, the gold and dross in the same lump, the wheat and chaff in the same floor.

III. Here is a general exhortation to us, to watch, and be ready against that day comes, enforced by divers weighty considerations, Mat 24:42, etc. Observe,

1. The duty required; Watch, and be ready, Mat 24:42, Mat 24:44.

(1.) Watch therefore, Mat 24:42. Note, It is the great duty and interest of all the disciples of Christ to watch, to be awake and keep awake, that they may mind their business. As a sinful state or way is compared to sleep, senseless and inactive (1Th 5:6), so a gracious state or way is compared to watching and waking. We must watch for our Lord's coming, to us in particular at our death, after which is the judgment, that is the great day with us, the end of our time; and his coming at the end of all time to judge the world, the great day with all mankind. To watch implies not only to believe that our Lord will come, but to desire that he would come, to be often thinking of his coming, and always looking for it as sure and near, and the time of it uncertain. To watch for Christ's coming, is to maintain that gracious temper and disposition of mind which we should be willing that our Lord, when he comes, should find us in. To watch is to be aware of the first notices of his approach, that we may immediately attend his motions, and address ourselves to the duty of meeting him. Watching is supposed to be in the night, which is sleeping time; while we are in this world, it is night with us, and we must take pains to keep ourselves awake.

(2.) Be ye also ready. We wake in vain, if we do not get ready. It is not enough to look for such things; but we must therefore give diligence, 2Pe 3:11, 2Pe 3:14. We have then our Lord to attend upon, and we must have our lamps ready trimmed; a cause to be tried, and we must have our plea ready drawn and signed by our Advocate; a reckoning to make up, and we must have our accounts ready stated and balanced; there is an inheritance which we then hope to enter upon, and we must have ourselves ready, made meet to partake of it, Col 1:12.

2. The reasons to induce us to this watchfulness and diligent preparation for that day; which are two.

(1.) Because the time of our Lord's coming is very uncertain. This is the reason immediately annexed to the double exhortation (Mat 24:42, Mat 24:44); and it is illustrated by a comparison, Mat 24:43. Let us consider then,

[1.] That we know not what hour he will come, Mat 24:42. We know not the day of our death, Gen 27:2. We may know that we have but a little time to live ( The time of my departure is at hand, 2Ti 4:6); but we cannot know that we have a long time to live, for our souls are continually in our hands; nor can we know how little a time we have to live, for it may prove less than we expect; much less do we know the time fixed for the general judgment. Concerning both we are kept at uncertainty, that we may, every day, expect that which may come any day; may never boast of a year's continuance (Jam 4:13), no, nor of tomorrow's return, as if it were ours, Pro 27:1; Luk 12:20.

[2.] That he may come at such an hour as we think not, Mat 24:44. Though there be such uncertainty in the time, there is none in the thing itself: though we know not when he will come, we are sure he will come. His parting word was, Surely I come quickly; his saying, "I come surely, "obliges us to expect him: his saying "I come quickly. "obliges us to be always expecting him; for it keeps us in a state of expectancy. In such an hour as you think not, that is, such an hour as they who are unready and unprepared, think not (Mat 24:50); nay, such an hour as the most lively expectants perhaps thought least likely. The bridegroom came when the wise were slumbering. It is agreeable to our present state, that we should be under the influence of a constant and general expectation, rather than that of particular presages and prognostications, which we are sometimes tempted vainly to desire and wish for.

[3.] That the children of this world are thus wise in their generation, that, when they know of a danger approaching, they will keep awake, and stand on their guard against it. This he shows in a particular instance, Mat 24:43. If the master of a house had notice that a thief would come such a night, and such a watch of the night (for they divided the night into four watches, allowing three hours to each), and would make an attempt upon his house, though it were the midnight-watch, when he was most sleepy, yet he would be up, and listen to every noise in every corner, and be ready to give him a warm reception. Now, though we know not just when our Lord will come, yet, knowing that he will come, and come quickly, and without any other warning than what he hath given in his word, it concerns us to watch always. Note, First, We have every one of us a house to keep, which lies exposed, in which all we are worth is laid up: that house is our own souls, which we must keep with all diligence. Secondly, The day of the Lord comes by surprise, as a thief in the night. Christ chooses to come when he is least expected, that the triumphs of his enemies may be turned into the greater shame, and the fears of his friends into the greater joy. Thirdly, If Christ, when he comes, finds us asleep and unready, our house will be broken up, and we shall lose all we are worth, not as by a thief unjustly, but as by a just and legal process; death and judgment will seize upon all we have, to our irreparable damage and utter undoing. Therefore be ready, be ye also ready; as ready at all times as the good man of the house would be at the hour when he expected the thief: we must put on the armour of God, that we may not only stand in that evil day, but, as more than conquerors, may divide the spoil.

(2.) Because the issue of our Lord's coming will be very happy and comfortable to those that shall be found ready, but very dismal and dreadful to those that shall not, Mat 24:45, etc. This is represented by the different state of good and bad servants, when their lord comes to reckon with them. It is likely to be well or ill with us to eternity, according as we are found ready or unready at that day; for Christ comes to render to every man according to his works. Now this parable, with which the chapter closes, is applicable to all Christians, who are in profession and obligation God's servants; but it seems especially intended as a warning to ministers; for the servant spoken of is a steward. Now observe what Christ here saith,

[1.] Concerning the good servant; he shows here what he is - a ruler of the household; what, being so, he should be - faithful and wise; and what, if he be so, he shall be eternally- blessed. Here are good instructions and encouragements to the ministers of Christ.

First, We have here his place and office. He is one whom the Lord has made ruler over his household, to give them meat in due season. Note, 1. The church of Christ is his household, or family, standing in relation to him as the Father and Master of it. It is the household of God, a family named from Christ, Eph 3:15. 2. Gospel ministers are appointed rulers in this household; not at princes (Christ has entered a caveat against that), but as stewards, or other subordinate officers; not as lords, but as guides; not to prescribe new ways, but to show and lead in the ways that Christ has appointed: that is the signification of the hēgoumenoi , which we translate, having rule over you (Heb 13:17); as overseers, not to cut out new work, but to direct in, and quicken to, the work which Christ has ordered; that is the signification of episkopoi - bishops. They are rulers by Christ; what power they have is derived from him, and none may take it from them, or abridge it to them; he is one whom the Lord has made ruler; Christ has the making of ministers. They are rulers under Christ, and act in subordination to him; and rulers for Christ, for the advancement of his kingdom. 3. The work of gospel ministers is to give to Christ's household their meat in due season, as stewards, and therefore they have the keys delivered to them. (1.) Their work is to give, not take to themselves (Eze 34:8), but give to the family what the Master has bought, to dispense what Christ has purchased. And to ministers it is said, that it is more blessed to give than to receive, Act 20:35. (2.) It is to give meat; not to give law (that is Christ's work), but to deliver those doctrines to the church which, if duly digested, will be nourishment to souls. They must give, not the poison of false doctrines, not the stones of hard and unprofitable doctrines, but the meat that is sound and wholesome. (3.) It must be given in due season, en kairō - while there is time for it; when eternity comes, it will be too late; we must work while it is day: or in time, that is, whenever any opportunity offers itself; or in the stated time, time after time, according as the duty of every day requires.

Secondly, His right discharge of this office. The good servant, if thus preferred, will be a good steward; for,

1. He is faithful; stewards must be so, 1Co 4:2. He that is trusted, must be trusty; and the greater the trust is, the more is expected from them. It is a great good thing that is committed to ministers (2Ti 1:14); and they must be faithful, as Moses was, Heb 3:2. Christ counts those ministers, and those only, that are faithful, 1Ti 1:12. A faithful minister of Jesus Christ is one that sincerely designs his master's honour, not his own; delivers the whole counsel of God, not his own fancies and conceits; follows Christ's institutions and adheres to them; regards the meanest, reproves the greatest, and doth not respect persons.

2. He is wise to understand his duty and the proper season of it; and in guiding of the flock there is need, not only of the integrity of the heart, but the skilfulness of the hands. Honesty may suffice for a good servant, but wisdom is necessary to a good steward; for it is profitable to direct.

3. He is doing; so doing as his office requires. The ministry is a good work, and they whose office it is, have always something to do; they must not indulge themselves in ease, nor leave the work undone, or carelessly turn it off to others, but be doing, and doing to the purpose - so doing, giving meat to the household, minding their own business, and not meddling with that which is foreign; so doing as the Master has appointed, as the office imports, and as the case of the family requires; not talking, but doing. It was the motto Mr. Perkins used, Minister verbi es - You are a minister of the word. Not only Age - Be doing; but Hoc age - Be so doing.

4. He is found doing when his Master comes; which intimates, (1.) Constancy at his work. At what hour soever his Master comes, he is found busy at the work of the day. Ministers should not leave empty spaces in their time, lest their Lord should come in one of those empty spaces. As with a good God the end of one mercy is the beginning of another, so with a good man, a good minister, the end of one duty is the beginning of another. When Calvin was persuaded to remit his ministerial labours, he answered, with some resentment, "What, would you have my Master find me idle?"(2.) Perseverance in his work till the Lord come. Hold fast till then, Rev 2:25. Continue in these things, 1Ti 4:16; 1Ti 6:14. Endure to the end.

Thirdly, The recompence of reward intended him for this, in three things.

1. He shall be taken notice of. This is intimated in these words, Who then is that faithful and wise servant? Which supposes that there are but few who answer this character; such an interpreter is one of a thousand, such a faithful and wise steward. Those who thus distinguish themselves now by humility, diligence, and sincerity in their work, Christ will in the great day both dignify and distinguish by the glory conferred on them.

2. He shall be blessed? Blessed is that servant; and Christ's pronouncing him blessed makes him so. All the dead that die n the Lord are blessed, Rev 14:13. But there is a peculiar blessedness secured to them that approve themselves faithful stewards, and are found so doing. Next to the honour of those who die in the field of battle, suffering for Christ as the martyrs, is the honour of those that die in the field of service, ploughing, and sowing, and reaping, for Christ.

3. He shall be preferred (Mat 24:47); He shall make him ruler over all his goods. The allusion is to the way of great men, who, if the stewards of their house conduct themselves well in that place, commonly prefer them to be the managers of their estates; thus Joseph was preferred in the house of Potiphar, Gen 29:4, Gen 29:6. But the greatest honour which the kindest master ever did to his most tried servants in this world, is nothing to that weight of glory which the Lord Jesus will confer upon his faithful watchful servants in the world to come. What is here said by a similitude, is the same that is said more plainly, Joh 11:26, Him will my Father honour. And God's servants, when thus preferred; shall be perfect in wisdom and holiness to bear that weight of glory, so that there is no danger from these servants when they reign.

[2.] Concerning the evil servant. Here we have,

First, His description given (Mat 24:48, Mat 24:49); where we have the wretch drawn in his own colours. The vilest of creatures is a wicked man, the vilest of men is a wicked Christian, and the vilest of them a wicked minister. Corruptio optimi est pessima - What is best, when corrupted, becomes the worst. Wickedness in the prophets of Jerusalem is a horrible thing indeed, Jer 23:14. Here is,

1. The cause of his wickedness; and that is, a practical disbelief of Christ's second coming; He hath said in his heart, My Lord delays his coming; and therefore he begins to think he will never come, but has quite forsaken his church. Observe, (1.) Christ knows that they say in their hearts, who with their lips cry, Lord, Lord, as this servant here. (2.) The delay of Christ's coming, though it is a gracious instance of his patience, is greatly abused by wicked people, whose hearts are thereby hardened in their wicked ways. When Christ's coming is looked upon as doubtful, or a thing at an immense distance, the hearts of men are fully set to do evil, Ecc 8:11. See Eze 12:27. They that walk by sense, are ready to say of the unseen Jesus, as the people did of Moses when he tarried in the mount upon their errand, We wot not what is become of him, and therefore up, make us gods, the world a god, the belly a god, any thing but him that should be.

2. The particulars of his wickedness; and they are sins of the first magnitude; he is a slave to his passions and his appetites.

(1.) Persecution is here charged upon him. He begins to smite his fellow servants. Note, [1.] Even the stewards of the house are to look upon all the servants of the house as their fellow servants, and therefore are forbidden to lord it over them. If the angel call himself fellow servant to John (Rev 19:10), no marvel if John have learned to call himself brother to the Christians of the churches of Asia, Rev 1:9. [2.] It is no new thing to see evil servants smiting their fellow servants; both private Christians and faithful ministers. He smites them, either because they reprove him, or because they will not bow, and do him reverence; will not say as he saith, and do as he doeth, against their consciences: he smites them with the tongue, as they smote the prophet, Jer 18:18. And if he get power into his hand, or can press those into his service that have, as the ten horns upon the head of the beast, it goes further. Pashur the priest smote Jeremiah, and put him in the stocks, Jer 20:2. The revolters have often been of all others most profound to make slaughter, Hos 5:2. The steward, when he smites his fellow servants, does it under colour of his Master's authority, and in his name; he says, Let the Lord be glorified (Isa 66:5); but he shall know that he could not put a greater affront upon his Master.

(2.) Profaneness and immorality; He begins to eat and drink with the drunken. [1.] He associates with the worst of sinners, has fellowship with them, is intimate with them; he walks in their counsel, stands in their way, sits in their seat, and sings their songs. The drunken are the merry and jovial company, and those he is for, and thus he hardens them in their wickedness. [2.] He does like them; eats, and drinks, and is drunken; so it is in Luke. This is an inlet to all manner of sin. Drunkenness is a leading wickedness; they who are slaves to that, are never masters of themselves in any thing else. The persecutors of God's people have commonly been the most vicious and immoral men. Persecuting consciences, whatever the pretensions be, are commonly the most profligate and debauched consciences. What will not they be drunk with, that will be drunk with the blood of the saints? Well, this is the description of a wicked minister, who yet may have the common gifts of learning and utterance above others; and, as hath been said of some, may preach so well in the pulpit, that it is a pity he should ever come out, and yet live so ill out of the pulpit, that it is a pity he should ever come in.

Secondly, His doom read, Mat 24:50, Mat 24:51. The coat and character of wicked ministers will not only not secure them from condemnation, but will greatly aggravate it. They can plead no exemption from Christ's jurisdiction, whatever they pretend to, in the church of Rome, from that of the civil magistrate; there is no benefit of clergy at Christ's bar. Observe,

1. The surprise that will accompany his doom (Mat 24:50); The Lord of that servant will come. Note, (1.) Our putting off the thoughts of Christ's coming will not put off his coming. Whatever fancy he deludes himself with, his Lord will come. The unbelief of man shall not make that great promise, or threatening (call it which you will), of no effect. (2.) The coming of Christ will be a most dreadful surprise to secure and careless sinners, especially to wicked ministers; He shall come in a day when he looketh not for him. Note, Those that have slighted the warnings of the word, and silenced those of their own consciences concerning the judgment to come, cannot expect any other warnings; these will be adjudged sufficient legal notice given, whether taken or no; and no unfairness can be charged on Christ, if he come suddenly, without giving other notice. Behold, he has told us before.

2. The severity of his doom, Mat 24:51. It is not more severe than righteous, but it is a doom that carries in it utter ruin, wrapt up in two dreadful words, death and damnation.

(1.) Death. His Lord shall cut him asunder, dikotomēsei auton , "he shall cut him off from the land of the living,"from the congregation of the righteous, shall separate him unto evil; which is the definition of a curse (Deu 29:21), shall cut him down, as a tree that cumbers the ground; perhaps it alludes to the sentence often used in the law, That soul shall be cut off from his people; denoting an utter extirpation. Death cuts off a good man, as a choice imp is cut off to be grafted in a better stock; but it cuts off a wicked man, as a withered branch is cut off for the fire-cuts him off from this world, which he set his heart so much upon, and was, as it were, one with. Or, as we read it, shall cut him asunder, that is, part body and soul, send the body to the grave to be a prey for worms, and the soul to hell to be a prey for devils, and there is the sinner cut asunder. The soul and body of a godly man at death part fairly, the one cheerfully lifted up to God, the other left to the dust; but the soul and body of a wicked man at death are cut asunder, torn asunder, for to them death is the king of terrors, Job 18:14. The wicked servant divided himself between God and the world, Christ and Belial, his profession and his lusts, justly therefore will he thus be divided.

Barclay: Mat 24:32-41

Few passages confront us with greater difficulties than this. It is in two sections and they seem to contradict each other. The first (Mat 24:32-35) seems to indicate that, as a man can tell by the signs of nature when summer is on the way, so he can tell by the signs of the world when the Second Coming is on the way. Then it seems to go on to say that the Second Coming will happen within the lifetime of the generation listening to Jesus at that moment.

The second section (Mat 24:36-41) says quite definitely that no one knows the time of the Second Coming, not the angels, not even Jesus himself, but only God; and that it will come upon men with the suddenness of a rainstorm out of a blue sky.

There is a very real difficulty here which, even if we cannot completely solve it, we must nevertheless boldly face.

Let us take as our starting-point Mat 24:34: "This is the truth I tell you--this generation shall not pass away, until these things have happened." When we consider that saying, three possibilities emerge.

(a) If Jesus said it in reference to the Second Coming, he was mistaken for he did not return within the lifetime of the generation listening to his words. Many accept that point of view, believing that Jesus in his humanity had limitations of knowledge and did believe that within that generation he would return. We can readily accept that in his humanity Jesus had limitations of knowledge; but it is difficult to believe that he was in error regarding so great a spiritual truth as this.

(b) It is possible that Jesus said something like this which was changed in the transmitting. In Mar 9:1Jesus is reported as saying, "Truly I say to you, there are some standing here who will not taste death before they see the Kingdom of God come with power." That was gloriously and triumphantly true. Within that generation the Kingdom of God did spread mightily until there were Christians throughout the known world.

Now the early Christians did look for the Second Coming immediately. In their situation of suffering and persecution they looked and longed for the release that the coming of their Lord would bring, and sometimes they took sayings which were intended to speak of the Kingdom and attached them to the Second Coming which is a very different thing. Something like that may have happened here. What Jesus may have said was that his kingdom would come mightily before that generation had passed away.

© But there is a third possibility. What if the phrase until these things have happened has no reference to the Second Coming? What if their reference is, in fact, to the prophecy with which the chapter began, the siege and fall of Jerusalem? If we accept that, there is no difficulty. What Jesus is saying is that these grim warnings of his regarding the doom of Jerusalem will be fulfilled within that very generation--and they were, in fact, fulfilled forty years later. It seems by far the best course to take Mat 24:32-35as referring, not to the Second Coming, but to the doom of Jerusalem, for then all the difficulties in them are removed.

Mat 24:36-41do refer to the Second Coming; and they tell us certain most important truths.

(i) They tell us that the hour of that event is known to God and to God alone. It is, therefore, clear that speculation regarding the time of the Second Coming is nothing less than blasphemy, for the man who so speculates is seeking to wrest from God secrets which belong to God alone. It is not any man's duty to speculate; it is his duty to prepare himself, and to watch.

(ii) They tell us that that time will come with shattering suddenness on those who are immersed in material things. In the old story Noah prepared himself in the calm weather for the flood which was to come, and when it came he was ready. But the rest of mankind were lost in their eating and drinking and marrying and giving in marriage, and were caught completely unawares, and were therefore swept away. These verses are a warning never to become so immersed in time that we forgot eternity, never to let our concern with worldly affairs, however necessary, completely distract us from remembering that there is a God, that the issues of life and death are in his hands, and that whenever his call comes, at morning, at midday, or at evening, it must find us ready.

(iii) They tell us that the coming of Christ will be a time of separation and of judgment, when he will gather to himself those who are his own.

Beyond these things we cannot go--for God has kept the ultimate knowledge to himself and his wisdom.

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 24:32--25:31

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

Next Jesus exhorted His disciples on the basis of this revelation concerning the future. He taught them using seven parables.

Constable: Mat 24:32-44

The importance of vigilance 24:32-44

Jesus told His disciples four parables advocating vigilance in view of the time of His return. These stories were illustrations of His main points.

Constable: Mat 24:32-36

The parable of the fig tree 24:32-36 (cf. Mark 13:28-32; Luke 21:29-33)

This parable stresses the importance of the signs signifying Jesus' return.

24:32-33 The lesson (Gr. parabole, lit. parable) of the fig tree is quite simple. As the appearance of tender twigs and leaves on a fig tree indicate the nearness of summer, so the appearance of the signs Jesus explained would indicate that His coming is near.⁹¹⁰

A popular interpretation of this parable equates modern Israel's presence in the Promised Land with the budding of the fig tree.⁹¹¹ This view may be placing too much emphasis on the identification of the fig tree as an illustration of Israel (cf. Jer. 24:1-8; 29:17). On the other hand this could be what Jesus intended. Many commentators take this parable as describing the destruction of Jerusalem.⁹¹² As I mentioned before, this is probably not correct.

24:34 Jesus first stressed the importance of what He would say.

What did He mean by "this generation?" Many interpreters have concluded that Jesus meant the generation of disciples to whom He spoke (cf. 23:36). Some within this group of interpreters have concluded that because these signs did not occur before that generation of disciples died Jesus made a mistake.⁹¹³ This solution is unacceptable in view of who Jesus was. Other interpreters in this group have concluded that since these signs did not appear during the lifetime of that generation of disciples Jesus must have been speaking metaphorically, not literally.⁹¹⁴ They say the destruction of Jerusalem fulfilled what Jesus predicted. This solution is also unacceptable because there is nothing in the text to indicate that Jesus meant that the disciples should understand the signs non-literally. Moreover many similar prophecies concerning Messiah's first coming happened literally.

Perhaps Jesus meant that the generation of disciples that saw the signs would also witness His return.⁹¹⁵ However the demonstrative pronoun "this" (Gr. aute) seems to stress the generation Jesus was addressing. This pronoun could refer to the end times rather than to that generation.⁹¹⁶ Yet this seems unnatural here.

Other interpreters have noted that "generation" (Gr. genea) can refer to a race of people, not just to one generation (cf. 16:4; Phil. 2:15).⁹¹⁷ They conclude that Jesus meant the Jewish race would not end before all these signs had attained fulfillment.⁹¹⁸ This is a possible solution, but it seems unusual that Jesus would introduce the continuing existence of the Jewish race to confirm the fulfillment of these signs.

Another view has focused attention on the words "take place" or "have happened" (Gr. genetai) that occur in all three synoptic accounts. The Greek word meant "to begin" or "to have a beginning." Advocates affirm that Jesus meant that the fulfillment of "all these things" would begin in the generation of His present disciples (cf. v. 33), but complete fulfillment would not come until later.⁹¹⁹ However, Jesus said "all" those things would begin during that generation. It is possible that "all" those things would begin during that generation if one interprets "all those things" as the signs as a whole (cf. v. 32). The earliest signs then would correspond to the branches of the fig tree becoming tender. This would be the first evidence of fulfillment shaping up. "This generation" then "represents an evil class of people who will oppose Jesus' disciples until the day He returns."⁹²⁰ All things considered this view appeals most to me.

24:35 Jesus further stressed the certainty of what the signs anticipated with these words. He claimed that His predictions had the same authority and eternal validity as God's words (cf. Ps. 119:89-90; Isa. 40:6-8).

24:36 The certainty of fulfillment should not lead the disciples to conclude that they could predict the time of fulfillment exactly. Jesus explained that only the heavenly Father knew precisely when the Son would return (cf. Acts 1:7).

"This verse becomes the main proposition which is developed from this point to Matthew 25:30."⁹²¹

Watchful preparation is necessary since no one knows the day or the hour when Jesus will return. We do not know the year or the month either. The alternative would be living life as usual without regard to the King's return. Jesus deliberately discouraged His disciples from setting dates.

Jesus' self-confessed ignorance has created a problem for some readers. How could He be God and not know everything? The answer is part of the problem of God becoming man, the Incarnation. Jesus voluntarily limited Himself, and limitation of His knowledge was part of His humiliation (Luke 2:52; Phil. 2:7).

"John's Gospel, the one of the four Gospels most clearly insisting on Jesus' deity, also insists with equal vigor on Jesus' dependence on and obedience to his Father--a dependence reaching even to his knowledge of the divine. How NT insistence on Jesus' deity is to be combined with NT insistence on his ignorance and dependence is a matter of profound importance to the church; and attempts to jettison one truth for the sake of preserving the other must be avoided."⁹²²

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 24:29-51

CXIV.
THE SECOND COMING OF CHRIST.
^aMATT. XXIV. 29-51; ^bMARK XIII. 24-37; ^cLUKE XXI. 25-36.

   ^b24 But in those days, aimmediately after the {bthat} atribulation of those days. [Since the coming of Christ did not follow close upon the destruction of Jerusalem, the word "immediately" used by Matthew is somewhat puzzling. There are, however, three ways in which it may be explained: 1. That Jesus reckons the time after his own divine, and not after our human, fashion. Viewing the word in this light, the passage at 2Pe 3:4-9 may almost be regarded as an inspired comment with reference to this passage. 2. The terrible judgment upon Jerusalem and the corresponding terror of the judgment day have between them no intervening season of judgment in any way worthy to be compared to either of them. The two periods, therefore, stand with regard to each other in immediate connection. 3. The tribulation which came upon the Jewish people merely began with the destruction of Jerusalem, other woes followed at once, and, coming down through all the centuries of wandering and dispersion, they were yet unfulfilled and incomplete. See Deu 28:58-68] the sun shall be darkened, and the moon shall not give her light, and the stars shall fall {bshall be falling} from heaven, aand the powers of [629] {bthat are in} the heavens shall be shaken. [The language is that of the ancient prophets. See Amo 8:9, Joe 2:30, Joe 2:31, Eze 32:7, Eze 32:8. Compare also Rev 6:12-14. Some regard the language as metaphorical, indicating the eclipse of nations and the downfall of rulers, but there are many similar passages of Scripture which constrain us to regard the language here as literal rather than figurative. See 2Pe 3:10, Heb 1:12, Rev 20:11.]  ^c25 And there shall be signs in sun and moon and stars; and upon the earth distress of nations, in perplexity for the roaring of the sea and the billows [We can conceive of nothing which would produce greater mental distress or perplexity than changes in the position or condition of the heavenly bodies. Such changes will be followed by corresponding commotions on our planet, as, for instance, great tidal waves and vast agitation in the ocean];  26 men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens shall be shaken.  ^a30 and then shall appear the sign of the Son of man in heaven [The coming and the sign are the same thing. The word "sign" is used in connection with the coming of Christ to indicate that the nature of the coming (that is, the manner of its manifestations) will be fully commensurate with the importance of the event. His first coming in the manger was not so]: and then shall all the tribes of the earth mourn [The coming will occasion universal mourning in the unprepared, and apparently the majority of people will be in that condition. The term "all" is not, however, to be construed as including all individuals -- 1Th 4:15-17],  ^b26 And then shall they see the Son of man coming in {aon the} clouds {cin a cloud} aof heaven bwith great power aand great glory.  ^b27 And then shall he send forth the {ahis} angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one of heaven to the other. bfrom the uttermost part of the earth to the uttermost part of heaven. [To the Jews the trumpet would naturally be [630] associated with the assembling of the people, for silver trumpets were used to call Israel together (Num 10:1-4, Exo 19:13, Exo 19:16, Exo 19:19, Psa 81:3-5). We are not told why angels are used on this occasion, but they appear to be employed in all the great operations of Providence (Mat 13:41). The phrases "four winds," etc., indicate that the angelic search shall extend over the entire globe. The language is that which was then used when one desired to indicate the whole earth. It is based upon the idea which then prevailed that the earth is flat, and that it extends outward in one vast plain until it meets and is circumscribed by the overarching heavens.]  ^c28 But when these things begin to come to pass, look up, and lift up your heads; because your redemption draweth nigh. [The preliminary death-throes of this present physical universe, which will strike terror to the souls of those who have limited themselves to material hopes, will be to the Christian a reassuring sign, since he looks for a new heaven and a new earth.]  29 And he spake to them a parable:  ^a32 Now from the fig tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh; ^cBehold the fig tree, and all the trees:  30 when they now shoot forth, ye see it and know of your own selves that the summer is now nigh.  31 Even so ye also, when ye see aall cthese things coming to pass, know ye that the kingdom of God is nigh. aknow ye that he is nigh, even at the doors. [As the change of the season in the natural world has its preliminary signs, so the change of conditions in the spiritual realm has its premonitory symptoms. When men see the symptoms which Jesus has described, they will recognize that changes are coming as to the nature of which they can only guess. But the Christian is informed that these changes indicate the coming of the Son of God -- a change from a worse to a better season.]  34 Verily I say unto you, This generation shall not pass away, buntil all things be accomplished. [Commentators differ widely as to the import of these words. Godet is so perplexed by them that he thinks [631] they refer to the destruction of Jerusalem, and have been misplaced by the Evangelist. Cook straddles the difficulty by giving a dual significance to all that our Lord has said concerning his coming, so that our Lord in one narrative speaks figuratively of a coming in the power of his kingdom before, during, and right after the destruction of Jerusalem, and literally of his final coming at the end of the world. But this perplexing expression under this theory refers exclusively to the figurative and not to the literal sense of the passage. The simplest solution of the matter is to take the word "generation" to mean the Jewish family or race -- and the word does mean race or family -- Luk 16:8. Thus interpreted, the passage becomes a prophecy that the Jewish people shall be preserved as such until the coming of Christ. The marvelous and almost miraculous preservation of the racial individuality of the Jews, though dispersed among all nations, might well become the subject of prophecy, especially when Jesus had just spoken of an event which threatened their very extermination.]  31 Heaven and earth shall pass away: but my words shall not pass away. [The disciples had regarded the temple as so permanent that they found it hard to conceive that Christ's words could be fulfilled with regard to it; but he assures them that his predictions and prophecies are the stable and imperishable things. That even the more permanent structure of the heavens is not so abiding as his utterances.]  ^a36 But of that day and {bor that} hour knoweth no one, not even the angels in {aof} heaven, neither the Son, bbut the Father. aonly. [These words indicate the profound secrecy in which God has concealed the hour of judgment. It is concealed from all people, that each generation may live in expectation of its fulfillment, and we are to watch for the signs, though we may not fully know the times. They also indicate that either by reason of his assumption of our human nature, or by a voluntary act on his part, the knowledge of Jesus became in some respects circumscribed. They also suggest that it is not only idle, but also presumptuous, for men to strive to find out by mathematical calculation and expositions of [632] prophecy that which the Son of God did not know.]  37 And as were the days of Noah, so shall be the coming of the Son of man.  38 For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark,  39 and they knew not until the flood came, and took them all away; so shall be the coming of the Son of man. [See Psa 1:5, Mal 3:2.]  ^b33 Take ye heed, watch and pray: for ye know not when the time is.  34 It is as when a man, sojourning in another country, having left his house, and given authority to his servants, to each one his work, commanded also the porter to watch. [Under the figure of the householder and the thief, Jesus appealed to the sense of danger. Under the figure of the servant he appealed to the sense of duty, and under this figure of the porter he appealed to the sense of loyalty. The porter's desire to honor his lord was to make him so vigilant that he would open the door at once upon his lord's appearing.]  35 Watch therefore: for ye know not when the lord of the house cometh, whether at even, or at midnight, or at cockcrowing, or in the morning [The night was then divided into four watches. See p. 322. Jesus may here refer either to the duration of the world or to the life of the individual. He divides either period into four sections, in accordance with the night watches which were so fully associated with watchfulness];  36; lest coming suddenly he find you sleeping.  37 And what I say unto you I say unto all, Watch. [This warning message was not for the apostles alone, but for all disciples.]

[FFG 629-634]

Lapide: Mat 24:29-51

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 observe, with S. Chrysostom, Jerome, and others, that Christ, in order to keep His disciples and those who succeeded them in constant expectation of His Advent and the Day of Judgment, and to urge them to be always prepared for it, seems to favour the mistake of the Apostles, and to speak as though the end of the world would follow immediately upon the destruction of the city, but in a different way from that in which the Apostles understood it. For although 1560 years have elapsed since the destruction of Jerusalem, and many more will yet elapse before the end of the world, nevertheless all this period, long as it seems to us, whose span of life is so short, yet compared with the eternity of God, who is the true Measurer of times, is but very small, yea, only as it were a moment. Thus answers S. Peter (2 Pet 3:8), "One day is with God as a thousand years, and a thousand years as one day. The Lord is not slack concerning His promise. This is why the Prophets and Apostles call the period of Christ and of the Gospel Dispensation, the last time and the last hour, as appears from 1Jo 2:18; 1Co 10:11; Jam 5:8; Heb 10:37. For the same reason Hag 2:4 says that there shall be but a little while to the coming of Christ, and yet there were 517 years still to elapse before He came. There is also this to be considered, that the tribulation of the world shall immediately follow the tribulation of the city, in the sense that no very remarkable and exceptional tribulation of the Jews shall intervene between those two events, so that the one shall very closely succeed the other, not as regards time, but in type, similitude, and fearfulness. For a similar reason Isaiah, Jeremiah, and the rest of the Prophets, when they describe the destruction of Babylon, Tyre, Egypt, and of Judæa by the Chaldeans, pass on at once to the antitype, the destruction of the world, as though it were about to take place immediately. And they set forth how dreadful shall be the former events by the signs and horrors which shall take place at the latter event. This appears by Isa 13:19; Jer 15:9; Amo 8:9; Joe 2:10.

From what has been said, it would seem that Alcazar ( in Rev 6:12), from the expression " thus " in this verse of S. Matthew, gathers incorrectly that all the things which are here spoken of refer literally, not to the end of the world, but to the destruction of Jerusalem. By the darkening of the sun and moon, and the falling of the stars, this writer understands literally the blindness of the Jews, their calamities, and the slaughter which was made of them by Titus. By the shaking of the powers of the heavens, he understands the flight of the Christians from the city, by whose holiness it was sustained. But every one can see that these meanings are mystical and symbolical.

The sun shall be darkened. Observe that this sign and those which follow are not after the General Resurrection, as SS. Jerome and Chrysostom suppose, but previous to it, as is plain from S. Luk 21:26, and Joe 2:31. As to the meaning, S. Augustine ( Epist. 80 , ad Hesych. ) says, "The sun, i.e., the Church, shall be darkened, because in those tremendous temptations and tribulations which shall be in the end of the world, many who had seemed as bright and as firm as the sun and the stars shall fall from the faith." This is the allegorical sense, and is just and apposite.

You will ask, what will be the cause of this great obscuration of the sun before the Judgment Day? SS. Hilary, Jerome, Chrysostom answer, that it will be because the excessive brightness of Christ's glorious body will make the sun grow pale. But I have already observed that these signs will take place before the General Resurrection, and therefore before Christ's coming to judgment. So that I reply, the sun will be darkened because God will take away from it, not its light indeed, but its power of illuminating, by which it shall come to pass that in the sun there will be light, but upon the earth nothing but darkness. Thus was it at the Passion of Christ. Again, God will hide the sun by means of thick clouds and smoke. Perchance also there will be extraordinary and miraculous eclipses, as may be gathered from Lactantius 7:16.

Of this darkening of the sun at the end of the world, the calamities and prodigies which took place at the destruction of Babylon, Tyre, Egypt, Idumæa, &c., were types. When, therefore, the Prophets speak of them, they speak by catachresis of the horribleness of the destruction, by saying that the sun and moon and stars shall be darkened. For such dreadful calamities bring on men giddiness and blindness. Thus those overthrows were types and foreshadowings of the destruction of the world, when the heavenly luminaries will be literally darkened.

And the moon, &c. For when the sun is darkened, the moon must necessarily be so likewise, since she derives her light from him.

Symbolically : Auctor Imperfecti says, "When the master of the household dies, his whole household is troubled; his family make lamentations and rend their garments. So, in like manner, when the human race, for whom all things were made, is about to come to an end, all creation languishes, the powers of the heavens mourn, and laying aside their brightness, are clothed with robes of darkness."

And the stars, &c. 1. Because at the end of the world the stars also shall be darkened, so that they shall appear to men to have fallen from the heavens. For Holy Scripture often speaks of things not as they are in themselves, but as they appear unto men.

2. Stars, i.e., comets and such like bodies, which are formed in the atmosphere, shall then fall upon the earth. This may be gathered from Joel ii. 30.

S. Chrysostom and Euthymius add, that at the end of the world stars, properly so called, shall fall from the heavens to the earth. But this must be understood of very small stars, and such as are invisible to us. For as to the visible stars, they are larger than our whole earth, and cannot therefore fall upon it.

And the powers of the heavens, &c. Origen, S. Chrysostom, &c., understand by these powers the sevenfold choirs or orders of the angels, which are called powers (Lat . virtutes ) because they excel in strength ( virtute ). And the meaning would be, that the angels, mighty as they are, when they behold the sun and moon become dark, and the stars fall from heaven, and many other dreadful prodigies multiplied at the end of the world, will stand, as it were, astonished and stupefied at such great changes and terrible sights.

Here may be mentioned the opinion of Suarez (3 p. qu. 59, art. 6, disp. 56 , sect. 3), " The powers of the heavens," saith he, "are the angels, who, by their surpassing strength, cause the heavens to revolve; because they, as the ministers of the Divine justice and vengeance against the wicked, shall change the accustomed order of motion of the heavens. Thus there shall be utter confusion in this lower world."

But more simply, by the powers of the heavens, you may understand the stars themselves and their influences. The meaning is, that at the end of the world the very great and very strong stars of heaven shall change their motions, appearances, influences, and in consequence everything upon earth shall be in perturbation, so that the world shall be shaken by unwonted movements, the sea shall overflow, and the atmosphere shall be troubled with comets, thunderbolts, meteors, whirlwinds, so that all things will seem to be utterly in confusion.

Lastly, and most plainly, by the powers, &c., you may understand their poles and hinges. These are δυνάμεις, Heb. gibburoth, the strength and props, as it were, of the heavens. It means, that at the end of the world the whole heavens shall be shaken, all plucked from their poles and hinges, so that they will seem to fall down, so as to strike terror into the wicked, and to set forth the wrath of an angry Christ. I have treated of this matter more at length in Rev 6:14. There is an allusion to Job 26:11, "The pillars of heaven shall tremble, and shall fear by reason, of His rebuke;" and to Isa 39:4, "And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their hosts shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig-tree." For as Bede says ( in Luc. xxi. 25), "As when trees are shaken to their fall, they are wont to show premonitions of the coming crash; so likewise when the end of the world draweth nigh, shall the elements nod and tremble as though they were in fear;" and the heavens burning with fire, and as it were perishing, shall rise again with the Saints, and shall be renewed in a glorious state of felicity.

Ver. 30. And then shall appear the sign, &c. You will ask, what is the sign of the Son of Man, that is to say, of Christ Incarnate? I answer, it is the Cross. For this is the sign, because it is the standard ( vexillum ) of Christ, and the cause of the victory of believers. And as it was beforetime the scandal of unbelievers and the impious, so will it be in the Day of Judgment their condemnation and their torment. So the Fathers, almost passim. Yea, the Church herself gives this meaning her sanction, when she sings in the office for Holy Cross Day, "This sign of the Cross shall be in heaven when the Lord shall come to judgment." There are three reasons why the Cross shall then appear. 1st To signify that Christ by the Cross has merited this judicial power and glory. 2d To show that Christ was crucified for the salvation of all men, and that therefore they are ungrateful and without excuse who have neglected so great grace and love. 3d To show that all worshippers of Christ crucified shall be then exalted with Him to Heaven, and all who hate and despise Him cast down to hell.

From this saying of Christ it is extremely probable that the actual cross on which He was crucified shall appear in heaven at the Day of Judgment, for the consolation of the Saints, who have been saved by it, and who therefore have striven to conform themselves in their lives, by patience and self-denial, to Christ crucified; and for the condemnation of the wicked, who have despised the Cross of Christ, and who have ungratefully preferred pleasures to self-mortification. This is the opinion of S. Chrysostom ( Hom. de Cruce et Latrone ). The Sibyl predicts the same thing ( lib. 6)—

"Whereon God hung, 0 blessed Tree!

  Not earth alone, but heaven hath thee,

  When lightning-crown'd God's face we see."

S. Anselm is of a different opinion, viz., that at the Day of Judgment it will not be the actual Cross of Christ which will appear in the air, but a symbol, or image of it, formed by the angels. The expression sign is in favour of this.

Moreover, SS. Chrysostom and Augustine and S. Cyril teach that this standard of the Cross will be borne by the angels before the face of Christ, coming to judgment, as a trophy of victory, and a royal banner of supreme power and dignity.

Our Salmeron also says, "The doctors of the Church believe that, together with the Cross will appear the pillar, the scourge, the crown of thorns, the nails, the sponge, the spear, and the rest of the instruments of the Passion." So, too, S. Thomas ( Opusc. ii. cap. 244). This is probable, but not certain, because nowhere expressly declared.

Lastly, at that time the sign of the cross shall appear on the foreheads of all the elect, according to what is said in Rev 7:3, "Let us sign the servants of our God on their foreheads" ( Vulg.); and Ezek. ix. 4, in an allegorical sense, "Sign Tau, i.e., the sign of the Cross, upon the foreheads of the men that sigh and that cry" ( Hebr. and Vulg.). Hear S. Augustine ( Serm. de temp. 130), "Hast thou considered how great is the virtue of this sign of the Cross? The sun shall be darkened, the moon shall not give her light; but the Cross shall shine and shall obscure the heavenly luminaries. When the stars shall fall, it alone shall send forth radiance, that thou mayst learn how the Cross is more luminous than the moon and more glorious than the sun. For like as when a king enters into a city, his soldiers go before him, bearing upon their shoulders the royal arms and standards, and all the pomp of military array, to proclaim the monarch's entry; so when the Lord descends from Heaven, the angel hosts shall go before Him, bearing upon their lofty shoulders that sign which is the ensign of triumph, to announce to the inhabitants of earth the approach of the King of Heaven."

And then shall all the tribes, &c. That is, many of every tribe, viz., all the reprobate and the damned, because they have neglected their salvation, to procure which Christ was crucified. But the elect will rejoice and sing, because they will see that they have been saved and blessed by the Cross. S. Augustine gives the cause of this weeping, " All the tribes of the earth shall mourn, because they shall see their accuser, that is, the Cross itself; and at the sight of this reprover they shall acknowledge their sin. Too late, and in vain shall they confess their impious blindness. And dost thou marvel that when Christ cometh He will bring His Cross, since He will show His wounds also?" S. Chrysostom also, " Then shall all the tribes of the earth mourn, because they shall perceive that they gained nothing by His death, and that they crucified Him who ought to be adored." And S. Jerome, "Rightly doth He say, The tribes of the earth; for they shall mourn who have no citizenship in Heaven, but whose names are written in the earth." Again, hear S. Chrysostom on this passage ( Hom. 77), "He brings with Him the Cross, that their sin may be condemned without accusation, as though a man who had been struck with a stone should produce the stone itself, or the blood-stained clothes as a witness of the deed." Moreover, they shall mourn, because (as Auctor Imperfecti., Hom. 77, says) Christ will then reprove the wicked thus, "For your sakes I became man, was bound and crucified. Where is the fruit of all My sufferings? Behold the price of My blood, which I paid for the redemption of your souls! Where is your service, which you owe Me as the price of My blood? I valued you above My own glory, when, being God, I appeared in fashion of a man; and yet ye accounted Me of less worth than any of your possessions. For ye loved every vile thing upon earth more than My justice and faith." And shortly afterwards he adds, "Deservedly shall they mourn, because then neither shall money profit the rich to do alms withal; nor righteous parents be able to intercede for their children; nor the angels themselves to say a word, as is their wont, for men, because the nature of judgment accords not with mercy, as neither the time of mercy with judgment. As saith the Prophet, 'I will sing of mercy and judgment;' of mercy in the first Advent, of judgment in the second."

Hear S. Bernard mourning, yea, trembling with horror ( Serm. 16 in Cant.), "I am afraid of hell; I fear the face of the Judge, before whom the heavenly hosts themselves tremble. I tremble at His almighty wrath, at the crash of a falling world, at the conflagration of the elements, at the horrible tempest, at the voice of the archangel, and the dreadful words. I tremble at the teeth of the infernal beast, at the belly of hell, at the lions roaring for their prey. I dread the gnawing of the worm, the fiery torrent, the smoke and vapour, the brimstone, and the spirit of tempests. I dread the outer darkness." Then he adds, "Who will give water to my head, and a fountain of tears to my eyes, that by my tears I may prevent the weeping and gnashing of teeth, the hard chains for hand and foot, the weight of the fetters that press and bind and burn without consuming? Woe is me, my mother! Wherefore hast thou brought me forth, a child of sorrow? a child of bitterness, of indignation, of weeping without end? Why did the knees prevent me, and the breasts that I sucked, that I should he born for burning and for fuel of fire?"

And they shall see the Son, &c. 1st That the clouds may temper the exceeding brightness of the Body of Christ, which otherwise would blind the eyes of the reprobate. 2d Because a cloud is the symbol of the hidden Deity. 3d Because the cloud is the seat, as well as the vehicle and covert, of Christ's glory. Hence, constantly in the Old Testament, God appeared to Moses and the Prophets in a cloud. ( See Ezek 1:4, and Ex 19:9-18.) There is an allusion to Dan 7:13, "And lo, one like unto the Son of Man coming in the clouds of heaven."

With power, &c. (Vulg.), with great virtue or strength and majesty. For as Christ at His first Advent came in great infirmity of the flesh, in poverty and contempt, so He hath thereby deserved to come in His second Advent with great strength, glory, and majesty. His Power and strength shall appear in that at His command all the dead shall arise in a moment; in that all men, angels, and devils shall behold and worship Him as their God, their Lord, and their judge; in that He shall pass sentence upon all according to their deserts, and shall execute His sentence, so that none shall dare to gainsay or resist. His majesty shall appear in the infinite splendour of His body, in the multitude and brightness of all the angels surrounding Him, and in His garments of radiant clouds.

Ver. 31. And He shall send His angels, &c. There is an inversion of order in this passage; for Christ shall previously send His angels with a trumpet, or rather with many trumpets, throughout all the world, to wake the dead and summon them to judgment. For when this trumpet sounds very many angels shall gather together the ashes of every one of the dead, and from them form the semblance of human bodies, which God shall organize and animate. And after life has been restored to those bodies, He shall, if they be those of the holy and elect, glorify and bless them. Wherefore also the Blessed themselves shall, by the gift of swiftness, with which they shall be endowed, immediately transfer themselves in the company of the angels from all parts of the world to the Valley of Jehoshaphat to judgment. But the reprobate, because they shall lack the gift of swiftness, shall be dragged thither by the devils, or rather by the angels.

From the four winds, i.e., from the four quarters of the world, from whence the four chief winds blow. Whence he adds by way of explanation, from one end of heaven to the other.

The Greek is α̉π άκρων έως άκρων, i.e., from extremity to extremity, from one terminus of heaven and earth to their other terminus, from the east to the west. For άκζα signifies any extreme limit, whether above or below, whether to the right or to the left. Mark has (Mar 13:27), from the height of earth to the height of heaven (Vulg.), by which is meant the same thing as in S. Matthew, from one extreme of earth to the other extremity of heaven and earth. For the earth at its extremities seems to be joined to the sky. This is at the horizon. There is no reason why extremity of heaven (Vulg.) in this place should not be taken literally, meaning that the angels shall gather together the elect wherever they may be, whether in heaven or earth. For the bodies of the Patriarchs, who rose again with Christ, are in Heaven. Wherefore they shall descend from Heaven to the valley of Jehoshaphat at the time of the Last Judgment.

But the former sense seems to be the best.

Learn a parable. Take a similitude from the fig-tree. Learn from the analogy of the fig-tree what I have spoken concerning the signs of the destruction of the world, when it is nigh at hand. Christ makes mention of the fig rather than of other trees, because the fig-tree only puts forth its leaves and fruit under the influence of heat, because its sap is exceedingly sweet, and therefore concocted; and for that there is need of the heat of summer. Hence Aristotle ( lib. 9, Histor. Animal ) says that the fig is the food of bees, which only fly and make honey in summer. They make honey from the fig, for it is indeed a purse of honey. Again, he says that cattle grow fat upon figs. Again, the fig does not flower, but produces fruit immediately from the leaves, and brings it to maturity. Whence Pliny says (15. 18), "Wonderful is the haste of this fruit, one in all things hastening to maturity by the art of nature." Again, "the fig is the sweetest of all fruits, devoid of all acidity, and therefore most tasty and wholesome. Moreover, the fig-tree is extremely fruitful, so much so that there are fig-trees in Hyrcania, each yielding a yearly produce of 70 bushels," as Pliny affirms in the same book. He adds that Romulus and Remus were suckled by the she-wolf under a fig-tree, and therefore that the fig was worshipped at Rome in the forum.

Symbolically, therefore, Christ would intimate that His Saints and elect ought to bring forth most sweet and abundant fruits of good works, that so they may deserve to taste in the summer of the Resurrection the abundant sweetness of celestial glory.

Lastly, a fig was the cause of the destruction of Carthage. For when Cato, as Pliny tells us, was exclaiming in the Senate that Carthage must be destroyed, he brought one day into the Senate house a very ripe fig which had been grown in Africa. Showing it to the Senators, "I ask you," said be, "to guess how long ago it is since this fig was plucked from the tree." All allowed that it must have been but recently gathered. "Yes," he said, "I would have you know that it is but three days since it was plucked at Carthage; so near is the enemy to your walls." Immediately afterwards the third Punic War, in which Carthage was destroyed, was begun.

In like manner those signs which Christ compares to a fig-tree shall be the cause of the destruction of the world.

When her branch, &c. For the reason already mentioned, inasmuch as the sap of the fig-tree is most sweet, it lies dormant during the winter in the root, but being drawn out by the heat of summer, it rises into the branches, and comes out in leaves and fruit. It is like the mulberry tree ( morus ), which does not germinate until the cold is all gone. The mulberry is called for that reason μω̃ζος, or "a fool," because it is anything but foolish, but the wisest of trees.

Ver. 33. So likewise ye, &c. Near : it is as though Christ, the judge, and His glorious Kingdom, and your redemption, as Luke has it, that is, the resurrection and everlasting glory, were entering the earth, as it were by a door. For redemption signifies deliverance from all evils and miseries. This will be the summer. And after the winter, there shall come this most joyful summer to all the elect, as this parable intimates. As when the fig comes into leaf summer is nigh, which causes to be brought forth most sweet figs and other fruits; so when ye shall behold the elect to flourish with such great patience in the winter of such great tribulations as shall befall them at the end of the world, know ye that the reward of your patience is nigh at hand, the summer of a joyful resurrection, which shall heap upon you the fruit of every good gift, when Christ the judge shall bless and glorify you.

Verily I say, &c. This generation, that is to say, 1. of all men, or this age, which shall last until the end of the world. So S. Jerome. As though Christ had said, "Before the end of the world all these things shall come to pass."

2. Origen, Hilary, and Chrysostom take generation in a more restricted sense, to mean the generation of believers of Christians, that were now sprung from Christ, to whom Christ was speaking in the person of His Apostles, according to the words in Ps. xxiv. 6, "This is the generation of them that seek the Lord." As though the Lord had said, "The Christian religion which I have instituted shall not come to an end until Christians, who faithfully serve Me, are rewarded by and crowned in the Day of Judgment."

Ver. 35. Heaven and earth, &c., shall pass away, i.e., shall be changed, shall cease to be, shall perish, as regards their present state and condition, that they may pass into one which is better, and be glorified with the Saints.

Some are of opinion that at the end of the world the heavens will be changed as regards their form and substance. Of this question I have treated at length on 2Peter3:13 and Isa 34:4.

Lastly, this sentence may be understood comparatively, thus, "The heavens shall pass away and perish, sooner than My words shall come to naught."

But of that day (namely, of My glorious coming to judgment) and hour, &c. As if He had said, "Do not, 0 My apostles, ask Me when I shall come again as Judge, or what shall be the day of the general Judgment, for no one except God knoweth this: and He willeth not any other being to know it." "He held them back," says Chrysostom, "from wishing to learn that which the angels are ignorant of." As to the time when the world shall come to an end, there are various opinions.

1. Many suppose that the world will come to an end after it has existed for six thousand years, as it was created in six days, according to the saying or prophecy of Elias, "six thousand" (years?) "the world." ( Sex millia mundus, Lat.) This opinion is probably true, as I have shown at length on Rev 20:4.

2. Some think that there will be just as many years after Christ to the end of the world as there were from the Creation to Christ. They gather this idea from Hab 3:2, "0 Lord, revive Thy work in the midst of the years, in the midst of the years Thou shalt make it known." But this passage has a different meaning, as I have there shown.

The third opinion was one which supposed the world would last as many jubilees after Christ as there were years in His earthly life. This calculation would place the end in A.D. 1700.

4. Druitlimarns, who flourished about A.D. 800, and who wrote upon S. Matthew, says, "Our ancestors have left in writing that the world was created, the Lord was conceived and crucified, on the 25th of March, and in like manner the world will be destroyed upon the same day; but in what year they say not." But these things have no foundation.

5. A fifth calculation was put forth by a contemporary of à Lapide, whose name he does not give, whom he calls a jester rather than a reckoner, which fixed on 1666 as the end of the world.

"If," says à Lapide, "you object to this ' joculator ' the words of Christ, 'of that day knoweth no man,' he answers, that only applied to the time when He was speaking, and that the day might be known afterwards by revelation or in some other way."

But all this à Lapide characterises as frivolous and old wives' fables.

My Father only : because from eternity He had determined in His own mind, and appointed this day, which He keeps secret. Now by the word only, the Son is not excluded, neither the Holy Ghost, for They know the day and the hour of the Judgment equally with the Father, since They have all the same essence, majesty, will, mind, power, understanding, and knowledge. For it is a theological principle, that if the word "only" be added to any of the essential attributes of the Godhead, such as wisdom, and be ascribed to one of the Divine Persons, it does not exclude the other two Persons, but only creatures, which are of a different nature and essence. But in Personal Attributes, the expression "only" does exclude two of the, Divine Persons, as when it is said, "The Father only begets;" "The Son only is begotten."

You will say, Mark adds (Mar 13:32), neither the Son, for so it is in the Greek, Latin, Syriac, Arabic, Persian, Egyptian, Ethiopic. Various answers are given. The best is that which is common among the Fathers. It is that the Son, both as God and as man, by infused knowledge, knows the Day of Judgment and of the end of the world, for it pertains for Him to know this, inasmuch as He has been appointed the Judge of the world. But Christ denies that He knoweth this as man, and as He is God's messenger to us, because He did not know it so that He could reveal it to us, or because He had not been commissioned by the Father to reveal it to us. As an ambassador who was questioned concerning the secrets of his prince would reply that he did not know them, although he did know them, because he did not know them as an ambassador. For an ambassador declares only those things which he has a commission to declare.

Christ's meaning then is, "God only knows what year and day and hour the end of the world and the Judgment shall be. And although God has caused Me, Christ, as I am man, to know the same, as I am that one man who is united to the WORD; yet as I am the Father's ambassador to men, He hath not willed Me to make known that day, but to keep it secret, and to stir them up continually to prepare themselves for it." There is a like mode of expression in S. Joh 15:15.

There are some who explain thus: that Christ, qua man, knoweth not the Day of Judgment; but that He knoweth it as He is the God-man. That is to say, Christ as man knoweth it not by virtue of His humanity, but of His divinity. So S. Athanasius ( Serm. 4, contra Arian.), Nazianzen ( Orat. 4, de.Theolog.), Cyril ( lib. 9, Thesaur. c. 4), Ambrose ( lib. 5, de Fide, c. 8 ).

Maldonatus gives another explanation. He says that Christ, even as He is God, knoweth not the Day of Judgment in, as it were, an ex officio sense, because it is the office of the Father, alone to predestinate, decree, and determine the Day of Judgment; and, by consequence, that He knows it, and reveals it when He wills. For providence, in which predestination is included, is a special attribute of the Father. But this explanation is somewhat too subtle and abstruse.

But as the days of Noah, &c. Like the Deluge, which suddenly and unexpectedly drowned all men, shall My Advent come upon all. This is made plain by the subsequent verse.

As in the days that were before the flood, &c.

Ver. 39. And knew not, &c. You may say, "From the darkness of the sun and moon, and the falling of the stars, and the other dreadful signs, men will know that the end of the world is near." As Luke saith, Men's hearts withering with fear, and with looking for those things which are coming on the earth. "Therefore the end of the world cannot be unexpected by them." I reply, that after the darkening of the sun and moon, and the other signs, God will give a certain space of quietness and peace; and then men will forget the signs, and will give themselves up to pleasures, to gluttony and lust, even as they did before. Then will God put an end to them and to the world, crushing them with a sudden destruction. In like manner, dying persons will seem to revive for a little while, but soon grow worse and expire. So, too, a candle when it is burnt out will flicker up with a last effort before its flame, like a breath, departs and is extinguished. Again, so great shall be the hardness and the wickedness of the multitude of the ungodly at that time, that even though they do behold the sun and moon darkened, yet will they apply themselves to the gluttony and the luxury to which they have been accustomed, and will not think of the end of the world so nigh at the doors. Thus was it with Belshazzar, when he was feasting with his lords, on the night when he was besieged and slain by Cyrus, until he beheld the fateful hand which foretold his destruction by the words, Meni, Tekel, Phares. Wherefore S. Augustine teaches that at the end of the world, the righteous will be sorrowful on account of these signs, but the wicked will indulge their bent, and rejoice.

Then two shall be in the field, &c. In the Day of Judgment Christ will separate companion from companion, neighbour from neighbour; as, for example, husbandman from husbandman. Him who has lived justly and piously He will take up with Himself to glory. But his companion, who has lived wickedly, He will leave in his sins, and condemn to everlasting punishment. For as S. Ambrose says ( in Luke xvii. 35), "He who is taken is carried away to meet Christ in the air; but he who is left is condemned. Christ says this, that no one may trust to good society merely because he lives among the righteous. He would also show how exact and searching will be that judgment, which will separate father from son, wife from husband, brother from brother."

Two women, &c. He instances the same thing in persons grinding at a mill. For formerly mills were in use which were not turned by wind or water, but by hand. These were worked by male and female slaves to grind flour ( see Ex 11:5). In mola (Vulg), ε̉ν τω̃ μύλωνι, in the place of grinding, where was the bakehouse.

Ver. 42. Watch therefore, &c. That is, "think continually that death is certain, but the day of death uncertain. I say the same of the Day of Judgment, both that particular judgment which comes to every one at death, as well as the general Judgment, which shall take place at the end of the world. Wherefore prepare yourselves for both by giving heed to virtue and good works." For as S. Jerome saith ( in Joel c. ii.), "That which shall happen to all in the Day of Judgment is fulfilled in each at the day of death." And S. Augustine ( Epist. 80) says, "In whatsoever state a man's last day shall find him, in the same state shall the world's last day come upon him; because as the man dies, so shall he be judged. Therefore ought every Christian to watch, lest the coming of the Lord find him unprepared. But that day shall find unprepared the man whom the last day of his life now shall seize unprepared."

Moreover, the reason why God wills that this day should be unknown to us is, that the uncertainty may be a never-failing stimulus to us in the practice of every virtue. "For," as S. Chrysostom says, "if men knew surely when they were to die, at that time only would they seek to repent."

The devil, therefore, in order that he may take away this stimulus of uncertainty, gets rid of it by degrees, and in part. He persuades every one that they have at least one year to live. When that has come to an end, he tells them they have another, and so on interminably. He causes men to believe themselves so strong and well, that they can surely live this one year. Year by year he does this, and puts such a thought into their minds as, "You are in very good health; you will not die this year." Thus it comes to pass that being, as it were, certain of life, they neglect repentance from year to year, deferring it to the year in which they are to die. Wherefore, when that year comes to each in which it is God's decree that they shall die, they, in like manner, persuade themselves that they will not die in it. Thus it comes to pass that they are always unprepared when certain death and the last day overtake them. Wherefore this idea, instigated by the devil, must be crushed. Every one should say to himself at the beginning of each year, of each day, "It may be that thou shalt die this year or this day. Therefore so live as if thou wert to die to-day." This was the advice which S. Anthony was wont to give to his disciples, as S. Athanasius testifies, "When we awake out of sleep, let us be in doubt whether we shall see the evening. When we lay us down to rest, let us not be confident that we shall come to the light of another day. Thus we shall not offend, nor be carried away by vain desires. Neither shall we be angry, nor covet to lay up earthly treasures. But rather by the fear of departure, from day to day we shall trample upon all transitory things." Barlaam also taught the same to his Josaphat, "Think that this day thou hast begun the religious life. Think that this day also thou wilt finish it." S. Jerome says, "So live as though thou shouldst die today; so study as though thou wert to live always." The same Father ( Ep. 16 , ad Principiam ) says that Marcella was wont to praise that saying of Plato, "that philosophy was a meditation upon death;" and the precept of the Satirist, "Live mindful of death: time flies." She therefore so lived as though she always believed herself at the point of death. When she put on her clothes, she remembered the grave, offering herself to God as a reasonable, living, acceptable sacrifice.

Ver. 43. But know this, &c. Here we must supply what is to be understood, somewhat as follows. But forasmuch as a man knows not this hour, and is not willing or able to watch at every hour, therefore the thief, as his manner is, comes at the hour in which he thinks the householder is not watching, but sleeping, and so robs his house while he is asleep. It is clear that this is the meaning from the Greek, which has in the past tense, If the master of the house had known in what hour the thief would come, he would have watched, and would not have suffered his house to be broken through. You must supply, "But because he did not know the hour, he did not watch, and did suffer his house to be broken into and robbed."

By the thief, S. Hilary understands the devil. "The thief," he says, "shows that the devil is very watchful to take from us our goods, and to plot against the houses of our souls, that he may dig through them whilst we are careless, and given up to the sleep of our own devices; and he would pierce through them with the darts of enticements. It behoves us, therefore, to be prepared, because ignorance of the day sharpens the intense solicitude of expectation ever suspended." But it is better to apply the words to Christ. For so He Himself explains, applying this parable of the thief to Himself in the following verse.

Be ye also ready, &c. the Son of man shall come, to judgment, both the particular judgment of your own soul, and the general Judgment of all men at the end of the world. Christ therefore compares Himself to a thief, not as regards the act of stealing, but as regards silence and secrecy, in that the thief chooses the hour in which he thinks the householder will be absent or asleep, that so he may come upon him unawares, and rob his house. In like manner Christ summons those who are careless, and not waiting for Him, to death and judgment. Whence the Apocalypse warns every one saying, "Behold, I come as a thief" (Rev 16:15). And S. Paul (1 Thess 5:4) says, "But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all children of the light, and of the day." Truly hath the wise man said, "The life of mortals is a vigil."

The truth of this sentence of Christ is seen in daily experience. For we see very many men seized by death at a time when they think themselves to be in good health, and are forming grand projects in their minds. They think death is far distant, and promise themselves many years of life. And yet both experience and the warning of Christ should teach them to do the very opposite. When they appear to themselves to enjoy the most perfect health, they should think that death is lying hid at the very threshold of their doors, and should believe that they are then about to die when thoughts and hopes of long life are suggested to them, either by the devil or their own concupiscence. So would the day of death never come upon them unawares, nor overtake them as a thief.

Thus did the wise and holy men of whom we read in the Lives of the Fathers ( lib. 5, libello 3, de Compunc. n. 2). Abbot Ammon gives this precept of salvation to a certain person, "Entertain such thoughts as evil-doers who are in prison have. For these men ask, 'Where is the judge, and when will he come?' And they weep in expectation of their punishments. After this manner ought a monk to do. He should ever be chiding his soul, and saying, 'Woe is me, who have to stand before the judgment-seat of Christ, to render unto Him an account of all my deeds.' For if thou wilt always meditate thus, thou wilt be safe." And Abbot Evagrius said, "That is divine, to picture the dreadful and terrible judgment. Consider the confusion which is laid up for sinners, which they shall endure in the presence of Christ and God, before angels, and archangels, and powers, and all men. Think of the everlasting fire, the undying worm, the blackness of hell; and in addition to all these things, the gnashing of teeth the fears and torments. Consider likewise the good things which are laid up for the righteous—confidence before God the Father and Christ His Son, and before the angels. Consider the heavenly Kingdom and its gifts of joy and rest." And, Abbot Elias saith, "I am afraid of three things—the first, the going forth of my soul from the body; the second, when I shall meet God; the third, when sentence shall be pronounced against me." Abp. Theophilus, of holy memory, said, when he was about to die, "Blessed art thou, 0 Abbot Arsenius, because thou always hadst this hour before thine eyes." In the same work we read that a certain old man saw one laughing, and said to him, "We have to give an account of our whole life before the Lord of heaven and earth, and dost thou laugh?"

Ver. 45. Who then is a faithful and wise servant, &c Who then? Gr. τίς άζα ; Vulg. Who thinkest thou? At first sight there might seem to be a hiatus here, or a question without an answer. But it is not so. The sentence should be disposed as follows. "Who, thinkest thou, is the faithful and prudent servant, whom the Lord hath set over His family, to give them of His household food in due season?" He assuredly is faithful and prudent who performs that for which he is appointed, who does give every member of the family their food in due time. He distributes, that is, to the servants and domestics, their proper portion of victuals, as the price of their labours. For in ancient times, when money was scarce, the wages of servants were paid in rations of food.

This saying of Christ has special reference to Bishops and Pastors. For on them it is incumbent to feed the Church, which is their family, indeed Christ's family, that they should distribute the food of holy doctrine according to the capacity of every one to receive it. Wherefore it behoves them to be vigilant in this matter, prudent, and faithful. Thus, S. Hilary saith, "Although He exhorts every one of us in common to betake ourselves to unwearied watchfulness, yet He gives a special charge of solicitude to the princes of the people, that is, to the Bishops, in expectation of His Advent. For He signifies that he is a faithful servant, and a prudent overseer of His family, who is careful about the profit of the people committed to his charge; who hears the word and obeys it; who in opportunity of doctrine and truth strengthens the weak, establishes the fallen, converts the depraved, and dispenses the word of life as the eternal food for nourishing the family."

This question, Who thinkest thou? intimates that such servants, such Bishops and Pastors as are wholly faithful to Christ in the care of His flock, are few. Whence the saying of S. Jerome, "Priests many, Priests few." Also that of S. Boniface, Apostle of Germany, and Martyr, "Formerly Priests of gold celebrated in chalices of wood; now Priests of wood celebrate in chalices of gold."

Blessed is that servant . . . so doing : that is, assiduously and continually until death, and the day of particular judgment, and so, by consequence, of the general Judgment, namely, that he should distribute to all the faithful of his Church such food as is suitable for each, the word and Sacraments, especially the Holy Eucharist, to nourish their souls in faith and piety. Blessed therefore is the Bishop who doth this, because, not only on account of his own holiness shall he receive of Christ the crown of righteousness, but shall obtain as many crowns as there are faithful people whom he has nourished and profited, according to the words of Daniel, "They that instruct many to justice shall shine as the stars for perpetual eternities." (Vulg.)

Ver. 47. Amen, i.e., Verily I say, &c. He alludes to the servant who, because of his merit in faithfully and prudently ruling his master's household, deserves to be exalted by him and set over all his goods, so as to enjoy them as an associate and companion, and almost like an equal of his master. Such was Joseph, who was set by Pharaoh to preside over Egypt, and was virtually king of Egypt ( Gen. xli. 10). In like manner will God bless prudent and faithful Bishops, who have ruled all their flocks, and have guided them to everlasting salvation. He will bestow upon them greater glory than He will upon private believers. He will cause them to preside, not only over them, but He will make them kings and lords of the whole universe. Thus Remigius says, "He will make the good hearers to sit down, as Luke saith: the good preachers He will set over all His goods. For as the difference of merits is great, so also is the difference in rewards." This is what is spoken of in Apoc. iv. 10, "The four and twenty Elders," i.e., Bishops and Prelates, "cast their crowns before Him that sitteth on the Throne and worshipped Him that liveth for ever, saying unto the Lamb," that is, to Christ, "Thou hast made us unto God a Kingdom and Priests, and we shall reign for ever and ever." What I have said of Bishops applies to every father of a family, for he is, as it were, a bishop of his own house; and as S. Augustine saith, every faithful soul is a bishop of himself.

In the Life of S. Amandus, who flourished about A.D. 870, and who converted Sclavonians and many other tribes to Christ, it is related, that at the very hour when he departed this life, he appeared to S. Aldegonde in glory, encompassed with a white-robed throng. And when she knew not what it meant, she heard an angel saying, "Amandus, the man of God, has passed in glory to celestial joys. The white-robed throng are they who by means of his earnest preaching have been enrolled as citizens of Heaven, and from henceforth he shall appear as a prince over them for ever." Among the more illustrious of his disciples were S. Landvald, S. Bavo, S. Amantius, S. Gertrude, S. Maurontus, and many others.

Over all His goods ; Gr. over all the things which belong to Himself. The good things of God are twofold, viz., 1st Things external and created, as Heaven and earth, and all creatures contained in them. So 0rigen. 2d Things internal and uncreated—such are His infinite majesty, goodness, wisdom, power, and glory. For God is, as it were, an infinite ocean of all good things; and over them all He will appoint His faithful servant His bishop and pastor. He will make him to rule, as it were, not only over all creatures, but also over all the immense and infinite goodness which God contains in Himself, that he may enjoy them with God, and be blessed and glorified for ever. For if Jacob, wrestling with the angel of God, and overcoming Him, willing to be overcome, was called Israel, i.e., "ruling God"²

Gen 32:28), much rather shall blessed Bishops, by their own virtue, as it were, overcoming God, be called and become Israels, that is, "rulers of God," that "they may have these eternal rewards, both because of their own life, as well as for their care of their flocks," as Rabanus says. For in that they have rightly presided over the flock of God, they have therefore deserved that they should, in a certain sense, through God's wonderful condescension, be appointed over the good things of God, and even over Himself. For God makes Himself over to them, as their peculiar possession, as it is said in the 16th Psalm, "The Lord is the portion of mine inheritance, and of my cup."

But if that evil servant, i.e ., such a servant as has been set by his master over his household, shall say, &c It means, "If a Bishop shall think, 'The day of death and judgment is far away: wherefore I will abuse my life and my office for the purposes of luxury and ambition.'" Therefore He adds—

Ver. 49. And shall begin to smite his fellow-servants, &c. To smite, i.e., unjustly. For, as saith Auctor Imperf., "He who smites for just cause, even if he smite, does not seem to smite. For as righteous anger is not anger, but diligence; so just smiting is not smiting, but correction. Thus a father and a master smite their sons and pupils for the sake of correcting them."

Christ here intimates that there are two capital vices of Prelates, from which all their other faults take their rise. They are imperious and tyrannical audacity, and a seeking after pleasures, gluttony, and luxury. This is why S. Peter admonishes Pastors and Bishops (1 Pet 5:2) thus, "Feed the flock of God, which is among you, providing for them not by constraint, but spontaneously, according to God; neither for filthy lucre's sake, but voluntarily; neither as lording it over the clergy, but as affording examples of their actions to the flock from the heart. And when the Prince of the Shepherds shall appear, ye shall receive the unwithering crown of glory."

The Lord . . . shall come . . . when he looketh not ; Vulg. non sperat, hopeth not, expecteth not. Thus Virgil, in the First Æneid, "Hope," that is, fear, "that the gods take note of right and wrong."

And shall cut him asunder ; Gr. διχοτομήσει, cut in twain, i.e., soul and body in death, and after death, by sending the soul to hell and the demons, and the body to the tomb and the worms, " He shall divide," says S. Jerome, "not by cutting him in two with a sword, but by severing him from the company of the Saints." It means that not only shall Christ remove such a Bishop from his office, but shall separate him from the company of the Blessed, and deliver him to the devil to be tormented for ever.

With the hypocrites, i.e., slothful servants, who, like hypocrites, serve only the eyes of their masters. As soon as they are out of their master's sight, they indulge in sleep and drunkenness, and so shall be sent to the prison-house of hell, which is the proper place for the slothful. Thus in Proverbs, passim, a hypocrite signifies a wicked man, who serves God slothfully, but his own lusts fervently. There is an allusion to Job viii. 13, "The hope of the hypocrite shall perish."

Christ has shown that it is the duty of every believer to watch, that by good works he may prepare himself for the certain coming of the Lord to judgment, forasmuch as the time is uncertain, lest that day should come upon him unawares. This He showed: 1st By the example of the Deluge, which drowned the world at unawares (ver. 37). 2d By the parable of the house-holder, who watches that he may repel the thief, who comes by night, at a time unexpected ( ver. 43). 3rd By the parable of the servants, one faithful, the other unfaithful; the one of whom receives from his master an ample reward, the other severe chastisement (ver. 45). 4th In the following chapter ( ver. 1), by the parable of the virgins. 5th By the parable of the talents, which the master distributes to his servants, and gloriously recompenses those who had traded diligently, but beats those who were idle and slothful.

 

¹ This quotation has only a general reference to flight.—(Trans.) (Backto the place)

² Dominans Deo is the Latin of à Lapide. It might perhaps be translated "lord of God." (Backto the place)

Commentary -- Other

Evidence: Mat 24:35

God is able to ensure that His written Word, the Bible, will endure. See Psa 119:105 footnote.

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

Bibliography

Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Clark, 1937.

Albright, W. F. and Mann, C. S. Matthew. The Anchor Bible series. Garden City: Doubleday, 1971.

Alford, Henry. The Greek Testament. 4 vols. Reprint ed. Grand Rapids: Baker Book House, n. d.

Allen, Willoughby C. A Critical and Exegetical Commentary on the Gospel According to S. Matthew. 3rd ed. International Critical Commentary on the Holy Scriptures of the Old and New Testaments series. Edinburgh: T. & T. Clark, 1912.

Anderson, Robert. The Coming Prince. Grand Rapids: Kregel Publications, 1975.

Andrews, Samuel J. The Life of Our Lord Upon the Earth. New York: Charles Scribner's Sons, 1891.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. 1964; revised ed., Chicago: Moody Press, 1974.

Armerding, Carl. The Olivet Discourse. Findlay, Oh.: Dunham Publishing Co., n. d.

The Babylonian Talmud. London: Soncino Press, 1935.

Bailey, Mark L. "A Biblical Theology of Paul's Pastoral Epistles." in A Biblical Theology of the New Testament, pp. 333-67. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

_____. "Dispensational Definitions of the Kingdom." In Integrity of Heart, Skillfulness of Hands, pp. 201-21. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. "The Doctrine of the Kingdom in Matthew 13." Bibliotheca Sacra 156:624 (October-December 1999):443-51.

_____. "Guidelines for Interpreting Jesus' Parables." Bibliotheca Sacra 155:617 (January-March 1998):29-38.

_____. "The Parable of the Leavening Process." Bibliotheca Sacra 156:621 (January-March 1999):61-71.

_____. "The Parable of the Mustard Seed." Bibliotheca Sacra 155:620 (October-December 1998):449-59.

_____. "The Parable of the Sower and the Soils." Bibliotheca Sacra 155:618 (April-June 1998):172-88.

_____. "The Parable of the Tares." Bibliotheca Sacra 155:619 (July-September 1998):266-79.

_____. "The Parables of the Dragnet and of the Householder." Bibliotheca Sacra 156:623 (July-September 1999):282-96.

_____. "The Parables of the Hidden Treasure and of the Pearl Merchant." Bibliotheca Sacra 156:622 (April-June 1999):175-89.

Bailey, Mark L., and Constable, Thomas L. The New Testament Explorer. Nashville: Word Publishing, 1999.

Baillie, Rebecca A., and Baillie, E. Eugene. "Biblical Leprosy as Compared to Present-Day Leprosy." Christian Medical Society Journal 14:3 (Fall 1983):27-29.

Baly, D. The Geography of the Bible. New York: Harper and Row, 1974.

Barbieri, Louis A., Jr. "Matthew." In Bible Knowledge Commentary: New Testament, pp. 13-94. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Barclay, William. The Gospel of Matthew. 2 vols. Edinburgh: Saint Andrew Press, 1956.

Barnhouse, Donald Grey. His Own Received Him Not, But . . . New York: Fleming H. Revell Co., 1933.

_____. Romans. Vol. I: Man's Ruin. God's Wrath. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1952.

Barr, James. "Abba Isn't Daddy." Journal of Theological Studies 39 (1988):28-47.

Bauckham, R. J. "The Eschatological Earthquake in the Apocalypse of John." Novum Testamentum 19 (1977):224-33.

Bauer, J. B. "Libera nos a malo." Verbum Domini 34 (1965):12-15.

Bauer, Walter. A Greek-English Lexicon of the New Testament. Translated and revised by William F. Arndt, F. Wilbur Gingrich, and Frederick W. Danker. 2nd ed. Chicago: University of Chicago Press, 1958.

Beasley-Murray, G. R. Baptism in the New Testament. London: Macmillan, 1954.

Bennetch, John Henry. "Matthew: An Apologetic." Bibliotheca Sacra 103 (October 1946):477-84.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Berkhof, Louis. Systematic Theology. 4th ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1941.

Bernardin, Joseph B. "The Transfiguration." Journal of Biblical Theology 52 (October 1933):181-89.

Bindley, T. Herbert. "Eschatology in the Lord's Prayer." The Expositor 17 (October 1919):315-20.

Blaising, Craig A. "The Fulfillment of the Biblical Covenants." In Progressive Dispensationalism, pp. 174-211. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Blass, F. and Debrunner, A. A Greek Grammar of the New Testament and Other Early Christian Literature. Translated and revised by Robert W. Funk. Cambridge: University Press, 1961.

Blomberg, Craig L. "Degrees of Reward in the Kingdom of Heaven?" Journal of the Evangelical Theological Society 35:2 (June 1992):159-72.

_____. "Marriage, Divorce, Remarriage, and Celibacy: An Exegesis of Matthew 19:3-12." Trinity Journal 11NS (1990):161-96.

_____. Matthew. New American Commentary series. Nashville, Broadman Press, 1992.

Blum, Edwin A. "Jesus and JAMA." Christian Medical Society Journal 17:4 (Fall 1986):4-11.

Bock, Darrell L. "A Review of The Gospel According to Jesus." Bibliotheca Sacra 146:581 (January-March 1989):21-40.

Bonhoeffer, Dietrich. The Cost of Discipleship. 6th ed. London: SCM, 1959.

Bornkamm, Gunther. "End-Expectation and Church in Matthew." In Tradition and Interpretation in Matthew, pp. 15-51. Edited by Gunther Bornkamm, Gerhard Barth, and H. J. Held. Translated by P. Scott. London: SCM Press, 1963.

_____. "The Stilling of the Storm in Matthew." In Tradition and Interpretation in Matthew, pp. 52-57. Edited by Gunther Bornkamm, Gerhard Barth, and H. J. Held. Translated by P. Scott. London: SCM Press, 1963.

Bowker, John. "The Son of Man." Journal of Theological Studies 28 (1977):19-48.

Breshears, Gerry. "The Body of Christ: Prophet, Priest, or King?" Journal of the Evangelical Theological Society 37:1 (March 1994):3-26.

Brown, Raymond. The Birth of the Messiah. Garden City, N.Y.: Doubleday, 1977.

Bruce, Alexander Balmain. "The Synoptic Gospels." In The Expositor's Greek Testament. Edited by W. Robertson Nicoll. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1910.

Buchler, Adolf. "St. Mathew vi 1-6 and Other Allied Passages." Journal of Theological Studies 10 (1909):266-70.

Burrows, Millar. Burrows on the Dead Sea Scrolls. Grand Rapids: Baker Book House, 1978.

_____. "Thy Kingdom Come." Journal of Biblical Literature 74 (January 1955):1-8.

Burton, Ernest de Witt. Syntax of the Moods and Tenses in NT Greek. Edinburgh: T. & T. Clark, 1894.

Burton, Ernest de Witt, and Goodspeed, Edgar Johnson. A Harmony of the Synoptic Gospels in Greek. 2nd ed. Chicago: University of Chicago Press, 1947.

Byargeon, Rick W. "Echoes of Wisdom in the Lord's Prayer (Matt 6:9-13)." Journal of the Evangelical Theological Society 41:3 (September 1998):353-65.

Calvin, John. Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke. 3 vols. Translated by William Pringle. Edinburgh: The Calvin Translation Society, 1845.

_____. Institutes of the Christian Religion. 2 vols. Translated by John Allen. Philadelphia: Presbyterian Board of Christain Education, 1936.

Campbell, Donald K. "Interpretation and Exposition of the Sermon on the Mount." Th.D. dissertation, Dallas Theological Seminary, 1953.

Carr, A. The Gospel According To St. Matthew. Cambridge: University Press, 1913.

Carson, Donald A. Divine Sovereignty and Human Responsibility. Atlanta: John Knox Press, 1981.

_____. "Matthew." In Matthew-Luke. Vol. 8 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1984.

_____. "Redaction Criticism: On the Legitimacy and Illegitimacy of a Literary Tool." In Scripture and Truth, pp. 119-42. Edited by D. A. Carson and J. D. Woodbridge. Grand Rapids: Zondervan Publishing House, 1983.

_____. The Sermon on the Mount. Grand Rapids: Baker Book House, 1978.

Catchpole, David R. "The Answer of Jesus to Caiaphas (Matt. xxvi. 64)." New Testament Studies 17 (1970-71):213-26.

_____. "The Poor on Earth and the Son of Man in Heaven: A Re-appraisal of Matthew xxv. 31-46." Bulletin of the John Rylands Library 61 (1978-79):355-97.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947.

_____. "The Teachings of Christ Incarnate." Bibliotheca Sacra 108 (October 1951):389-413.

Congdon, Roger D. "Did Jesus Sustain the Law in Matthew 5?" Bibliotheca Sacra 135:538 (April-June 1978):117-25.

Cooper, David L. Messiah: His Historical Appearance. Los Angeles: Biblical Research Society, 1958.

Cranfield, C. E. B. "The Cup Metaphor in Mark xiv. 36 and Parallels." Expository Times 59 (1947-48):137-38.

_____. "St. Mark 13." Scottish Journal of Theology 6 (April 1953):165-96; (July 1953):287-303; 7 (April 1954):284-303.

Crater, Tim. "Bill Gothard's View of the Exception Clause." Journal of Pastoral Practice 4 (1980):5-12.

Cremer, Hermann. Biblico-Theological Lexicon of New Testament Greek. Translated by William Urwick. 4th English ed. Edinburgh: T. & T. Clark, 1895.

Criswell, W. A. Expository Notes on the Gospel of Matthew. Grand Rapids: Zondervan Publishing House, 1961.

Culver, Robert D. "What Is the Church's Commission? Some Exegetical Issues In Matthew 28:16-20." Bibliotheca Sacra 125:499 (July-September 1968):239-53.

Cunningham, Scott, and Bock, Darrell L. "Is Matthew Midrash?" Bibliotheca Sacra 144:574 (April-June 1987):157-80.

Dahl, N. A. Jesus in the Memory of the Early Church. Minneapolis: Augsburg, 1976.

Dalman, Gustaf H.. The Words of Jesus. Translated by D. M. Kay. Edinburgh: T. & T. Clark, 1909.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Daube, D. "The Anointing at Bethany and Jesus' Burial." Anglican Theological Review 32 (1950):187-88.

_____. The New Testament and Rabbinic Judaism. London: Athlone, 1956.

Davidson, Bruce W. "Reasonable Damnation: How Jonathan Edwards Argued for the Rationality of Hell." Journal of the Evangelical Theological Society 38:1 (March 1995):47-56.

Davies, W. D., and Allison, D. C. A Critical and Exegetical Commentary on the Gospel according to Saint Matthew. International Critical Commentary series. 2 vols. Edinburgh: T. & T. Clark, 1988.

Deatrick, Eugene P. "Salt, Soil, Savor." Biblical Archaeologist 25 (1962):41-48.

Deissmann, Adolf. Light from the Ancient East. Translated by Lionel R. M. Strachan. London: Hodder and Stoughton, 1927.

A Dictionary of Christ and the Gospels. Edited by James Hastings. S.v. "Baptism," by Marcus Dodds.

_____. S.v. "Genealogies of Jesus Christ," by P. M. Barnard.

A Dictionary of New Testament Theology. Edited by Colin Brown. S.v. "kardia," by T. Sorg.

_____. S.v. "kathemai," by R. T. France.

_____. S.v. "Leprosy," by R. K. Harrison.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Dodd, C. H. The Parables of the Kingdom. London: Nisbet, 1936.

Donaldson, T. L. Jesus on the Mountain: A Study in Matthean Theology. Sheffield: JSOT, 1985.

Donn, T. M. "Let the Dead Bury Their Dead' (Mt. viii. 22, Lk. ix. 60)." Expository Times 61 (September 1950):384.

Doriani, Daniel. "The Deity of Christ in the Synoptic Gospels." Journal of the Evangelical Theological Society 37:3 (September 1994):333-50.

Duling, Dennis C. "The Therapeutic Son of David: An Element in Matthew's Christological Apologetic." New Testament Studies 24 (1978):392-410.

Dunn, James D. G. Jesus and the Spirit: A Study of the Religious and Charismatic Experience of Jesus and the First Christians as Reflected in the New Testament. London: SCM, 1975.

Dyer, Charles H. "Do the Synoptics Depend on Each Other?" Bibliotheca Sacra 138:551 (July-September 1981):230-44.

The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Popular ed. Grand Rapids: Baker Book House, 1974.

Edersheim, Alfred. The Life and Times of Jesus the Messiah. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971.

_____. The Temple: Its Ministry and Services. London: Religious Tract Society, n. d.

Edgar, Thomas R. "The Cessation of the Sign Gifts." Bibliotheca Sacra 145:580 (October-December 1988):371-86.

_____. "An Exegesis of Rapture Passages." In Issues in Dispensationalism, pp. 203-23. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Ellis, Earle E. The Gospel of Luke. New Century Bible series. New York: Thomas Nelson Publishers, 1966.

Ellis, I. P. "But some doubted.'" New Testament Studies 14 (1967-68):574-80.

English, E. Schuyler. Studies in the Gospel According to Matthew. New York: Fleming H. Revell Co., 1935.

Erickson, Millard J. "Is Hell Forever?" Bibliotheca Sacra (July-September 1995):259-72.

Feinberg, Charles Lee. God Remembers, A Study of Zechariah. 4th ed. Portland: Multnomal Press, 1979.

_____. Israel in the Last Days: The Olivet Discourse. Altadena, Ca.: Emeth Publications, 1953.

_____. Premillennialism or Amillennialism? Wheaton: Van Kampen Press, 1954.

Feinberg, Paul D. "Dispensational Theology and the Rapture." In Issues in Dispensationalism, pp. 225-45. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Fenton, J. C. Saint Matthew. Westminster Pelican Commentaries series. Philadelphia: Westminster Press, 1978.

Filson, Floyd V. A Commentary on the Gospel According to St. Matthew. London: Adam & Charles Black, 1960.

Fitzmyer, J. A. "Crucifixion in Ancient Palestine, Qumran Literature, and the New Testament." Catholic Biblical Quarterly 40 (1978):493-513.

_____. "The Matthean Divorce Texts and Some New Palestinian Evidence." Theological Studies 37 (1976):208-11.

Fleming, T. V. "Christ and Divorce." Theological Studies 24 (1963):109.

France, R. T. "Exegesis in Practice: Two Samples." In New Testament Interpretation, pp. 252-81. Edited by I. Howard Marshall. Exeter: Paternoster Press, 1977.

_____. "Herod and the Children of Bethlehem," Novum Testamentum 21 (1979):98-120.

_____. Jesus and the Old Testament: His Application of Old Testament Passages to Himself and His Mission. London: Tyndale House Publishers, 1971.

Franzmann, Martin L. Follow Me: Discipleship According to Saint Matthew. St. Louis: Concordia, 1961.

Freed, Edwin D. "The Women in Matthew's Genealogy." Journal for the Study of the New Testament 29 (1987):3-19.

Fruchtenbaum, Arnold G. Israelology: The Missing Link in Systematic Theology. Tustin, Cal.: Ariel Ministries Press, 1989.

Gaebelein, Arno C. The Gospel of Matthew, An Exposition. 2 vols. in 1. Neptune, N. J.: Loizeaux Brothers, 1910.

Garlington, Don B. "Jesus, the Unique Son of God: Tested and Faithful." Bibliotheca Sacra 151:603 (July-September 1994):284-308.

Geisler, Norman L. "A Christian Perspective on Wine-Drinking." Bibliotheca Sacra 139:553 (January-March 1982):46-56.

Geisler, Norman L. and Nix, William E. A General Introduction to the Bible. Chicago: Moody Press, 1968.

Geldard, Mark. "Jesus' Teaching on Divorce." Churchman 92 (1978):134-43.

Glass, Ronald N. "The Parables of the Kingdom: A Paradigm for Consistent Dispensational Hermeneutics." Paper presented at the meeting of the Evangelical Theological Society, Lisle, Illinois, 18 November 1994.

Glover, Richard. A Teacher's Commentary of the Gospel of Matthew. Grand Rapids: Zondervan Publishing House, 1956.

Goebel, Siegfried. The Parables of Jesus. Translated by Professor Banks. Edinburgh: T. & T. Clark, 1913.

Gore, Charles. The Sermon on the Mount. London: John Murray, 1896.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Green, F. W., ed. The Gospel According to Saint Matthew in the Revised Version. The Clarendon Bible series. Oxford: Clarendon Press, 1936.

Grounds, Vernon C. "Mountain Manifesto." Bibliotheca Sacra 128:510 (April-June 1971):135-41.

Guelich, Robert A. "The Matthean Beatitudes: Entrance-Requirements' or Eschatological Blessings?" Journal of Biblical Literature 95 (1973):415-34.

_____. The Sermon on the Mount: A Foundation for Understanding. Waco: Word Books, 1982.

Gundry, Robert H. Matthew: A Commentary on His Literary and Theological Art. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1982.

_____. The Use of the Old Testament in St. Matthew's Gospel, with Special Reference to the Messianic Hope. Leiden: Brill, 1975.

Habershon, Ada R. The Study of the Parables. Grand Rapids: Kregel Publications, 1904.

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

_____. Matthew 14-28. Word Biblical Commentary series. Dallas: Word Books, 1995.

Halverson, Richard C. "God and Caesar." Journal of the Evangelical Theological Society 37:1 (March 1994):125-29.

Hare, Douglas R. A. The Theme of Jewish Persecution of Christians in the Gospel According to St. Matthew. Cambridge: University Press, 1967.

Hatch, W. Essays in Biblical Greek. Oxford: Clarendon Press, 1889.

Hay, David M. Glory at the Right Hand: Psalm 110 in Early Christianity. Nashville: Abingdon, 1973.

A Hebrew and English Lexicon of the Old Testament. By William Gesenius. Translated by Edward Robinson. Edited by Francis Brown, S. R. Driver, and Charles A. Briggs, 1906.

Hendriksen, William. New Testament Commentary, Exposition of the Gospel According to Matthew. Grand Rapids: Baker Book House, 1973.

Hengel, G. Crucifixion. London: SCM, 1977.

Hiebert, D. Edmond. "An Expository Study of Matthew 28:16-20." Bibliotheca Sacra 149:595 (July-September 1992):338-54.

Hill, David. The Gospel of Matthew. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1972.

Hodges, Zane C. "Form-Criticism and the Resurrection Accounts." Bibliotheca Sacra 124:496 (October-December 1967):339-48.

_____. Grace in Eclipse. Dallas: Redencion Viva, 1981.

_____. "Possessing the Kingdom." The KERUGMA Message 1:1 (May-June 1991):1-2; 1:2 (July-August 1991):1-2; 1:3 (November-December 1991):1, 4; 2:1 (Spring 1992):1, 4; 2:2 (Winter 1992):1, 5-6.

Hoehner, Harold W. Chronological Aspects of the Life of Christ. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

_____. Herod Antipas. Cambridge: University Press, 1972.

Hogg, C. F., and Watson, J. B. On the Sermon on the Mount. 2nd ed. London: Pickering and Inglis, 1934.

Hooker, Morna D. The Son of Man in Mark. London: SPCK, 1967.

Howard, Tracy L. "The Use of Hosea 11:1 in Matthew 2:15: An Alternative Solution." Bibliotheca Sacra 143:572 (October-December 1986):314-28.

Huffman, Norman A. "Atypical Features in the Parables of Jesus." Journal of Biblical Literature 97 (1978):207-20.

Hunter, Archibald M. The Message of the New Testament. Philadelphia: Wesminster Press, 1944.

_____. A Pattern for Life: An Exposition of the Sermon on the Mount. Rev. ed. Philadelphia: Westminster Press, 1966.

Hutchison, John C. "Women, Gentiles, and the Messianic Mission in Matthew's Genealogy." Bibliotheca Sacra 158:630 (April-June 2001):152-64.

Irenaeus. Against Heresies. Vol. 1 of The Ante-Nicene Fathers. 10 vols. Edinburgh: T. & T. Clark, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1989.

Jensen, Joseph. "Does porneia Mean Fornication? A Critique of Bruce Malina." Novum Testamentum 20 (1978):161-84.

Jeremias, J. Jerusalem in the Time of Jesus. 3rd ed. Translated by F. H. and C. H. Cave. London: SCM, 1962.

_____. New Testament Theology. Part I. The Proclamation of Jesus. Translated by John Bowden. London: SCM, 1971.

_____. The Parables of Jesus. Translated by S. H. Hooke. London: SCM, 1963.

_____. The Prayers of Jesus. Translated by John Bowden and Christoph Burchard. London: SCM, 1967.

Johnson, L. T. "The New Testament's Anti-Jewish Slander and Conventions of Ancient Rhetoric." Journal of Biblical Literature 108 (1989):419-41.

Johnson, M. D. The Purpose of Biblical Genealogies. 2nd ed. Cambridge: Cambridge University Press, 1988.

Johnson, S. Lewis, Jr. "The Agony of Christ." Bibliotheca Sacra 124:496 (October-December 1967):303-13.

_____. "The Argument Of Matthew," Bibliotheca Sacra 112:446 (April 1955):143-53.

_____. "The Baptism of Christ." Bibliotheca Sacra 123:491 (July-September 1966):220-29.

_____. "The Death of Christ." Bibliotheca Sacra 125:497 (January-March 1968):10-19.

_____. "The Message Of John the Baptist." Bibliotheca Sacra 113:449 (January 1956):30-36.

_____. "The Temptation of Christ." Bibliotheca Sacra 123:492 (October-December 1996):342-52.

_____. "The Transfiguration of Christ." Bibliotheca Sacra 124:494 (April-June 1967):133-43.

_____. "The Triumphal Entry of Christ." Bibliotheca Sacra 124:495 (July-September 1967):218-29.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews and The Wars of the Jews. London: T. Nelson and Sons, 1866.

Kelly, William. Lectures on the Gospel of Matthew. New York: Loizeaux Brothers, n. d.

Kent, Homer A., Jr. "Matthew's Use of the Old Testament." Bibliotheca Sacra 121:481 (January-March 1964):34-43.

Kepler, Thomas. S. Jesus' Design for Living. New York: Abingdon Press, 1955.

Kiddle, M. "The Conflict Between the Disciples, the Jews, and the Gentiles in St. Matthew's Gospel." The Journal of Theological Studies 36 (January 1935):33-44.

Kik, J. Marcellus. Matthew Twenty-Four, An Exposition. Swengel, Pa.: Bible Truth Depot, n. d.

Kilgallen, John J. "To What Are the Matthean Exception-Texts [5, 32 and 19, 9] an Exception?" Biblica 61 (1980):102-5.

Kingsbury, Jack Dean. Matthew as Story. 2nd ed. Philadelphia: Fortress Press, 1988.

_____. "The Place, Structure, and Meaning of the Sermon on the Mount within Matthew." Interpretation 41 (1987):131-43.

Kissinger, W. S. The Sermon on the Mount: A History of Interpretation and Bibliography. Metuchen, N.J.: Scarecrow & ATLA, 1975.

Kitchens, Ted G. "Perimeters of Corrective Church Discipline." Bibliotheca Sacra 148:590 (April-June 1991):201-13.

Lachs, S. T. "Some Textual Observations on the Sermon on the Mount." Jewish Quarterly Review 69 (1978):98-111.

Ladd, George E. The Presence of the Future: The Eschatology of Biblical Realism. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.

Laney, J. Carl. "The Biblical Practice of Church Discipline." Bibliotheca Sacra 143:572 (October-December 1986):353-64.

Laurenson, L. Messiah, the Prince. New York: Loizeaux Brothers, 1924.

Legrand, L. "The Missionary Command of the Risen Lord Mt 28:16-20." Indian Theological Studies 24:1 (March 1987):5-28.

Leifeld, Walter L. "Theological Motifs in the Transfiguration Narrative." In New Dimensions in New Testament Study, pp. 162-79. Edited by Richard N. Longenecker and Merrill C. Tenney. Grand Rapids: Zondervan Publishing House, 1974.

Lenski, Richard C. H. The Interpretation of St. Matthew's Gospel. Minneapolis: Wartburg Press, 1943.

Levertoff, Paul J. St. Matthew (Revised Version). London: Thomas Murby & Co., 1940.

Levinskaya, Irena. The Book of Acts in Its Diaspora Setting. Vol. 5 of The Book of Acts in Its First Century Setting, edited by Bruce W. Winter. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1996.

Lewis, Jack P. "The Gates of Hell Shall Not Prevail Against It' (Matt 16:18): A Study of the History of Interpretation." Journal of the Evangelical Theological Society 38:3 (September 1996):349-67.

Lindars, Barnabas. New Testament Apologetic. London: SCM, 1961.

Lowery, David K. "Evidence from Matthew." In A Case for Premillennialism: A New Consensus, pp. 165-80. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

_____. "A Theology of Matthew." In A Biblical Theology of the New Testament, pp. 19-63. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Maalouf, Tony T. "Were the Magi from Persia or Arabia?" Bibliotheca Sacra 156:624 (October-December 1999):423-42.

MacArthur, John F., Jr. The Gospel According to Jesus. Grand Rapids: Zondervan Publishing House, Academie Books, 1988.

Machen, J. Gresham. The Virgin Birth of Christ. London: Marshall, Morgan & Scott, 1930.

Major, H. D. A. Basic Christianity. Oxford: Basil Blackwell, 1944.

Major, H. D. A., Manson, T. W., and Wright, C. J. The Mission and Message of Jesus. New York: E. P. Dutton and Co., Inc., 1938.

Manson, T. W. The Sayings of Jesus. London: SCM, 1949.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text. New International Greek Testament Commentary series. Exeter, England: Paternoster Press, 1978.

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

Martin, John A. "Christ, the End of the Law in the Sermon on the Mount." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 248-63. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

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

Marx, Werner G. "Money Matters in Matthew." Bibliotheca Sacra 136:542 (April-June 1979):148-57.

Master, John R. "The New Covenant." In Issues in Dispensationalism, pp. 93-110. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Matera, Frank J. Passion Narratives and Gospel Theologies: Interpreting the Synoptics through Their Passion Stories. Theological Inquiries series. New York: Paulist Press, 1986.

Maticich, Karen Kristine. "Reflections on Tractate Shekalim." Exegesis and Exposition 3:1 (Fall 1988):58-60.

Mattill, A. J. Jr. "The Way of Tribulation.'" Journal of Biblical Literature 98 (1979):531-46.

McClain, Alva J. The Greatness of the Kingdom, An Inductive Study of the Kingdom of God. Winona Lake, Ind.: BMH Books, 1959.

McClister, David. "Where Two or Three Are Gathered Together': Literary Structure as a Key to Meaning in Matt 17:22-20:19." Journal of the Evangelical Theological Society 39:4 (December 1996):549-58.

McHugh, John. The Mother of Jesus in the New Testament. Garden City: Doubleday, 1975.

McKeating, Henry. "Sanctions Against Adultery in Ancient Israelite Society." Journal for the Study of the Old Testament 11 (1979):57-72.

McPheeters, William M. "Christ As an Interpreter of Scripture." The Bible Student 1 (April 1900):223-29.

Meier, John P. "Nations or Gentiles in Matthew 28:19." Catholic Biblical Quarterly 39 (1977):94-102.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

_____. "Deuteronomy, New Testament Faith, and the Christian Life." In Integrity of Heart, Skillfulness of Hands, pp. 19-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. Kingdom of Priests: A History of Old Testament Israel. Grand Rapids: Baker Book House, 1987.

_____. "The Sign of Jonah." Journal of the Evangelical Theological Society 23 (1980):23-30.

Metzger, Bruce M. "The Nazareth Inscription Once Again." In Jesus und Paulus, pp. 221-38. Edited by E. Earle Ellis and Max Wilcox. Gottingen: Vandenhoeck und Ruprecht, 1975.

_____. A Textual Commentary on the Greek New Testament. London: United Bible Societies, 1971.

Meyer, Ben F. The Aims of Jesus. London: SCM Press, 1979.

Michaels, J. R. "Apostolic Hardships and Righteous Gentiles." Journal of Biblical Literature 84 (1965):27-37.

Miller, Earl. The Kingdom of God and the Kingdom of Heaven. Meadville, Pa.: By the Author, 1950.

The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

M'Neile, Alan Hugh. The Gospel According to St. Matthew. London: Macmillan & Co., 1915.

Moloney, Francis J. "Matthew 19, 3-12 and Celibacy. A Redactional and Form-Critical Study." Journal for the Study of the New Testament 2 (1979):42-60.

Montefiore, C. G. "Rabbinic Conceptions of Repentance." Jewish Quarterly Review 16 (January 1904):209-57.

_____. The Synoptic Gospels. 2 vols. Rev. ed. New York: KTAV, 1968.

Montefiore, C. G., and Loewe, H. A Rabbinic Anthology. London: Macmillan, 1938.

Moo, Douglas J. "The Use of the Old Testament in the Passion Texts of the Gospels." Ph.D. dissertation, University of St. Andrews, 1979.

Moore, G. F. Judaism in the First Centuries of the Christian Era. 3 vols. Cambridge: Harvard University Press, 1927-30.

Morgan, G. Campbell. The Gospel According to Matthew. New York: Fleming H. Revell Co., 1929.

_____. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morison, Frank [pseud.]. Ross, Albert Henry. Who Moved the Stone? London: Faber and Faber, 1930. Reprint ed. Grand Rapids: Zondervan Publishing House, Lamplighter Books, 1976.

Morison, James. A Practical Commentary on the Gospel According to St. Matthew. Boston: N. J. Bartlett & Co., 1884.

Morris, Leon. The Apostolic Preaching of the Cross. London: Tyndale Press, 1965.

_____. The Gospel According to John. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971.

Moule, C. F. D. An Idiom Book of New Testament Greek. 2nd ed. London: Cambridge University Press, 1959.

Moulton, James Hope, and Milligan, George. The Vocabulary of the Greek Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1930.

Moulton, Mark. "Jesus' Goal for Temple and Tree: A Thematic Revisit of Matt 21:12-22." Journal of the Evangelical Theological Society 41:4 (December 1998):561-72.

Mounce, William D. Basics of Biblical Greek: Grammar. Grand Rapids: Zondervan Publishing House, 1993.

Mueller, James R. "The Temple Scroll and the Gospel Divorce Texts." Revue de Qumran 38 (1980):247-56.

Murray, John. Redemption--Accomplished and Applied. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1955.

Nelson, Neil D., Jr. "This Generation" in Matt 24:34: A Literary Critical Perspective." Journal of the Evangelical Theological Society 38:3 (September 1996):369-85.

The New Bible Dictionary. Edited by J. D. Douglas. S.v. "Pilate," by D. H. Wheaton.

_____. S.v. "Chinnereth," by R. F. Hosking.

Newman, Albert H. A Manual of Church History. 2 vols. Chicago: American Baptist Press, 1931.

Nickelsburg, G. W. E. Resurrection, Immortality and Eternal Life in Intertestamental Judaism. Cambridge: Harvard University Press, 1972.

Nouwen, Henri J. M. In the Name of Jesus: Reflections on Christian Leadership. New York: Crossroad, 1994.

Overstreet, R. Larry. "Roman Law and the Trial of Jesus." Bibliotheca Sacra 135:540 (October-December 1978):323-32.

Pagenkemper, Karl E. "Rejection Imagery in the Synoptic Parables." Bibliotheca Sacra 153:610 (April-June 1996):179-98; 611 (July-September 1996):308-31.

Parrot, Andre. Golgotha and the Chruch of the Holy Sepulchre. Translated by E. Hudson. London: SCM, 1957.

Patai, Raphael. The Messianic Texts. Detroit: Wayne State University Press, 1979.

Payne, Philip B. "Jesus' Implicit Claim to Deity in His Parables." Trinity Journal 2NS:1 (Spring 1981):3-23.

Penner, James A. "Revelation and Discipleship in Matthew's Transfiguration Account." Bibliotheca Sacra 152:606 (April-June 1995):201-10.

Pentecost, J. Dwight. "The Biblical Covenants and the Birth Narratives." In Walvoord: A Tribute, pp. 257-70. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

_____. The Parables of Jesus. Grand Rapids: Zondervan Publishing House, 1982.

_____. The Words and Works of Jesus Christ. Grand Rapids: Zondervan Publishing House, 1981.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Perowne, S. The Life and Times of Herod the Great. London: Hodder and Stoughton, 1956.

Peters, George N. D. The Theocratic Kingdom of Our Lord Jesus, the Christ, as Covenanted in the Old Testament and Presented in the New Testament. 3 vols. New York: Funk and Wagnalls, 1884; reprint ed., Grand Rapids: Kregel Publications, 1972.

Peterson, Robert A. "Does the Bible Teach Annihilationism?" Bibliotheca Sacra 156:621 (January-March 1999):13-27.

_____. "A Traditionalist Response to John Stott's Arguments for Annihilationism." Journal of the Evangelical Theological Society 37:4 (December 1994):553-68.

Pettingill, William L. Simple Studies in Matthew. Findlay, Oh.: Dunham Publishing Co., n. d.

Plummer, Alfred. An Exegetical Commentary on the Gospel According to S. Matthew. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1953.

Price, J. Randall. "Prophetic Postponement in Daniel 9 and Other Texts." In Issues in Dispensationalism, pp. 133-65. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Proctor, John. "Fire in God's House: Influence of Malachi 3 in the NT." Journal of the Evangelical Theological Society 36:1 (March 1993):9-14.

Przybylski, Benno. Righteousness in Matthew and His World of Thought. Cambridge: University Press, 1980.

Rawlinson, A. E. J. The Gospel According to St. Mark. 5th ed. London: Methuen, 1942.

Rice, Edwin W. People's Commentary on the Gospel of Matthew. Philadelphia: American Sunday School Union, 1887.

Robertson, Archibald, T. A Grammar of the Greek New Testament in the Light of Historical Research. Nashville: Broadman Press, 1934.

_____. A Harmony of the Gospels for Students of the Life of Christ. New York: Harper & Row, 1922.

_____. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1930.

Robertson, Paul E. "First-Century Jewish Marriage Customs." Biblical Illustrator 13:1 (Fall 1986):33-36.

Robinson, J. M. Editor. The Nag Hammadi Library in English. New York: Harper and Row, 1977.

Robinson, Theodore H. The Gospel of Matthew. Moffatt New Testament Commentary series. London: Hodder and Stoughton, 1928.

Rogers, Cleon. "The Great Commission." Bibliotheca Sacra 130:519 (July-September 1973):258-67.

Ryrie, Charles C. Dispensationalism Today. Chicago: Moody Press, 1965.

Sahl, Joseph G. "The Impeccability of Jesus Christ." Bibliotheca Sacra 140:557 (January-March 1983):11-20.

Saucy, Mark. "The Kingdom-of-God Sayings in Matthew." Bibliotheca Sacra 151:602 (April-June 1994):175-97.

_____. "Miracles and Jesus' Proclamation of the Kingdom of God." Bibliotheca Sacra 153:611 (July-September 1996):281-307.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

_____. "The Presence of the Kingdom and the Life of the Church." Bibliotheca Sacra 145:577 (January-March 1988):30-46.

Sauer, Erich. The Triumph of the Crucified. Translated by G. H. Lang. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1951.

Scharen, Hans. "Gehenna in the Synoptics." Bibliotheca Sacra 149:595 (July-September 1992):324-37; 149:596 (October-December 1992):454-70.

Schweitzer, Albert. The Quest of the Historical Jesus. Translated by W. Montgomery. New York: Macmillan Co., 1961.

Scofield, C. I., ed. The New Scofield Reference Bible. New York: Oxford University Press, 1967.

_____. The Scofield Reference Bible. New York: Oxford University Press, 1917.

Scroggie, W. Graham, A Guide to the Gospels. Old Tappan, N. J.: Fleming H. Revell Co., 1975.

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

Shepard, J. W. The Christ of the Gospels. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1939.

Showers, Renald E. Maranatha: Our Lord, Come! A Definitive Study of the Rapture of the Church. Bellmawr, N.J.: Friends of Israel Gospel Ministry, 1995.

Sparks, H. F. D. "The Doctrine of the Divine Fatherhood of God in the Gospels." In Studies in the Gospels: Essays in Memory of R. H. Lightfoot, pp. 241-62. Edited by D. E. Nineham. Oxford: Blackwell, 1955.

Spencer, Aída Besançon. "Father-Ruler: The Meaning of the Metaphor Father' for God in the Bible." Journal of the Evangelical Theological Society 39:3 (September 1996):433-42.

Stamm, Frederick Keller. Seeing the Multitudes. New York: Harper & Brothers, 1943.

Stanton, Gerald B. Kept from the Hour. Fourth ed. Miami Springs, Fl.: Schoettle Publishing Co., 1991.

Stauffer, Ethelbert. New Testament Theology. Translated by John Marsh. London: SCM Press, 1955.

Stein, Robert H. "Wine-Drinking in New Testament Times." Christianity Today 19:19 (June 20, 1975):9-11.

Stonehouse, Ned B. The Witness of Matthew and Mark to Christ. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1944.

Storms, C. Samuel. Reaching God's Ear. Wheaton: Tyndale House Publishers, 1988.

Stott, John R. W. The Message of the Sermon on the Mount. Downers Grove, Il.: InterVarsity Press, 1978.

Stoutenburg, Dennis C. "Out of my sight!', Get behind me!', or Follow after me!': There Is No Choice in God's Kingdom." Journal of the Evangelical Theological Society 36:1 (March 1993):173-78.

Stowe, C. E. "The Eschatology of Christ, With Special Reference to the Discourse in Matt. XXIV. and XXV." Bibliotheca Sacra 7 (July 1850):452-78.

Sukenik, E. L. Ancient Synagogues in Palestine and Greece. London: Oxford University Press, 1934.

Tasker, R. V. G. The Gospel According to St. Matthew: An Introduction and Commentary. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1961.

Tatum, W. Barnes, Jr. "Matthew 2.23." The Bible Translator 27 (1976):135-38.

Taylor, Vincent. The Gospel According to St. Mark. London: Macmillan, 1952.

Tenney, Merrill C. The Genius of the Gospels. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1951.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel. S.v. "makarios," by F. Hauck.

_____. S.v. "polloi," by Joachim Jeremias.

_____. S.v. "porne . . .," by F. Hauck and S. Schulz.

_____. S.v. "telones," by Otto Michel.

Theological Dictionary of the Old Testament. Edited by G. Johannes Botterweck and Helmer Ringgren. Translated by David E. Green. S.v. "Chebel," by H. J. Fabry.

Thiessen, Henry C. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1943.

Thistleton, A. C. "Realized Eschatology at Corinth." New Testament Studies 24 (1977):510-26.

Thomas, W. H. Griffith. Outline Studies of the Gospel of Matthew. Grand Rapids: William B. Eerdmans Publishing Co., 1961.

Torrey, Charles C. "The Foundry of the Second Temple at Jerusalem." Journal of Biblical Literature 55 (December 1936):247-60.

Toussaint, Stanley D. Behold the King: A Study of Matthew. Portland: Multnomah Press, 1980.

_____. "The Contingency of the Coming of the Kingdom." In Integrity of Heart, Skillfulness of Hands, pp. 222-37. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. "The Introductory and Concluding Parables of Matthew Thirteen." Bibliotheca Sacra 121:484 (October-December 1964):351-55.

Trench, Richard C. Notes on the Parables of Our Lord. New York: Appleton, 1851.

_____. Studies in the Gospels. 3rd ed. Grand Rapids: Baker Book House, 1979.

_____. Synonyms of the New Testament. New ed. London: Kegan Paul, Trench, Trubner & Co. Ltd., 1915.

Trilling, Wolfgang .Das wahre Israel: Studien zur Theologie des Matthaus-Evangeliums. Munchen: Kosel, 1964.

Turner, David L. "The Structure and Sequence of Matthew 24:1-41: Interaction with Evangelical Treatments." Grace Theological Journal 10:1 (Spring 1989):3-27.

Turner, Nigel. Syntax. Vol. 3 of J. H. Moulton. A Grammar of New Testament Greek. Edinburgh: T. & T. Clark, 1963.

Vawter, Bruce. "Divorce and the New Testament." Catholic Biblical Quarterly 39 (1977):528-48.

_____. "The Divorce Clauses in Mt 5, 32 and 19, 9." Catholic Biblical Quarterly 16 (1959):155-67.

Vincent, Marvin R. Word Studies in the New Testament. 4 vols. New York: Charles Scribner's Sons, 1887; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1946.

Walvoord, John F. "Christ's Olivet Discourse on the End of the Age." Bibliotheca Sacra 128:510 (April-June 1971):109-16; 128:511 (July-September 1971):206-14; 128:512 (October-December 1971):316-26; 129:513 (January-March 1972):20-32; 129:514 (April-June 1972):99-105; 129:515 (July-September 1972):206-10; 129:516 (October-December 1972):307-15.

_____. "The Kingdom of Heaven." Bibliotheca Sacra 124:495 (July-September 1967):195-205.

_____. Matthew: Thy Kingdom Come. Chicago: Moody Press, 1974.

_____. The Millennial Kingdom. Findlay, Oh.: Dunham Publishing Co., 1959.

Ware, Bruce A "Is the Church in View in Matthew 24-25?" Bibliotheca Sacra 138:550 (April-June 1981):158-72.

Warfield, Benjamin B. "Jesus' Alleged Confession of Sin." Princeton Theological Review 12 (1914):127-228.

_____. Selected Shorter Writings. 2 vols. Edited by John E. Meeter. Nutley, N.J.: Presbyterian and Reformed, 1970.

Wenham, David. "Jesus and the Law: an Exegesis on Matthew 5:17-20." Themelios 4:3 (April 1979):92-26.

_____. "The Structure of Matthew XIII." New Testament Studies 25 (1979):516-22.

Wenham, G. J. "May Divorced Christians Remarry?" Churchman 95 (1981):150-61.

Wenham, J. W. "When Were the Saints Raised?" Journal of Theological Studies 32 (1981):150-52.

Westcott, Brooke Foss. The Gospel According to St. John. 2 vols. London: John Murray, 1908.

Westerholm, Stephen. "The Law in the Sermon on the Mount: Matt 5:17-48." Criswell Theological Review 6:1 (Fall 1992):43-56.

Wilkin, Robert N. "A Great Buy!" The Grace Evangelical Society News 6:9 (September 1991):2.

_____. "Is Confessing Christ a Condition of Salvation?" The Grace Evangelical Society News 9:4 (July-August 1994):2-3.

_____. "Not Everyone Who Says Lord, Lord' Will Enter the Kingdom: Matthew 7:21-23." The Grace Evangelical Society News 3:12 (December 1988):2-3.

_____. "The Parable of the Four Soils: Do the Middle Two Soils Represent Believers or Unbelievers? (Matthew 13:20-21)." The Grace Evangelical Society News 3:8 (August-September 1988):2.

_____. "Self-Sacrifice and Kingdom Entrance: Matthew 5:29-30." The Grace Evangelical Society News 4:8 (August 1989):2; 4:9 (September 1989):2-3.

Winer, George Benedict. Grammar of the Idiom of the New Testament. Translated from the 7th German ed. by J. Henry Thayer. Philadelphia: Smith, English, & Co., 1874.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "phylactery," by J. Arthur Thompson.

_____. S.v. "Pilate, Pontius," by J. G. Vos.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p40mat-2@

@pict rend=gs.pixel ent=p40mat-3@

@pict rend=gs.pixel ent=p40mat-4@

@pict rend=gs.pixel ent=p40mat-5@

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.