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Text -- Matthew 26:18 (NET)

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Context
26:18 He said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’”
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Passover a Jewish religious feast. It may also refer to the lamb sacrificed and eaten at the feast.


Dictionary Themes and Topics: SIMON (2) | Passover | PALACE | Month | Master | LORD'S SUPPER; (EUCHARIST) | LAW IN THE NEW TESTAMENT | John | Jesus, The Christ | JESUS CHRIST, 4E2 | Homicide | Feasts | Eucharist | BETHLEHEM | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 26:18 - -- To such a man ( pros ton deina ). The only instance in the N.T. of this old Attic idiom. The papyri show it for "Mr. X"and the modern Greek keeps it....

To such a man ( pros ton deina ).

The only instance in the N.T. of this old Attic idiom. The papyri show it for "Mr. X"and the modern Greek keeps it. Jesus may have indicated the man’ s name. Mark (Mar 14:13) and Luke (Luk 22:10) describe him as a man bearing a pitcher of water. It may have been the home of Mary the mother of John Mark.

Robertson: Mat 26:18 - -- I keep the passover at thy house ( pros se poiō to pascha ). Futuristic present indicative. The use of pros se for "at thy house"is neat Greek of...

I keep the passover at thy house ( pros se poiō to pascha ).

Futuristic present indicative. The use of pros se for "at thy house"is neat Greek of the classic period. Evidently there was no surprise in this home at the command of Jesus. It was a gracious privilege to serve him thus.

Vincent: Mat 26:18 - -- Such a man ( τὸν δεῖνα ) The indefiniteness is the Evangelist's, not our Lord's. He, doubtless, described the per- son and where to f...

Such a man ( τὸν δεῖνα )

The indefiniteness is the Evangelist's, not our Lord's. He, doubtless, described the per- son and where to find him.

Wesley: Mat 26:18 - -- That is, the time of my suffering.

That is, the time of my suffering.

Clarke: Mat 26:18 - -- Go - to such a man - Τον δεινα It is probable that this means some person with whom Christ was well acquainted, and who was known to the d...

Go - to such a man - Τον δεινα It is probable that this means some person with whom Christ was well acquainted, and who was known to the disciples. Grotius observes that the Greeks use this form when they mean some particular person who is so well known that there is no need to specify him by name. The circumstances are more particularly marked in Luk 22:8, etc

Clarke: Mat 26:18 - -- My time is at hand - That is, the time of my crucifixion. Kypke has largely shown that καιρος is often used among the Greeks for affliction ...

My time is at hand - That is, the time of my crucifixion. Kypke has largely shown that καιρος is often used among the Greeks for affliction and calamity. It might be rendered here, the time of my crucifixion is at hand.

Calvin: Mat 26:18 - -- 18.Go into the city to such a man Matthew specifies a certain man; the other two Evangelists relate that the disciples were sent as to an unknown i...

18.Go into the city to such a man Matthew specifies a certain man; the other two Evangelists relate that the disciples were sent as to an unknown individual, because a sign was given to them of a man carrying a pitcher of water. But this difference is easily reconciled; for Matthew passing by the miracle, describes that man who was then unknown to the disciples; for it cannot be doubted that, when they came to the house, they found that it was one of their acquaintances. Christ enjoins him authoritatively to make ready a lodging for himself and his disciples, calling him master; and the man immediately complies But though he might have expressly pointed out the man by name, he chose rather to direct his disciples to him by a miracle, that, when they shortly afterwards saw him reduced to a state of weakness, their faith might remain firm, being supported by this evidence. It was no slight confirmation that, a few hours before he was put to death, he had given an undoubted proof that he was God, that they might know that he was not constrained by necessity, but yielded of his own accord. And though at the very time when the weariness occurred, this was perhaps of no advantage to them, yet the recollection of it was afterwards useful; as even in the present day, in order to rise above the offense of the cross, it is of great importance to us to know that, along with the weakness of the flesh, the glory of divinity appeared in Christ about the very time of his death.

My time is near Though he celebrated the passover correctly according to the injunction of the Law, yet he appears to assign this reason for the express purpose of avoiding the blame of self-will. He says, therefore, that there are reasons why he must make haste, and not comply with a received custom, because he is called to a greater sacrifice. And yet, as we have said, he introduces no change in the ceremony, but repeats once and again, that the time of his death is near, in order to inform them that he hastens cheerfully to do what the Father had appointed. And as to his connecting the figure of the sacrifice with the reality, in this way he exhorted believers to compare with the ancient figures what he accomplished in reality. This comparison is highly fitted to illustrate the power and efficacy of his death; for the passover was enjoined on the Jews, not merely to remind them of an ancient deliverance, but also that they might expect future and more excellent deliverance from Christ. Such is the import of what Paul says, that

Christ our passover is sacrificed for us, (1Co 5:7.)

TSK: Mat 26:18 - -- Go : Mar 14:13-16; Luk 22:10-13 The Master : Mat 26:49, Mat 21:3, Mat 23:8, Mat 23:10; Mar 5:35; Joh 11:28, Joh 20:16 My time : Mat 26:2; Luk 22:53; J...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 26:17-19 - -- See also Mar 14:12-16; Luk 22:7-13. Mat 26:17 The first day ... - The feast continued "eight"days, including the day on which the paschal...

See also Mar 14:12-16; Luk 22:7-13.

Mat 26:17

The first day ... - The feast continued "eight"days, including the day on which the paschal lamb was killed and eaten, Exo 12:15. That was the fourteenth day of the month Abib, answering to parts of our March and April.

Of unleavened bread - Called so because during those eight days no bread made with yeast or leaven was allowed to be eaten. Luke says, "in which the passover must be killed"- that is, in which the "paschal lamb,"or the lamb eaten on the occasion, was killed. The word in the original, translated "Passover,"commonly means, not the "feast"itself, but the "lamb"that was killed on the occasion, Exo 12:43; Num 9:11; Joh 18:28. See also 1Co 5:7, where Christ, "our Passover,"is said to be slain for us; that is, our paschal lamb, so called on account of his innocence, and his being offered as a victim or "sacrifice"for our sins.

Mat 26:18

Go into the city to such a man - That is, Jerusalem, called the city by way of eminence.

Luke says that the disciples whom he sent were Peter and John. The man to whom they were to go he did not mention by name, but he told them that when they came into the city, a man would meet them bearing a pitcher of water. See Mark and Luke. Him they were to follow, and in the house which he entered they would find a room prepared. The name of the man was not mentioned. The "house"in which they were to keep the Passover was not mentioned. The reason of this probably was, that Christ was desirous of concealing from "Judas"the place where they would keep the Passover. He was acquainted with the design of Judas to betray him. He knew that if Judas was acquainted with the place "beforehand,"he could easily give information to the chief priests, and it would give them a favorable opportunity to surprise them, and apprehend "him"without making a tumult. Though it was certain that he would not be delivered up before the time appointed by the Father, yet it was proper "to use the means"to prevent it. There can be little doubt that Jesus was acquainted with this man, and that he was a disciple. The direction which he gave his disciples most clearly proves that he was omniscient. Amid so great a multitude going at that time into the city, it was impossible to know that "a particular man would be met"- a man bearing a pitcher of water - unless Jesus had all knowledge, and was therefore divine.

The Master saith - This was the name by which Jesus was probably known among the disciples, and one which he directed them to give him. See Mat 23:8, Mat 23:10. It means, literally, "the teacher,"as opposed to "the disciple,"or learner; not the "master,"as opposed to the "servant or slave."The fact that they used this name as if the man would know whom they meant, and the fact that the man understood them and made no further inquiries, shows that he was acquainted with Jesus, and was probably himself a disciple.

My time is at hand - That is, "is near."By "his time,"here, may be meant either his time to eat the Passover, or the time of his death. It has been supposed by many that Jesus, in accordance with a part of the Jews who rejected traditions, anticipated the usual observance of the Passover, or kept it one day sooner. The Pharisees had devised many forms of ascertaining when the month commenced. They placed witnesses around the heights of the temple to observe the first appearance of the new moon; they examined the witnesses with much formality, and endeavored also to obtain the exact time by astronomical calculations. Others held that the month properly commenced when the moon was visible. Thus, it is said a difference arose between them about the time of the Passover, and that Jesus kept it one day sooner than most of the people. The foundation of the opinion that he anticipated the usual time of keeping the Passover is the following:

1. In Joh 18:28, it is said that on the day on which our Lord was crucified, and of course the day after he had eaten the Passover, the chief priests would not go into the judgment-hall lest they should be defiled, "but that they might eat the passover,"evidently meaning that it was to be eaten that day.

2. In Joh 19:14, the day on which he was crucified is called "the preparation of the passover"- that is, the day on which it was prepared to be eaten in the evening.

3. In Joh 19:31, the day in which our Lord lay in the grave was called the great day of the Sabbath - "a high day;"that is, the day after the Passover was killed, the Sabbath occurring on the first day of the feast properly, and therefore a day of special solemnity; yet our Saviour had partaken of it two days before, and therefore the day before the body of the people. If this opinion be true, then the phrase "my time is at hand means my time for keeping the Passover is near. Whether this opinion be true or not, there may be a reference also to his death. The man with whom they were to go was probably a disciple of his, though perhaps a secret one. Jesus might purpose to keep the Passover at his house, that he might inform him more particularly respecting his death, and prepare him for it. He sent, therefore, to him and said, "I will keep the passover ‘ at thy house.’ "

Mark and Luke add that he would show them "a large upper room, furnished and prepared."Ancient writers remark that, at the time of the great feasts, the houses in Jerusalem were all open to receive guests - that they were in a manner common to the people of Judea; and there is no doubt, therefore, that the master of a house would have it ready on such occasions for company. It is possible, also, that there might have been an agreement between this man and our Lord that he would prepare his house for him, though this was unknown to the disciples. The word rendered "furnished"means, literally, "spread;"that is, "spread"with carpets, and with "couches"on which to recline at the table, after the manner of the East. See the notes at Mat 23:6.

Mat 26:19

They made ready the passover - That is, they procured a lamb, multitudes of which were kept for sale in the temple; they had it killed and flayed by the priests, and the blood poured by the altar; they roasted the lamb, and prepared the bitter herbs, the sauce, and the unleavened bread.

This was done, it seems, while our Lord was absent, by the two disciples.

Poole: Mat 26:17-19 - -- Ver. 17-19. No one of the evangelists relates this history fully, but Mark relates the former part more fully than Matthew: Mar 14:12-16 And the fi...

Ver. 17-19. No one of the evangelists relates this history fully, but Mark relates the former part more fully than Matthew: Mar 14:12-16 And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? And he sendet forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. And wheresoever he shall go in, say you to the good man of the house, The Master saith, Where is the guest chamber, where I shall eat the passover with my disciples? And he will show you a large upper room furnished and prepared: there make ready for us. And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover. Luk 22:7-13 , differeth a little in the former part of this relation: he saith, Then came the day of unleavened bread, when the passover must be killed. And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. And they said unto him, Where wilt thou that we prepare? And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, &c.; so he goeth on, Luk 22:10-13 , varying scarce at all from what Mark saith. The variations of the evangelists are of no moment, none contradicts the other, only one hath some circumstances omitted by the other. Our Lord was now at Bethany, whither he went every night from Jerusalem. The day was come for the killing of the passover. What that day was, the law hath fixed, Exo 12:6 ; the fourteenth day of the first month (Nisan) in the evening; or, between the two evenings, that is, as is mostly agreed, betwixt the declining of the sun after noon and the setting of the sun; for they counted one evening began when the sun was declined, which was the second evening of that day, and another evening (belonging to the ensuing day) beginning at sunset. Between these two evenings the passover was to be killed. Now this fourteenth day was called the first day of unleavened bread, though strictly it was not so, according to the Jewish account of days, from sunset to sunset; but it was so after the Roman account, who count the days as we do, from midnight to midnight. For the Jews began their feast of unleavened bread from their eating the passover; so as their fourteenth day must needs take in so many hours as were betwixt the setting of the sun and midnight of the first day of unleavened bread, which held to the end of the twenty-first day; so were seven entire days with a part of another. Matthew and Mark bring in the disciples first asking our Saviour (knowing his resolution to keep the passover) where he would have it prepared. He said (Luke saith) to Peter and John, Go into the city to such a man, &c. Mark and Luke here supply something omitted by Matthew, for Matthew only mentions their going to the master of the house, and telling him from Christ, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples. The other two evangelists mention more in their instructions; telling us that he told them, that when they came into the city, they should see a man carrying a pitcher of water, whom they should follow into what house soever he should go in, and there they should say to the master of the house, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples. Mark and Luke add, Where is the guest chamber? No doubt but at that time most householders who had convenient houses did prepare chambers for the several passover companies. Our Lord here gave his disciples an eminent proof of his Divine nature in so particularly telling them what they should meet with in the city, and disposing the heart of this householder to so free a reception of him. For all three evangelists agree, that the disciples did as Jesus commanded, and found as he had said unto them. And they made ready the passover. There was a great deal of work to be done, of which none of the evangelists say any thing. Some upon the reading of this may be thinking, Where had they the lamb? When was it offered? &c. According to the law, in Exo 12:3 , the lamb was to be taken up the tenth day, and kept to the fourteenth; it might either be brought by those that did eat it, or bought at Jerusalem, for They had great markets for that purpose some days before the passover. Whether all the lambs thus eaten by the paschal societies were first to be brought to the temple, and then killed, and the blood sprinkled on the altar, and poured out at the foot of it, and their fat and entrails offered, I much doubt; I rather think this was only to he done with some of them, instead of all. That some were so killed by the priests, their blood so sprinkled and poured out upon and at the foot of the altar, I doubt not, though God having no temple nor altar built at that time, there be no such thing in the law, Exo 12:1-51 ; but at Hezekiah’ s passover, 2Ch 30:16,17 , we find the Levites killing the passover, and the priests sprinkling the blood; but, as I said before, I do not think that the priests and Levites killed the lambs for all the passover societies. The great time that it must have taken, and the vast quantity of blood there would have been, the long time it must have taken to cleanse the entrails, makes it appear impossible to be done in four or five hours, for they had no longer time to kill it in. They did not begin to kill till after the evening sacrifice, for the day was done with, and that was between two and three of the clock, and they were to finish by sunset, for then the other evening began. This inclineth me to think that every lamb was not so killed and offered, only some instead of all. But what the disciples did as to these matters, the Scripture hath not told us. It is enough for us that we are told the passover was made ready, and we may be assured that nothing in the preparing of it was omitted, which by the law of God was required as to this sacred action. It was not the business of the evangelists to acquaint us with every particular circumstance, only to let us know that our Lord did keep the passover, and in the close of that feast institute his supper, to which relation our evangelist now comes.

Haydock: Mat 26:18 - -- To a certain man, whom Sts. Mark and Luke call, the good man of the house, or master of the house. When St. Matthew therefore says, a certain m...

To a certain man, whom Sts. Mark and Luke call, the good man of the house, or master of the house. When St. Matthew therefore says, a certain man, he seems to do it for brevity's sake; as not one ever speaks to his servants thus, go to a certain man. The evangelist, therefore, after giving our Saviour's words, go ye into a certain city, he adds as from himself, to a certain man, to inform us that there was a particular man to whom Jesus sent his disciples. (St. Augustine) ---

In Greek, ton deina; in Hebrew, Pelona; words that express a person whose name is either not known, or is wished to be kept secret. (Jansenius)

Gill: Mat 26:18 - -- And he said, go into the city to such a man,.... That is, to such a man in the city of Jerusalem, for, as yet, they were in Bethany, or at the Mount o...

And he said, go into the city to such a man,.... That is, to such a man in the city of Jerusalem, for, as yet, they were in Bethany, or at the Mount of Olives however, without the city; he does not mention the man's name, but describes him, as Mark and Luke say, and tells them, "there shall meet you a man bearing a pitcher of water; follow him into the house, where he entereth in", Mar 14:13; who seems to be not the master of the house, but a servant, that was sent on such an errand. This is a very considerable instance of our Lord's prescience of future contingencies; he knew beforehand, that exactly at the time that the disciples would enter Jerusalem, such a man, belonging to such a house, would be returning with a pitcher of water in his hand; and they should meet him; and follow him, where he went, which would be a direction to them what house to prepare the passover in;

and say unto him; not to the man bearing the pitcher of water; but, as the other Evangelists say, to the good man of the house, the owner of it, who probably might be one of Christ's disciples secretly; for many of the chief rulers in Jerusalem believed on Christ, though they did not openly confess him, for fear of the Pharisees, as Nicodemus, and Joseph of Arimathea; and this man might be one of them, or some other man of note and wealth; since they were to find, as they did, a large upper room furnished and prepared. For, it seems, that without mentioning his name, the man would know him by their language, he dictates to them in the following clause, who they meant;

the master saith; the Syriac and Persic versions read, our master; thine and ours, the great master in Israel, the teacher sent from God:

my time is at hand; not of eating the passover, as if it was distinct from that of the Jews, and peculiar to himself, for he ate it at the usual time, and when the Jews ate theirs; and which time was fixed and known by everybody, and could be no reason to move the master of the house to receive him: but he means the time of his death, that he had but a little while to live; and that this instance of respect would be the last he would have an opportunity of showing him whilst living, and the last time Christ would have an opportunity of seeing him; and he might say this to prepare him to meet the news of his death with less surprise:

I will keep the passover at thy house with my disciples; not with him and his family, but with his disciples, who were a family, and a society of themselves, and a sufficient number to eat the passover together; for there might be two companies eating their distinct passovers in one house, and even in one room: concerning which is the following rule,

שתי חבורות שהיו אוכלים בבית אחד, "two societies that eat in one house"; the one turn their faces this way and eat, and the other turn their faces that way and eat, and an heating vessel (in which they heat the water to mix with the wine) in the middle; and when the servant stands to mix, he shuts his mouth, and turns his face till he comes to his company, and eats; and the bride turns her face and eats o.''

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Commentary -- Verse Notes / Footnotes

NET Notes: Mat 26:18 Here δέ (de) has not been translated.

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 26:1-75 - --1 Christ foretells his own death.3 The rulers conspire against him.6 The woman anoints his feet.14 Judas bargains to betray him.17 Christ eats the pas...

Maclaren: Mat 26:17-30 - --The New Passover Now the first day of the feast of unleavened bread the disciples came to Jesus. saying unto Him, Where wilt Thou that we prepare for...

MHCC: Mat 26:17-25 - --Observe, the place for their eating the passover was pointed out by Christ to the disciples. He knows those hidden ones who favour his cause, and will...

Matthew Henry: Mat 26:17-25 - -- We have here an account of Christ's keeping the passover. Being made under the law, he submitted to all the ordinances of it, and to this among the ...

Barclay: Mat 26:17-19 - --It was for the Passover Feast that Jesus had come to Jerusalem. We have seen how crowded the city was at such a time. During the Passover Feast all ...

Constable: Mat 26:1--28:20 - --VII. The crucifixion and resurrection of the King chs. 26--28 The key phrase in Matthew's Gospel "And it came ab...

Constable: Mat 26:17-19 - --Preparations for the Passover 26:17-19 (cf. Mark 14:12-16; Luke 22:7-13) 26:17 The first day of the feast of Unleavened Bread would have been Thursday...

College: Mat 26:1-75 - --MATTHEW 26 VII. THE PASSION AND RESURRECTION OF JESUS 26:1-28:20 Following the discourse (chs. 24-25) the pace of the narrative quickens and leads p...

McGarvey: Mat 26:17-21 - -- CXVII. PREPARATION FOR PASSOVER. DISCIPLES CONTEND FOR PRECEDENCE. (Bethany to Jerusalem. Thursday afternoon and, after sunset, beginning of Friday.)...

Lapide: Mat 26:1-26 - --1-26 CHAPTER 26 And it came to pass, when He had finished, or completed, all that He had spoken in the last chapter concerning, the destruction of ...

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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 r...

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 t...

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 F...

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...

TSK: Matthew 26 (Chapter Introduction) Overview Mat 26:1, Christ foretells his own death; Mat 26:3, The rulers conspire against him; Mat 26:6, The woman anoints his feet; Mat 26:14, Jud...

Poole: Matthew 26 (Chapter Introduction) CHAPTER 26

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 h...

MHCC: Matthew 26 (Chapter Introduction) (Mat 26:1-5) The rulers conspire against Christ. (Mat 26:6-13) Christ anointed at Bethany. (Mat 26:14-16) Judas bargains to betray Christ. (Mat 26:...

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...

Matthew Henry: Matthew 26 (Chapter Introduction) The narrative of the death and sufferings of Christ is more particularly and fully recorded by all the four evangelists than any part of his histor...

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. Synopt...

Barclay: Matthew 26 (Chapter Introduction) The Beginning Of The Last Act Of The Tragedy (Mat_26:1-5) Love's Extravagance (Mat_26:6-13) The Last Hours In The Life Of The Traitor (Mat_26:14-1...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

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,...

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 ευαγγελ...

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...

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...

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 Lapi...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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