Text -- Matthew 25:11 (NET)

25:11 Later, the other virgins came too, saying, ‘Lord, lord! Let us in!’

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 25:11

Afterward ( husteron ).

And find the door shut in their faces.

Robertson: Mat 25:11

Lord, Lord, open to us ( Kurie , Kurie , anoixon hēmin ).

They appeal to the bridegroom who is now master whether he is at the bride’ s house or his own.

Vincent: Mat 25:11

Lord, lord

Applying directly to the bridegroom, whose will was supreme, now that he had arrived at the bride's residence.

JFB: Mat 25:11

In Mat 7:22 this reiteration of the name was an exclamation rather of surprise; here it is a piteous cry of urgency, bordering on despair. Ah! now at length their eyes are wide open, and they realize all the consequences of their past folly.

Clarke: Mat 25:11

Afterwards came also the other virgins, saying, Lord, Lord - Earnest prayer, when used in time, may do much good: but it appears, from this parable, that there may come a time when prayer even to Jesus may be too late! - viz. when the door is shut - when death has separated the body and the soul.

TSK: Mat 25:11

saying : Mat 7:21-23; Heb 12:16, Heb 12:17

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 25:11

Open unto us - This is not to be understood as implying that any will come after the righteous shall be admitted into the kingdom, and claim admission then. It is a part of the parable to illustrate the general truth inculcated, or to prepare the way for what is afterwards said, and to keep up the narrative and make it consistent.

Poole: Mat 25:1-13

Ver. 1-13. For the understanding of all parables, I have formerly showed, that parables are similitudes brought from some earthly things, or actions, to illustrate some heavenly doctrine, or spiritual mysteries, and insinuate them into our practice. For the right understanding of all parables, the first and principal thing to be attended to is the scope and main end of the parable. What heavenly doctrine it is which our Saviour by that earthly similitude designs to illustrate, or what practical thing it is which he designs by that parable to press, I have showed. Our Saviour sometimes more particularly showeth this, expressing what he meant by the several things and actions mentioned in the parable. This he did, Mat 13:1-58 , in the parable of the sower, and of the tares of the field. But in most parables he doth not so; but from something going before or coming after gives us light enough to know what his main design was, and leaveth to us by that to interpret the several parts of the parable. Here he hath left us a sufficient light to know his meaning:

From his discourse in the latter end of the foregoing chapter, where he had been pressing the duty and prudence of watchfulness, from the uncertainty of the time of his coming. It is manifest that he is pursuing the same design still, by the epi parabolh , or the saying with which he closes this parable, Mat 25:13 ,

Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh This watchfulness we had interpreted by an opposition to sin, both of omission and commission: taking heed of having our hearts overcharged with surfeiting and drunkenness, and cares of this life, Luk 21:34,36 ; taking heed of smiting our fellow servants, eating and drinking with the drunken; discharging our trusts faithfully, ministers giving to the household of Christ their portion in due season, Mat 24:45,49 ; being ready for the coming of Christ, Mat 24:44 ; praying, Luk 21:36 . This our Lord had pressed there particularly on ministers; he is here in this parable pressing the same duty on all; and in this parable further opens the duty of watchfulness, not only as opposed to slumbering and sleeping, but as comprehending a getting of ourselves ready, as he had said, Mat 24:44 ; and this readiness he also further openeth in this parable, under the notion of having not only lamps, but oil in our lamps.

To these purposes he takes up this parable, which we shall not so well understand without understanding their usual rites and customs at weddings, which were these:

1. Their marriages were ordinarily in the night.

2. They usually had young men that attended the bridegroom, and young virgins that attended the bride at her father’ s house. The young men attended the bridegroom. These were called the children of the bride chamber, or the friends of the bridegroom or bride, Mar 2:19 Joh 3:29 .

The wedding being in the night, there was need of lamps. When the bridegroom came, the bride maids, who were attending the bride, went forth to meet the bridegroom, with lamps lighted, to conduct him and his companions into the house, and to her who was to be the bride.

When they were entered the door was shut, and the marriage proceeded. Our Saviour now, to quicken his auditors to the watchfulness before spoken of, supposes such a marriage, and ten virgins, the usual number at such solemnities. He supposes these ten virgins to have been half of them wise and half foolish: the wisdom of the one he makes to lie in getting their lamps ready and furnishing themselves in time with oil to feed them, that they might not go out, either while they waited for his coming, or in their conduct of him. The folly of the others he makes to lie in their want of this care, so as when the bridegroom came their lamps were out: they would have borrowed oil of the others, but they had none to lend them, so as they were shut out of the door of the bridal house, and though they knocked could obtain no entrance.

It is not hard now to apply the several parts of the parable to the end for which this parable is brought, provided that we do not expect that similitudes should run on four feet, or that every minute circumstance in a parable should be fitted in the explication.

The kingdom of heaven (which in Scripture always signifies that of grace or glory) here signifieth that of grace. The state of the church is likened to ten virgins: these ten virgins are professors; their lamps and their going forth to meet the bridegroom, signify their joint profession of the gospel, and their expectation joyfully to meet Christ, who is the bridegroom here meant. Psa 45:14 Joh 3:29 .

Five of them were wise, and five foolish. This signifieth the difference of professors; some have lamps, make a profession, but have no truth of grace; others have the root of the matter in them, a true faith and love, which feeds men’ s profession.

The bridegroom’ s tarrying signifies Christ’ s delaying to come to judgment. Their slumbering and sleeping signifies the infirmities of the best, who sleep, though their hearts wake; and the deeper security of others in their sinful state. The coming of the bridegroom at midnight signifieth Christ’ s coming in a dark time of troubles and afflictions, or at a time not looked for. The virgins trimming their lamps upon the cry made, signifies the care of pious souls, more especially upon any notices of Christ’ s coming, to prepare themselves for the meeting and reception of him. The foolish virgins late discerning that their lamps were out, and that they wanted oil, lets us know that hypocrites and formal professors will too late know that profession without a root of faith and true regeneration will serve them in no stead. Their asking the wise virgins to lend them some of their oil, with their refusal, because then they should not have enough for themselves, lets us know the woeful shifts that hypocrites will at last be put to, and how vain their hopes are, who hope to be relieved from the grace and good works of others. Their going to buy oil, and their being shut out before they returned, and knocking in vain, and in vain crying, Lord, open to us, lets us know, that as the tree falls so it must lie; that after our buying time in this life, mentioned Isa 55:1,2 , is expired, our state will be determined; that we are concerned to take the counsel of Solomon, Ecc 9:10 , Whatsoever thy hand findeth to do, especially for our souls, to do it with thy might; for here is no work, nor device, nor knowledge, nor wisdom, in the place, whither thou goest.

Therefore we are all concerned to watch, that is, to look that we have not only lamps, but oil to feed our lamps, and to keep our lamps burning, because we know, that the Bridegroom Christ will come, and we do not know at what time he will come, to the general judgment, or our particular judgment; for when we die, we can do no more to make ourselves ready for the great coming of Christ to judge the world, but must appear before him as we go out of this world. No oil after the determination of our lives will be to be bought, no further preparation of ourselves is to be made, as our life leaveth us judgment will find us.

Gill: Mat 25:11

Afterwards came also the other virgins,.... The "other five virgins", as the Persic version reads. The "other"; that were only virgins in name, not in reality; they were different from the wise, they were foolish ones; they were other than those that were ready, they were unprepared ones; and in another situation than those that entered in; they were without, they were now separated from the company of the wise virgins, with whom they had been so long; and what was worst of all, they were to be so for ever. These "also came"; from buying oil: they went about, and came just as they went without any; they came to the door of the bridechamber, being desirous to be let in, and hoping to partake of the marriage feast, and join in the solemnity: but alas! they came too late, they came "afterwards"; after the bridegroom was come, after they that were ready had entered in, and after the door was shut;

saying, Lord, Lord, open to us. They do not call him their Lord, for they had no interest in him, nor could they claim any; though the Syriac version reads it, "our Lord, our Lord": they give him the title, and the bare title, without having yielded that obedience, which was due unto him. They double the word, to show their importunity, earnestness, sense of danger, and confusion: this title or character is the rather used, because Christ will then appear more clearly to be Lord and God, and every tongue shall confess him to be such: their request to him is, that he would "open" the door unto them, and let them in: they were sensible that the door was shut, and that none but Christ could open it; they did not at once conclude that their case was desperate, but were willing to hope the door might be opened, through their entreaties, and what they had to say for themselves; for though no pleas or arguments are here mentioned, yet, as elsewhere, such as these will be made by the foolish virgins; namely, prophesying in the name of Christ, casting out devils in his name, doing many wonderful works in his name, hearing his word preached, and eating and drinking in his presence; but all in vain, and to no purpose.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 25:11

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

² tn Grk “Open to us.”

Commentary -- Verse Range Notes

TSK Synopsis: Mat 25:1-46

1 The parable of the ten virgins,

14 and of the talents.

31 Also the description of the last judgment.

Maclaren: Mat 25:1-13

The Waiting Maidens

Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2. And five of them were wise, and five were foolish. 3. They that were foolish took their lamps, and took no oil with them: 4. But the wise took oil in their vessels with their lamps. 5, While the bridegroom tarried, they all slumbered and slept. 6. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7. Then all those virgins arose, and trimmed their lamps. 8. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 9. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. 10. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut, 11. Afterward came also the other virgins, saying, Lord, Lord, open to us, 12. But he answered and said, Verily I say unto you, I know you not. 13. Watch therefore; for ye know neither the day nor the hour wherein the Son of Man cometh.'--Matt. 25:1-13.

WE shall best understand this beautiful but difficult parable if we look on to its close. Our Lord appends to it the refrain of all this context, the exhortation to watch, based upon our ignorance of the time of His coming. But as in the former little parable of the wise servant it was his faithful, wise dispensing of his lord's goods, and not his watchfulness, which was the point of the eulogium passed on him, so here it is the readiness of the wise virgins to take their places in the wedding march which is commended. That readiness consists in their having their lamps burning and their oil in store. This, then, is the main thing in the parable. It is an exhibition, under another aspect, of what constitutes fitness for entrance into the festal chamber of the bridegroom, which had just been set forth as consisting in faithful stewardship. Here it is presented as being the possession of lamp and oil.

I. The First Consideration, Then, Must Be, What Is The Meaning Of These Emblems?

A great deal of fine-spun ingenuity has been expended on subordinate points in the parable, such as the significance of the number of maidens, the conclusions from the equal division into wise and foolish, the place from which they came to meet the bridegroom, the point in the marriage procession where they are supposed to join it, whether it was at going to fetch the bride, or at coming back with her; whether the feast is held in her house, or in his, and so on. But all these are unimportant questions, and as Christ has left them in the background, we only destroy the perspective by dragging them into the front. In no parable is it more important than in this to restrain the temptation to run out analogies into their last results. The remembrance that the virgins, as the emblem of the whole body of the visible Church, are the same as the bride, who does not appear in the parable, might warn against such an error. They were ten, as being the usual number for such a company, or as being the round number naturally employed when definiteness was not sought. They were divided equally, not because our Lord desired to tell, but because He wished to leave unnoticed, the numerical proportion of the two classes. One set are wise' and the other foolish,' because He wishes to show not only the sin, but the absurdity, of unreadiness, and to teach us that true wisdom is not of the head only, but far more of the heart. The conduct of the two groups of maidens is looked at from the prudent and common-sense standpoint, and the provident action of the one sets in relief the reckless stupidity of the other.

There have been many opinions as to the meaning of the lamps and the oil, which it is needless to repeat. Surely the analogy of scriptural symbolism is our best guide. If we follow it, we get a meaning which perfectly suits the emblems and the whole parable. In the Sermon on the Mount, our Lord uses the same figure of the lamp, and explains it: Let your light shine before men, that they may see your good works.'

II. Note The Sleep Of All The Virgins.

No blame is hinted on account of it. It is not inconsistent with the wisdom of the wise, nor does it interfere with their readiness to meet the bridegroom. It is, then, such a sleep as is compatible with watching. Our Lord's introduction of this point is an example of His merciful allowance for our weakness. There must be a certain slackening of the tension of expectation when the bridegroom tarries. Centuries of delay cannot but modify the attitude of the waiting Church, and Jesus here implies that there will be a long stretch of time before His advent, during which all His people will feel the natural effect of the deferring of hope. But the sleep which He permits, unblamed, is light, and such as one takes by snatches when waiting to be called. He does not ask us always to be on tiptoe of expectation, nor to refuse the teaching of experience; but counts that we have watched aright, if we wake from our light slumbers when the cry is heard, and have our lamps lit, ready for the procession.

III. Then Comes The Midnight Cry And The Waking Of The Maidens.

The hour, of night's black arch the keystone,' suggests the unexpectedness of His coming; the loudness of the cry, its all-awaking effect; the broken words of the true reading,' Behold the bridegroom!' the closeness on the heels of the heralds with which the procession flashes through the darkness. The virgins had gone forth to meet him' at the beginning of the parable, but the going forth to which they are now summoned is not the same. The Christian soul goes forth once when, at the beginning of its Christian life, it forsakes the world to wait for and on Christ, and again, when it leaves the world to pass with Him into the banquet. Life is the slumber from which some are awaked by the voice of death, and some who remain' shall be awaked by the trumpet of judgment. There is no interval between the cry and the appearance of the bridegroom; only a moment to rouse themselves, to look to their lamps, and to speak the hurried words of the foolish and the answer of the wise, and then the procession is upon them. It is all done as in a flash, in a moment, in the twinkling of an eye.' This impression of swiftness, which leaves no time for delayed preparation, is the uniform impression conveyed by all the Scripture references to the coming of the Lord. The swoop of the eagle, the fierce blaze of lightning from one side of the sky to the other, the bursting of the flood, that morning's work at Sodom, not begun till dawn and finished before the sun was risen on the earth,' are its types. Foolish indeed to postpone preparation till that moment when cry and coming are simultaneous, like lightning and thunder right overhead!

The foolish virgins' imploring request and its answer are not to be pressed, as if they meant more than to set forth the hopelessness of then attempting to procure the wanting oil, and especially the hopelessness of attempting to get it from one's fellows. There is a world of suppressed terror and surprise in that cry, Our lamps are going out.' Note that they burned till the bridegroom came, and then, like the magic lamps in old legends, at his approach shivered into darkness. Is not that true of the formal, outward religion, which survives everything but contact with His all-seeing eye and perfect judgment? These foolish maidens were as much astonished as alarmed at seeing their lights flicker down to extinction; and it is possible for professing Christians to live a lifetime, and never to be found out either by themselves or by anybody else. But if there has been no oil in the lamp, it will be quenched when He appears. The atmosphere that surrounds His throne acts like oxygen on the oil-fed flame, and like carbonic acid gas on the other.

The answer of the wise is not selfishness. It is not from our fellows, however bright their lamps, that we can ever get that inward grace. None of them has more than suffices for his own needs, nor can any give it to another. It may be bought, on the same terms as the pearl of great price was bought, without money'; but the market is closed, as on a holiday, on the day of the king's son's marriage. That is not touched upon here, except in so far as it is hinted at in the absence of the foolish when he enters the banqueting chamber, and in their fruitless prayer. They had no time to get the oil before he came, and they had not got it when they returned. The lesson is plain. We can only get the new life of the Spirit, which will make our lives a light, from God; and we can get it now, not then.

IV. We See The Wise Virgins Within And The Foolish Without.

They are, indeed, no longer designated by these adjectives, but as ready' and the others'; for preparedness is fitness, and they who are found of Him in possession of the outward righteousness and of its inward source, His own divine life in them, are prepared. To such the gates of the festal chamber fly open. In that day, place is the outcome of character, and it is equally impossible for the ready' to be shut out, and for the others' to go in, When the bridegroom with his feastful friends passes to bliss at the mid hour of night,' they who have filled their odorous lamps with deeds of light' have surely gained their entrance.' There is silence as to the unspeakable joys of the wedding feast. Some faint sounds of music and dancing, some gleams from the lighted windows, find their way out; but the closed door keeps its secret, and only the guests know the gladness.

That closed door means security, perpetuity, untold blessedness, but it means exclusion too. The piteous reiterated call of the shut-out maidens, roused too late, and so suddenly, from songs and laughter to vain cries, evokes a stern answer, through which shines the awful reality veiled in the parable. We do not need to regard the prayer for entrance, and its refusal, as conveying more than the fruitlessness of wishes for entrance then, when unaccompanied with fitness to enter. Such desire as is expressed in this passionate beating at the closed door, with hoarse entreaties, is not fitness. If it were, the door would open; and the reason why it does not lies in the bridegroom's awful answer, I know you not.' The absence of the qualification prevents his recognising them as his. Surely the unalleviated darkness of a hopeless exclusion settles down on these sad five, standing, huddled together, at the door, with the extinguished lamps hanging in their despairing hands. Too late, too late, ye cannot enter now.' The wedding bell has become a funeral knell. They were not the enemies of the bridegroom, they thought themselves his friends. They let life ebb without securing the one thing needful, and the neglect was irremediable. There is a tragedy underlying many a life of outward religiousness and inward emptiness, and a dreadful discovery will flare in upon such, when they have to say to themselves,

This might have been once,And we missed it, lost it for ever.'

MHCC: Mat 25:1-13

The circumstances of the parable of the ten virgins were taken from the marriage customs among the Jews, and explain the great day of Christ's coming. See the nature of Christianity. As Christians we profess to attend upon Christ, to honour him, also to be waiting for his coming. Sincere Christians are the wise virgins, and hypocrites the foolish ones. Those are the truly wise or foolish that are so in the affairs of their souls. Many have a lamp of profession in their hands, but have not, in their hearts, sound knowledge and settled resolution, which are needed to carry them through the services and trials of the present state. Their hearts are not stored with holy dispositions, by the new-creating Spirit of God. Our light must shine before men in good works; but this is not likely to be long done, unless there is a fixed, active principle in the heart, of faith in Christ, and love to God and our brethren. They all slumbered and slept. The delay represents the space between the real or apparent conversion of these professors, and the coming of Christ, to take them away by death, or to judge the world. But though Christ tarry past our time, he will not tarry past the due time. The wise virgins kept their lamps burning, but they did not keep themselves awake. Too many real Christians grow remiss, and one degree of carelessness makes way for another. Those that allow themselves to slumber, will scarcely keep from sleeping; therefore dread the beginning of spiritual decays. A startling summons was given. Go ye forth to meet Him, is a call to those prepared. The notice of Christ's approach, and the call to meet him, will awaken. Even those best prepared for death have work to do to get actually ready, 2Pe 3:14. It will be a day of search and inquiry; and it concerns us to think how we shall then be found. Some wanted oil to supply their lamps when going out. Those that take up short of true grace, will certainly find the want of it one time or other. An outward profession may light a man along this world, but the damps of the valley of the shadow of death will put out such a light. Those who care not to live the life, yet would die the death of the righteous. But those that would be saved, must have grace of their own; and those that have most grace, have none to spare. The best need more from Christ. And while the poor alarmed soul addresses itself, upon a sick-bed, to repentance and prayer, in awful confusion, death comes, judgment comes, the work is undone, and the poor sinner is undone for ever. This comes of having oil to buy when we should burn it, grace to get when we should use it. Those, and those only, shall go to heaven hereafter, that are made ready for heaven here. The suddenness of death and of Christ's coming to us then, will not hinder our happiness, if we have been prepared. The door was shut. Many will seek admission into heaven when it is too late. The vain confidence of hypocrites will carry them far in expectations of happiness. The unexpected summons of death may alarm the Christian; but, proceeding without delay to trim his lamp, his graces often shine more bright; while the mere professor's conduct shows that his lamp is going out. Watch therefore, attend to the business of your souls. Be in the fear of the Lord all the day long.

Matthew Henry: Mat 25:1-13

Here,

I. That in general which is to be illustrated is, the kingdom of heaven, the state of things under the gospel, the external kingdom of Christ, and the administration and success of it. Some of Christ's parables had shown us what it is like now in the present reception of it, as ch. 13. This tells us what it shall be like, when the mystery of God shall be finished, and that kingdom delivered up to the Father. The administration of Christ's government, towards the ready and the unready in the great day, may be illustrated by this similitude; or the kingdom is put for the subjects of the kingdom. The professors of Christianity shall then be likened to these ten virgins, and shall be thus distinguished.

II. That by which it is illustrated, is, a marriage solemnity. It was a custom sometimes used among the Jews on that occasion, that the bridegroom came, attended with his friends, late in the night, to the house of the bride, where she expected him, attended with her bride-maids; who, upon notice given of the bridegrooms' approach, were to go out with lamps in their hands, to light him into the house with ceremony and formality, in order to the celebrating of the nuptials with great mirth. And some think that on these occasions they had usually ten virgins; for the Jews never held a synagogue, circumcised, kept the passover, or contracted marriage, but ten persons at least were present. Boaz, when he married Ruth, had ten witnesses, Rth 4:2. Now in this parable,

1. The Bridegroom is our Lord Jesus Christ; he is so represented in the 45th Psalm, Solomon's Song, and often in the New Testament. It bespeaks his singular and superlative love to, and his faithful and inviolable covenant with, his spouse the church. Believers are now betrothed to Christ (Hos 2:19); but the solemnizing of the marriage is reserved for the great day, when the bride, the Lamb's wife, will have made herself completely ready, Rev 19:7, Rev 19:9.

2. The virgins are the professors of religion, members of the church; but here represented as her companions (Psa 45:14), as elsewhere her children (Isa 54:1), her ornaments, Isa 49:18. They that follow the Lamb, are said to be virgins (Rev 14:4); this denotes their beauty and purity; they are to be presented as chaste virgins to Christ, 2Co 11:2. The bridegroom is a king; so these virgins are maids of honour, virgins without number (Son 6:8), yet here said to be ten.

3. The office of these virgins is to meet the bridegroom, which is as much their happiness as their duty. They come to wait upon the bridegroom when he appears, and in the mean time to wait for him. See here the nature of Christianity. As Christians, we profess ourselves to be, (1.) Attendants upon Christ, to do him honour, as the glorious Bridegroom, to be to him for a name and a praise, especially then when he shall come to be glorified in his saints. We must follow him as honorary servants do their masters, Joh 12:26. Hold up the name, and hold forth the praise of the exalted Jesus; this is our business. (2.) Expectants of Christ, and of his second coming. As Christians, we profess, not only to believe and look for, but to love and long for, the appearing of Christ, and to act in our whole conversation with a regard to it. The second coming of Christ is the centre in which all the lines of our religion meet, and to which the whole of the divine life hath a constant reference and tendency.

4. Their chief concern is to have lights in their hands, when they attend the bridegroom, thus to do him honour and do him service. Note, Christians are children of light. The gospel is light, and they who receive it must not only be enlightened by it themselves, but must shine as lights, must hold it forth, Phi 2:15, Phi 2:16. This in general.

Now concerning these ten virgins, we may observe,

(1.) Their different character, with the proof and evidence of it.

[1.] Their character was that five were wise, and five foolish (Mat 25:2); and wisdom excelleth folly, as far as light excelleth darkness; so saith Solomon, a competent judge, Ecc 2:13. Note, Those of the same profession and denomination among men, may yet be of characters vastly different in the sight of God. Sincere Christians are the wise virgins, and hypocrites the foolish ones, as in another parable they are represented by wise and foolish builders. Note, Those are wise or foolish indeed, that are so in the affairs of their souls. True religion is true wisdom; sin is folly, but especially the sin of hypocrisy, for those are the greatest fools, that are wise in their own conceit, and those the worst of sinners, that feign themselves just men. Some observe from the equal number of the wise and foolish, what a charitable decorum (it is Archbishop Tillotson's expression) Christ observes, as if he would hope that the number of true believers was nearly equal to that of hypocrites, or, at least, would teach us to hope the best concerning those that profess religion, and to think of them with a bias to the charitable side. Though, in judging of ourselves, we ought to remember that the gate is strait, and few find it; yet, in judging of others, we ought to remember that the Captain of our salvation brings many sons to glory.

[2.] The evidence of this character was in the very thing which they were to attend to; by that they are judged of.

First, It was the folly of the foolish virgins, that they took their lamps, and took no oil with them, Mat 25:3. They had just the oil enough to make their lamps burn for the present, to make a show with, as if they intended to meet the bridegroom; but no cruse or bottle of oil with them for a recruit if the bridegroom tarried; thus hypocrites,

1. They have no principle within. They have a lamp of profession in their hands, but have not in their hearts that stock of sound knowledge, rooted dispositions, and settled resolutions, which is necessary to carry them through the services and trials of the present state. They act under the influence of external inducements, but are void of spiritual life; like a tradesman, that sets up without a stock, or the seed on the stony ground, that wanted root.

2. They have no prospect of, nor make provision for, what is to come. They took lamps for a present show, but not oil for after use. This incogitancy is the ruin of many professors; all their care is to recommend themselves to their neighbours, whom they now converse with, not to approve themselves to Christ, whom they must hereafter appear before; as if any thing will serve, provide it will but serve for the present. Tell them of things not seen as yet, and you are like Lot to his sons-in-law, as one that mocked. They do not provide for hereafter, as the ant does, nor lay up for the time to come, 1Ti 6:19.

Secondly, It was the wisdom of the wise virgins, that they took oil in their vessels with their lamps, Mat 25:4. They had a good principle within, which would maintain and keep up their profession. 1. The heart is the vessel, which it is our wisdom to get furnished; for, out of a good treasure there, good things must be brought; but if that root be rottenness, the blossom will be dust. 2. Grace is the oil which we must have in this vessel; in the tabernacle there was constant provision made of oil for the light, Exo 35:14. Our light must shine before men in good works, but this cannot be, or not long, unless there be a fixed active principle in the heart, of faith in Christ, and love to God and our brethren, from which we must act in every thing we do in religion, with an eye to what is before us. They that took oil in their vessels, did it upon supposition that perhaps the bridegroom might tarry. Note, In looking forward it is good to prepare for the worst, to lay in for a long siege. But remember that this oil which keeps the lamps burning, is derived to the candlestick from Jesus Christ, the great and good Olive, by the golden pipes of the ordinances, as it is represented in that vision (Zec 4:2, Zec 4:3, Zec 4:12), which is explained Joh 1:16, Of his fulness have all we received, and grace for grace.

(2.) Their common fault, during the bridegroom's delay; They all slumbered and slept, Mat 25:5. Observe here,

[1.] The bridegroom tarried, that is, he did not come out so soon as they expected. What we look for as certain, we are apt to think is very near; many in the apostles' times imagined that the day of the Lord was at hand, but it is not so. Christ, as to us, seems to tarry, and yet really does not, Hab 2:3. There is good reason for the Bridegroom's tarrying; there are many intermediate counsels and purposes to be accomplished, the elect must all be called in, God's patience must be manifested, and the saints' patience tried, the harvest of the earth must be ripened, and so must the harvest of heaven too. But though Christ tarry past our time, he will not tarry past the due time.

[2.] While he tarried, those that waited for him, grew careless, and forgot what they were attending; They all slumbered and slept; as if they had given over looking for him; for when the Son of man cometh, he will not find faith, Luk 18:8. Those that inferred the suddenness of it from its certainty, when that answered not their expectation, were apt from the delay to infer its uncertainty. The wise virgins slumbered, and the foolish slept; so some distinguish it; however, they were both faulty. The wise virgins kept their lamps burning, but did not keep themselves awake. Note, Too many good Christians, when they have been long in profession, grow remiss in their preparations for Christ's second coming; they intermit their care, abate their zeal, their graces are not lively, nor their works found perfect before God; and though all love be not lost, yet the first love is left. If it was hard to the disciples to watch with Christ an hour, much more to watch with him an age. I sleep, saith the spouse, but my heart wakes, Observe, First, They slumbered, and then they slept. Note, One degree of carelessness and remissness makes way for another. Those that allow themselves in slumbering, will scarcely keep themselves from sleeping; therefore dread the beginning of spiritual decays; Venienti occurrite morbo - Attend to the first symptoms of disease. The ancients generally understood the virgins' slumbering and sleeping of their dying; they all died, wise and foolish (Psa 49:10), before judgment-day. So Ferus, Antequam veniat sponsus omnibus obdormiscendum est, hoc est, moriendum - Before the Bridegroom come, all must sleep, that is, die. So Calvin. But I think it is rather to be taken as we have opened it.

(3.) The surprising summons given them, to attend the bridegroom (Mat 25:6); At midnight there was a cry made, Behold, the bridegroom cometh. Note, [1.] Though Christ tarry long, he will come at last; though he seem slow, he is sure. In his first coming, he was thought long by those that waited for the consolation of Israel; yet in the fulness of time he came; so his second coming, though long deferred, is not forgotten; his enemies shall find, to their cost, that forbearance is no acquittance; and his friends shall find, to their comfort, that the vision is for an appointed time, and at the end it shall speak, and not lie. The year of the redeemed is fixed, and it will come. [2.] Christ's coming will be at our midnight, when we least look for him, and are most disposed to take our rest. His coming for the relief and comfort of his people, often is when the good intended seems to be at the greatest distance; and his coming to reckon with his enemies, is when they put the evil day furthest from them. It was at midnight that the first-born of Egypt were destroyed, and Israel delivered, Exo 12:29. Death often comes when it is least expected; the soul is required this night, Luk 12:20. Christ will come when he pleases, to show his sovereignty, and will not let us know when, to teach us our duty. [3.] When Christ comes, we must go forth to meet him. As Christians we are bound to attend all the motions of the Lord Jesus, and meet him in all his out-goings. When he comes to us at death, we must go forth out of the body, out of the world, to meet him with affections and workings of soul suitable to the discoveries we then expect him to make of himself. Go ye forth to meet him, is a call to those who are habitually prepared, to be actually ready. [4.] The notice given of Christ's approach, and the call to meet him, will be awakening; There was a cry made. His first coming was not with any observation at all, nor did they say, Lo, here is Christ, or Lo, he is there; he was in the world, and the world knew him not; but his second coming will be with the observation of all the world; Every eye shall see him. There will be a cry from heaven, for he shall descend with a shout, Arise, ye dead, and come to judgment; and a cry from the earth too, a cry to rocks and mountains, Rev 6:16.

(4.) The address they all made to answer this summons (Mat 25:7); They all arose, and trimmed their lamps, snuffed them and supplied them with oil and went about with all expedition to put themselves in a posture to receive the bridegroom. Now, [1.] This, in the wise virgins, bespeaks an actual preparation for the Bridegroom's coming. Note, even those that are best prepared for death, have, upon the immediate arrests of it, work to do, to get themselves actually ready, that they may be found in peace (2Pe 3:14), found doing (Mat 24:46), and not found naked, 2Co 5:3. It will be a day of search and enquiry; and it concerns us to think how we shall then be found. When we see the day approaching, we must address ourselves to our dying work with all seriousness, renewing our repentance for sin, our consent to the covenant, our farewells to the world; and our souls must be carried out toward God in suitable breathings. [2.] In the foolish virgins, it denotes a vain confidence, and conceit of the goodness of their state, and their readiness for another world. Note, Even counterfeit graces will serve a man to make a show of when he comes to die, as well as they have done all his life long; the hypocrite's hopes blaze when they are just expiring, like a lightening before death.

(5.) The distress which the foolish virgins were in, for want of oil, Mat 25:8, Mat 25:9. This bespeaks, [1.] The apprehensions which some hypocrites have of the misery of their state, even on this side death, when God opens their eyes to see their folly, and themselves perishing with a lie in their right hand. Or, however, [2.] The real misery of their state on the other side death, and in the judgment; how far their fair, but false, profession of religion will be from availing them any thing in the great day; see what comes of it.

First, Their lamps are gone out. The lamps of hypocrites often go out in this life; when they who have begun in the spirit, end in the flesh, and the hypocrisy breaks out in an open apostasy, 2Pe 2:20. The profession withers, and the credit of it is lost; the hopes fail, and the comfort of them is gone; how often is the candle of the wicked thus put out? Job 21:17. Yet many a hypocrite keeps up his credit, and the comfort of his profession, such as it is, to the last; but what is it when God taketh away his soul? Job 27:8. If his candle be not put out before him, it is put out with him, Job 18:5, Job 18:6. He shall lie down in sorrow, Isa 50:11. The gains of a hypocritical profession will not follow a man to judgment, Mat 7:22, Mat 7:23. The lamps are gone out, when the hypocrite's hope proves like the spider's web (Job 8:11, etc.), and like the giving up of the ghost (Job 11:20), like Absalom's mule that left him in the oak.

Secondly, They wanted oil to supply them when they were going out. Note, Those that take up short of true grace, will certainly find the want of it one time or other. An external profession well humoured may carry a man far, but it will not carry him through; it may light him along this world, but the damps of the valley of the shadow of death will put it out.

Thirdly, They would gladly be beholden to the wise virgins for a supply out of their vessels; Give us of your oil. Note, The day is coming, when carnal hypocrites would gladly be found in the condition of true Christians. Those who now hate the strictness of religion, will, at death and judgment, wish for the solid comforts of it. Those who care not to live the life, yet would die the death, of the righteous. The day is coming when those who now look with contempt upon humble contrite saints, would gladly get an interest in them, and would value those as their best friends and benefactors, whom now they set with the dogs of their flock. Give us of your oil; that is, "Speak a good word for us;"so some; but there is no occasion for vouchers in the great day, the Judge knows what is every man's true character. But is it not well that they are brought to say, Give us of your oil? It is so; but, 1. This request was extorted by sensible necessity. Note, Those will see their need of grace hereafter, when it should save them, who will not see their need of grace now, when it should sanctify and rule them. (2.) It comes too late. God would have given them oil, had they asked in time; but there is no buying when the market is over, no bidding when the inch of candle is dropped.

Fourthly, They were denied a share in their companions' oil. It is a sad presage of a repulse with God, when they were thus repulsed by good people. The wise answered, Not so; that peremptory denial is not in the original, but supplied by the translators: these wise virgins would rather give a reason without a positive refusal, than (as many do) give a positive refusal without a reason. They were well inclined to help their neighbours in distress; but, We must not, we cannot, we dare not, do it, lest there be not enough for us and you; charity begins at home; but go, and buy for yourselves. Note, 1. Those that would be saved, must have grace of their own. Though we have benefit by the communion of saints, and the faith and prayers of others may now redound to our advantage, yet our own sanctification is indispensably necessary to our own salvation. The just shall live by his faith. Every man shall give account of himself, and therefore let every man prove his own work; for he cannot get another to muster for him in that day. 2. Those that have most grace, have none to spare; all we have, is little enough for ourselves to appear before God in. The best have need to borrow from Christ, but they have none to lend to any of their neighbours. The church of Rome, which dreams of works of supererogation and the imputation of the righteousness of saints, forgets that it was the wisdom of the wise virgins to understand that they had but oil enough for themselves, and none for others. But observe, These wise virgins do not upbraid the foolish with their neglect, nor boast of their own forecast, nor torment them with suggestions tending to despair, but give them the best advice the case will bear, Go ye rather to them that sell. Note, Those that deal foolishly in the affairs of their souls, are to be pitied, and not insulted over; for who made thee to differ? When ministers attend such as have been mindless of God and their souls all their days, but are under death-bed convictions; and, because true repentance is never too late, direct them to repent, and turn to God, and close with Christ; yet, because late repentance is seldom true, they do but as these wise virgins did by the foolish, even made the best of bad. They can but tell them what is to be done, if it be not too late, but whether the door may not be shut before it is done, is an unspeakable hazard. It is good advice now, if it be taken in time, Go to them that sell, and buy for yourselves. Note, Those that would have grace, must have recourse to, and attend upon, the means of grace. See Isa 55:1

(6.) The coming of the bridegroom, and the issue of all this different character of the wise and foolish virgins. See what came of it.

[1.] While they went out to buy, the bridegroom came. Note, With regard to those that put off their great work to the last, it is a thousand to one, that they have not time to do it then. Getting grace is a work of time, and cannot be done in a hurry. While the poor awakened soul addresses itself, upon a sick bed, to repentance and prayer, in awful confusion, it scarcely knows which end to begin at, or what to do first; and presently death comes, judgment comes, and the work is undone, and the poor sinner undone for ever. This comes of having oil to buy when we should burn it, and grace to get when we should use it.

The bridegroom came. Note, Our Lord Jesus will come to his people, at the great day, as a Bridegroom; will come in pomp and rich attire, attended with his friends: now that the Bridegroom is taken away from us, we fast (Mat 9:15), but then will be an everlasting feast. Then the Bridegroom will fetch home his bride, to be where he is (Joh 17:24), and will rejoice over his bride, Isa 62:5.

[2.] They that were ready, went in with him to the marriage. Note, First, To be eternally glorified is to go in with Christ to the marriage, to be in his immediate presence, and in the most intimate fellowship and communion with him in a state of eternal rest, joy, and plenty. Secondly, Those, and those only, shall go to heaven hereafter, that are made ready for heaven here, that are wrought to the self-same thing, 2Co 5:5. Thirdly, The suddenness of death, and of Christ's coming to us then, will be no obstruction to our happiness, if we have been habitually prepared.

[3.] The door was shut, as is usual when all the company is come, that are to be admitted. The door was shut, First, To secure those that were within; that, being now made pillars in the house of our God, they may go no more out, Rev 3:12. Adam was put into paradise, but the door was left open and so he went out again; but when glorified saints are put into the heavenly paradise, they are shut in. Secondly, To exclude those that were out. The state of saints and sinners will then be unalterably fixed, and those that are shut out then, will be shut out for ever. Now the gate is strait, yet it is open; but then it will be shut and bolted, and a great gulf fixed. This was like the shutting of the door of the ark when Noah was in; as he was thereby preserved, so all the rest were finally abandoned.

[4.] The foolish virgins came when it was too late (Mat 25:11); Afterward came also the other virgins. Note, First, There are many that will seek admission into heaven when it is too late; as profane Esau, who afterward would have inherited the blessing. God and religion will be glorified by those late solicitations, though sinners will not be saved by them; it is for the honour of Lord, Lord, that, of fervent and importunate prayer, that those who slight it now, will flee to it shortly, and it will not be called whining and canting then. Secondly, The vain confidence of hypocrites will carry them very far in their expectations of happiness. They go to heaven-gate, and demand entrance, and yet are shut out; lifted up to heaven in a fond conceit of the goodness of their state, and yet thrust down to hell.

[5.] They were rejected, as Esau was (Mat 25:12); I know you not. Note, We are all concerned to seek the Lord while he may be found; for there is a time coming when he will not be found. Time was, when, Lord, Lord, open to us, would have sped well, by virtue of that promise, Knock, and it shall be opened to you; but now it comes too late. The sentence is solemnly bound on with, Verily I say unto you, which amounts to no less than swearing in his wrath, that they shall never enter into his rest. It bespeaks him resolved, and them silenced by it.

Lastly, Here is a practical inference drawn from this parable (Mat 25:13); Watch therefore, We had it before (Mat 24:42), and here it is repeated as the most needful caution. Note, 1. Our great duty is to watch, to attend to the business of our souls with the utmost diligence and circumspection. Be awake, and be wakeful. 2. It is a good reason for our watching, that the time of our Lord's coming is very uncertain; we know neither the day nor the hour. Therefore every day and every hour we must be ready, and not off our watch any day in the year, or any hour in the day. Be thou in the fear of the Lord every day and all the day long.

Barclay: Mat 25:1-13

If we look at this parable with western eyes, it may seem an unnatural and a "made-up" story. But, in point of fact, it tells a story which could have happened at any time in a Palestinian village and which could still happen today.

A wedding was a great occasion. The whole village turned out to accompany the couple to their new home, and they went by the longest possible road, in order that they might receive the glad good wishes of as many as possible. "Everyone," runs the Jewish saying, "from six to sixty will follow the marriage drum." The Rabbis agreed that a man might even abandon the study of the law to share in the joy of a wedding feast.

The point of this story lies in a Jewish custom which is very different from anything we know. When a couple married, they did not go away for a honeymoon; they stayed at home; for a week they kept open house; they were treated, and even addressed, as prince and princess; it was the gladdest week in all their lives. To the festivities of that week their chosen friends were admitted; and it was not only the marriage ceremony, it was also that joyous week that the foolish virgins missed, because they were unprepared.

The story of how they missed it all is perfectly true to life. Dr. J. Alexander Findlay tells of what he himself saw in Palestine. "When we were approaching the gates of a Galilaean town," he writes, "I caught a sight of ten maidens gaily clad and playing some kind of musical instrument, as they danced along the road in front of our car; when I asked what they were doing, the dragoman told me that they were going to keep the bride company till her bridegroom arrived. I asked him if there was any chance of seeing the wedding, but he shook his head, saying in effect: 'It might be tonight, or tomorrow night, or in a fortnight's time; nobody ever knows for certain.' Then he went on to explain that one of the great things to do, if you could, at a middle-class wedding in Palestine was to catch the bridal party napping. So the bridegroom comes unexpectedly, and sometimes in the middle of the night; it is true that he is required by public opinion to send a man along the street to shout: 'Behold! the bridegroom is coming!' but that may happen at any time; so the bridal party have to be ready to go out into the street at any time to meet him, whenever he chooses to come. ... Other important points are that no one is allowed on the streets after dark without a lighted lamp, and also that, when the bridegroom has once arrived, and the door has been shut, late-comers to the ceremony are not admitted." There the whole drama of Jesus' parable is re-enacted in the twentieth century. Here is no synthetic story but a slice of life from a village in Palestine.

Like so many of Jesus' parables, this one has an immediate and local meaning, and also a wider and universal meaning.

In its immediate significance it was directed against the Jews. they were the chosen people; their whole history should have been a preparation for the coming of the Son of God; they ought to have been prepared for him when he came. Instead they were quite unprepared and therefore were shut out. Here in dramatic form is the tragedy of the unpreparedness of the Jews.

But the parable has at least two universal warnings.

(i) It warns us that there are certain things which cannot be obtained at the last minute. It is far too late for a student to be preparing when the day of the examination has come. It is too late for a man to acquire a skill, or a character, if he does not already possess it, when some task offers itself to him. Similarly, it is easy to leave things so late that we can no longer prepare ourselves to meet with God. When Mary of Orange was dying, her chaplain sought to tell her of the way of salvation. Her answer was: "I have not left this matter to this hour." To be too late is always tragedy.

(ii) It warns us that there are certain things which cannot be borrowed. The foolish virgins found it impossible to borrow oil, when they discovered they needed it. A man cannot borrow a relationship with God; he must possess it for himself. A man cannot borrow a character; he must be clothed with it. We cannot always be living on the spiritual capital which others have amassed. There are certain things we must win or acquire for ourselves, for we cannot borrow them from others.

Tennyson took this parable and turned it into verse in the song the little novice sang to Guinevere the queen, when Guinevere had too late discovered the cost of sin:

"Late, late so late! and dark the night and chill!

Late, late so late! but we can enter still.

Too late, too late! ye cannot enter now.

No light had we; for that we do repent;

And learning this, the bridegroom will relent.

Too late, too late! ye cannot enter now.

No light: so late! and dark and chill the night!

O let us in, that we may find the light!

Too late, too late: ye cannot enter now.

Have we not heard the bridegroom is so sweet?

O let us in, tho' late, to kiss his feet!

No, no, too late! ye cannot enter now."

There is no knell so laden with regret as the sound of the words too late.

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 24:45--25:31

The importance of prudence and faithfulness 24:45-25:30

Jesus continued instructing His disciples but now stressed the importance of prudence and faithfulness as He prepared them for His return. There are three parables in this section. All of them refer to two types of disciples, the faithful and the unfaithful.⁹²⁹

Constable: Mat 25:1-13

The parable of the 10 virgins 25:1-13

This parable helps disciples understand what it means to await the King's return with prudence.

25:1 The introductory "then" ties this parable to the subject of the preceding instruction, namely the Second Coming of the Son of Man. The beginning of the kingdom of heaven is in view. It will be similar to what the following story describes.

Jesus probably chose 10 virgins as a good round number that He could later divide into two groups easily. Such a number was also fairly common for marriages of His day. The number probably does not have symbolic significance. Likewise that the women were virgins (Gr. parthenos, cf. 1:23) probably has no other significance than that they were young women who were friends of the bride and groom. Their virginity is not a factor in the parable. The "lamps" (Gr. lampas) could have been either torches or lamps with wicks. "To meet" (Gr. hypantesis) connotes an official welcome of a visiting dignitary.⁹³⁴

Most premillenarian commentators have taken these virgins as representing Jews during the Tribulation. However a few argued that they stand for Christians in the present age.⁹³⁵ The arguments in favor of the second view are primarily what the passage does not contain such as the title "Son of Man," the phrase "times or seasons," and Old Testament quotations. However, arguments from silence are never strong, and they are unconvincing here. The better explanation is that this parable deals with the same time and people as the immediately preceding and following parables do. The ten virgins represent Jewish disciples in the Tribulation waiting for the coming of the King.

Some background information concerning weddings in the ancient Near East is helpful in understanding this parable.⁹³⁶ First, the parents arranged the marriage with the consent of the bride and groom. Second, the couple passed an engagement period of many months in which it would become clear, hopefully, that the bride was a virgin. Third, on the day of the wedding the groom would go to the bride's house to claim his bride from her parents. Friends of his would accompany him. Fourth, the marriage ceremony would take place at the bride's home. Fifth, the evening of the day of the wedding the groom would take his bride home. This involved a nighttime procession through the streets. Sixth, there would be a banquet that would often last as long as seven days. This often took place at the groom's home. Seventh, the bride and groom would consummate their marriage at the groom's home the night of the wedding ceremony.

The scene in this parable is at night as the bride's friends wait to welcome the couple and to enter the groom's house where the banquet would begin shortly. All ten of the virgins knew that the groom's appearing would be soon.

25:2-5 The five prudent (Gr. phronimoi, cf. 7:24; 10:16; 24:45) virgins represent Jewish disciples who not only anticipated Jesus' arrival but also prepared for it (cf. 3:2: 4:17). The five foolish virgins anticipated it but did not prepare for it. Preparedness is what separated the wise from the foolish.

"Perhaps their spiritual condition will be analogous to the Jews at the Lord's first coming. With eyes only for the physical benefits of the kingdom, the foolish Jews fail to prepare themselves spiritually for its coming."⁹³⁷

Both groups fell asleep. This period of delay corresponds to the time between the first signs of Jesus' coming and His appearance. Jesus did not praise or blame the virgins for sleeping. Apparently only the wise virgins had oil with them. The foolish ones evidently just lit their torches or wicks without oil.⁹³⁸ The symbolism of oil is probably significant since it often represents the Holy Spirit in Scripture (e.g., 1 Sam. 16:13). Thus those with oil would be believers and those without oil unbelievers.

25:6-9 Midnight probably also has significance since it is often the time of judgment in Scripture (e.g., Exod. 11:4). When someone announced the arrival of the groom, the virgins all woke up and trimmed their lamps. However the lamps of the foolish soon began to go out (present tense in the Greek text). The preparations of the wise virgins did the unwise no good. The time to prepare had passed.

Though Jesus did not go into this, the bride in the parable must be the church, the bride of Christ (cf. 2 Cor. 11:2). The church will be in heaven with Jesus during the Tribulation having gone there at the Rapture (1 Thess. 4:13-17). Christians will return to earth with Jesus at His second coming and will evidently have some part in the judgment that will begin the kingdom (vv. 31-46; cf. 1 Cor. 6:2).

25:10-12 Shortly after the announcement went out the groom arrived (cf. 24:27, 39, 50). There was not enough time for the foolish virgins to obtain oil then. The wise virgins entered the wedding feast, and someone shut the door into the banquet (cf. vv. 34-40). There was no more opportunity for the foolish to enter. Their pathetic cries were of no avail (cf. 7:21-23; 23:37). The groom's refusal to admit them was not the result of callused rejection in spite of their desire to enter the feast. Rather he refused to admit them because they had failed to prepare adequately.

"The closed door, which to those who were ready meant security and untold bliss, to the others meant banishment and untold gloom."⁹³⁹

These verses picture the judgment of Jews that will happen at the end of the Tribulation and before the establishment of the messianic kingdom.

25:13 This is the lesson the disciples were to learn from this parable. Disciples need to prepare for Messiah's appearing as well as to anticipate that event. Jesus was not calling for alertness in this parable, remaining awake when others sleep, as important as that is. He was calling for preparation. Preparing involves trusting in Jesus as the Messiah. Many Jews in Jesus' day were anticipating the appearance of Messiah and the inauguration of the kingdom. However they did not prepare as John the Baptist, Jesus, and Jesus' disciples urged them to. Those who did became believing disciples of Jesus. Likewise the same two types of Jews will exist during the Tribulation before Messiah appears the second time. The prudent disciple is the one who makes the necessary preparation by trusting in Jesus.

College: Mat 25:1-46

MATTHEW 25

The Ten Virgins (25:1-13)

¹" At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. ² Five of them were foolish and five were wise. ³ The foolish ones took their lamps but did not take any oil with them. ⁴ The wise, however, took oil in jars along with their lamps. ⁵ The bridegroom was a long time in coming, and they all became drowsy and fell asleep.

⁶" At midnight the cry rang out: 'Here's the bridegroom! Come out to meet him!'

⁷" Then all the virgins woke up and trimmed their lamps. ⁸ The foolish ones said to the wise, 'Give us some of your oil; our lamps are going out.'

⁹" 'No,' they replied, 'there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.'

¹⁰" But while they were on their way to buy the oil, the bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut.

¹¹" Later the others also came. 'Sir! Sir!' they said. 'Open the door for us!'

¹²" But he replied, 'I tell you the truth, I don't know you.'

¹³" Therefore keep watch, because you do not know the day or the hour.

25:1-4. Jesus continues the theme of the importance of preparedness, this time, however, the problem is not the surprisingly sudden return of the Master, but rather his delay. The imagery changes from master/servants to bridegroom/virgins. The parable is introduced by likening the kingdom of God not to the virgins, but to what happens during the wedding ceremony. The " virgins" are unmarried young women who attend to the bride and form a procession escorting the bride and groom from the home of the bride's father to the groom's own house. The marriage proceedings would last well into the night, and therefore the bridemaidens needed to be prepared to lead the procession by means of torches that had been soaked with olive oil. While five of the virgins were wise in that they brought sufficient oil in case the bridegroom's arrival was delayed, five others are called " foolish" because they were shortsighted in not anticipating the need for extra oil to replenish their torches.

25:5-7. With the prolonged delay in the arrival of the bridegroom all the virgins fall asleep. They are stirred from their sleep in the middle of the night by the announcement that the groom is coming. With the passing of time their burning torches would have grown dim. All the virgins make haste to rekindle the flame, which necessitates trimming of the burnt parts and reapplying oil so that the flame will burn steadily and with maximum brightness. It is at this point that the difference between the wise and foolish virgins becomes obvious.

25:8-12. The foolish ones now realize that their torches are growing dim and will soon be out (sbevnnontai, sbennontai , the present tense indicates that their torches are getting very dim). They beseech the others to share their oil with them, but there is simply not enough oil to go around. The only recourse is to rush out and purchase more, which would not be easy in the middle of the night. The refusal of the wise virgins to share their resources is not intended as an endorsement of selfishness, but simply an indictment of the foolish women for their lack of preparation. While the women are away the groom arrives and the procession leaves with the wedding guests to the feast prepared at the groom's house. The symbolism of the " shut door" indicates that only those prepared participate in the festivities, while others are excluded. Even when the others , who had evidently secured oil, arrived for the celebration they are refused entry. In fact, the sting of their rejection is underscored with the words, I don't know you (cf. 7:23). Of course the words are not intended to imply that the bridegroom was totally unfamiliar with these women (cf. Luke 13:25), but rather they function as " a decisive formula of rejection." It should also be remembered that parables illustrate a spiritual truth and are not intended to be a realistic account of an actual event.

25:13. The lesson to be learned is the necessity of constant vigilance in view of the fact that the time of the Lord's coming cannot be known with any degree of certainty. The only recourse for the coming crisis is an alertness that takes seriously the " coming of God" in judgment. As the next two parables illustrate, spiritual alertness is best expressed " in service for Christ in the world."

Parable of the Talents (25:14-30)

¹⁴" Again, it will be like a man going on a journey, who called his servants and entrusted his property to them. ¹⁵ To one he gave five talents ^a of money, to another two talents, and to another one talent, each according to his ability. Then he went on his journey. ¹⁶ The man who had received the five talents went at once and put his money to work and gained five more. ¹⁷ So also, the one with the two talents gained two more. ¹⁸ But the man who had received the one talent went off, dug a hole in the ground and hid his master's money.

¹⁹" After a long time the master of those servants returned and settled accounts with them. ²⁰ The man who had received the five talents brought the other five. 'Master,' he said, 'you entrusted me with five talents. See, I have gained five more.'

²¹" His master replied, 'Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master's happiness!'

²²" The man with the two talents also came. 'Master,' he said, 'you entrusted me with two talents; see, I have gained two more.'

²³" His master replied, 'Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master's happiness!'

²⁴" Then the man who had received the one talent came. 'Master,' he said, 'I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed. ²⁵ So I was afraid and went out and hid your talent in the ground. See, here is what belongs to you.'

²⁶" His master replied, 'You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? ²⁷ Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest.

²⁸" 'Take the talent from him and give it to the one who has the ten talents. ²⁹ For everyone who has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him. ³⁰ And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth.'

^a 15 A talent was worth more than a thousand dollars.

Like the preceding parable (note gar , v. 14), this parable is intended to reinforce the necessity of watchfulness in view of the coming judgment (cf. Luke 19:12-27). As with the other crisis-parables, this parable was probably originally understood in terms of Israel's national crisis and not in terms of the end of the world (cf. Luke 19:12, 27). Israel's king is coming, and the kingdom of the Most High has appeared, but it will mean judgment, not a blessing for Israel. In the interim, between promise and fulfillment, faithful servants are expected not to be idle, but to use their allotted " talents" in a productive manner.

25:14-15. In this parable an obviously wealthy man departs on a journey and puts his servants in charge of his possessions (cf. 24:45), defined as a sum of money called " talents" (vv. 15-17; cf. Luke 19:13, " mina," about 600 times less than a " talent" ). Even though a " talent" originally was a measure of weight, by the NT era " all the weight units . . . are monetary in nature." Since we cannot be certain what weight was assigned a " talent," or what currency (i.e., gold, silver, copper) the term refers to, it is difficult to be precise concerning the amounts assigned to each servant. Nevertheless, it can be affirmed that the sums entrusted to them were quite substantial, and were proportioned out according to their individual abilities. Hence, one servant received five talents , another two talents , and a third servant one talent . After distributing his resources the man departs on his journey. The focus of the story is upon how each servant discharges his responsibilities during their master's absence.

25:16-18. Although there is no explicit indication that the master told his servants what to do with the money put in their charge, it becomes obvious that he does expect them to use their own initiative to wisely put to use the money assigned them. Two of the servants do just that, and are able to double their original capital. The third servant, who was assigned one talent, opted for the safe course, one with no risk, and buried the money for safekeeping, thereby assuring that when the time came, the money could be recovered. While this may appear to be a prudent move, assuring that at least the money entrusted to him could be returned to his master, this servant will soon learn that his master values productivity over mere preservation.

25:19-23. Eventually, after a long time , the master returns for the purpose of " settling accounts" (sunaivrw, synairô). The language may indicate that the master had certain expectations, and the servants knew their accountability. The two servants that had received the five and two talents respectively, both had doubled their original sum. The master is delighted with their productivity and assures them that their faithfulness with a few things will be rewarded by being put in charge of many things (cf. 24:47). Hence, the proper use of resources and opportunities results in even greater opportunities to use one's abilities. In spite of the different allotments assigned the two servants, the master's commendation is the same. Both servants are invited to share in their master's joy, perhaps by enjoying some of the blessings of his prosperity. The key factor is the necessity of faithful service according to the abilities and opportunities given.

25:24-25. When the master comes to the third servant, who was assigned one talent, rather than joyfully displaying the results of his labor, this servant began to make excuses for his lack of productivity. Apparently, the servant was driven by fear to bury his talent because he thought his master to be a hard man (sklhrov", sklçros, " severe and demanding" ). He further describes his master as one who profits from the labor of others. In other words, he perceives his master as a shrewd businessman who has a knack for turning a profit. Therefore, he imagined that the loss of his master's money in a risky business venture would be severely punished. So by burying the money he could at least assure the return of the amount he had been entrusted.

25:26-27. The master is not impressed with the servant's excuse. He chides the servant as wicked and lazy (cf. " good and faithful servant," vv. 21, 23). Such an indictment seriously undermines any claim of purity of motives. This servant simply did not have the inclination to use his resources for productive service on behalf of his master. If he totally believed his master was a shrewd businessman, who fully expected to profit from the sum entrusted to his servants, why did he not at least put the money in the bank so that it might accrue interest? Instead, this servant, driven by fear, put it in the ground, with the result that it profited no one. He failed to realize that once he had received the talent he obligated himself to use it wisely.

25:28-30. The failure to use his talent responsibly results in its being taken from him and given to the one having ten talents. This illustrates the principle of verse 29 (cf. 17:12), summarized by Schweizer: " where God's gift has already borne fruit, God gives in superabundance; where it has remained fruitless, it is lost completely. This means that God's gift can never be passively possessed; it is like a muscle: it must be worked and stretched or it withers." Ultimately, the fate of such a worthless servant is complete banishment, followed by severe punishment (cf. 8:12; 13:42, 50). This parable, like the previous, calls for a committed resolve to be diligent in service while the master is away.

Judgment of the Son of Man (25:31-46)

³¹" When the Son of Man comes in his glory, and all the angels with him, he will sit on his throne in heavenly glory. ³² All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. ³³ He will put the sheep on his right and the goats on his left.

³⁴" Then the King will say to those on his right, 'Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. ³⁵ For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, ³⁶ I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.'

³⁷" Then the righteous will answer him, 'Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? ³⁸ When did we see you a stranger and invite you in, or needing clothes and clothe you? ³⁹ When did we see you sick or in prison and go to visit you?'

⁴⁰" The King will reply, 'I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me.'

⁴¹" Then he will say to those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. ⁴² For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, ⁴³ I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.'

As noted earlier, it can be disputed whether the climactic scene depicting the judgment of the nations is a parable. It may be, as suggested by several, that it should be regarded as an apocalyptic vision, having much in common with similar material in the OT and later Jewish literature (cf. Joel 3:2-3; 4 Ezra 7:37; 1 Enoch 38, 62). However, while the theme of the judgment of the nations is a typical apocalyptic motif, the prominent role assigned the Son of Man in Jesus' discourse is exceptional. In this instance, it is the Son of Man, not Yahweh, before whom the nations are held accountable.

Several elements in this concluding scene of judgment have posed notoriously difficult exegetical problems for interpreters. A recent history of the interpretation of Matthew 25:31-46 has documented some thirty-two different positions and slants on the meaning and significance of the various sayings found in this the closing section of Jesus' discourse. Three important questions must be addressed if an interpretation is to be given credibility: (a) Who are " the nations" gathered before the Son of Man?; (b) Who are the " least of these brothers of mine" ?; and (c) Who are the needy people described as hungry, thirsty, strangers, needing clothes, sick, and in prison? In the comments to follow these and other exegetical issues will be addressed.

25:31-33. The scene opens with the enthroned Son of Man sitting in heavenly glory to execute judgment over all the nations. The imagery is reminiscent of earlier descriptions of the Son of Man coming with his angels (16:27-28), and sitting on his glorious throne (19:28). The scene depicts the consummation of all that Daniel 7:13-14 predicted concerning the ultimate vindication and glorification of the Son of Man, who represents the " saints of the Most High." Now the enthroned Son of Man exercises his authority and kingly power (v. 34) over all the nations (cf. 24:9, 14, 30). Now there is to be a dramatic reversal of fortunes, where the nations who persecuted and hated the people of God, will now be held accountable for their treatment of the saints of God. Accordingly, all the nations does not refer to Christians, or the Christianized nations, but rather to the entirety of the non-Christian world. This seems consistent with the way that the phrase " all the nations" (pavnta taΙ e[qnh, panta ta ethnç) is used in Matthew (cf. 24:9, 14; 28:18-20; see also 13:13; 10:22). Like a Palestinian shepherd who in the evening separates the sheep from the goats (cf. Ezek 34:17-19), even so the people comprising the nations will be divided into two groups. Since sheep are more valued than goats they are extended a place of greater comfort and honor (" right hand," cf 20:23; 23:14). The goats on the other hand are herded to a place less favorable. With this brief metaphorical summary, the specifics of judgment are now articulated in verses 34-46.

25:34. The majestic figure earlier described as Son of Man (v. 31) is now identified as King (cf. 2:2; 27:37, 42). Since Daniel's " Son of Man" figure was to receive a kingdom (7:14, 27), the depiction of the Son of Man as King indicates that the ultimate vindication and destiny of the Son of Man has been consummated. The scene assumes that the " good news of the kingdom" has been proclaimed throughout the nations (see 24:13), and now Jesus reigns over the nations as their sovereign Judge (cf. Ps 110:1). The reader now learns that the sheep who were separated to the right were representative of those individuals blessed by God to enjoy the consummation of the blessings of the kingdom. To " inherit the kingdom" is to share in the blessings of God's reign. The expression since the creation of the world , indicates that such blessings were no mere afterthought, but were always part of God's infinite will. Therefore, their participation (i.e., people from " all the nations" ) in the kingdom has always been part of God's eternal purpose.

25:35-36. The basis for their inclusion in the kingdom is their positive response to six different situations when Jesus was in need: When hungry and thirsty you were compassionate and gave me food and water. Though friendless and without shelter you extended hospitality. When I needed clothes you were responsive to my plight and provided clothes. Even in my sickness you did not turn away in revulsion, but demonstrated your concern by visiting me. When I faced the horror of prison you lifted my spirit by your visit. In short, you provided the basics of human need: food, water, shelter, and companionship.

25:37-39. Then those on the right, now called the righteous express surprise at the King's recounting of their treatment of him. They simply cannot recall any circumstances in which they saw the Lord in such dire need and ministered to him. Hence, they inquire when such events may have taken place.

25:40. The King responds by pointing to their compassionate regard for the least of these brothers of mine as equivalent to deeds of mercy done to him. Most commonly the reference to " brother" has been understood in one of two ways: generally , to refer to anyone in need, or more specifically , to the plight of Jesus' disciples. Probably the latter is the way that Jesus intended his words to be understood. As Stanton observes, " Matthew's use of both oiJ ejlavcistoi [ hoi elachistoi , " the least," cf. 10:42; 18:6, 10, 14] and oiJ ajdelfoiΙ [ hoi adelphoi , " brothers," cf. 12:48-50; 28:10] as terms of Christian disciples is firmly established." Furthermore, in Matthew's Gospel there is an emphasis on the solidarity between Jesus and his disciples. Jesus as Immanuel mediates the presence of God with his people (1:23), and he assures them that he will be with them to the end of the age (28:20). Jesus' identification with his disciples is forcefully articulated in 10:40-42: " He who receives you receives me . . ." It seems clear, therefore, that any act of kindness shown to even the most unassuming of Jesus' disciples is service that is rendered to Jesus. It is most remarkable that at least one standard to which the nations will be held accountable involve the manner in which they respond to the plight of Jesus' followers (cf. Acts 22:7). Jesus has in effect applied basic Jewish hopes and expectations of Yahweh's vindication of Israel before the nations, to his own disciples, who form the core of the new Israel (cf. 19:28).

Although this text does not lend itself to a general " humanitarian ethic," since the focus is upon how the nations treat Jesus' disciples, there are plenty of other texts that clearly enjoin an active concern for the needy and the marginalized of society. How we behave toward the world's oppressed and those who are suffering must reflect the benevolent care and teachings of Jesus.

25:41-46. The King then addresses those on his left (earlier called " goats," v. 33), and unlike the righteous who are invited to " come" (v. 34), those " on the left" are banished from his presence (cf. 7:23). They are doomed to suffer the " curse" of eternal destruction, formerly reserved only for the devil and his angels (v. 41; cf. 18:8; 3:12). The reason they suffer such a fate is their failure to be sensitive to the sufferings and hardship endured by the Lord. Like the perplexity of the " righteous," these people protest the notion that they had ever refused Jesus benevolent care. The King's answer parallels verse 40, except now the neglect of compassion for the least of these becomes a basis for their condemnation. Their neglect of Jesus' followers is therefore indicative of their rejection of him. Jesus thus offers comfort to his people, the new Israel, that one day all the nations will be held accountable for their treatment of his lowly disciples. While Israel expected the nations to be judged according to how they have treated Israel (see, e.g., Ps.Sol. 17:23f.; 2 Bar. 72: IQSb 5:23-29; also Ps 2, 18, 104, 110), Jesus will hold the nations accountable for the way they treat Jesus' humble followers who are sent forth to represent him. Therefore this final vision offers " consolation to a persecuted community sent out on a mission fraught with danger in a hostile world." There will ultimately be a great separation, and those who reject the cause of Jesus will be forever banished, while the righteous will enjoy a renewed quality of life with Jesus in the eternal kingdom.

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 25:1-46

CXV.
CONCLUSION OF OUR LORD'S DISCOURSE. PARABLES OF
VIRGINS AND TALENTS. THE FINAL JUDGMENT.
(Mount of Olives. Tuesday, April 4, A. D. 30.)
^aMATT. XXV. 1-46.

   ^a1 Then [i. e., at the time of the Lord's coming. Jesus is still emphasizing the lesson of watchfulness, and proceeds to enforce it by two parables] shall the kingdom of heaven be likened unto ten [probably the usual number on such occasions] virgins, who took their lamps [small earthenware vessels, with flax wicks, and without glass chimneys], and went forth to meet the bridegroom. [The Oriental wedding began with a feast in the house of the bride's father. After this the bridegroom led the bride to his own home, and it was the duty of his servants and household (of whom the ten virgins in this case were part) to honor him and the bride with an enthusiastic welcome.]  2 And five of them were foolish, and five were wise.  3 For the foolish, when they took their lamps, took no oil with them:  4 but the wise took oil in their vessels with their lamps. [The foolish showed their folly in failing to provide for their lord's delay. The oil in their lamps would only burn till about midnight. But the wise had provided an additional supply to burn from then till daylight.]  5 Now while the bridegroom tarried, they all slumbered and slept. [Rather, "nodded and slept." They did not lie down to regular slumber, but took such innocent rest as their office permitted. Others were on the lookout, and would give the warning; so these were permitted to sleep, but only in such a posture that they would be ready to arise and go at once when apprised of their lord's approach.]  6 But at midnight there is a cry, Behold, the bridegroom! Come ye forth to meet him.  7 Then all those virgins arose, and trimmed their lamps. [635]  8 And the foolish said unto the wise, Give us of your oil; for our lamps are going out. [The signal-call roused all ten, and each group of five prepared by trimming the lamps, etc. But then became apparent the difference between them. All had made some preparation, but that of the foolish five had been insufficient. Their glory began to depart, and their light waned into darkness at the approach of the bridegroom.]  9 But the wise answered, saying, Peradventure there will not be enough for us and you: go ye rather to them that sell, and buy for yourselves. [There will be no borrowed righteousness on the day of the Lord's coming, for no one will have any to spare. The Roman Catholic confidence in saints, and the trust of some Protestants in pious parents, are alike unavailing: each soul must see to its own lamp. Those who had the oil to sell are merely part of the drapery of the parable, put in to bring out the point that it was then too late to secure any oil. The oil of God's grace is given without money and without price, but in the hour of the Lord's appearing it will be too late to seek for it.]  10 And while they went away to buy, the bridegroom came; and they that were ready went in with him to the marriage feast: and the door was shut. [The feast in the bridegroom's house was considered the most important part of the marriage, and certainly for those of the lord's own household it was the only feast. To be shut out from it was to be deprived of all participation in the marriage joy. All the wisdom and shrewdness of Universalism can never open this shut door.]  11 Afterward came also the other virgins, saying, Lord, Lord, open to us.  12 But he answered and said, Verily I say unto you, I know you not. [The verb "know" is here used, according to the Jewish idiom, for favorable knowledge (Mat 7:23). It signified that these virgins, on account of their remissness, were no longer counted even as acquaintances, much less as part of the household.]  13 Watch therefore, for ye know not the day nor the hour. [Thus Jesus makes his own application of the parable.]  14 For it is as when a man, going into [636] another country, called his own servants, and delivered unto them his goods.  15 And unto one he gave five talents, to another two, to another one; to each according to his several ability; and he went on his journey.  16 Straightway he that received the five talents went and traded with them, and made other five talents. [The parable of the virgins represented watchfulness displaying itself in waiting for the Lord, while it is here displayed in working for him. There it was inward spiritual life, here it is external activity.]  17 In like manner he also that received the two gained other two.  18 But he that received the one went away and digged in the earth, and hid his lord's money.  19 Now after a long time the lord of those servants cometh, and maketh a reckoning with them. [We have here one of the Lord's intimations that the day of judgment would not come at once. The word for servants is douloi, which means slaves. They were the property of the master and he might dispose of them as he pleased. The reckoning is as sure as the trust; judgment is as sure as life. A man who had entrusted a talent (from $1,600 to $1,800) would surely not forget to ask a settlement, nor will God fail to demand an accounting from all those to whom he had entrusted the riches and privileges of this wonderful human life which he has given us, though many of us may lightly esteem it.]  20 And he that received the five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: lo, I have gained other five talents.  21 His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord. [The joy of the lord was doubtless some festival in celebration of his return, and it stands for the joy of Christ in the Father's house.]  22 And he also that received the two talents came and said, Lord, thou deliveredst unto me two talents: lo, I have gained other two talents.  23 His lord said unto him, Well done, [637] good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord. [The second servant, having done well proportionately as the first, received the like precious commendation.]  24 And he also that had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou didst not sow, and gathering where thou didst not scatter;  25 and I was afraid, and went away and hid thy talent in the earth: lo, thou hast thine own.  26 But his lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I did not scatter;  27 thou oughtest therefore to have put my money to the bankers, and at my coming I should have received back mine own with interest.  28 Take ye away therefore the talent from him, and give it unto him that hath the ten talents.  29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not, even that which he hath shall be taken away.  30 And cast ye out the unprofitable servant into the outer darkness: there shall be the weeping and the gnashing of teeth. [See Eph 1:9-14), and we may conceive of it as in process of preparation ever since -- Joh 14:2]:  35 for I was hungry, and ye gave me to eat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in;  36 naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. [The acts here enumerated indicate more than a mere outlay of money. They are not such are the offspring of impulse, but such as call for the sacrifice of time, strength, sympathy, etc., and clearly demonstrate the fullness of the Christian life. Moreover, Jesus does not mean to teach that mere works of benevolence are a sufficient ground for salvation. The meaning is that none can be saved without these fruits of faith and love. The passage must be construed in the light of other Scriptures which teach the further necessity of forgiveness on the part of God and of obedience on the part of man.]  37 Then shall the righteous answer him, saying, Lord, when saw we thee hungry, and fed thee? or athirst, and gave thee [639] drink?  38 And when saw we thee a stranger, and took thee in? or naked, and clothed thee?  39 And when saw we thee sick, or in prison, and came unto thee?  40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye did it unto one of these my brethren, even these least, ye did it unto me. [This conversation is the drapery of the narrative. Such words will not be actually spoken at the judgment, but they are introduced for the twofold purpose of illustrating the beautiful unconsciousness of merit and which characterizes the noblest of deeds and the more important fact that anything done for his sake is the same as done for his person -- Mat 10:42, Mar 9:41.]  41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels [The two preparations stand in contrast. God prepared a kingdom of joy and designed that man should be with him in it. He also prepared a place for punishment for Satan and his angels, and man can cast his lot there and share that punishment if he wills to do so]:  42 for I was hungry, and ye did not give me to eat; I was thirsty, and ye gave me no drink;  43 I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not.  44 Then shall they also answer, saying, Lord, when saw we thee hungry, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?  45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not unto one of these least, ye did it not unto me. [The neglect or abuse of Christ's disciples is a direct affront to his person -- Act 9:4.]  46 And these shall go away into eternal punishment: but the righteous into eternal life. [This verse contains two important truths: 1. That the doom of the wicked is as durable as the reward of the righteous. 2. That the doom of the wicked is a punishment. The word "punishment" expresses misery and suffering purposely inflicted.] [640]

[FFG 635-640]

Lapide: Mat 25:1-40

1-40

CHAPTER 25

Then . . . which went out to meet the bridegroom and the bride (Vulg.) . And the bride is not found in the Greek, nor in S. Chrysostom. It is the reading of the Latin and the Syriac versions, and of Origen, Hilary, and S. Augustine ( Epist. 120).

Then : when Christ shall return unexpectedly to judgment.

The Kingdom of heaven : that is, the Church militant, which shall then be about to triumph. The meaning is, At that time shall it be with members of the Church as if ten virgins were preparing themselves for a marriage feast. For although the damned, as being already in hell, are no longer members of the Church, yet because they were members of it in this life, they are brought to hear the sentence of the judge. There is no mention of unbelievers here, because, as S. John says, "He that believeth not is judged already."

Observe, that formerly, as now, youths were assigned to the bridegroom, to do him honour, and virgins to the bride; and these last were often ten in number. Moreover, they were accustomed to celebrate weddings at night. Then the bridegroom came about evening to the house of the bride. There he was honourably and joyfully received in the house of the parents of the bride. From thence he conducted his bride to his own house, or, if it proved too small, to the larger mansion of the nuptial feast: and there he kept his wedding. Both the youths and the virgins, carrying torches, most frequently made of white thorn, and five in number, went out to meet the bride and bridegroom, to do them honour. So Plutarch testifies ( in Problem.). The Jews do not seem, anciently, to have made use of wax-lights or torches, but of oil lamps. This is why there is constant mention in Scripture of lamps and lanterns, never of candles. Even in the candlestick in the Temple there were lamps with oil, not candles made of wax or fat.

As to the particular application of the parable, Christ is the Bridegroom, the Church the Bride, whose espousals take place in this life, but the eternal Marriage shall be in the future glory of the Resurrection. The virgins are all believers or all Christians. They are called virgins because they are sound in the faith.

S. Chrysostom, Theophylact, S. Augustine, and S. Gregory understood by virgins only those and all who are literally so. But this is too narrow and restricted an interpretation. Rightly, nevertheless, does the Church in the Divine Office apply the words to Virgins, because they bear a literal application to them above others. So Jansen, Maldonatus, and others. So B. Anatolia, betrothed to Aurelian, beheld an angel, who cried aloud to her, "0 virginity, which shall not be overcome of death! 0 virginity, who art not occupied in the works of darkness, but art ever in the light! Virginity is the royal purple, which whoso putteth on, is more glorious than others. Virginity is a precious jewel. Virginity is the immense treasure of the King. For it thieves are lying in wait. Do thou watch, and guard it carefully. Forasmuch as thou knowest thou hast more, so much the more keep it, lest thou lose it." So Ado in Martyrolog., Dec. 21

Ten virgins are spoken of, because the number ten is the symbol of totality.

"They took their nuptial lamps, kindled," says Origen; "but for so great a journey to go out to meet the Bridegroom, they took no oil to keep them alight." "For when they complain," says S. Jerome, "that their lamps were going out, they show that they were partly alight."

Moreover, in Scripture, lappidim, lamps, mean torches, such as are used at weddings and for other purposes. These nuptial torches are wont to be carried at night before a bridegroom and bride, because they will stand against the wind, when lamps would be immediately extinguished. Those, however, spoken of in the parable where lambs, properly so called, because mention is made of oil. They belonged to virgins, as torches to men. Thus Virgil says in the 4th Eclogue,

"Cut, 0 Mopsas, new torches: it is your wedding day."

And Pliny says, "The thorn, most auspicious for wedding torches, is an accompaniment of the same rites, because the shepherds, who carried off the Sabine maids, made use of them for that purpose" ( lib. 16 , c. 18).

Five of them were foolish, and five were prudent (Vulg.) . Foolish, because they acted foolishly and imprudently; for when they went out to meet the Bridegroom with burning lamps, they neglected to take the necessary oil for keeping the lamps alight.

But the prudent, &c. In the first place, SS. Jerome and Hilary by the virgins understand all mankind; by the foolish, Jews and heretics; by the prudent, Christians.

2d On the contrary, S. Chrysostom and others already cited consider that virgins only are to be understood; of whom the prudent are they who, with virginity, have the oil of charity; the foolish, they who are without it.

3d Lyra says, "The prudent virgins are Contemplatives and Religious, who have the oil of charity and a right disposition. The foolish are those who lack the oil, and who hunt for the vain praise and glory of men."

4th and last. The virgins are all believers. The prudent are those who have faith together with works of mercy, charity, and other virtues: the foolish, who have faith alone without good works. So Origen, Hilary, Auctor Imperfecti.

Thus their lamps are dying out, yea, as the Syriac hath it, they have been extinguished ; according to the words of S. James, "Faith without works is dead." The lamp, therefore, is the faithful mind, or faith itself. The oil is good works, without which faith is dead, and, as it were, extinct; but with them, alive and burning. The light, or flame of the lamps, is charity. For this is fed by zeal for good works, just as the flame of a lamp is fed with oil. The vessel is conscience, or the believing soul. And this is the reason why we place a lighted candle in the hands of dying persons, denoting, or at least praying, that they may have faith with works, that like brides with burning lamps, they may worthily meet Christ the Lord, as it were their Bridegroom.

But while the Bridegroom tarried, &c.; Gr. χζονίζοντος. Whilst Christ the Bridegroom delays to come, is the opportunity for repentance and good works, which He grants to every one in this life. Therefore does He delay the time of death and judgment. To slumber is to die. To sleep is to be dead. The meaning is, Whilst Christ defers the Day of Judgment, meanwhile the faithful begin to die one after another, and at length all are dead. Thus S. Hilary, "The delay of the Bridegroom is the time of repentance. The sleep of them that wait is the rest of believers. And in the time of repentance is the temporal death of all men."

And at midnight, &c. The Arabic is, " It was midnight, and a voice cried out. This was the voice of the companions of the Bridegroom, who went before him, as he was bringing his bride from her house, and drawing nigh his own. This cry denotes the archangel's trump, which awakes the dead, of which I have spoken in the previous chapter.

It was to this S. Laurence Justinian, the first patriarch of Venice, was alluding, when he said in dying, "Up till now, children, all has been jest: now it is earnest indeed. The Bridegroom is at hand; we must go to meet Him." Then lifting up his eyes to Heaven, he said, "I come to Thee, 0 good Jesu. This day have I ever had before mine eyes. Thou, Lord, knowest." Then, with joyful countenance, he rendered up his pure soul to God, going to meet Christ in Heaven.

From this which is here said, that this cry is made at midnight, SS. Chrysostom, Jerome, and Euthymius think it probable that the second Advent of Christ will take place at midnight, and come upon men sleeping and unawares. S. Jerome says that this was an Apostolic tradition, and that this was the reason why formerly at Easter the people were not allowed to depart out of Church before midnight; because, as in the olden time, Christ came into Egypt at midnight to destroy the first-born, and deliver the Hebrews; so it was believed that Christ would come at the same time to judge all men. But this is a doubtful matter. For others, with equal, or even greater probability, think that Christ will come in the morning. For He is the Father of light, and He will execute His judgment openly in the light before the whole world, so that there shall be no place of darkness in which to take refuge. What is meant therefore by midnight is, that Christ the Judge shall come when men are not thinking of it, when they are, as it were, sleeping.

Ver. 7. Then all those virgins, &c. At the sound of the Archangel's trumpet, all Christians shall rise, and shall be anxious with what mind and conscience they shall go to the Judge. As Auctor Imperfecti says, "They shall examine their faith, they shall consider their works, they shall interrogate their conscience." "For," as S. Augustine says ( Serm. 23, de Verbis Dom.), "they began to trim their lamps, means nothing else but to prepare to render an account of their works to God." But S. Hilary says, "The taking up the lamps is the return of the soul to the body; the light is a bright conscience of good works, which is, as it were, contained in the vessel of the body."

S. Montanus and his fellow-martyrs, disciples of S. Cyprian, received in a vision a warning from God of their martyrdom by means of lamps. "One of them, whose name was Reno, saw them, in his sleep, led out one by one. As they came forth, lamps were given to each. And no one came forth without a lamp going before him. And when we had come forth with our lamps, he awoke, and related to us the dream. Then were we glad, trusting that we should walk with Christ, who is a lantern to our feet, and the Word of God. Immediately afterwards we were dragged before the procurator." (See their Acta in Surias, Feb. 4.)

Ver. 8. But the foolish, &c. This belongs to the emblema of the parable. For, with reference to what is signified by it, the reprobate in the Day of Judgment will not ask for the oil of good works from the elect; for they will know that they will neither give nor be able to give it to them. For then shall every one be judged by the works which he hath done in this life before death. This emblema, then, is introduced to express that the repentance of the reprobate will be too late, when, after death, they behold the dreadful judgment of God hanging over them. Too late will they grieve that they in this life neglected goodness. Too late will they wish that they had loved virtue. But it will be in vain. They will not be able to procure either the works or the help of the elect. For there will be neither time for working, nor the help and prayers of the Saints. Yea, in that terrible judgment, there will be no one who will appear to have any confidence in himself, or in good works.

Our lamps are gone out. In truth they were extinguished, because they had died in a state of mortal sin. Yet they say, are going our ( extinguuntur ), because in this life their souls seemed, through their common profession of the true faith, and through participation of the Sacraments, to be alive. But then, that is, in death and judgment, when all those things are vanishing away, they will see that they are extinct. S. Augustine says ( Serm. 23, de Verb. Domini ), "Before those virgins slept, it is not said that their lamps were being extinguished. Wherefore, then, were they alight? It was because they did not lack the praise of men. But in the presence of the Bridegroom, that is, Christ the Judge, they will be extinguished, because Christ will illuminate the hidden things of darkness, and then shall every one have praise of God (1 Cor 4:5), not of men." For to the slothful and reprobate will be confusion.

The words are gone out signify that charity, which is the flame of the lamps, that is, of souls, is nourished by good works, as by oil. When, therefore, they are withdrawn, it is extinguished. This is because many virtuous works are commanded by God, such as are all those which are commanded in the Decalogue. If, therefore, any one does not fulfil what God has commanded, he loses the grace and love of God. For charity, without the exercise of good works, fades and languishes. And then, when any temptation attacks him, a man easily glides into mortal sin, by which charity is extinguished. Dost thou wish then to secure the grace of God, yea, to grow in the friendship and love of God? Be thou very earnest in all good works. For by these charity is constantly nourished and strengthened. It grows and increases.

Ver. 9. The wise answered, &c. The Arabic is, we have not enough. S. Augustine says of these words of the prudent virgins, "This is not the answer of persons giving advice, but of those who decide. For they were not wise of themselves, but the wisdom in them was that of which it is written ( Pro 1: 24), 'Because I called, and ye refused . . . I also will laugh at your calamity; I will mock when your fear cometh, when that whereof ye were afraid cometh upon you.'" And as S. Jerome says upon this passage, "In the Day of Judgment no one's virtues will be able to give any assistance to other men's faults." And the Interlinear Gloss adds, "The wise say this not from covetousness, but from fear. For in that day the testimony of each shall scarcely suffice for himself, much less for himself and his neighbour also." S. Gregory adds, "The sellers of oil are flatterers. For they who, when any favour has been received, offer with their vain praises the brightness of glory, sell, as it were, oil. This is the oil of which the Psalmist says, 'Let not the oil of the sinner make fat my head'" (Vulg.).

But whilst they were going . . . with him to the marriage. Syr. to the house of the choir, because at weddings there were choirs of singers and dancers. This, too, is a figure of speech, signifying that in this life is the time for repentance and good works. And this time is ended by death. "For," says S. Augustine, "after judgment there is no place open for prayers or merits." And Origen says, "They who, when they ought to have learned what was profitable, neglected to do so, at the close of life, when they wish to learn, are seized by death." He adds that they who sell are Teachers; buying is receiving: the price is perseverance. Moreover, because marriage joy is, among men, the chief of all, the celestial happiness of the elect is here likened to it. Wherefore S. Hilary says, "Marriage is the putting on of immortality, when the soul is united to the Word of God as her Bridegroom."

Hear what S. Adelinus relates of S. Opportuna, the Abbess. "When S. Opportuna was very sick, there came to her SS. Cecilia and Lucy. 'Hail, Cecilia and Lucy, my sisters,' she cried; 'what does the Virgin Mary, the Queen of all, bid her handmaid do?' 'She is awaiting,' they answer, 'your presence in Heaven, that you may be united to her Son. Therefore you must be decked with a crown of glory, and meet, with burning lamp, the Bridegroom and the Bride.' When, therefore, she beheld the Virgin coming to her, and, as it were, embracing her, she gave up her spirit into her hands, to be beatified with everlasting glory."

But, last of all, come the other virgins, &c. (Vulg.). "But what does it profit," says S. Jerome, "to invoke with your voice Him whom you deny by your works?" It means, then, that the reprobate will, at that time, be struck with the utmost anxiety and terror, and turn themselves in every direction, now with prayers imploring mercy of the Judge, now deploring the negligence of their life past, now giving up hope of salvation. As Auctor Imperfecti says, "There will be no profit in the confession, forced by necessity, of him who never once voluntarily confessed." Read the pathetic wailings of the reprobate, graphically depicted by the wise man ( Wisdom 5:1, &c.).

Ver. 12. But He answered, &c. "I do not acknowledge you as mine. Because ye, in your day, would not acknowledge Me as your Lord and your God, neither will I, in this My day, acknowledge you as My faithful sons and servants. Ye have served the devil in pleasure, now serve him in hell." Hear S. Chrysostom: "When He shall say, 'I know you not,' nothing is left but hell and intolerable torment. Yea, verily that word is more dreadful than hell." For whom God knows not, Heaven knows not, the Angels and the Blessed know not; but the devil knows him, death knows him, hell knows him. Consider that Christ, in the Day of Judgment, will show so terrible a countenance to the reprobate that ( Rev 6:16-17) they will say "to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the Throne, and from the wrath of the Lamb. For the great day of His wrath is come; and who shall be able to stand?"

Watch ye therefore, &c. These words give the scope or aim and application of the parable, namely, that its object is to stimulate all the faithful to watchfulness and zeal for good works, by means of which they may prepare themselves for the day of death and judgment, which is at once imminent and uncertain. As S. Gregory says, "Forasmuch as ye know not the day of judgment, prepare the light of good works. For He who has guaranteed pardon to the penitent has not promised to-morrow to the sinner" ( Hom. 12, in Evang.).

Wisely says R. Achabia ( in Pirke Avoth ), "Consider three things that thou mayest not sin. First, from whence thou comest. Second, whither thou goest. Third, to whom thou shalt render an account of thy life. From whence comest thou? From fetid matter. Whither goest thou? To the place of ashes and worms. To whom shalt thou render an account? To the King of kings, the Holy and the Blessed." Still more wisely says S. Augustine, "God has promised thee that in the day thou art converted, He will forget thy past sins; but He has never promised thee a to-morrow. God hath wisely made the day of death uncertain. Let every man, for his profit, think upon his last day. It is of the mercy of God that man knoweth not when he shall die. The last day lies hid, that all days may be watched." Mark well this last sentence of S. Augustine.

Ver. 14. For as a man going into a far country, &c. (Vulg.). Supply from what precedes, So shall be the coming of the Son of Man to judgment. The word for denotes the scope of the parable. By it Christ would prove what He said in the verse before, Watch ye therefore, for ye know neither the day nor the hour.

The object of the parable is to show how exact an account Christ will require from the slothful in the Day of Judgment; and how great will be the reward which He will give to the diligent, who have carefully used His gifts to the glory of God. The parable is similar to that which Luke records (Luk 19:11), but with some differences. For they were spoken by Christ at different times, and with different objects. The parable in Luke was spoken before Palm Sunday; but this in S. Matthew after it, on the Tuesday before Good Friday. Hence S. Chrysostom, Euthymius, Jansen, and others think they are different parables, or rather, the same parable told in different ways. For instead of talents, Luke has minæ

Now the man here spoken of is Christ. For Christ went a long journey when He ascended into Heaven, being about to be absent a long time from earth and His Church. So Origen, Jerome, Bede. Others think that Christ's going far off ( peregre ) means His transference of the preaching of the gospel from the Jews to the Gentiles by means of the Apostles, and His founding the kingdom of His Church amongst them. And this applies well to the relation of the parable by S. Luke, where it is introduced with reference to Zacchæus, a publican, and, as it were, a Gentile, to whose house Christ, leaving the Jews, brought salvation. But in such a case the whole parable of the servants and the talents would have to be restricted to the Jews. For the Master is here said to have distributed His talents before He went His long journey,-that is to say, to the Gentiles. Wherefore the former explanation is of wider scope, and so more true. By the servants all the faithful are to he understood, whether Jews or Gentiles. Talents are goods, either because the Master, like merchants and chapmen, had all His goods in money-in talents of gold and silver; or else because revenues and estates are called talents, which were valued, some at one talent, some at two, some at five talents. In like manner, in Latin, whatever is bought or valued for money is called money.

And to one he gave, &c. Instead of talents, Luke has mnas, or minas. Mna in Hebrew signifies numbered or defined, with reference to value, or weight of gold or silver. The root is mana, he numbered. It is the word used in Daniel 5: 25, mene. The Hebrew mna was equal to about 2½ pounds. A Hebrew talent was equivalent to sixty Hebrew mnas.

By talents understand all the gifts of God, without which we can do nothing. These gifts are, I say—1st Of grace, both making grateful,¹ such as faith, hope, charity, virginity, and all the other virtues, as well as those of grace given gratis— such as the power of working miracles, the Apostolate, the Priesthood, the gift of tongues, prophecy, &c. 2d Natural gifts, such as a keen intellect, a sound judgment, a sound constitution, prudence, industry, learning, eloquence. 3d External goods and gifts, as honours, riches, rank, &c. So S. Chrysostom. For all these things God distributes unequally, according to His good pleasure. And with this end in view, that each should use them for God's glory, and the good of himself and others. For so He will increase them, both by Himself (for all habits grow by use and exercise) and also in merit and reward. For to that man there will be added crowns and coronets celestial, as of virginity, martyrdom. Moreover, there is no man who hath not received one, ay, several of these gifts of God, though one hath more, another less. For, as S. Gregory saith ( Hom. 5, in Evang. ), "There is no man who can say with truth, 'I have not received a single talent. There is nothing of which I must give an account.' For to every poor man even this shall be reckoned as a talent, that he hath received but a very little." For to many it is a greater gift of God, and more conducive to their salvation, that they have poverty rather than wealth, sickness and not health, a humble station instead of an exalted one. Let us take as instances S. Paul, S. Timothy, S. Onesimus. S. Paul received, as it were, five talents or gifts from God,-as the gift of tongues, miracles, the apostolate, zeal for souls, power in preaching. Timothy received, as it were, two,-knowledge of the Scriptures, and the bishopric of Ephesus. But Onesimus one, that is to say, zeal to minister to Paul in prison at Rome. By means of this he merited many others, as the bishopric of Colosse, the conversion of many, and martyrdom.

You will ask, in what manner does God distribute these His gifts according to every one's ability (Gr. δύναμιν ), power, strength? I answer, this is partly an emblema pertaining only to the adornment of the parable. For so among men, prudent masters are wont to entrust their goods to servants in such a manner that they trust more to him who possesses greater prudence and industry, less to him who has less. For it is certain, in opposition to the Pelagians, that primary grace is not given according to natural powers and merits, yea, that there is no natural disposition to grace.

But, in part, this pertains to the meaning of the parable. For favours and stations given gratis, such as magistracies, the episcopate, priesthood, &c., God often confers in accordance with natural powers, and does not raise any one to such a condition unless he be either suited to it by nature, or unless He Himself makes him fit. Men do the same when they choose any one for a shepherd, a bishop, a prelate. Indeed, when God determines to bestow any permanent gift whatsoever upon any one, He first gives him the capacity, or natural or supernatural proportional disposition or merit, by means of which he becomes suitable for the bestowment of this gift, or may make himself fitted for it. Thus God gave to Moses a zeal on behalf of his nation, that He might thereby dispose him to deliver them out of Egypt. So also He gave S. Paul a zeal for the Mosaic law, that He might make use of him when he was purified for the propagation of the Law of Christ. So He instilled into SS. Mary Magdalene and Peter an immense contrition for sin, that He might, through it, dispose them to an immense sanctity. So it is with those whom God chooses and destines to virginity, the religious life, martyrdom, mission work in India. He first infuses into them a vehement desire, by which they fit and prepare themselves for what they have to do.

Lastly, S. Thomas (1 p. quæst. 62, art. 6) teaches that God has distributed to the angels His gifts of grace and glory, according to their natural gifts. Those who are more lofty by nature are also higher in grace and glory, And he adds, that God deals in like fashion with men. For he says, "This also happens among men, that in proportion to the fervour of their conversion to God, greater grace and glory are given them." Often, indeed, God acts in a way the reverse of this, and gives greater gifts of grace to persons of weak intellect-to the ignorant and despised-than He does to the learned, the witty, and the honourable. Thus He did to S. Francis, S. Catherine of Sienna, S. Simeon Stylites, and many others. After a like fashion God distributes His gifts of grace, freely given, in accordance with His own hidden counsels. For many are set in high station who are by no means worthy of it; many are the Priests who are unfit for the Priesthood. And yet, in no persons whatsoever are nature and natural endowments a merit, or a disposition to grace.

Wherefore it does not follow from these words of Christ that "the gifts of God are conferred upon every man, according to the measure of his merit," according to the charge which Calvin calumniously brings against the Catholics. For it is one thing to be by nature capable of receiving the gifts of God; it is another thing to merit those gifts. It is one thing to be able to possess charity; it is another thing to possess it. This is Prosper's teaching ( lib. 2, de Vocatione Gentium, c. 2).

And straightway took his journey. Luke adds, that Christ, before He went away, after dividing the pounds, or talents, amongst His servants, said, Make merchandise until I come. He meant, "Increase these My talents by labouring diligently all your life long, and bring Me what you have gained when I return to judgment." By and by he adds, But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. The citizens of Christ are the Jews, who rejected Him, who would not acknowledge Him as their King and Messiah, who said, " We have no king but Cæsar," as they cried before Pilate when they asked that Christ might be crucified. And again, after His resurrection, they persecuted the Apostles and Christians who preached and spread the kingdom of Christ. Wherefore concerning the righteous chastisement which came upon the Jews, Luke subjoins that Christ said, " But those mine enemies, who would not that I should reign, bring them hither, and slay them before me." Christ did this when He slew the Jews by the hands of Titus. He will do it yet more in the Day of Judgment, when He will punish them with death eternal.

Ver. 16. Then he . . . five talents, &c. To gain talents is to increase the gifts of God by using and increasing them, especially by means of good works, and helping our neighbour to increase and multiply the grace of God in ourselves and others. This parable intimates that every one ought to co-operate with the grace of God with all his might. For example, he who has, as it were, five degrees of charity, ought to exercise charity in a corresponding degree of intensity. By this means he will gain from God five degrees more. Again, by exercising charity thus increased as ten degrees, in acts of corresponding intensity, he may gain other ten decrees, and possess, as it were, twenty degrees. And so on, marvellously doubling, and multiplying the gain of his talents, that is to say, the degrees of his charity. Let it be, therefore, that a man by his charity should gain few or none to Christ by preaching, yet will he have the same merit and reward of his charity and preaching as if he had converted multitudes. The conversion of others is not often in our power, but the merit of doing so is always in our power.

Moraliter : S. Gregory says ( Hom. 9, in Evang.), "This passage of the Gospel admonishes us anxiously to beware lest we, who seem to have received somewhat more than others in this world, should, for that reason, be judged more severely by the Maker of the world. For in proportion as gifts are increased, so is the account to be rendered of the gifts."

And likewise he that had received two, &c. This man also, by diligently and correspondingly using his talent, that is, co-operating with grace, doubled it.

Ver. 18. But he that had received one . . . hid his lord's money ; Arab. buried his lord's silver. To bury a talent is, through negligence and sloth, not to use or exercise the grace bestowed upon one. Here observe, that this burying of his talent is ascribed to him who only received one talent. This is not because others, who have received more, do not often do the same, but in order that we may understand that if he, who had only misused his one talent, was thus severely punished by his master, far sharper will be the Lord's censure and punishment of those who have misused more and greater talents. Wherefore Paul says, "We exhort you, that ye receive not the grace of God in vain" (2 Cor. vi. 11). And again, "His grace in me was not in vain, but I laboured more abundantly than they all" (1 Cor 15: 10); and, "Woe is me, if I preach not the Gospel."

Let those who do not use genius, learning, prudence, or other gifts of God, for their own or others' benefits, on account of sloth, or fear of sinning, or for any similar reason, note this. For of them will Christ demand an exact account of these gifts in the Day of Judgment. Observe also, that those who have received few talents, often, through sloth, leave them idle, and, as it were, bury them; whilst those who have received more are stimulated by them, and either use them rightly and meritoriously, or else abuse them to vanity. And these last are punished not so much for letting their talents lie idle, as for misusing them! Thus we commonly see that those who have great powers of intellect, if they do not employ them for good purposes, do so for bad.

Ver. 19 . After a long time, &c. This reckoning Christ makes with every one severally at death, and the particular judgment. He will make it publicly in the general Judgment.

Ver. 20. And he that had received five talents came near, &c. Hear how pathetically S. Gregory depicts this scene: "In that great examination the whole multitude of the elect and the reprobate will be led forth, and it will be shown what each hath done. Then Peter will take his stand, with Judæa converted at his side. There Paul, with, I might almost say, a converted world. There will be Andrew with Achaia, John with Asia, Thomas with India, which they will bring into the presence of the Judge. There will appear all the rams of the Lord's flock, with the souls which were given them for their hire. When, therefore, so many shepherds with their flocks shall come before the eyes of the Eternal Pastor, what shall we, miserable ones, be able to say, if we return before the Lord empty, we who have the name of pastors, but have no sheep, which we have fed, to present?"

Ver. 21. His lord said unto him, Well done, &c. Luke has (Luk 19:19), Be thou over five cities. The parable is taken from the idea of a king, who is accustomed to reward his faithful servants by setting them over many cities. It signifies also that the Saints, who use diligently the grace that God gives them, will be sharers in the glory and joy of His kingdom, but in greater or less degrees according to the labour and merit of each.

Our Salmeron is of opinion that it is here intimated, and tacitly promised, that the Saints in Heaven shall be set by God to preside over the places in which they laboured while on earth, so that in those places they may heal diseases and work miracles, because they have deserved this by their labours. That thus S. James works miracles at Compostella and in Spain; S. Dionysius at Paris and in Gaul; S. Ambrose at Milan; S. Boniface in Germany.

Vers. 22, 23. He also that had received two talents, &c. The Arab. has, And these are the five² talents which I have gained, as though the servant showed them, and offered them to his master. The same thing is said as in vers. 20 and 21, save that there were five talents, here there are two. For, as S. Jerome says, "The Lord does not regard so much the greatness of the gain, as the good-will and the desire. And it is possible that he who receives two talents, by trading diligently with them, may merit more than he who receives five, and uses them in a lukewarm manner." Thus S. Nicolas Tolentinus passed his life in constant prayer and the practice of austerities. He used to fast on Mondays, Wednesdays, Fridays, and Saturdays on bread and water, in honour of the Blessed Virgin, and used to punish himself by means of an iron chain. Six months before his death he heard daily at vespers angelic songs, which invited him to the marriage feast of the Lamb in Heaven. Just before his death he was filled with a marvellous joy. Being asked the reason, he said, "My Lord Jesus Christ, leaning upon His mother and our father Augustine, is saying to me, Well done, good and faithful servant, enter into the joy of thy Lord." Presently joining and lifting up his hands, and raising his eyes to the Cross, he said, "Into Thy hands, 0 Lord, I commend my spirit." And thus with joyful countenance he resigned his soul to God, A.D. 1306, on the 10th of September.

Vers. 24, 25. Then he which had received the one talent, &c. There is an emblem here which only pertains to the embellishment of the parable. For this, says Frank Lucas, is the way in which lazy servants excuse their idleness, throwing it upon the severity of their masters. As if they said, "You are not willing to lose, but always want to gain. And if gain is not brought you, you take away the property of your poor servants for any reason, or none."

It is to be observed that the reprobate in the Day of Judgment, when they behold the Saints thus rewarded by Christ and themselves sentenced to Gehenna, will, out of despair and madness, inveigh against Christ the Judge, and will shamelessly reproach Him for His too great severity, and will impiously and blasphemously throw the blame of their damnation upon Him. And thus they, in hell, being driven to madness by the severity and eternal duration of their torments, will continually blaspheme God, and Christ, and the Saints, as though they were the authors of their sufferings, directly or indirectly.

Vers. 26, 27. His lord answered and said unto him, &c. This likewise is an emblem, and only signifies how we ought by all means to increase the grace of God. Observe that they are called money-changers, who make gain by exchange, and by lending and borrowing. This gain is lawful in the way of exchange and merchandise. It is unlawful in the way of lending upon interest, and is the sin of usury. Wherefore the Lord in this place does not speak so much according to the abstract right of the matter, as parabolically, partly because of the common practice of nations (for usury was allowed in many nations, especially among the Jews, who think that God permitted them to exact it from the Gentiles, in Deut. xxiii. 19), partly as a deduction from the words of the slothful servant, who attributed to his master the avarice of extorting money, by fair means or foul, from himself or others. This passage may, however, be accommodated to what is signified by the parable in the following manner-that God requires of us interest, as it were, for His gifts and graces, but that He will render us far greater interest of glory in Heaven. Hence the saying, "If thou wilt lend, lend unto God." Also it is said in Prov. (Pro 19:17), "He that hath mercy upon the poor lendeth unto the Lord; and what he layeth out it shall be paid him again."

Ver. 28. Take from him the talent, &c. This, too, is only an emblem. The Lord throws back the charge of avarice, with which the slothful servant accused him. It is as if he said, "Thou seest, 0 thou slothful servant, that I do not covetously seek this gain for myself, but for my servants. When I take back the talent which I gave to thee, I do not put it away in a chest for myself. I bestow it upon him who used his five talents so well, that he gained five other talents with them. He therefore deserves this talent of yours, or rather mine, as a recompense of his labour and merit."

But besides the emblematic character of these words, they are also partly applicable to the thing signified by the parable. For, in the Day of Judgment, God will actually take away His graces from the reprobate, who have misused them. He often does the same thing even in this life. Indeed, He always takes away from a man the grace which makes him pleasing in the eyes of God, when that man sins mortally, as when, for instance, he, through sloth, neglects to perform some commandment of Gad, which is binding under the penalty of mortal sin. But this which is added, Give it to him that hath ten talents, is an emblem. It tacitly intimates,—1st That the Saints, who diligently use the grace of God, are worthy of greater grace; and that as to the grace which the unworthy and the slothful possess, it is not seldom, even in this life, transferred from them to the former. Thus it is said in Rev 3:11, "Hold fast that thou hast, that no man take thy crown." 2d That the Saints in Heaven will rejoice, both on account of their own talents, as well as those of the reprobate. 3d Because God, in Heaven, will bestow all gifts, all endowments and graces, even those which the reprobate have possessed in this world, upon the Blessed. For Beatitude is a state which is perfect by reason of the aggregation of all good, as Boetius says. Understand that these gifts are here spoken of, not as to their number, but as to their kind.

Ver. 29. For unto every one that hath, &c. The Arab. is, Unto him that hath shall be given, and shall be added; and from him that hath not shall be taken away that which is with him.

To every one that hath. S. Chrysostom and S. Augustine explain this to mean, all who rightly use their talents. For he, in truth, possesses a talent who rightly uses it. For the idle person, who does not make use of it, does not appear really to have it.

But he who hath not, that is to say, the gain of the talents and the grace acquired by him; or, he who has not, in the sense that he does not use his talent, as I have said, even that which he seemeth to have, that is, the talent which he has suffered to lie idle, so that he has not so much had it, as seemed to have it, shall be taken away from him. After a like fashion saith the comic poet, "The covetous man lacks that which he hath as much as if he had it not." He hides it in his chest, so that it is the chest which hath it, not himself. The covetous man does not so much possess his gold, as he is possessed and owned by his gold. He is its slave.

From this passage Theologians derive the maxim, that "God is never wanting to him who does his best." Nor does He refuse to add even more and more grace to him who heartily co-operates with it, even to the final gift of perseverance and glory. How this is to be understood, see Suarez, Vasquez, Bellarmine, and others in their works on Grace.

Ver. 31. But when the Son of Man, &c. ... upon the seat of His majesty, as Judge of all, sitting upon a glorious cloud. Here Christ graphically sets forth the manner and idea of the Last Judgment, that all may imprint it on their minds, and so by the constant remembrance of it, stir themselves up to purity of life and zeal for good works.

The majesty of Christ will appear. 1st By the previous sounding of the awful trumpet of the Archangel, which will be heard throughout all the world. 2d By the previous lightnings and thunderings, tempest and hail, according to the words in Ps. xcvii. 3.  3d Because Christ shall appear in His glorious body, brighter than the sun, as it is said in Isaiah, "Then shall the moon be ashamed and the sun be confounded, when the Lord of Hosts shall reign," taken in the mystical sense. For there is another and literal interpretation of these words, as I have shown in commenting upon the passage. 4th Because He shall descend from Heaven accompanied by innumerable legions of angels. 5th Because there shall stand before Him in judgment all emperors, pontiffs, kings, prelates, princes, philosophers, orators, and all men and nations whatsoever. 6th. Because He shall judge them not as belonging to others, but as His own Servants. For all men and angels are the Servants of Christ not only as He is God, by the right of creation, but also as He is man, by virtue of the Hypostatic Union with the WORD, and by right of merit. For Christ merited this by His lowly obedience even to the death of the Cross, according to what the Apostle says ( Phil 2: 7-8), "He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him, and given Him a Name which is above every name; that at the Name of Jesus every knee should bow, of things in Heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Though men, indeed, are the servants of Christ by the peculiar right of redemption. For Christ hath redeemed them from death and hell, and bought them with the costly price of His own Blood.

And all the angels with Him. Therefore in the Day of Judgment not one angel shall remain in Heaven, but all shall descend at the same time with Christ. They shall accompany Him to do Him honour, as God, and Lord, and Saviour, that they may surround and minister to Him as He is Man. Moreover, it is probable that the angels shall then assume bodies of condensed air, and in them shall appear in glory. For otherwise this glory and power of Christ, as encompassed by the angels, would not be beheld by the wicked, on whose account chiefly it will then be manifested. Nor would that army of angels increase His outward majesty, which is what Christ is here describing. When, therefore, there shall be that innumerable multitude of angels, their many thousands of thousands will fill the higher regions of the air, far and wide, in every direction, yea, the very sky itself, affording the appearance of an infinite army.

It is also exceedingly probable that the devils also will assume bodies, and appear in them, but bodies that are foul, dreadful, and horrible.

And there shall be gathered together before Him all nations, i.e., all men sprung from Adam, from the first even unto the last, of every family and nation, however fierce and barbarous. Also little ones and infants, although the case and judgment of infants is not here properly treated of, but only that of adults, who by their good or bad works have deserved Heaven or hell Wherefore there will be there very many millions of men, so that the valley of Josaphat could not contain them all. Wherefore God shall at that time turn the Mount of Olives and the other mountains into a plain, that there may be space to hold so many myriads of men. For all the reprobate shall stand upon the earth. But the Saints, especially the more eminent ones, such as the Apostles, shall be raised up into the air, where they shall sit as assessors with Christ.

That little children will appear in the Day of Judgment is exceedingly probable, though Durandus denies this (2, disp. 33, quæst. 3). The reasons that make it probable are:—1st Because Christ is the Judge of all men whatsoever, therefore also of infants. 2d Because infants shall rise again as well as adults, and that "in a perfect man," as the Apostle says ( Eph 4: 13), that is, adult age and stature. They will see therefore and know that all men are rising with them, to stand and be judged at the tribunal of Christ. 3d Because many infants have been made Saints and Martyrs by Baptism or martyrdom. Such were the infants who were slain by Herod. These therefore, as well as adults, shall hear from Christ the words, Come, ye blessed of My Father. 4th Because the infants who have died in original sin among all nations, for so many thousands of years, will be very many. Lessius thinks that their number will be a thousand millions ( de Perfect. Divin. cap. 22, num. 143). And these cannot be hid; but rising again, they will appear upon earth. And these too, being separated one from another, shall receive their sentences from Christ. They shall neither be condemned, like the adult reprobate, to the fire of hell; neither shall they be adjudged to Heaven to see God, as the adult elect.

And He shall separate them. He compares the elect to sheep, because of their innocence, modesty, humility, obedience, and patience; the reprobate to goats, because this creature has a fetid smell. It is fierce, immodest, lascivious. It walks in precipitous places. And it is quarrelsome. Such are the wicked. Wherefore under the Old Law goats were wont to be offered as sin-offerings.

There was a type of their separation in the case of those who blessed on Mount Gerizim, and those who cursed on Mount Ebal ( Deut. 27).

And He shall set the sheep, &c. For the right hand is the symbol of felicity, glory, and victory. The left, of unhappiness and disgrace.

Then shall the King say to those on the right hand, &c. "Come from darkness to light, from slavery to the liberty of the children of God, from labour to perpetual rest, from death unto life, from the society of wicked men to the company of angels, from contest to triumph, from the billows of temptation to the light of glory, and the Heaven of eternal happiness."

In a moving manner does S. Hippolytus, the Martyr, enlarge upon these words ( Tract. de Consummat. Sæculi ), speaking of the different Orders of the Saints. "Come, ye Prophets, who were banished for My Name's sake. Come, ye Patriarchs, who were obedient unto Me before I came into the world, and who deserved My Kingdom. Come, ye Apostles, partakers of My sufferings, for the sake of the Gospel, when I lived amongst men. Come, ye Martyrs, who confessed Me before tyrants, and endured great torments and sufferings. Come, ye Priests, who offered pure sacrifices unto Me day and night, and immolated day by day My precious Body and Blood. Come, ye Saints, who practised self-denial in mountains, and in dens and caves of the earth, who by continence and prayers did service to My Name. Come, ye Virgins, who chose Me for your Bridegroom, and loved not another besides Me, who by martyrdom, and the diligent practice of religion, were united to Me, your immortal and incorruptible Spouse. Come, ye who love the poor and strangers. Come, ye who kept My love, who am Love. Come, ye friends of peace, for I am peace."

Christ judges and rewards the elect before He punishes the reprobate; for it is natural to Christ to reward; it is His strange work to punish.

The King. Christ the judge has on His thigh a name written, "King of kings and Lord of lords" ( Rev 19: 16).

Blessed of My Father. Those whom My Father, whose special attributes are omnipotence, empire, and predestination, "hath blessed with all spiritual benediction in heavenly things" ( Eph 1:3),—that is, "whom He loved and predestinated from eternity, justified in time, and now will glorify: to whom He gave grace and perseverance in good works until the end of their lives, and therefore He has now, through Me, given them for their merits the reward of celestial glory." Come therefore, ye Blessed, thrice and again Blessed, whom God loved and predestinated before the world, cleansed and sanctified in the world, and now will magnify after the world, as S. Augustine says in his Soliloquy.

Observe: the judgment of Christ will not be performed in a moment of time, as will be the case with the general Resurrection (1 Cor. xv. 52), but will occupy some considerable period. For there will be an examination and opening of the conscience of each person, in which Christ will lay open to every man his own and others' deeds by an inward illumination, and will pronounce His own sentence upon each, according to his deserts. And He will cause all to see that this sentence is just and right; and He will not give any opportunity for taking exception or for prevarication. "It will be," says S. Augustine ( de Civit. xx. 14), "an effect of the Divine power, that every one will have recalled to their memory their deeds, both good and bad. And by a glance of the mind they will be perceived with a marvellous swiftness, so that this knowledge will either accuse or excuse their consciousness." All this will occupy time, though but a very short time. After this will Christ pronounce, as it seems, the general award of eternal felicity, with an audible voice, to all the Saints, when He says, " Come, ye blessed of My Father," &c ; and then will pass sentence upon the reprobate, saying, " Depart, ye cursed."

Possess ye (Vulg.); Gr. κληζονομήσατε, inherit (Eng. vers.). "For if ye are sons, then heirs, heirs of God, and joint heirs with Christ" ( Rom. viii.). "0 of what great glory, of what great blessedness, are those words! He does not say, Receive ye; but, Inherit ye, as though it were your own, your Father's; as though it were your very own, belonging to you from the beginning."

The Kingdom : the highest Heaven, with all its goods, such as the vision and fruition of God, the society of Saints and Angels.

From the constitution of the world ; Arab. before the constitution of the world. That is to say , from eternity. It means that the whole universe was created by God for the sake of the Blessed, that they may be eternally blessed in Him. Moreover, this glory of the Saints had been prepared and predestinated-1. From eternity. For God from eternity determined to create the Saints and the world, that He might bless them in it, and cause them to share in all His goods. 2. From the creation of the world. For God created the empyrean and the world for this end, that it might be the seat and kingdom of the Blessed. As S. Chrysostom says ( Hom. 1, in Epist. ad Titum ), "Herein is manifested our dignity, that not just now merely, but from of old, from the very beginning, have we been loved." And ( Hom. 34, in Gen. ), "Behold the excellence of the goodness of God; how great is the mercy which He hath extended to our race, that before the foundations of the world were laid, He deigned to prepare for us the fruition of the Kingdom of Heaven."

0 how sweetly will this voice of Christ fall upon the ears of the elect! What thanks will they render Him! How will they exult! We cannot doubt but that with the utmost reverence they will prostrate themselves before Him, and gladly confess that it is by His Blood and merits they have been brought to such great felicity. This is plain from the Apocalypse ( chaps. v. and vii.), where we may hear their doxologies and songs of victory, which in full chorus they sing to God and Christ.

Ver. 35. For I was an hungered, &c . . . a stranger, and ye collected Me (Vulg.), i e., into your houses or other hospices. Observe here that Christ puts one sort of good works, by which the Saints will merit the eternal glory decreed to them by Christ in the judgment, instead of every kind of good works. He only speaks of works of mercy, both because they are, as it were, natural and everywhere at hand, and have to do with every one. For there are very many everywhere who are wretched. As also because the common people make most account of these works, since they themselves are less capable of giving themselves to fasting, prayers, and other lofty things. Further, no one can excuse himself from the performance of them; and, as S. Augustine says, they are most profitable for obtaining the grace of God. Hear S. Basil ( Conc. 4, de Eleemosyn.), "That bread, which thou holdest back, belongs to the hungry; the naked claims that garment which thou art keeping in thy chest. That shoe which is mouldering away at home is his who is shoeless. Thus thou art wronging just as many as thou dost not help with thy goods whilst thou mayest." "Blessed," says David, "is the man that is merciful and lendeth; he guideth his words with discretion" ( Ps 112:5); or, as S. Chrysostom reads, "he renders his accounts." As much as to say, "He will render a most excellent account of his life; he will plead successfully his cause before the Supreme Judge." "And indeed," says the same S. Chrysostom, "it must needs be that the soul which is rich in mercy can never be overwhelmed with heavy troubles of the mind." And again, "Uselessly will sins accuse him whom the poor man excuses. And he cannot be excused whom the poor man's hunger accuses. He will witness a terrible day who shall enter into the judgment without the intercession of the poor. He who lends to a poor man makes the Judge Himself his debtor" ( S. Peter Chrysolog. Serm. 40).

Moreover, we cannot doubt that many will be saved or condemned because of other virtues and sins of greater importance. For there are numbers who can scarcely practise works of mercy, as paupers, children, Religious, who do and practise greater things, as chastity, obedience, evangelical poverty, contemplation, conversion of others, on account of which they shall obtain greater rewards from Christ, according to His words, "Blessed are the poor in spirit, for theirs is the kingdom of Heaven," &c.

Wherefore it does not appear that Christ will pronounce these words with an audible voice, as He will the sentence itself of salvation or condemnation; but He will reveal them to the heart of each by a sort of spiritual instinct. From this it is plain that the elect are chosen, and have Heaven awarded to them because of their good works. Therefore good works deserve Heaven and heavenly glory. Therefore this glory is given by Christ to the Saints for an inheritance, as it were, as unto sons, and at the same time as a reward, as to those who merit it and are worthy of it. For God does not give the Kingdom to sons whether they be worthy or unworthy, as is often the case among men.

There are six principal corporal works of mercy which Christ here speaks of, viz., to feed the hungry, to give drink to the thirsty, to take in strangers, to clothe the naked, to visit the sick, to comfort and redeem captives, to which may be added a seventh, to bury the dead, which is commanded in Tobit. There are as many spiritual works of mercy, which Christ here would have us understand under the corporal works. They are as much superior to the corporal works as the soul is superior to the body. They are-to correct sinners, to teach the ignorant, to give good advice to the perplexed, to pray to God for the salvation of our neighbours, to comfort the sorrowful, to bear injuries patiently, and to forgive injuries. Concerning these, see Peter Canisius in 0pere Catechistico.

Naked, &c. This is what Christ said (ix. 13), "I will have mercy and not sacrifice." For mercy is a covering, and, as it were, redeems the faults and miseries of the merciful. Hear S. Augustine ( Serm. 33, de Divers.), "It is written, as water extinguishes fire, so doth alms extinguish sin. Surely to those whom He is about to crown will He attribute alms alone; as though He said, 'It were difficult that, if I should examine and weigh you, and most carefully scrutinise your deeds, I should not find something to condemn you; but go ye into My Kingdom, for I was hungry, and ye fed Me. Ye go into My Kingdom, not because ye have not sinned, but because ye have redeemed your sins by alms.'"

Vers. 37-39. Then shall the righteous say, expressing their wonder at Christ's liberality towards them, not so much with their lips as in their hearts. When saw we. By this word when is expressed at once the profound humility and the exultation of the Saints in that they hear their few and poor works made so much of by Christ, as that He should count them as done to Himself, because they were done to the poor for love of Christ.

And the King shall answer, &c.... one of the least of these. The word these strictly denotes the Apostles, and Religious and Apostolic men similar to them, who shall sit as assessors with Christ as judge. In this world they were accounted the least and most abject. And to themselves in their humility they seemed to be the very least of all. Inasmuch as they voluntarily embraced poverty of spirit, they gave themselves up altogether to the cross of Christ and to the preaching of the faith. But in the second place, all poor Christians who, having been born again in baptism, have been by grace made children of God, and therefore brethren of Christ, are denoted by the word these. Observe that infidels and the reprobate, though they may have been once brothers of Christ, are not here counted worthy of the name. Still He does not forbid giving them alms. Well says S. Cyprian in his Treatise on Almsgiving, "What more could Christ declare unto us? How could He do more to provoke to works of justice and mercy, than by pronouncing that whatever is done to the poor and needy is done to Himself? That he who is not moved by the consideration of his brother in the Church may be moved at least by considering Christ. And that he who does not think of his fellow-servant in labour and need, may at least think of his Master, who stands in the place of him whom he despises."

This was the reason why S. Louis, king of France, was accustomed to distribute food with his own hands to two hundred poor persons on all vigils and festivals, and to wash their feet on Saturdays. He also daily entertained at his own table three poor old men, and afterwards ate what they left. When some persons objected that this was derogatory to the majesty of a king, he made answer, "I revere Christ in the poor, Christ who said, 'What ye do unto the least of Mine, ye do unto Me.'" And he was wont to add, "The poor prepare Heaven for themselves by patience, but the rich by alms and reverence, whereby they love and venerate the poor as the members of Christ." 0 wise and holy king! Would that kings and princes would follow in his steps!

From these words of Christ S. Francis was wont to encourage his Friars freely to solicit alms. He himself was wont to beg upon the great Festivals. He said that the words of the Psalmist, "Man did eat angels' food," were fulfilled in holy paupers. For that, he said, was angelic food which was asked for the love of God, which, at the suggestion of the angels, was bestowed for the love of God, and which holy poverty collected from door to door.

Ver. 41. Then shall He say to those on the left, &c. Note the antithesis: Christ says to the elect, "Come to Me and to My glory." But to the reprobate, "Depart from Me, to the devil and hell, because in life ye clave to the devil, and not to Me." The word depart denotes the pain of loss ( pœna damni ), which is the deprivation of the glory of Heaven for ever. But the word fire denotes the pain of sense ; for the fire of hell burns continually, not only the bodies, but the souls of the wicked, and yet does not consume them. This punishment is very dreadful. For to be banished from God, f

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 25 (Chapter Introduction)

Overview

Mat 25:1, The parable of the ten virgins, Mat 25:14. and of the talents; Mat 25:31, Also the description of the last judgment.

Poole: Matthew 25 (Chapter Introduction)

CHAPER 25

Mat 25:1-13 The parable of the ten virgins,

Mat 25:14-30 and of the talents, which a king distributed among

his servants, to be improved by them.

Mat 25:31-46 A description of the last judgment.

See Poole on "Mat 25:13" .

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 25 (Chapter Introduction)

(Mat 25:1-13) The parable of the ten virgins.

(v. 14-30) The parable of the talents.

(v. 31-46) The judgment.

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 25 (Chapter Introduction)

This chapter continues and concludes our Saviour's discourse, which began in the foregoing chapter, concerning his second coming and the end of the world. This was his farewell sermon of caution, as that, Joh 14:15, Joh 14:16, was of comfort to his disciples; and they had need of both in a world of so much temptation and trouble as this is. The application of that discourse, was, Watch therefore, and be ye also ready. Now, in prosecution of these serious awakening cautions, in this chapter we have three parables, the scope of which is the same - to quicken us all with the utmost care and diligence to get ready for Christ's second coming, which, in all his farewells to his church, mention was made of, as in that before he died (Joh 14:2), in that at his ascension (Act 1:11), and in that at the shutting up of the canon of the scriptures, Rev 22:20. Now it concerns us to prepare for Christ's coming; I. That we may then be ready to attend upon him; and this is shown in the parable of the ten virgins (Mat 25:1-13). II. That we may then be ready to give u our account to him; and this is shown in the parable of the three servants (v. 14-30). III. That we may then be ready to receive from him our final sentence, and that it may be to eternal life; and this is shown in a more plain description of the process of the last judgment (v. 31-46). These are things of awful consideration, because of everlasting concern to every one of us.

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 25 (Chapter Introduction)

The Fate Of The Unprepared (Mat_25:1-13)

The Condemnation Of The Buried Talent (Mat_25:14-30)

God's Standard Of Judgment (Mat_25:31-46)

Constable: Matthew (Book Introduction)

Introduction

The Synoptic Problem

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Writer

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

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

Language

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

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

Date and Place of Composition

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

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

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

Distinctive Features

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

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

Audience and Purposes

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

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

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

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

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

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

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

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

Plan and Structure

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

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

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

Message²⁹

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Matthew (Outline)

Outline

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

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

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

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

1. The prophecy about Bethlehem 2:1-12

2. The prophecies about Egypt 2:13-18

3. The prophecies about Nazareth 2:19-23

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

1. Jesus' forerunner 3:1-12

2. Jesus' baptism 3:13-17

3. Jesus' temptation 4:1-11

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

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

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

2. Jesus' essential message 4:17

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

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

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

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

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

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

4. The false alternatives 7:13-27

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

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

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

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

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

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

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

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

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

1. Jesus' compassion 9:35-38

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

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

4. Jesus' continuation of His work 11:1

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

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

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

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

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

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

1. Conflict over Sabbath observance 12:1-21

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

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

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

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

1. The setting 13:1-3a

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

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

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

5. The departure 13:53

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

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

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

2. The withdrawal to Bethsaida 14:13-33

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Instruction about marriage 19:3-12

2. Instruction about childlikeness 19:13-15

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

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

5. Instruction about serving 20:20-28

6. An illustration of illumination 20:29-34

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

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

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

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

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

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

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

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

4. Rejection by the Sadducees 22:23-33

5. Rejection by the Pharisees 22:34-46

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

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

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

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

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

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

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

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

4. The abomination of desolation 24:15-22

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

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

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

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

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

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

2. The arrest of Jesus 26:47-56

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

4. The crucifixion of Jesus 27:27-56

5. The burial of Jesus 27:57-66

B. The King's resurrection ch. 28

1. The empty tomb 28:1-7

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

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

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

Constable: Matthew

Matthew

Bibliography

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_____. "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.

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Copyright 2003 by Thomas L. Constable

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Haydock: Matthew (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MATTHEW

INTRODUCTION.

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

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

Gill: Matthew (Book Introduction)

INTRODUCTION TO MATTHEW

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

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

or,

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

R. Jochanan ^m explains them thus:

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

Which the gloss interprets thus:

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

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

College: Matthew (Book Introduction)

INTRODUCTION

HISTORY OF INTERPRETATION

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

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

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

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

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

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

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

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

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

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

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

COMPOSITION OF THE GOSPEL

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

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

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

A. AUTHORSHIP

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

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

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

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

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

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

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

B. NARRATION OF THE STORY

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

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

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

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

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

SETTING OF THE GOSPEL

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

A. DATE

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

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

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

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

B. PLACE OF ORIGIN

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

C. NARRATIVE WORLD

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

THE LITERARY CHARACTER OF MATTHEW

A. LITERARY AND RHETORICAL SKILL

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

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

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

B. STRUCTURAL-PLOT

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

SELECTED COMMENTARIES:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SELECTED STUDIES:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

AnBib Analecta Biblica

ANTJ Arbeiten zum Neuen Testament und zum Judentum

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

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BibRev Bible Review

BSac Bibliotheca Sacra

BZNW Beheifte zur ZNW

CBQ Catholic Biblical Quarterly

ConBNT Coniectanea biblica, New Testament

ConNT Coniectanea neotestamentica

DJG Dictionary of Jesus and the Gospels

ETL Ephemerides theologicai lovanienses

ExpTim The Expository Times

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

Int Interpretation

ISBE International Standard Bible Encyclopedia

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of New Testament Theology

LXX Septuagint

NIDNTT New International Dictionary of New Testament Theology

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NT New Testament

NTM New Testament Message

NTS New Testament Studies

OT Old Testament

RevQ Revue de Qumran

RQ Restoration Quarterly

SBLASP Society of Biblical Literature Abstracts and Seminar Papers

SBLDS SBL Dissertation Series

SBLMS SBL Monograph Series

SJT Scottish Journal of Theology

SNTSMS Society for New Testament Studies Monograph Series

Str-B Kommentar zum Neuen Testament by Strack and Billerbeck

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

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

TrinJ Trinity Journal

TynBul Tyndale Bulletin

UBSGNT United Bible Society Greek New Testament

USQR Union Seminary Quarterly Review

WUNT Wissenschaftliche untersuchungen zum Neuen Testament

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: Matthew (Outline)

OUTLINE

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

A. Genealogy of Jesus - 1:1-17

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

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

1. The Gentile Pilgrimage - 2:1-12

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

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

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

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

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

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

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

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

C. Programmatic Summary - 4:23-25

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

1. The Setting - 5:1-2

2. The Beatitudes - 5:3-12

3. Salt and Light - 5:13-16

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

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

a. Murder - 5:21-26

b. Adultery - 5:27-30

c. Divorce - 5:31-32

d. Oaths - 5:33-37

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

f. Love Your Enemies - 5:43-48

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

a. Summary - 6:1

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

c. Prayer - 6:5-15

d. Fasting - 6:16-18

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

a. Treasures in Heaven - 6:19-24

b. Worry - 6:25-34

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

a. Judging Others - 7:1-5

b. Honor What Is Valuable - 7:6

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

d. The Golden Rule - 7:12

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

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

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

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

10. Conclusion - 7:28-29

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

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

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

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

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

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

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

7. The Gadarene Demoniacs - 8:28-34

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

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

10. Question on Fasting - 9:14-17

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

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

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

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

G. The Missionary Discourse - 10:5-42

1. Instructions for Mission - 10:5-15

2. Persecution and Response - 10:16-23

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

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

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

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

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

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

C. Unrepentant Cities - 11:20-24

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

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

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

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

H. The Beelzebub Controversy - 12:22-37

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

J. A Concluding Analogy - 12:43-45

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

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

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

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

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

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

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

6. Parable of the Leaven - 13:33

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

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

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

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

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

M. Rejection at Nazareth - 13:53-58

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

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

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

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

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

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

E. The Canaanite Woman - 15:21-28

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

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

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

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

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

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

B. Transfiguration - 17:1-8

C. The Coming Elijah - 17:9-13

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

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

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

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

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

2. Avoiding Offense - 18:6-9

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

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

5. Importance of Forgiveness - 18:21-35

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

I. Marriage and Divorce - 19:3-9

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

K. The Little Children - 19:13-15

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

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

N. The Generous Landowner - 20:1-16

O. Third Passion Prediction - 20:17-19

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

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

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

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

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

C. The Fig Tree - 21:18-22

D. The Authority Question - 21:23-27

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

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

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

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

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

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

3. The Greatest Commandment - 22:34-40

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

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

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

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

3. Lament over Jerusalem - 23:37-39

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

1. Introduction - 24:1-3

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

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

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

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

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

b. The Ten Virgins - 25:1-13

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

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

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

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

B. Anointing in Bethany - 26:6-13

C. Judas' Betrayal - 26:14-16

D. Preparation for Passover - 26:17-19

E. The Last Supper - 26:20-30

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

G. The Gethsemane Prayer - 26:36-46

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

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

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

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

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

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

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

O. The Crucifixion - 27:32-44

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

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

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

S. The Empty Tomb - 28:1-7

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

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

V. The Great Commission - 28:16-20

-College Press New Testament Commentary: with the NIV

Lapide: Matthew (Book Introduction)

PREFACE.

——————

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

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

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

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

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

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

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

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

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

T. W. M.