Text -- Matthew 27:3 (NET)

Judas’ Suicide

27:3 Now when Judas, who had betrayed him, saw that Jesus had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders,

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 27:3

Repented himself ( metamelētheis ).

Probably Judas saw Jesus led away to Pilate and thus knew that the condemnation had taken place. This verb (first aorist passive participle of metamelomai ) really means to be sorry afterwards like the English word repent from the Latin repoenitet , to have pain again or afterwards. See the same verb metamelētheis in Mat 21:30 of the boy who became sorry and changed to obedience. The word does not have an evil sense in itself. Paul uses it of his sorrow for his sharp letter to the Corinthians, a sorrow that ceased when good came of the letter (2Co 7:8). But mere sorrow avails nothing unless it leads to change of mind and life (metanoia ), the sorrow according to God (2Co 7:9). This sorrow Peter had when he wept bitterly. It led Peter back to Christ. But Judas had only remorse that led to suicide.

Vincent: Mat 27:3

Repented himself ( μεταμεληθεὶς )

See on Mat 21:29.

Vincent: Mat 27:3

What is that to us?

They ignore the question of Christ's innocence. As to Judas' sin or conscience, that is his matter. Thou wilt see to that.

Wesley: Mat 27:3

Which probably he thought Christ would have prevented by a miracle.

JFB: Mat 27:3

The condemnation, even though not unexpected, might well fill him with horror. But perhaps this unhappy man expected, that, while he got the bribe, the Lord would miraculously escape, as He had once and again done before, out of His enemies power: and if so, his remorse would come upon him with all the greater keenness.

JFB: Mat 27:3

But, as the issue too sadly showed, it was "the sorrow of the world, which worketh death" (2Co 7:10).

JFB: Mat 27:3

A remarkable illustration of the power of an awakened conscience. A short time before, the promise of this sordid pelf was temptation enough to his covetous heart to outweigh the most overwhelming obligations of duty and love; now, the possession of it so lashes him that he cannot use it, cannot even keep it!

Clarke: Mat 27:3

Judas - when he saw that he was condemned, repented - There is much of the wisdom and goodness of God to be seen in this part of Judas’ s conduct. Had our Lord been condemned to death on the evidence of one of his own disciples, it would have furnished infidels with a strong argument against Christ and the Christian religion. "One of his own disciples, knowing the whole imposture, declared it to the Jewish rulers, in consequence of which he was put to death as an impostor and deceiver."But the traitor, being stung with remorse, came and acknowledged his crime, and solemnly declared the innocence of his Master, threw back the money which they gave him to induce him to do this villainous act; and, to establish the evidence which he now gave against them and himself, in behalf of the innocence of Christ, hanged himself, or died through excessive grief and contrition. Thus the character of Christ was rescued from all reproach; infidelity deprived of the power to cry "imposture!"and the Jewish rulers overwhelmed with eternal infamy. If it should ever be said, "One who knew him best delivered him up as an impostor,"- to this it may be immediately answered, "The same person, struck with remorse, came and declared his own guilt, and Christ’ s innocence; accused and convicted the Jewish rulers, in the open council, of having hired him to do this iniquitous action, threw them back the bribe they had given him, and then hanged himself through distress and despair, concluding his iniquity in this business was too great to be forgiven."Let him who chooses, after this plenary evidence to the innocence of Christ, continue the objection, and cry out imposture! take heed that he go not and do Likewise. Caiaphas, Pilate, and Judas have done so already, and I have known several, who have called Christ an impostor, who have cut their own throats, shot, drowned, or hanged themselves. God is a jealous God, and highly resents every thing that is done and said against that eternal truth that came to man through Jesus Christ, by the Holy Spirit. Indeed, there is one class of Deists, viz. those who are vicious in their lives, and virulent in their opposition to Christianity, who generally bring themselves to an untimely end.

Calvin: Mat 27:3

3.Then Judas, perceiving that he was condemned By this adverb (τότε) then, Matthew does not fix the exact point of time; for we shall find him shortly afterwards adding, that Judas, when he saw that the priests disdainfully refused to take back the reward of his treason, threw it down in the temple. But from the house of Caiaphas they came straight to the Pretorium, and stood there until Christ was condemned. It can scarcely be supposed that they were found in the temple on that day; but as the Evangelist was speaking of the rage and madness of the council, he inserted also the death of Judas, by which their blind obstinacy, and the hardness of their hearts like iron, were more fully displayed.

He says that Judas repented; not that he reformed, but that the crime which he had committed gave him uneasiness; as God frequently opens the eyes of the reprobate, so as to begin to feel their miseries, and to be alarmed at them. For those who are sincerely grieved so as to reform, are said not only (μεταμελεῖν), ²⁴¹ but, also (μετανοεῖν), ²⁴² from which is derived also (μετάνοια), ²⁴³ which is a true conversion of the soul to God. So then, Judas conceived disgust and horror, not so as to turn to God, but rather that, being overwhelmed with despair, he might serve as an example of a man entirely shut out from the grace of God. Justly, indeed, does Paul say, that the sorrow which leads to repentance is salutary, (2Co 7:10;) but if a man stumble at the very threshold, he will derive no advantage from a confused and mistaken grief. What is more, this is a just punishment with which God at length visits the wicked, who have obstinately despised his judgment, that he gives them up to Satan to be tormented without the hope of consolation.

True repentance is displeasure at sin, arising out of fear and reverence for God, and producing, at the same time, a love and desire of righteousness. Wicked men are far from such a feeling; for they would desire to sin without intermission, and even, as far as lies in their power, they endeavor to deceive both God and their own conscience, ²⁴⁴ but notwithstanding their reluctance and opposition, they are tormented with blind horror by their conscience, so that, though they do not hate their sin, still they feel, with sorrow and distress, that it presses heavily and painfully upon them. This is the reason why their grief is useless; for they do not cheerfully turn to God, or even aim at doing better, but, being attached to their wicked desires, they pine away in torment, which they cannot escape. In this way, as I have just said, God punishes their obstinacy; for although his elect are drawn to him by severe chastisements, and as it were contrary to their will, yet he heals in due time the wounds which he has inflicted, so that they come cheerfully to him, by whose hand they acknowledge that they are struck, and by whose wrath they are alarmed. The former, therefore, while they have no hatred to sin, not only dread, but fly from the judgment of God, and thus, having received an incurable wound, they perish in the midst of their sorrows.

If Judas had listened to the warning of Christ, there would still have been place for repentance; but since he despised so gracious an offer of salvation, he is given up to the dominion of Satan, that he may throw him into despair. But if the Papists were right in what they teach in their schools about repentance, we could find no defect in that of Judas, to which their definition of repentance fully applies; for we perceive in it contrition of heart, and confession of the mouth, and satisfaction of deed, as they talk. Hence we infer, that they take nothing more than the bark; for they leave out what was the chief point, the conversion of the man to God, when the sinner, broken down by shame and fear, denies himself so as to render obedience to righteousness.

TSK: Mat 27:3

Judas : Mat 26:14-16, Mat 26:47-50; Mar 14:10,Mar 14:11, Mar 14:43-46; Luk 22:2-6, Luk 22:47, Luk 22:48; Joh 13:2, Joh 13:27; Joh 18:3

repented : Job 20:5, Job 20:15-29; 2Co 7:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 27:3

Then Judas, when he saw that he was condemned, repented himself - This shows that Judas did not suppose that the affair would have resulted in this calamitous manner. He probably expected that Jesus would work a miracle to deliver himself, and not suffer this condemnation to come upon him. When he saw him taken, bound, tried, and condemned - when he saw that all probability that he would deliver himself was taken away - he was overwhelmed with disappointment, sorrow, and remorse. The word rendered "repented himself,"it has been observed, does not of necessity denote a change "for the better,"but "any"change of views and feelings. Here it evidently means no other change than that produced by the horrors of a guilty conscience, and by deep remorse for crime at its unexpected results. It was not saving repentance. That leads to a holy life this led to an increase of crime in his own death. True repentance leads the sinner to the Saviour. This led away from the Saviour to the gallows. Judas, if he had been a true penitent, would have come then to Jesus; would have confessed his crime at his feet, and sought for pardon there. But, overwhelmed with remorse and the conviction of vast guilt, he was not willing to come into his presence, and added to the crime of treason that of self-murder. Assuredly such a man could not be a true penitent.

Poole: Mat 27:3-5

Ver. 3-5. Matthew (who alone reports this piece of history) interrupts his relation of our Saviour’ s trial before Pilate, with an account of Judas’ s end. We must not interpret Then strictly, so as to think Judas did this at the time when Christ was carried before Pilate, but some short time after; for they went immediately from the high priest’ s hall to the judgment hall, and stayed there until Christ was condemned by Pilate, before they returned to come into the temple. But possibly it was that day, after Pilate had condemned him, or within some short time after that Judas (as it is said) repented himself; that is, began to be terrified in his conscience for what he had done. The consciences of the worst of men will not always digest mire and dirt, but sometimes throw it up, yea, though it hath first incurably poisoned them. Sin is sweet in the month, but bitter in the belly. All repentance is not saving. Nor doth all confession of sin obtain remission. Judas here repents, and confesseth he had sinned, and his particular sin, in betraying an innocent person; yet he findeth no mercy, he hath not a heart to beg forgiveness, nor to apply himself to Christ for remedy. But the answer of the chief priests and elders is very remarkable:

What is that to us? see thou to that Wretched Judas! he had been the servant of these wicked men’ s lusts, and for a poor wages served them in the highest act of villany. He falls into a distress of conscience for what he had done. What miserable comforters do they prove! Tempters never make good comforters. Those who are the devil’ s instruments, to command, entice, or allure men to sin, will afford them no relief when they come to be troubled for what they have done: nor will it now satisfy the conscience of Judas, to remember that he had a warrant for apprehending Christ, and acted ministerially. The priests will not take the money, he throws it down in the temple, and goes and hangs himself. How great is the power of conscience, smiting for the guilt of sin! Judas could have no hope of a better life, so as all his happiness lay in the time of this present life; yet he is not able to allow himself that. The devil that entered into his heart to tempt him, now entereth again to persuade him to put an end to his misery in this life, by hastening himself to an eternal misery. Let all apostates, turning persecutors of innocent persons, read this, and tremble. There is a difficulty of reconciling this text to that of Luke, Act 1:18 , where it is said of him, that falling headlong, he burst asunder in the midst, and all his bowels gushed out. That which is usually said is, that he fell from the place where he hanged himself, and with the fall burst himself. I know there are some others, who think that the word aphgxato need not be translated, ‘ he hanged himself’ , but he was suffocated or strangled. Some think the devil strangled him, and threw him down a precipice. Others, that he was suffocated by some disease, which caused a rupture of his body. Others think (as we translate it) that he hanged himself, and swelling, his body brake, and his bowels gushed out. Concerning the manner of his death, we can determine nothing, but that he was strangled, and his bowels gushed out; both these the Scripture asserts, but how it was we cannot certainly tell.

Haydock: Mat 27:3

Then Judas, ... repenting himself. A fruitless repentance, accompanied with a new sin of despair, says St. Leo. (Witham) ---

Perceiving that Jesus was delivered up, and remembering what our divine Saviour had said concerning his resurrection, he repented of his atrocious wickedness. Perhaps Satan, who assisted and urged him on to betray his Master, deserted him, not that he had prevailed upon the unhappy miscreant to perpetrate what he had so passionately desired. But how could Judas see that Jesus was condemned? He certainly did not see it, but foreboded in his despairing mind what would be the event. But some are of opinion that this passage is referred to Judas himself, who then became sensible of his crime, and saw his condemnation impending over his head. (Origen) ---

For the devil does not blind his agents in such a manner, as to leave them insensible of the crime they are about to commit, till it is perpetrated. (St. John Chrysostom) ---

Although Judas conceived a horror at his crime, and confessed it, and made satisfaction to a certain degree by restoring the money, sitll many essential conditions were wanting to his repentance: 1. Faith in Christ, as God, as a redeemer, as the sole justifier from sin; 2. besides this, there was also wanting hopes of pardon, as in Cain, and a love of a much injured and much offended God. Hence his grief was unavailing, like that of the damned. If Judas, says an ancient Father, had had recourse to sincere repentance, and not to the halter, there was mercy in store even for the traitor. (Haydock)

Gill: Mat 27:3

Then Judas, which had betrayed him,.... Before, he is described as he that shall, or should, or doth betray him; but now having perpetrated the horrid sin, as he that had done it.

When he saw that he was condemned; that is, that Jesus was condemned, as the Syriac and Persic versions read, either by the Jewish sanhedrim, or by Pilate, or both; for this narrative concerning Judas may be prophetically inserted here, though the thing itself did not come to pass till afterwards; and the sense be, that when he, either being present during the whole procedure against Christ; or returning in the morning after he had received his money, and had been with his friends; finding that his master was condemned to death by the sanhedrim, who were pushing hard to take away his life; that they had delivered him bound to the Roman governor; and that he, after an examination of him, had committed him to the soldiers to mock, and scourge, and crucify him; and seeing him leading to the place of execution,

repented himself: not for the sin, as committed against God and Christ; but as it brought a load of present guilt and horror upon his mind, and exposed him to everlasting punishment: it was not such a repentance by which he became wiser and better; but an excruciating, tormenting pain in his mind, by which he became worse; therefore a different word is here used than what commonly is for true repentance: it was not a godly sorrow for sin, or a sorrow for sin, as committed against God, which works repentance to salvation not to be repented of; but a worldly sorrow, which issues in death, as it did in him. It did not spring from the love of God, as evangelical repentance does, nor proceed in the fear of God, and his goodness; but was no other than a foretaste of that worm that dieth not, and of that fire which cannot be quenched: it was destitute of faith in Christ; he never did believe in him as the rest of the disciples did; see Joh 6:64, and that mourning which does not arise from looking to Jesus, or is not attended with faith in him, is never genuine. Judas's repentance was without hope of forgiveness, and was nothing else but horror and black despair, like that of Cain's, like the trembling of devils, and the anguish of damned souls. It looks as if Judas was not aware that it would issue in the death of Christ: he was pushed on by Satan, and his avarice, to hope, that he should get this money, and yet his master escape; which he imagined he might do, either through such a defence of himself, as was not to be gainsaid; or that he would find out ways and means of getting out of the hands of the Jews, as he had formerly done, and with which Judas was acquainted: but now, there being no hope of either, guilt and horror seize his mind, and gnaw his conscience; and he wishes he had never done the accursed action, which had entailed so much distress and misery upon him:

and brought again the thirty pieces of silver to the chief priests and elders: which was the sum he; had covenanted for, and they had agreed to give him, on condition of delivering Jesus into their hands, which he had done: and it appears from hence, that the money had been accordingly paid him, and he had received it. But he being filled with remorse of conscience for what he had done, feels no quietness in his mind; nor could he save of what he had desired, but is obliged to return it; not from an honest principle, as in the case of true repentance, but on account of a racking and torturing conscience.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 27:3

¹ tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

Geneva Bible: Mat 27:3

^{( 1 )} Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,

^{( 1 )} An example of the horrible judgment of God upon those who sell Christ as opposed to those who buy Christ.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 27:1-66

1 Christ is delivered bound to Pilate.

3 Judas hangs himself.

19 Pilate, admonished of his wife,

20 and being urged by the multitude, washes his hands, and looses Barabbas.

27 Christ is mocked and crowned with thorns;

33 crucified;

39 reviled;

50 dies, and is buried;

62 his sepulchre is sealed and watched.

MHCC: Mat 27:1-10

Wicked men see little of the consequences of their crimes when they commit them, but they must answer for them all. In the fullest manner Judas acknowledged to the chief priests that he had sinned, and betrayed an innocent person. This was full testimony to the character of Christ; but the rulers were hardened. Casting down the money, Judas departed, and went and hanged himself, not being able to bear the terror of Divine wrath, and the anguish of despair. There is little doubt but that the death of Judas was before that of our blessed Lord. But was it nothing to them that they had thirsted after this blood, and hired Judas to betray it, and had condemned it to be shed unjustly? Thus do fools make a mock at sin. Thus many make light of Christ crucified. And it is a common instance of the deceitfulness of our hearts, to make light of our own sin by dwelling upon other people's sins. But the judgment of God is according to truth. Many apply this passage of the buying the piece of ground, with the money Judas brought back, to signify the favour intended by the blood of Christ to strangers, and sinners of the Gentiles. It fulfilled a prophecy, Zec 11:12. Judas went far toward repentance, yet it was not to salvation. He confessed, but not to God; he did not go to him, and say, I have sinned, Father, against heaven. Let none be satisfied with such partial convictions as a man may have, and yet remain full of pride, enmity, and rebellion.

Matthew Henry: Mat 27:1-10

We left Christ in the hands of the chief priests and elders, condemned to die, but they could only show their teeth; about two years before this the Romans had taken from the Jews the power of capital punishment; they could put no man to death, and therefore early in the morning another council is held, to consider what is to be done. And here we are told what was done in that morning-council, after they had been for two or three hours consulting with their pillows.

I. Christ is delivered up to Pilate, that he might execute the sentence they had passed upon him. Judea having been almost one hundred years before this conquered by Pompey, had ever since been tributary to Rome, and was lately made part of the province of Syria, and subject to the government of the president of Syria, under whom there were several procurators, who chiefly attended the business of the revenues, but sometimes, as Pilate particularly, had the whole power of the president lodged in them. This was a plain evidence that the sceptre was departed from Judah, and that therefore now the Shilloh must come, according to Jacob's prophecy, Gen 49:10. Pilate is characterized by the Roman writers of that time, as a man of a rough and haughty spirit, wilful and implacable, and extremely covetous and oppressive; the Jews had a great enmity to his person, and were weary of his government, and yet they made use of him as the tool of their malice against Christ.

1. They bound Jesus. He was bound when he was first seized; but either they took off these bonds when he was before the council, or now they added to them. Having found him guilty, they tied his hands behind him, as they usually do with convicted criminals. He was already bound with the bonds of love to man, and of his own undertaking, else he had soon broken these bonds, as Samson did his. We were fettered with the bond of iniquity, held in the cords of our sins (Pro 10:22); but God had bound the yoke of our transgressions upon the neck of the Lord Jesus (Lam. 50:14), that we might be loosed by his bonds, as we are healed by his stripes.

2. They led him away in a sort of triumph, led him as a lamb to the slaughter; so was he taken from prison and from judgment, Isa 53:7, Isa 53:8. It was nearly a mile from Caiaphas's house to Pilate's. All that way they led him through the streets of Jerusalem, when in the morning they began to fill, to make him a spectacle to the world.

3. They delivered him to Pontius Pilate; according to that which Christ had often said, that he should be delivered to the Gentiles. Both Jews and Gentiles were obnoxious to the judgment of God, and concluded under sin, and Christ was to be the Saviour both of Jews and Gentiles; and therefore Christ was brought into the judgment both of Jews and Gentiles, and both had a hand in his death. See how these corrupt church-rulers abused the civil magistrate, making use of him to execute their unrighteous decrees, and inflict the grievance which they had prescribed, Isa 10:1. Thus have the kings of the earth been wretchedly imposed upon by the papal powers, and condemned to the drudgery of extirpating with the sword of war, as well as that of justice, those whom they have marked for heretics, right or wrong, to the great prejudice of their own interests.

II. The money which they had paid to Judas for betraying Christ, is by him delivered back to them, and Judas, in despair, hangs himself. The chief priests and elders supported themselves with this, in prosecuting Christ, that his own disciple betrayed him to them; but now, in the midst of the prosecution, that string failed them, and even he is made to them a witness of Christ's innocency and a monument of God's justice; which served, 1. For glory to Christ in the midst of his sufferings, and a specimen of his victory over Satan who had entered into Judas. 2. For warning to his persecutors, and to leave them the more inexcusable. If their heart had not been fully set in them to do this evil, what Judas said and did, one would think, should have stopped the prosecution.

(1.) See here how Judas repented: not like Peter, who repented, believed, and was pardoned: no, he repented, despaired, and was ruined. Now observe here,

[1.] What induced him to repent. It was when he saw that he was condemned. Judas, it is probable, expected that either Christ would have made his escape out of their hands, or would so have pleaded his own cause at their bar as to have come off, and then Christ would have had the honour, the Jews the shame, and he the money, and no harm done. This he had no reason to expect, because he had so often heard his Master say that he must be crucified; yet it is probable that he did expect it, and when the event did not answer his vain fancy, then he fell into this horror, when he saw the stream strong against Christ, and him yielding to it. Note, Those who measure actions by the consequences of them rather than by the divine law, will find themselves mistaken in their measures. The way of sin is down-hill; and if we cannot easily stop ourselves, much less can we stop others whom we have set a going in a sinful way. He repented himself; that is, he was filled with grief, anguish, and indignation, at himself, when reflecting upon what he had done. When he was tempted to betray his Master, the thirty pieces of silver looked very fine and glittering, like the wine, when it is red, and gives its colour in the cup. But when the thing was done, and the money paid, the silver was become dross, it bit like a serpent, and stung like an adder. Now his conscience flew in his face; "What have I done! What a fool, what a wretch, am I, to sell my Master, and all my comfort and happiness in him, for such a trifle! All these abuses and indignities done him are chargeable upon me; it is owing to me, that he is bound and condemned, spit upon and buffeted. I little thought it would have come to this, when I made that wicked bargain; so foolish was I, and ignorant, and so like a beast."Now he curses the bag he carried, the money he coveted, the priests he dealt with, and the day that he was born. The remembrance of his Master's goodness to him, which he had so basely requited, the bowels of mercy he had spurned at, and the fair warnings he had slighted, steeled his convictions, and made them the more piercing. Now he found his Master's words true; It were better for that man, that he had never been born. Note, Sin will soon change its taste. Though it be rolled under the tongue as a sweet morsel, in the bowels it will be turned into the gall of asps (Job 20:12-14), like John's book, Rev 10:9.

[2.] What were the indications of his repentance.

First, He made restitution; He brought again the thirty pieces of silver to the chief priests, when they were all together publicly. Now the money burned in his conscience, and he was as sick of it as ever he had been fond of it. Note, That which is ill gotten, will never do good to those that get it, Jer 13:10; Job 20:15. If he had repented, and brought the money back before he had betrayed Christ, he might have done it with comfort, then he had agreed while yet in the way; but now it was too late, now he cannot do it without horror, wishing ten thousand times he had never meddled with it. See Jam 5:3. He brought it again. Note, what is unjustly gotten, must not be kept; for that is a continuance in the sin by which it was got, and such an avowing of it as is not consistent with repentance. He brought it to those from whom he had it, to let them know that he repented his bargain. Note, Those who have served and hardened others in their sin, when God gives them repentance, should let them know it whose sins they have been partakers in, that it may be a means to bring them to repentance.

Secondly, He made confession (Mat 27:4); I have sinned, in that I have betrayed innocent blood. 1. To the honour of Christ, he pronounces his blood innocent. If he had been guilty of any sinful practices, Judas, as his disciple, would certainly have know it, and, as his betrayer, would certainly have discovered it; but he, freely and without being urged to it, pronounces him innocent, to the face of those who had pronounced him guilty. 2. To his own shame, he confesses that he had sinned, in betraying this blood. He does not lay the blame on any one else; does not say, "You have sinned, in hiring me to do it;"but takes it all to himself; "I have sinned, in doing it."Thus far Judas went toward his repentance, yet it was not to salvation. He confessed, but not to God, did not go to him, and say, I have sinned, Father, against heaven. He confessed the betraying of innocent blood, but did not confess that wicked love of money, which was the root of this evil. There are those who betray Christ, and yet justify themselves in it, and so come short of Judas.

(2.) See here how the chief priests and elders entertained Judas's penitential confession; they said, What is that to us? See thou to that. He made them his confessors, and that was the absolution they gave him; more like the priests of devils than like the priests of the holy living God.

[1.] See here how carelessly they speak of the betraying of Christ. Judas had told them that the blood of Christ was innocent blood; and they said, What is that to us? Was it nothing to them that they had thirsted after this blood, and hired Judas to betray it, and had now condemned it to be shed unjustly? Is this nothing to them? Does it give no check to the violence of their prosecution, no warning to take need what they do to this just man? Thus do fools make a mock at sin, as if no harm were done, no hazard run, by the commission of the greatest wickedness. Thus light do many make of Christ crucified; what is it to them, that he suffered such things?

[2.] See here how carelessly they speak of the sin of Judas; he said, I have sinned, and they said, " What is that to us? What are we concerned in thy sin, that thou tellest us of it?"Note, It is folly for us to think that the sins of others are nothing to us, especially those sins that we are any way accessary to, or partakers in. Is it nothing to us, that God is dishonoured, souls wounded, Satan gratified and his interests served, and that we have aided and abetted it? If the elders of Jezreel, to please Jezebel, murder Naboth, is that nothing to Ahab? Yes, he has killed, for he has taken possession, 1Ki 21:19. The guilt of sin is not so easily transferred as some people think it is. If there were guilt in the matter, they tell Judas that he must look to it, he must bear it. First, Because he had betrayed him to them. His was indeed the greater sin (Joh 19:11); but it did not therefore follow, that theirs was no sin. It is a common instance of the deceitfulness of our hearts, to extenuate our own sin by the aggravation of other people's sins. But the judgment of God is according to truth, not according to comparison. Secondly, Because he knew and believed him to be innocent. "If he be innocent, see thou to it, that is more than we know; we have adjudged him guilty, and therefore may justly prosecute him as such,"Wicked practices are buoyed up by wicked principles, and particularly by this, That sin is sin only to those that think it to be so; that it is no harm to persecute a good man, if we take him to be a bad man; but those who thus think to mock God, will but deceive and destroy themselves.

[3.] See how carelessly they speak of the conviction, terror, and remorse, that Judas was under. They were glad to make use of him in the sin, and were then very fond of him; none more welcome to them than Judas, when he said, What will ye give me, and I will betray him to you? They did not say, What is that to us? But now that his sin had put him into a fright, now they slighted him, had nothing to say to him, but turned him over to his own terrors; why did he come to trouble them with his melancholy fancies? They had something else to do than to heed him. But why so shy? First, Perhaps they were in some fear lest the sparks of his conviction, brought too near, should kindle a fire in their own consciences, and lest his moans, listened to, should give an alarm to their own convictions. Note, Obstinate sinners stand upon their guard against convictions; and those that are resolvedly impenitent, look with disdain upon the penitent. Secondly, However, they were in no concern to succour Judas; when they had brought him into the snare, they not only left him, but laughed at him. Note, Sinners, under convictions, will find their old companions in sin but miserable comforters. It is usual for those that love the treason, to hate the traitor.

(3.) Here is the utter despair that Judas was hereby driven into. If the chief priests had promised him to stay the prosecution, it would have been some comfort to him; but, seeing no hopes of that, he grew desperate, Mat 27:5.

[1.] He cast down the pieces of silver in the temple. The chief priests would not take the money, for fear of taking thereby the whole guilt to themselves, which they were willing that Judas should bear the load of; Judas would not keep it, it was too hot for him to hold, he therefore threw it down in the temple, that, whether they would or no, it might fall into the hands of the chief priests. See what a drug money was, when the guilt of sin was tacked to it, or was thought to be so.

[2.] He went, and hanged himself. First, He retired - anechōrēse ; he withdrew into some solitary place, like the possessed man that was drawn by the devil into the wilderness, Luk 8:29. Woe to him that is in despair, and is alone. If Judas had gone to Christ, or to some of the disciples, perhaps he might have had relief, bad as the case was; but, missing of it with the chief priests, he abandoned himself to despair: and the same devil that with the help of the priests drew him to the sin, with their help drove him to despair. Secondly, He became his own executioner; He hanged himself; he was suffocated with grief, so Dr. Hammond: but Dr. Whitby is clear that our translation is right. Judas had a sight and sense of sin, but no apprehension of the mercy of God in Christ, and so he pined away in his iniquity. His sin, we may suppose, was not in its own nature unpardonable: there were some of those saved, that had been Christ's betrayers and murderers; but he concluded, as Cain, that his iniquity was greater than could be forgiven, and would rather throw himself on the devil's mercy than God's. And some have said, that Judas sinned more in despairing of the mercy of God, than in betraying his Master's blood. Now the terrors of the Almighty set themselves in array against him. All the curses written in God's book now came into his bowels like water, and like oil into his bones, as was foretold concerning him (Psa 109:18, Psa 109:19), and drove him to this desperate shift, for the escaping of a hell within him, to leap into that before him, which was but the perfection and perpetuity of this horror and despair. He throws himself into the fire, to avoid the flame; but miserable is the case when a man must go to hell for ease.

Now, in this story, 1. We have an instance of the wretched end of those into whom Satan enters, and particularly those that are given up to the love of money. This is the destruction in which many are drowned by it, 1Ti 6:9, 1Ti 6:10. Remember what became of the swine into which, and of the traitor into whom, the devil enters; and give not place to the devil. 2. We have an instance of the wrath of God revealed from heaven against the ungodliness and unrighteousness of men, Rom 1:18. As in the story of Peter we behold the goodness of God, and the triumphs of Christ's grace in the conversion of some sinners; so in the story of Judas we behold the severity of God, and the triumphs of Christ's power and justice in the confusion of other sinners. When Judas, into whom Satan entered, was thus hung up, Christ made an open show of the principalities and powers he undertook the spoiling of, Col 2:15. 3. We have an instance of the direful effects of despair; it often ends in self-murder. Sorrow, even that for sin, if not according to God, worketh death (2Co 7:10), the worst kind of death; for a wounded spirit, who can bear? Let us think as bad as we can of sin, provided we do not think it unpardonable; let us despair of help in ourselves, but not of help in God. He that thinks to ease his conscience by destroying his life, doth, in effect, dare God Almighty to do his worst. And self-murder, though prescribed by some of the heathen moralists, is certainly a remedy worse than the disease, how bad soever the disease may be. Let us watch against the beginnings of melancholy, and pray, Lord, lead us not into temptation.

(4.) The disposal of the money which Judas brought back, Mat 27:6-10. It was laid out in the purchase of a field, called the potter's field; because some potter had owned it, or occupied it, or lived near it, or because broken potters' vessels were thrown into it. And this field was to be a burying-place for strangers, that is, proselytes to the Jewish religion, who were of other nations, and, coming to Jerusalem to worship, happened to die there. [1.] It looks like an instance of their humanity, that they took care for the burying of strangers; and it intimates that they themselves allowed (as St. Paul saith, Act 24:15), that there shall be a resurrection of the dead, both of the just and of the unjust; for we therefore take care of the dead body, not only because it has been the habitation of a rational soul, but because it must be so again. But, [2.] It was no instance of their humility that they would bury strangers in a place by themselves, as if they were not worthy to be laid in their burying-places; strangers must keep their distance, alive and dead, and that principle must go down to the grace, Stand by thyself, come not near me, I am holier than thou, Isa 65:5. The sons of Seth were better affected towards Abraham, though a stranger among them, when they offered him the choicest of their own sepulchres, Gen 23:6. But the sons of the stranger, that have joined themselves to the Lord, though buried by themselves, shall rise with all that are dead in Christ.

This buying of the potter's field did not take place on the day that Christ died (they were then too busy to mind any thing else but hunting him down); but it took place not long after; for Peter speaks of it soon after Christ's ascension; yet it is here recorded.

First, To show the hypocrisy of the chief priests and elders. They were maliciously persecuting the blessed Jesus, and now,

1. They scruple to put that money into the treasury, or corban, of the temple, with which they had hired the traitor. Though perhaps they had taken it out of the treasury, pretending it was for the public good, and though they were great sticklers for the corban, and laboured to draw all the wealth of the nation into it, yet they would not put that money into it, which was the price of blood. The hire of a traitor they thought parallel to the hire of a whore, and the price of a malefactor (such a one they made Christ to be) equivalent to the price of a dog, neither of which was to be brought into the house of the Lord, Deu 23:18. They would thus save their credit with the people, by possessing them with an opinion of their great reverence for the temple. Thus they that swallowed a camel, strained at a gnat.

2. They think to atone for what they had done, by this public good act of providing a burying-place for strangers, though not at their own charge. Thus in times of ignorance people were made to believe that building churches and endowing monasteries would make amends for immoralities.

Secondly, To signify the favour intended by the blood of Christ to strangers, and sinners of the Gentiles. Through the price of his blood, a resting place is provided for them after death. Thus many of the ancients apply this passage. The grave is the potter's field, where the bodies are thrown as despised broken vessels; but Christ by his blood purchased it for those who by confessing themselves strangers on earth seek the better country; he has altered the property of it (as a purchaser doth), so that now death is ours, the grave is ours, a bed of rest for us. The Germans, in their language, call burying-places God's fields; for in them God sows his people as a corn of wheat, Joh 12:24. See Hos 2:23; Isa 26:19.

Thirdly, To perpetuate the infamy of those that bought and sold the blood of Christ. This field was commonly called Aceldama - the field of blood; not by the chief priests, they hoped in this burying-place to bury the remembrance of their own crime; but by the people; who took notice of Judas's acknowledgment that he had betrayed the innocent blood, though the chief priests made nothing of it. They fastened this name upon the field in perpetuam rei memoriam - for a perpetual memorial. Note, Divine Providence has many ways of entailing disgrace upon the wicked practices even of great men, who, though they seek to cover their shame, are put to a perpetual reproach.

Fourthly, That we may see how the scripture was fulfilled (Mat 27:9, Mat 27:10); Then was fulfilled that which was spoken by Jeremy the prophet. The words quoted are found in the prophecy of Zechariah, Zec 11:12. How they are here said to be spoken by Jeremy is a difficult question; but the credit of Christ's doctrine does not depend upon it; for that proves itself perfectly divine, though there should appear something human as to small circumstances in the penmen of it. The Syriac version, which is ancient, reads only, It was spoken by the prophet, not naming any, whence some have thought that Jeremy was added by some scribe; some think that the whole volume of the prophets, being in one book, and the prophecy of Jeremiah put first, it might not be improper, currente calamo - for a transcriber to quote any passage out of that volume, under his name. The Jews used to say, The spirit of Jeremiah was in Zechariah, and so they were as one prophet. Some suggest that it was spoken by Jeremiah, but written by Zechariah; or that Jeremiah wrote the ninth, tenth, and eleventh chapters of Zechariah. Now this passage in the prophet is a representation of the great contempt of God, that was found among the Jews, and the poor returns they made to him for rich receivings from him. But here that is really acted, which was there but figuratively expressed. The sum of money is the same - thirty pieces of silver; this they weighed for his price, at this rate they valued him; a goodly price; and this was cast to the potter in the house of the Lord; which was here literally accomplished. Note, We should better understand the events of Providence, if we were better acquainted even with the language and expressions of scripture; for even those also are sometimes written upon the dispensations of Providence so plainly, that he who runs may read them. What David spoke figuratively (Psa 42:7), Jonah made a literal application of; All thy waves and thy billows are gone over me, Jon 3:3.

The giving of the price of him that was valued, not for him, but for the potter's field, bespeaks, 1. The high value that ought to be put upon Christ. The price was given, not for him; no, when it was given for him, it was soon brought back again with disdain, as infinitely below his worth; he cannot be valued with the gold of Ophir, nor this unspeakable Gift brought with money. 2. The low value that was put upon him. They of the children of Israel did strangely undervalue him, when his price did but reach to buy a potter's field, a pitiful sorry spot of ground, not worth looking upon. It added to the reproach of his being bought and sold, that it was at so low a rate. Cast it to the potter, so it is in Zechariah; a contemptible petty chapman, not the merchant that deals in things of value. And observe, They of the children of Israel thus undervalued him; they who were his own people, that should have known better what estimate to put upon him, they to whom he was first sent, whose glory he was, and whom he had valued so highly, and bought so dear. He gave kings' ransoms for them, and the richest countries (so precious were they in his sight, Isa 43:3, Isa 43:4), Egypt, and Ethiopia, and Seba; but they gave a slave's ransom for him (see Exo 21:32), and valued him but at the rate of a potter's field; so was that blood trodden under foot, which bought the kingdom of heaven for us. But all this was as the Lord appointed; so the prophetic vision was, which typified this event, and so the event itself, as the other instances of Christ's sufferings, was by the determinate counsel and foreknowledge of God.

Barclay: Mat 27:3-10

Here in all its stark grimness is the last act of the tragedy of Judas. However we interpret his mind, one thing is clear--Judas now saw the horror of the thing that he had done. Matthew tells us that Judas took the money and flung it into the Temple, and the interesting thing is that the word he uses is not the word for the Temple precincts in general (hieron, 2411), it is the word for the actual Temple itself (naos, 3485). It will be remembered that the Temple consisted of a series of courts each opening off the other. Judas in his blind despair came into the Court of the Gentiles; passed through it into the Court of the Women; passed through that into the Court of the Israelites; beyond that he could not go; he had come to the barrier which shut off the Court of the Priests with the Temple itself at the far end of it. He called on them to take the money; but they would not; and he flung it at them and went away and hanged himself. And the priests took the money, so tainted that it could not be put into the Temple treasury, and with it bought a field to bury the unclean bodies of Gentiles who died within the city.

The suicide of Judas is surely the final indication that his plan had gone wrong. He had meant to make Jesus blaze forth as a conqueror; instead he had driven him to the Cross and life for Judas was shattered. There are two great truths about sin here.

(i) The terrible thing about sin is that we cannot put the clock back. We cannot undo what we have done. Once a thing is done nothing can alter it or bring it back.

"The Moving Finger writes; and having writ?

Moves on: nor all thy Piety nor Wit

Shall lure it back to cancel half a Line,

Nor all thy Tears wash out a Word of it."

No one needs to be very old to have that haunting longing for some hour to be lived over again. When we remember that no action can ever be recalled, it should make us doubly careful how we act.

(ii) The strange thing about sin is that a man can come to hate the very thing he gained by it. The very prize he won by sinning can come to disgust and to revolt and to repel him, until his one desire is to fling it from him. Most people sin because they think that if they can only possess the forbidden thing it will make them happy. But the thing which sin desired can become the thing that a man above all would rid himself of--and so often he cannot.

As we have seen, Matthew finds forecasts of the events of the life of Jesus in the most unlikely places. Here there is, in fact, an actual mistake. Matthew is quoting from memory; and the quotation which he makes is, in fact, not from Jeremiah but from Zechariah. It is from a strange passage (Zec 11:10-14) in which the prophet tells us how he received an unworthy reward and flung it to the potter. In that old picture Matthew saw a symbolic resemblance to the thing that Judas did.

It might have been that, if Judas had remained true to Jesus, he would have died a martyr's death; but, because he wanted his own way too much, he died by his own hand. He missed the glory of the martyr's crown to find life intolerable because he had sinned.

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 about that when Jesus had finished" (26:1) indicates another major transition (cf. 7:28; 11:1; 13:53; 19:1). As usual, it occurs at the end of a major address. In this case it introduces the final and longest continuous narrative section that reaches its climax with another address, in this case a very brief but important one (28:18-20). The Great Commission was the King's final speech that set the final course for His disciples during the age between Jesus' two advents.

"As the culmination of Matthew's story, the passion account also constitutes the decisive stage in Jesus' conflict with Israel (chaps. 26-28).⁹⁶⁶ Here the resolution of this conflict works itself out in dramatic detail."⁹⁶⁷

The narrative section consists of two parts, the crucifixion (chs. 26-27) and the resurrection of the King (28:1-15).

"Relentlessly the events of the King's life move toward His death on the cross. He has completed His public manifestation to Israel and the nation has rejected Him. In addition, the disciples have been instructed concerning the rejection of Israel and the spiritual basis of entrance into the earthly kingdom. All that remains is the work of the Messiah to provide the means whereby those who exercise faith in Him may enter His kingdom. This work, the death and resurrection of the King, is recounted very succinctly by Matthew. In a large part Matthew's argument is accomplished, and these last events form a fitting conclusion to his book since Jesus here moves through defeat unto victory."⁹⁶⁸

Constable: Mat 26:57--27:27

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

Matthew stressed Jesus' righteousness for his readers by highlighting the injustice of His trials.

"The breaches in law are so numerous as to be unbelievable . . ."¹⁰²⁶

". . . even the ordinary legal rules were disregarded in the following particulars: (a) The examination by Annas without witnesses. (b) The trial by night. (c) The sentence on the first day of trial. (d) The trial of a capital charge on the day before the Sabbath. (e) The suborning of witnesses. (f) The direct interrogation by the High Priest."¹⁰²⁷

It may be helpful to take a brief overview of Jesus' trials since none of the Gospel evangelists gives the complete picture. There were essentially two trials, one Jewish and one Roman. The Jewish trial began when Annas informally examined Jesus late Thursday night (John 18:12-14, 19-23). During this examination, members of the Sanhedrin were evidently assembling. His accusers then brought Jesus before Caiaphas and the Sanhedrin who decided He was guilty of blasphemy (Matt. 26:57-68; Mark 14:53-65). At sunrise on Friday the Sanhedrin decided to send Jesus to Pilate for trial (Matt. 27:1-2; Luke 22:66-71). The Roman trial began with Jesus appearing before Pilate (Matt. 27:11-14; John 18:28-38a). Pilate then sent Jesus to Herod for interrogation (Luke 23:6-12). Finally Herod sent Jesus back to Pilate for a second examination (Matt. 27:15-31; John 18:38b-19:16). The trials were over and Jesus was at Golgotha by mid-morning, about 9:00 a.m. (Mark 15:25).

Constable: Mat 27:3-10

The suicide of Judas 27:3-10 (cf. Acts 1:18-19)

27:3 Judas evidently felt remorse because he realized that he had condemned an innocent man to death. His remorse (Gr. metamelomai) resulted in a kind of repentance (Gr. metanoeo), but it was not complete enough. The first of these two Greek words does not indicate "sorrow for moral obliquity and sin against God, but annoyance at the consequences of an act or course of acts, and chagrin at not having known better."¹⁰³⁹ Judas was sorry for what he had done and tried to make amends, but He never believed that Jesus was the Son of God (cf. Acts 1:16-19).

27:4 Judas' testimony to Jesus' innocence is an important part of Matthew's witness that Jesus was the Messiah. The response of the Sanhedrin members likewise proved their guilt. It should have meant something to them that Judas said that Jesus was innocent. Judas betrayed innocent blood, and they condemned innocent blood.¹⁰⁴⁰ They were wrong in thinking they could avoid responsibility for Jesus' death because of Judas' guilt in betraying Him.

"They are guileful' and callous,' purchasing the services of Judas to betray Jesus yet leaving Judas to his own devices in coming to terms with his burden of guilt (26:14-16; 27:3-4)."¹⁰⁴¹

27:5-8 Judas threw the 30 pieces of silver that he had received for betraying Jesus into the temple sanctuary somewhere. Perhaps Judas thought he could atone for his sin to some extent with this gift. Then he went out and hanged himself (cf. 2 Sam. 17:23 LXX). Many scholars believe this was in the region of gehenna, the city dump of Jerusalem, near the confluence of the Kidron and Hinnom valleys south of the city.

The chief priests properly refused to receive the silver into the temple treasury (cf. Deut. 23:18). Here again they appear scrupulous about ritual observance of the law while at the same time they failed to defend what is more important, namely the innocence of Jesus (cf. 12:9-14; 15:1-9; 23:23: 28:12-13). They decided to use the money for a public project, a graveyard for foreigners. The place they used had evidently been an area of land from which potters obtained their clay but which by now had become depleted.

The account of Judas' death in Acts 1:18-19 is slightly different, but it is easy to harmonize the two stories. Probably the chief priests bought the grave with Judas' money. Judas evidently hanged himself, and then the corpse apparently fell to the ground and burst open. Perhaps the branch from which he hanged himself broke, or his body may have fallen when it began to decompose. The place of his suicide could have received the name "field of blood" before or after Judas' death. If before, Judas may have chosen to kill himself on the field that his money had purchased. It seems more likely, however, that the Sanhedrin pruchased the field sometime after the events of this night.

27:9-10 This difficult fulfillment seems to be a quotation from Zechariah 11:12-13, but Matthew attributed it to Jeremiah. Probably Matthew was referring to Jeremiah 19:1-13, which he condensed using mainly the phraseology of Zechariah 11:12-13 because of its similarity to Judas' situation.¹⁰⁴²

"Joining two quotations from two Old Testament books and assigning them to one (in this case, Jeremiah) was also done in Mark 1:2-3, in which Isaiah 40:3 and Malachi 3:1 are quoted but are assigned to Isaiah. This follows the custom of mentioning the more notable prophet first."¹⁰⁴³

In Jeremiah 19 Israel's rulers had forsaken God and made Jerusalem a place for foreign gods. The valley where the prophet delivered his prophecy and where he smashed the vessel received the name "Valley of Slaughter" symbolic of Judah and Jerusalem's ruin. Similarly in Matthew 26-27 the rejection of Jesus led to the polluting of a field that is symbolic of death and the destruction of Israel, which foreigners were about to bury. In Zechariah 11 and in Matthew 26-27 the people of Israel reject God's shepherd and value him at the price of a slave. In both passages someone throws the money into the temple and eventually someone else uses it to buy something that pollutes.

". . . what we find in Matthew, including vv. 9-10, is not identification of the text with an event but fulfillment of the text in an event, based on a broad typology governing how both Jesus and Matthew read the OT . . ."¹⁰⁴⁴

This understanding of the fulfillment also explains the changes Matthew made in the texts he said the events involving Judas fulfilled. Matthew saw in Jeremiah 19 and Zechariah 11 not just several verbal parallels but a pattern of apostasy and rejection that found its ultimate fulfillment in Jesus.¹⁰⁴⁵

A different explanation of this problem is that Jeremiah was the first book in the prophets division of the Hebrew Old Testament. Jesus quoted Zechariah as from Jeremiah because the Book of Zechariah was in the section of the Hebrew Bible that began with the Book of Jeremiah.¹⁰⁴⁶ However, it is uncertain that the Book of Jeremiah occupied this leading position in the third division of the Hebrew Bible in Matthew's day.

College: Mat 27:1-66

MATTHEW 27

K. TRANSITION TO THE ROMAN AUTHORITIES (27:1-2)

¹ Early in the morning, all the chief priests and the elders of the people came to the decision to put Jesus to death. ² They bound him, led him away and handed him over to Pilate, the governor.

These verses provide a transition from the Jewish trial to Jesus' appearance before Roman authorities. Like the parenthetical remark about Peter in 26:58, the narration of the Roman trial is momentarily interrupted by the account of Judas' demise (vv. 3-10).

27:1-2. Early in the morning , following the late night proceedings before Caiaphas, the entire Sanhedrin met to ratify the previous night's decision to put Jesus to death . It was also important to frame the charges against Jesus in a manner that would impress Roman authorities with the seriousness of the charges against him. Since the Jews did not have the right to execute capital punishment (John 18:31), if their verdict was to be implemented, they must persuade the Roman governor that Jesus deserves to die. Pilate, the Roman governor (A.D. 26-36/37), was notorious for treating Jewish customs with contempt (see Josephus, J.W. 2.9.2-3; 169-74; Ant 18.3.1). It would therefore not be easy to persuade Pilate to comply with their request for Jesus' execution. The transfer to a Roman authority fulfills Jesus' words that he will be turned " over to Gentiles" (20:29).

L. THE SUICIDE OF JUDAS (27:3-10)

³ When Judas, who had betrayed him, saw that Jesus was condemned, he was seized with remorse and returned the thirty silver coins to the chief priests and the elders. ⁴" I have sinned," he said, " for I have betrayed innocent blood."

" What is that to us?" they replied. " That's your responsibility."

⁵ So Judas threw the money into the temple and left. Then he went away and hanged himself.

⁶ The chief priests picked up the coins and said, " It is against the law to put this into the treasury, since it is blood money." ⁷ So they decided to use the money to buy the potter's field as a burial place for foreigners. ⁸ That is why it has been called the Field of Blood to this day. ⁹ Then what was spoken by Jeremiah the prophet was fulfilled: " They took the thirty silver coins, the price set on him by the people of Israel, ¹⁰ and they used them to buy the potter's field, as the Lord commanded me." ^a

^a 10 See Zech. 11:12,13; Jer. 19:1-13; 32:6-9.

In the interlude between the transfer of Jesus to Pilate and the Roman trial Matthew uses the actions of another disciple as a backdrop highlighting the character of Jesus. Judas becomes a witness to Jesus' innocence with the words, " I have sinned for I have betrayed innocent blood" (v. 4). The theme of " blood" and " innocence" anticipates the next scene wherein Jesus' innocence and Israel's guilt are fundamental to the trial scene before Pilate (see 27:19, 23-25). Even the Jewish leaders are made unwittingly to testify to Jesus' innocence by calling the money paid to Judas " blood money" (v. 6). Matthew once again reminds the reader that although the Jewish leaders act from dishonorable motives their actions serve the larger purposes of God, as indicated by their fulfillment of Scripture (v. 9). In addition, the suicide of Judas brings to fulfillment the words of Jesus: " woe to that man who betrays the Son of Man" (26:24). It is no accident that incidents involving Peter and Judas and their relationship to Jesus are placed side-by-side. As noted by Senior, " Judas' fate is in stark contrast to that of Peter. Both apostles failed their Master, but Peter chose repentance and Judas chose death."

27:3-5. The decision of the Sanhedrin to condemn Jesus to death evidently produced a " change of mind" (metamelhqeiΙ", metamelçtheis) in Judas. The verb form implies that one has taken a different view of something, but does not necessarily entail all that might be conveyed by " repentance" (metanoei'n, metanoiein ). Although Judas experienced remorse , it is not clear that Judas' remorse was connected to a genuine regret for his treacherous act. It may be that he never fully foresaw the consequences brought about by his actions. He does, however, attempt to return the thirty silver coins paid to him by the chief priests (26:15). His efforts are prefaced with an acknowledgment of his sin and a recognition that his sin was against innocent blood . Of course, such a response may be motivated by any number of considerations. Perhaps the description of Paul speaks most appropriately to Judas' situation: " Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death" (2 Cor 7:10).

The chief priests and the elders are not at all sympathetic to Judas' change of heart. They disclaim any responsibility in the matter ( That's your responsibility ), and thus exhibit a calloused and cavalier attitude toward the whole issue ( What is that to us? ). In frustration, Judas throws the silver coins into the temple (toΙn naoΙn, ton naon ). Since only the priests could enter the inner sanctuary, exactly where Judas threw the money is uncertain. Suffice it to say that the money had become of no value to Judas and he wanted no part of it. After discarding the money Judas went away and hanged himself (cf. 2 Sam 17:23). His tragic end graphically depicts the depth of his despair and his loss of all hope (cf. Peter's response, 26:75).

27:6-8. In spite of their efforts to distance themselves from the sin of Judas, once Judas threw the coins into the sacred precincts, the chief priests and elders found themselves implicated by having to dispose of contaminated money ( blood money ; cf. Deut 23:18) that could not be deposited in the temple treasury. They apparently had no scruples about using money from the temple treasury for the shedding of innocent blood, but now are legally concerned about returning the same money to the treasury. Instead, they decide to use the money to purchase the potter's field as a burial place for foreigners . Evidently a well known plot of land is purchased to provide a burial place for " Jewish visitors to Jerusalem or proselytes." Hence, unclean money is used to purchase an unclean place. Since the field was purchased with " blood money," Matthew notes that the name Field of Blood has become attached to the plot of land, even to Matthew's day. Thus the field stands as an enduring reminder both of Jesus' innocence and the price paid to bring about his death.

27:9-10. In typical fashion, Matthew sees in the series of events the fulfillment of that written by the prophets. However, Matthew's last fulfillment citation poses some difficulties for the modern reader. Although the bulk of Matthew's citation comes from Zechariah 11:3, the passage is attributed to Jeremiah. The terms " potter" and " thirty pieces of silver" seem to be derived from Zechariah 11:12-13, while the phrase " blood of the innocent" may recall Jeremiah 19:1-13, with Jeremiah's purchase of a field mentioned in 32:6-9 being the background for the purchase of a potter's field (Matt 27:10). Therefore, given the language of Matthew's fulfillment citation in verses 9-10 it does appear to be a composite citation, drawing on elements both from Jeremiah and Zechariah. The citation may have been attributed to Jeremiah since he is the better known. Of course, determining the precise source of Matthew's citation is at best only conjectural. The critical issue in the citation from the OT is to make it clear that " even the most difficult aspects of the passion (betrayal of Judas, the refusal of the chief priests and elders to be swayed by innocent blood) lay within God's plan."

M. THE TRIAL BEFORE PILATE (27:11-26)

¹¹ Meanwhile Jesus stood before the governor, and the governor asked him, " Are you the king of the Jews?"

" Yes, it is as you say," Jesus replied.

¹² When he was accused by the chief priests and the elders, he gave no answer. ¹³ Then Pilate asked him, " Don't you hear the testimony they are bringing against you?" ¹⁴ But Jesus made no reply, not even to a single charge - to the great amazement of the governor.

¹⁵ Now it was the governor's custom at the Feast to release a prisoner chosen by the crowd. ¹⁶ At that time they had a notorious prisoner, called Barabbas. ¹⁷ So when the crowd had gathered, Pilate asked them, " Which one do you want me to release to you: Barabbas, or Jesus who is called Christ?" ¹⁸ For he knew it was out of envy that they had handed Jesus over to him.

¹⁹ While Pilate was sitting on the judge's seat, his wife sent him this message: " Don't have anything to do with that innocent man, for I have suffered a great deal today in a dream because of him."

²⁰ But the chief priests and the elders persuaded the crowd to ask for Barabbas and to have Jesus executed.

²¹" Which of the two do you want me to release to you?" asked the governor.

" Barabbas," they answered.

²²" What shall I do, then, with Jesus who is called Christ?" Pilate asked.

They all answered, " Crucify him!"

²³" Why? What crime has he committed?" asked Pilate.

But they shouted all the louder, " Crucify him!"

²⁴ When Pilate saw that he was getting nowhere, but that instead an uproar was starting, he took water and washed his hands in front of the crowd. " I am innocent of this man's blood," he said. " It is your responsibility!"

²⁵ All the people answered, " Let his blood be on us and on our children!"

²⁶ Then he released Barabbas to them. But he had Jesus flogged, and handed him over to be crucified.

27:11. Matthew now resumes the narrative line left off in verse 2. Jesus has been delivered to Pilate and now stands before the Roman governor to be interrogated. No doubt Pilate has been briefed by the Jewish authorities, who would have framed their charges in a way to convince Pilate that Jesus poses a threat to the political order of Rome. This explains the nature of Pilate's opening question: Are you the King of the Jews? The question indicates that the issue of Jesus' identity continues to be fundamental for the unfolding of events. Whereas earlier the Sanhedrin probed the religious implications of Jesus' identity (26:63, " are you the Christ, the Son of God?" ), the Roman governor is much more concerned with the political implications inherent in the claim to be King. No doubt Pilate's question reflects the form in which the Jewish leaders set forth Jesus' messianic claim. Jesus responds once again with an answer that is both affirmative and yet calls upon the inquirer to be reflective of the sense intended (suv levgei", su legeis , cf. 26:25).

27:12-13. Since Jesus had already dealt with the chief priests and the elders , he refuses to respond to the charges they bring against him. However, Pilate is amazed by his refusal to defend himself against their charges. Legally, what is Pilate to do with a defendant " who has not pleaded guilty but does not assert innocence or deny the basic charges against him when questioned?" While the legal question may be difficult to decide, theologically, Jesus' silence is intended to be reminiscent of God's Suffering Servant who though " oppressed and afflicted yet he did not open his mouth" (Isa 53:7).

27:14-18. Pilate's great amazement with Jesus' refusal to answer their charges may have stimulated his effort to seek the release of Jesus by appealing to his customary practice of releasing one prisoner during the Passover according to popular demand. It appears that Pilate limited the choice to two: Barabbas , a notorious prisoner (cf. Mark 15:7, " the insurrectionist who had committed murder in an uprising" ), or Jesus who is called Christ . Evidently, Pilate was convinced that the crowd would opt for the release of Jesus. Pilate knew that the religious leaders had arrested Jesus and wanted him dead because they were envious of his popularity with the crowds (cf. 21:11, 15-16, 46). Pilate's interest in releasing Jesus was probably due, at least in part, to his dislike of being used by the Jewish authorities.

27:19. Another factor contributing to Pilate's desire to release Jesus was the confirmation of Jesus' innocence to Pilate's wife by means of a dream. Her warning to Pilate while he sat on the judge's seat recalls the words of Judas, " I have betrayed innocent blood" (v. 4). Matthew probably intends that her dream be understood as revelatory, much like the dream-motif in the infancy narratives (cf. 1:20; 2:12, 13, 19, 22). As Hagner notes, " Dreams were taken with great seriousness by the Romans . . ."

27:20. In spite of Pilate's inclination to release Jesus he is committed, for political reasons, to accede to the popular view of the crowd. Little did Pilate know, however, that the chief priests and the elders were busily persuading the crowd to ask for the release of Barabbas and to call for Jesus' death. This crowd is probably composed of residents of Jerusalem and is to be distinguished from the Galilean crowds that hailed him as " Son of David" upon his entrance into Jerusalem (21:9). What arguments the religious leaders may have used to persuade the crowd to call for the release of Barabbas instead of Jesus is not mentioned by Matthew.

27:21-22. When Pilate poses the decisive question concerning which prisoner should be released, the crowd responds as one - " Barabbas." Pilate then polls the crowd with respect to the fate of Jesus who is called Christ . The reader knows that the crowd has already been persuaded to call for his execution (v. 20). Yet, when they call for his crucifixion, it is shocking that they seek a particularly brutal and horrifying form of Roman punishment. It is obvious that the extreme animosity of the Jewish leaders had thoroughly contaminated and warped their sense of justice.

27:23-24. Pilate's attempt to reason with them by asking, What crime has he committed? is only met with louder shouts for his execution. The situation appeared extremely volatile, with the potential of a major uproar (qovrubo", thorybos ). Pilate's political savvy convinced him that he had better comply with the crowd's demand. But in a last ditch effort to absolve himself of any guilt associated with the execution of an innocent man, Pilate engages in a symbolic cleansing of his hands, while claiming his innocence in the shedding of this man's blood . Although there is Jewish precedence for such actions (Deut 21:6-8), there are also " adequate parallels for washing as protective purification in a wide range of Greco-Roman literature." Therefore, there seems no reason to dispute the historicity of the event. However, Pilate's effort was a hollow gesture, and does not absolve him of complicity in the subsequent events. In spite of the fact that he tells the crowd, It is your responsibility (uJmei'" o[yesqe, hymeis opsesthe , lit., " You see to it," cf. 27:4), Pilate cannot escape his responsibility in the matter. In fact, the reality of human sin absolves no one of the tragedy of the cross.

27:25. While Pilate attempts to evade his responsibility, the Jewish crowd enthusiastically asserts, Let his blood be on us and on our children . Because they have been persuaded that Jesus is a " blasphemer" who brazenly undermined the traditions of Israel, they are willing to accept responsibility for his death. Their statement reflects " a spontaneous outburst in the frenzy of the moment." The language is reflective of an OT formula wherein accountability is assumed for the taking of life (cf. 2 Sam 1:16; Jer 26:15). Certainly, the language should not be pressed as binding God to curse all subsequent generations of Jews. It may be that God's judgment upon Jerusalem in A.D. 70 should be seen as punishment upon a subsequent generation. Even so, that not every Jew stands under this curse is obvious because the first generation of Christians were largely Jewish. The verse offers no warrant for the modern day expression of anti-Semitism.

27:26. Pilate then acquiesces to the demands of the crowd and releases Barabbas, while Jesus he prepares for execution by first having Jesus flogged . As a preliminary to crucifixion, flogging consisted of a whipping with a multiple-thonged whip usually with pieces of bone or metal attached to the end to assure the tearing of the skin. Although performed to hasten death, it was oftentimes fatal in itself (see Josephus, Ant 12.5.4; J.W. 2.14.19; 306, 308; 5.11.1 etc.). The atmosphere is distinctly Roman since Jews used stoning, not crucifixion, as a means of execution. The Gentile authorities simply fulfill their role in God's redemptive plan as earlier predicted by Jesus (cf. 20:19; 26:2).

N. MOCKERY AND ABUSE OF JESUS (27:27-31)

²⁷ Then the governor's soldiers took Jesus into the Praetorium and gathered the whole company of soldiers around him. ²⁸ They stripped him and put a scarlet robe on him, ²⁹ and then twisted together a crown of thorns and set it on his head. They put a staff in his right hand and knelt in front of him and mocked him. " Hail, king of the Jews!" they said. ³⁰ They spit on him, and took the staff and struck him on the head again and again. ³¹ After they had mocked him, they took off the robe and put his own clothes on him. Then they led him away to crucify him.

In a scene paralleling the abuse endured at the close of the Jewish trial (26:67-68), Jesus also endures abuse and humiliation at the hand of the Romans, as they mock his kingly claim. For the reader the scene is filled with irony because the one they mock as King is truly King, not only of the Jews but also of the Gentiles.

27:27-29. Once Jesus is " handed over" (parevdwken, paredôken, v. 26) to be crucified, the Roman soldiers led him to the Praetorium , the governor's private residence while in Jerusalem. There they decide to put their prisoner through a humiliating mockery, poking fun at Jesus' claim of kingship. No doubt the activity was also intended to ridicule the Jews and their messianic aspirations. A whole company (lit., " cohort," perhaps as may as six hundred soldiers) join in the fiasco. After stripping him of his blood-soaked clothes they dress him in royal attire: a scarlet robe, crown, and a staff (vv. 28-29). Each of the items were intended to ridicule the notion of Jesus' alleged kingship. The robe was the color of royalty, probably worn by upper level Roman officials. The crown made from a thorny branch was both humiliating and painful. With a staff (kavlamon, kalamon , " reed" ) functioning as a scepter his wardrobe is complete, and thus the mockery and abuse begins (vv. 29-30).

27:30-31. First they made light of his kingly presence, kneeling before him and addressing him derogatorily, Hail, king of the Jews . Then, like the Jewish officials they also spit on him, and then strike him several times in the head with the reed scepter. How long this activity lasted is unknown. Finally, their fun over, they dress him in his own clothes before proceeding to the place of crucifixion. Usually a prisoner was forced to walk through the streets, carrying the lateral beam of the cross, naked, while being whipped along the way. The clothing of Jesus before they parade him through the streets " may reflect a local concession that the Romans made to the Jewish abhorrence of public nudity." As they now led him to be crucified, little did they know that this seemingly powerless victim was about to reveal his true kingly status in a liberating mission involving his suffering and death.

O. THE CRUCIFIXION (27:32-44)

³² As they were going out, they met a man from Cyrene, named Simon, and they forced him to carry the cross. ³³ They came to a place called Golgotha (which means The Place of the Skull). ³⁴ There they offered Jesus wine to drink, mixed with gall; but after tasting it, he refused to drink it. ³⁵ When they had crucified him, they divided up his clothes by casting lots. ^{a 36} And sitting down, they kept watch over him there. ³⁷ Above his head they placed the written charge against him: THIS IS JESUS, THE KING OF THE JEWS. ³⁸ Two robbers were crucified with him, one on his right and one on his left. ³⁹ Those who passed by hurled insults at him, shaking their heads ⁴⁰ and saying, " You who are going to destroy the temple and build it in three days, save yourself! Come down from the cross, if you are the Son of God!"

⁴¹ In the same way the chief priests, the teachers of the law and the elders mocked him. ⁴²" He saved others," they said, " but he can't save himself! He's the King of Israel! Let him come down now from the cross, and we will believe in him. ⁴³ He trusts in God. Let God rescue him now if he wants him, for he said, 'I am the Son of God.'" ⁴⁴ In the same way the robbers who were crucified with him also heaped insults on him.

^a 35 A few late manuscripts have lots that the word spoken by the prophet might be fulfilled: " They divided my garments among themselves and cast lots for my clothing" (Psalm 22:18)

Matthew's narration of the crucifixion is remarkably reserved. All the horrifying and gory details of the physical agony are passed over in virtual silence. After all, Matthew's readers were well acquainted with crucifixion as a form of punishment, hence there was no need to recount the physical suffering associated with the ordeal. Besides, Matthew is more interested in the meaning and significance of the cross than the physical trauma. What may appear as a pathetic defeat as Jesus hangs seemingly powerless, is for Matthew the climactic moment of fulfillment, when Jesus' divine Sonship and true messianic character are revealed. The crucifixion scene abounds with echoes from the OT to remind the reader that what transpires is the working out of God's sovereign will.

27:32-33. The language as they were going out may refer either to their departing the Praetorium (v. 27), or to going outside the walls of Jerusalem. On their way to the place of execution they meet a man along the way (cf. Mark 15:21, " passing by on his way in from the country" ) from Cyrene (North Africa), named Simon (a common Jewish name), who was probably visiting Jerusalem for the feast. Roman soldiers compel Simon (hjggavreusan, çngareusan, lit., " Force or press into service" ) to carry the crossbeam of the cross which would be affixed to the upright stake at the place of execution. Evidently, with the ordeal of the night before, Jesus was physically weakened and unable to carry the heavy beam. The soldier's ordering of Simon to carry the crossbeam was most likely not out of compassion, but fear that Jesus would die before they could execute the governor's sentence. Simon therefore carries the crossbeam to Golgotha , a transliteration of an Aramaic term which Matthew translates as the place of the Skull . Most likely the place received its name because the site resembled a skull. Traditionally, the site has been located in the vicinity of the modern day Church of the Holy Sepulchre.

27:34. Once they reach the place of execution they offered Jesus wine to drink mixed with gall (cf. Mark 15:23, " wine mixed with myrrh" ). The concoction as described by Matthew was not intended as a kindly gesture to numb the senses (as possible in Mark), but rather, was made undrinkable by the adding of " gall," and thus was intended to further aggravate the situation. Jesus thus tasted the wine and refused to drink it (see Ps 69:21).

27:35-36. Matthew then describes the crucifixion with a single subordinate participle: staurwvsante" (staurôsantes). Not a word about the nailing to the crossbeam, the form of the cross, or the pain involved when the cross is hoisted to an upright position. Instead, Matthew recounts the confiscation of Jesus' clothes by the soldiers, who then cast lots for them (cf. John 19:23-24). The incident is described in terms unmistakably drawn from the lament of Psalm 22:18 (LXX 22:19): " They divide my garments among them and cast lots for my clothing." This is the first of several allusions to Psalm 22 (cf. v. 46 / 22:1; v. 39 / 22:7; v. 43 / 22:8). Matthew's focus is therefore not so much the ordeal of crucifixion as it is to narrate events that link Jesus' story to the righteous sufferer as depicted in the Psalms. When the soldiers strip Jesus of his clothes, the reader is to see the event in terms of the lament of the righteous sufferer who endures unjust abuse. With Jesus bereft of all dignity and seemingly powerless in their hands, the soldiers take a seat and keep watch to assure that no one attempts to interfere with the execution. Their presence throughout the execution sets the stage for their later confessionary appraisal (v. 54).

27:37. It was not uncommon to affix upon the cross the charges for which a convicted criminal was being executed. In Jesus' case, an inscription was placed above his head , which read THIS IS JESUS, THE KING OF THE JEWS . Jesus' crime is therefore perceived as a political one, a threat to the established authority of Rome. Of course, the irony is that Jesus is being crucified for being exactly who he is, Israel's King, perceived as such even in his infancy (2:1-2). But a king that passively submits to his enemies was totally incongruent with Israel's messianic hopes.

27:38. In another ironic twist, Jesus had earlier protested that he was being arrested as if he were " leading a rebellion" (lit., as a " bandit" or " robber," 26:55), now he is crucified in the midst of robbers (lh/staiv, lçstai). It is probable that the two crucified with Jesus were not mere thieves, but rather rebels, and like Barabbas were " insurrectionists" who resorted to murder and banditry in their opposition to Rome. With Jesus being mocked as Israel's king, between two rebels, the scene also graphically taunts Jewish political hopes that were centered in the anticipation of a revolutionary king. Yet, for those who have eyes to see, Jesus is actually fulfilling the messianic liberation promised the people of God. His revolutionary activity brings deliverance from the tyranny of sin, the greatest enemy of God's people. As God's Suffering Servant, Jesus fulfills the Isaianic depiction: " he poured out his life unto death and was numbered with the transgressors" (53:12).

27:39. Having identified the place and circumstances of Jesus' execution (vv. 32-38), Matthew now describes the reactions of those who observe his crucifixion (vv. 39-44). Three groups of onlookers are noted (" those who pass by," vv. 38-40; Jewish authorities, vv. 41-43; and the two thieves, v. 44), and all respond with taunts and cruel mockery. It has been pointed out that Matthew's depiction of the crucifixion takes the form of a " testing" comparable to the temptation narrative in 4:1-11. Once again Jesus is enticed to prove his Sonship by exercising his divine power to save his own life (vv. 40, 43; cf. 4:3). The Jewish leaders assume the role of Satan when they challenge his reliance upon God with the remark, " he trusts in God. Let God rescue him if he wants him" (v. 43; cf. 4:5-6). Finally, both Satan and the mockers at the cross promise a reward if Jesus will comply with their suggestion (v. 42 " come down and we will believe" : cf. 4:8-9 " all the kingdoms of the world" ). However, the suspense of Matthew's story centers in how Jesus' resistance to temptation, which results in his death, in reality exhibits his messianic power and intimacy with God.

27:40. In the first mockery Jesus is taunted by Jews who happen to be passing by. They hurled insults (lit., " blasphemed" ), and show their contempt by " shaking their heads" (cf. Ps 22:7), and challenging his power to destroy the temple and build it in three days . They had evidently heard about the charges against him, and thus mock the incongruence of such a claim with his powerless condition. How could one who claims to have the power and authority to destroy and rebuild the temple not be able to even save himself? Hence, they challenge him, save yourself ; the claim to Sonship depends on demonstrating his power by coming off the cross. Like Satan in the temptation narrative (4:3), the claim of divine Sonship must be validated by the exercise of miraculous powers. But Jesus instead models the principle, " whoever wants to save his life will lose it" (16:25). It is precisely by remaining on the cross that Jesus demonstrates that he is truly God's Son, committed to fulfilling the will of his Father. The mockers truly do blaspheme when they seek to entice God's Son to act contrary to the divine will.

27:41-43. Next, the Jewish leaders, comprised of chief priests, the teachers of the law, and the elders , join in the mockery, joking that he saved others, but he can't save himself . Of course, the irony of these words will not be missed by Matthew's readers. Indeed, Jesus' mission has brought salvation to others (cf. 1:21; 8:25; 9:21-22; 14:30-31), hence there ought to be no question concerning his power to " save himself." The mockers cannot envision a situation where one would not want " to use the power that is at his disposal to save himself." So the Jewish leaders assume that, while in the past he might have had saving power for the welfare of others, he is presently powerless to save himself. Hence, he could not be God's Son since God would not leave his Son powerless in such a situation. Therefore, any claim to be the King of Israel , bringing messianic deliverance to the people of God must be false. They will only believe if he exhibits power by coming down from the cross. Of course, they are assuming the prerogative of dictating how God's will should be manifested. In words based on Psalm 22:9, they assume that if he truly trusted God, God would rescue him from the cross. They do not entertain the possibility that Jesus' Sonship is most powerfully revealed in his sacrificial mission. For Jesus to come down from the cross would actually negate any claim to be God's devoted Son. It is his resolve to remain on the cross and to die in conformity to God's will that provides the most convincing evidence that he is truly God's Son (cf. v. 54).

27:44. The third group of mockers consists of the two bandits being crucified alongside Jesus. Matthew does not record what they said, only that they also heaped insults on him (cf. Luke 23:39-43). Once again the Psalmist's depiction graphically captures the horror of the moment: " Dogs have surrounded me; a band of evil men has encircled me, they have pierced my hands and my feet . . . people stare and gloat over me" (22:16-17). Jesus faces his ordeal without a friend, or even a sympathetic voice.

P. THE DEATH OF JESUS (27:45-56)

⁴⁵ From the sixth hour until the ninth hour darkness came over all the land. ⁴⁶ About the ninth hour Jesus cried out in a loud voice, " Eloi, Eloi, ^a lama sabachthani?" - which means, " My God, my God, why have you forsaken me?" ^b

⁴⁷ When some of those standing there heard this, they said, " He's calling Elijah."

⁴⁸ Immediately one of them ran and got a sponge. He filled it with wine vinegar, put it on a stick, and offered it to Jesus to drink. ⁴⁹ The rest said, " Now leave him alone. Let's see if Elijah comes to save him."

⁵⁰ And when Jesus had cried out again in a loud voice, he gave up his spirit.

⁵¹ At that moment the curtain of the temple was torn in two from top to bottom. The earth shook and the rocks split. ⁵² The tombs broke open and the bodies of many holy people who had died were raised to life. ⁵³ They came out of the tombs, and after Jesus' resurrection they went into the holy city and appeared to many people.

⁵⁴ When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified, and exclaimed, " Surely he was the Son ^c of God!"

⁵⁵ Many women were there, watching from a distance. They had followed Jesus from Galilee to care for his needs. ⁵⁶ Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee's sons.

^a 46 Some manuscripts Eli, Eli ^b 46 Psalm 22:1 ^c 54 Or a son

The passion drama now moves to its climactic closure. Thus far Matthew has focused on the cruel mockery and brutal treatment of Jesus by those who surrounded the cross. Now for the first time Jesus breaks his silence with a prayer of lament that he is the object of divine abandonment (v. 46). The taunting of the soldiers continues, this time twisting his prayer into a request for deliverance by Elijah (vv. 47-49). However, they quickly change their assessment when God intervenes with a series of cosmic signs to dramatically display divine approval of his obedient Son. The confession of the soldiers (" surely he was the Son of God," v. 54) provides a powerful contrast to the earlier mocking of Jesus' claim to Sonship (vv. 38-44). Mentioning the women who watched " from a distance" (vv. 55-56) prepares the reader for their pivotal role in the resurrection scene (28:1-10).

27:45. Between the sixth hour (noon) and the ninth hour (3:00 P.M.), the land was shrouded in darkness . The darkness occurs in midday and lasts three hours, and covers all the land (probably a local phenomenon rather than worldwide, cf. Exod 10:22). Although attempts have been made to explain the phenomenon naturally (e.g., eclipse, dust storm, etc.), it is most likely that Matthew intended the event to be understood as a supernatural event. God then sends the darkness either to foreshadow judgment to come, or possibly as an expression of great sorrow. If the darkness is intended to recall events associated with the Exodus (Exod 10:22), then Israel stands under the same judgment as Egypt. It may be that the language is drawn from Amos 8:9 where God makes the " sun to go down at noon" and darkens " the earth in broad daylight" as an expression of deep sorrow and mourning. Whatever the background, the mysterious darkness certainly intensifies the dismal and foreboding atmosphere associated with Jesus' death.

27:46. At the end of the three hours of darkness (3:00 P.M.) Jesus suddenly breaks his silence with a loud voice (ajnaboavw [anaboaô], only here in the NT; Louw-Nida, Greek-English Lexicon , 1:398; " to cry or shout with unusually loud volume" ). He petitions his Father with a lament based upon the opening words of Psalm 22:1: My God, my God, why have you forsaken me? The words are actually a mixture of Hebrew (eli, eli," cf. Mark 15:34, " eloi, eloi" ), and Aramaic ( lama sabachthani ). Jesus may have spoken the Aramaic form (" eloi" ), but Matthew deliberately used the Hebrew (" eli" ; both terms mean " God" ) in order to make it clear why the soldiers thought Jesus was calling upon Elijah (v. 47).

Although Matthew translates the Semitic form of the petition for his readers (" my God, my God, why have you forsaken me" ), the real difficulty is ascertaining the meaning of Jesus' words. With the gloom of three hours of darkness and his excruciating suffering at the hands of reviling antagonists, Jesus seeks the reason " why" or " for what purpose" (iJnativ, hinati ) God has abandoned him. There seems little doubt that Jesus felt forsaken by God, even though we cannot fathom all that it might have meant to the relationship between Jesus and the Father. Yet, his petition does not express hopelessness or utter despair, but a trust in God's ultimate vindication. The prayer highlights his extraordinary sense of intimacy with God (" my God" ), and his confidence that God will break through the alienation he now feels. Like the righteous sufferer in Psalm 22, Jesus can confidently say, " In you our fathers put their trust, they trusted and you delivered them. They cried to you and were saved; in you they trusted and were not disappointed" (vv. 4-5).

27:47-49. The soldiers understand his words as a petition for Elijah to come and save him. Once again those who surround the cross assume that only an immediate miraculous deliverance from the cross could validate his claims. Once they assume that he is calling for some sort of miraculous deliverance, one of the soldiers ran to get a sponge which they soaked with wine vinegar and offered it to Jesus to drink . It is difficult to know what to make of their gesture. Was it a friendly gesture designed to keep him alive, at least until they could see if Elijah showed up? Or was it nothing more than another form of mockery echoing the words of Psalm 69:21: " They put gall in my food and gave me vinegar for my thirst." At least some of the soldiers objected to offering Jesus any relief, but instead insisted that they wait to see if Elijah will come to save him .

27:50. While they tauntingly await Elijah's arrival, Jesus once again cries out (kravxa", kraxas ) and gave up his spirit . The words seem to accentuate Jesus' self-sacrifice by noting that of his own accord he freely and sacrificially gave up his life.

27:51. Immediately upon the death of Jesus, Matthew introduces a series of preternatural events which form the climactic scene of his portrayal of Jesus' passion. The events are introduced with the typical idou , thus signaling the importance and extraordinary nature of the events (cf. 1:20, 23; 2:1, 9, 13; 3:16-17; 17:3, 5; 28:2). The supernatural events recounted in verses 51-53 are integral to Matthew's characterization of Jesus, as evident by their causal connection (note causal participle, ijdovnte", idontes ) to the climactic confession of the soldiers: " Surely he was the Son of God" (v. 54). By juxtaposing Jesus' death with the exhibition of divine power the reader is led to see the events as God's vindication of his Son. As Withrup points out, " since these are all expressed by means of the divine passive, God is the one who really stands behind the confession of faith." The result is that God once again assumes an active role in the story (cf. 3:16-17; 17:5) to dramatically display his approval of his obedient Son.

The tearing of the temple curtain (probably the inner veil, cf. Heb 6:19-20; 9:3; 10:14-20) from the top to bottom could only be performed by God, and signified the end of the exclusionary sacrificial cult associated with the temple. So in one sense Jesus did " destroy the temple" as he removes its raison d' être . As such, this sign anticipates the mission to " all the nations" (28:18-20) in which all people will benefit from the atoning death of one earlier described as " greater than the temple" (12:6).

The motif of " quaking" is loaded with significance in Matthew's story because in the three instances we find the verb seivw (seiô; 8:24; 21:10; 27:51), the event is tied to the issue of Jesus' identity. When Jesus stills the seismoΙ" megav" ( seismos megas ) on the sea, the disciples raise the identity question, " what kind of man is this . . ." (8:27). Matthew notes that upon Jesus' entry into Jerusalem " the whole city was stirred" (ejseivsqh, eseisthç, 21:10) and immediately inquire concerning the identity: " who is this?" Finally, the shaking of the earth, along with other events associated with Jesus' death, results in the recognition that he is the Son of God (v. 54). As Withrup observes, there is " a progressive revelation in these passages from questioning [8:27], to inadequate confession [21:10], to a fully adequate confession which coincides with God's own view [27:54]." Of course, the " violent earthquake" (28:2) associated with his resurrection is the climactic revelatory disclosure of Jesus' identity (cf. Rom 1:4).

27:52-53. The earthquake sets off a chain reaction wherein rocks split and tombs broke open and the bodies of many holy people who had died were raised to life . Just as events having cosmic significance accompanied the birth and infancy of Jesus (Matt 1-2), even so, his death is marked by miraculous events signaling God's active presence. Meyers and Strange observe that in first century Judaism the " veneration of the tombs of departed saints was an important element" of Jewish piety." Yet with Jesus' death and resurrection the venerated saints are given life. Their appearance in Jerusalem following Jesus' resurrection vividly dramatizes that Jesus' death brings life, and thus foreshadows the final resurrection (cf. Dan 12:2; Isa 26:19; Ezek 37:7, 12-14).

27:54. The resulting confession ( Surely he was the Son of God! ) is stimulated by God's revelatory participation in the preceding events ( when the centurion and those with him . . . saw the earthquake and all that had happened . . . ). Much like Peter's confession (16:16), the truth of Jesus' Sonship is revealed by the " Father in heaven" (cf. 11:25-27). Here, however, the confession follows Jesus' suffering and death and is thus climactic to the story since it correctly interprets Jesus' identity in terms of his death. This is further comfirmed by the imperfect verb (h , çn) which makes the testimony concerning Jesus' Sonship extend throughout his entire life and ministry. Thus, despite the apparent failure of his mission the confessionary appraisal of the soldiers constitutes God's full endorsement and approval of Jesus' self-sacrifice (cf. 3:17; 17:5; cf. 16:16).

27:55-56. Also witnessing Jesus' death were many women . . . watching from a distance , in marked contrast to the male disciples who had forsaken and fled (26:56). For the first time the reader learns that Jesus' entourage from Galilee included " many women" followers who devoutly served him by caring for his needs. Usually in Matthew's story " women remain nameless or are hidden in the anonymity of the crowd (see 14:21; 15:38)," but of the many women who traveled with Jesus three are specifically named: Mary Magdalene (i.e., from Magdala), Mary the mother of James and Joses (probably the wife of Clopas), and the mother of Zebedee's sons (cf. 20:21-28). The women are mentioned to establish their faithfulness (vv. 55-56, 61), and to anticipate their role as foils contrasting with both the soldiers (28:2-5, 11) and the disciples (28:7-10, 17) in the following scenes.

Q. THE BURIAL OF JESUS (27:57-61)

⁵⁷ As evening approached, there came a rich man from Arimathea, named Joseph, who had himself become a disciple of Jesus. ⁵⁸ Going to Pilate, he asked for Jesus' body, and Pilate ordered that it be given to him. ⁵⁹ Joseph took the body, wrapped it in a clean linen cloth, ⁶⁰ and placed it in his own new tomb that he had cut out of the rock. He rolled a big stone in front of the entrance to the tomb and went away. ⁶¹ Mary Magdalene and the other Mary were sitting there opposite the tomb.

It has been suggested that the concluding scenes of Matthew's Gospel exhibit the following structural pattern:

Jesus dead and buried (27:57-61)

Setting of the guard (27:62-66)

The empty tomb (28:1-10)

Report of the guard (28:11-15)

Jesus alive and sovereign (28:16-20)

27:57-58. Sometime between 3:00 P.M. (=" ninth hour" ) and sunset a rich man from Arimathea (thought to be located twenty miles NE of Jerusalem), asked Pilate for permission to bury the body of Jesus. While Jewish piety would have been sensitive to leaving the body on the cross after sunset (Deut 21:23), especially on the eve of the Sabbath, Matthew implies that Joseph's interest was primarily motivated by the fact that he had become a disciple of Jesus (cf. John 19:38, " a disciple of Jesus, but secretly," and Mark 15:43, " was himself waiting for the kingdom of God" ). The reader may be surprised that a rich man is portrayed in such a favorable manner, given what Jesus said earlier about possessing riches (19:23-24). It may be that Joseph's influential status enabled him to prevail upon Pilate in his request for the body of Jesus. Although the Romans usually demanded that the bodies of condemned criminals rot on the cross, it was to Pilate's best interest to grant the request of one so influential. Nevertheless, it did take courage for Joseph to make such a request since he would run the risk of being seen as a sympathizer with a criminal executed for seditious reasons.

27:59-60. Joseph performs a task usually characteristic of one's immediate family or close followers (cf. 14:12) by seeing to it that Jesus had an honorable burial. He wraps the body in a clean linen cloth (cf. Mark 15:46; Luke 23:53) indicating his reverence and regard for the deceased. He even lays the body in his own family tomb, thus further indicating a love and esteem usually reserved for a family member. Although most family tombs could accommodate several bodies, since Jesus was crucified as a criminal it is doubtful that Jews would have allowed other bodies to be buried in the tomb. The tomb is described as a new tomb . . . cut out of the rock . Not only had the tomb never been used, being the tomb of a rich man, it was probably quite ornate and therefore would have been very expensive. The depiction may be intended as an allusion to Isaiah 53:9: " He was assigned a grave with the wicked and with the rich in his burial."

It was customary to seal rockhewn tombs by means of a large rectangular stone rolled in a slot cut in the rock, in order to offer protection from wild animals and grave robbers. Mentioning the size of the stone prepares the reader for the dramatic events to occur in the next chapter (i.e., 28:3f.). As Brown notes, " The reason for mentioning the size of the stone is to increase the miraculous element in the stone's being rolled back when the women visit the tomb on Sunday."

27:61. Matthew closes the section by mentioning the presence of Mary Magdalene and the other Mary sitting just opposite the tomb observing the burial proceedings. Their presence at the burial site certainly discredits any notion that a few days later they came to the wrong tomb. It is significant that the women are present at the crucifixion, the burial, and are the first at the tomb on the third day.

R. KEEPING JESUS IN THE TOMB (27:62-66)

⁶² The next day, the one after Preparation Day, the chief priests and the Pharisees went to Pilate. ⁶³" Sir," they said, " we remember that while he was still alive that deceiver said, 'After three days I will rise again.' ⁶⁴ So give the order for the tomb to be made secure until the third day. Otherwise, his disciples may come and steal the body and tell the people that he has been raised from the dead. This last deception will be worse than the first."

⁶⁵" Take a guard," Pilate answered. " Go, make the tomb as secure as you know how." ⁶⁶ So they went and made the tomb secure by putting a seal on the stone and posting the guard.

27:62-64. Joseph was not the only one to make a request of Pilate concerning the body of Jesus. The day after the crucifixion, i.e., the sabbath (called by Matthew after Preparation Day , Pilate is visited by the chief priests and the Pharisees requesting that he place a guard at the tomb for a period of three days. They recall Jesus' teaching, either indirectly through his disciples or more likely inferred from his teaching about Jonah and the Son of Man (12:38-40), that a claim was made that he would be resurrected on the third day. Even though the Jewish leadership view Jesus as a deceiver , and give no credence to such a prediction, they nevertheless seek Pilate's assistance in securing the tomb in order to prevent the disciples from stealing the body and telling people he has been raised from the dead . Ironically, they seem to take more seriously Jesus' predictions about his resurrection than his disciples did. In fact, the disciples exhibit little ability to grasp the importance of Jesus' resurrection predictions, even after they encounter the risen Lord. For the reader, this fact makes absurd the Jewish claim that the disciples, who fled when Jesus was arrested, somehow summoned the courage to embark upon a scheme designed to recover the body of Jesus.

27:65-66. Pilate's response to their request is grammatically ambiguous. It is not clear if the words e[cete koustwdivan (echete koustôdian) mean that Pilate intended to provide them with Roman guards (imperative Take a guard ), or told them to use their own temple guards (indicative " you have a guard" ). If the guards were part of the temple police that would explain their return to the chief priest in 28:14. However, it seems unlikely that Jewish guards would have feared repercussions from Roman authorities for failing to carry out their responsibilities at the tomb (see 28:14). Most likely, as argued by Brown, Pilate gave the Jewish authorities Roman soldiers and put them under the authority of the Jewish leaders to secure the tomb as best they could. They therefore secured the opening of the tomb by sealing it with a wax substance that if broken would clearly indicate an attempt to remove the stone. With the tomb securely sealed, and human forces guarding its entrance, Matthew has established the setting for the extraordinary events to occur on the third day.

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 27:3-10

CXXXII.
REMORSE AND SUICIDE OF JUDAS.
(In the temple and outside the wall of Jerusalem. Friday morning.)
^aMATT. XXVII. 3-10; ^eACTS I. 18, 19.

    ^a3 Then Judas, who betrayed him, when he saw that he was condemned [Judas, having no reason to fear the enemies of Jesus, probably stood in their midst and witnessed the entire trial], repented himself, and brought back the thirty pieces of silver to the chief priests and elders,  4 saying, I have sinned in that I betrayed [719] innocent blood. [There are two Greek words which are translated "repented," the one properly so translated, metanoeo, which means literally "to know after" and which therefore means a change of mind or purpose; and the other, metamellomai, which is used here and which means literally "to care after," indicates a sorrow for the past. The first should be translated "repent;" the second, "regret." Trench draws the distinction thus: "He who has changed his mind about the past is in the way to change everything; he who has an after care may have little or nothing more than a selfish dread of the consequences of what he has done." Considering the prophecy which had been uttered with regard to Judas' act (Mat 26:24), he had good reason to fear the consequences. While he testifies as to the innocence of Jesus, he expresses no affection for him.] But they said, What is that to us? see thou to it. [The rulers did not share with Judas the wish to undo what had been done. They have been censured for not receiving the testimony which Judas gave as to the innocence of Jesus. But as they condemned Jesus upon his own testimony, any evidence which Judas might give would be, from their standpoint, irrelevant and immaterial. Could Judas testify that Jesus was indeed the Son of God? If our Lord's own testimony to this effect was regarded as blasphemy, nothing which Judas could say would change the case. But the testimony of Judas, in the free, untechnical court of public opinion, is of vast weight and importance. It shows that one who had every opportunity of knowing Jesus, and who was sordid enough to betray him, was yet forced for conscience' sake to admit that there was no reason why he should have done so.]  5 And he cast down the pieces of silver into the sanctuary, and departed [Judas found the chief priests in the sanctuary. Having obtained from Pilate the condemnation of Jesus, they hastened back to the temple to discharge their morning duties. This gave the soldiers time to mock Jesus, and Pilate time to order and prepare the crucifixion. And so, though Jesus was sentenced at six o'clock in the morning (Joh 19:14), he was not crucified [720] until the third hour, or nine o'clock (Mar 15:25). Thus the priests were enabled to be present at the crucifixion, or at least very soon after the crosses were erected. Judas, finding that they would not receive his money, cast it down before them that his hands might be no longer burnt by holding it]; and he went away and hanged himself.  6 And the chief priests took the pieces of silver, and said, It is not lawful to put them into the treasury, since it is the price of blood. [The law of God made no provision as to the uses of blood money; it was the tradition of the elders which thus forbade to put it into the treasury. Theirs was a strange conscience indeed, which could take out the Lord's money (and, under the then existing Jewish theocratic government, all public money was the Lord's money) and spend it for blood, but when it was so spent they could not put it back! Moreover, theirs was a strange admission. If the money given to Judas was properly expended for the arrest of a real criminal, it was justice money, and not blood money at all.]  7 And they took counsel, and bought with them the potter's field, to bury strangers in. [That is, the foreigners who died in Jerusalem. Whether rich or poor, they were not wanted in Jewish graveyards. The potter's field, being excavated for clay, would be of little value, and would sell cheap.]  8 Wherefore that field was called, the field of blood, unto this day. [This mark of time shows that Matthew's Gospel was written a good many years after the crucifixion.]  9 Then was fulfilled that which was spoken through Jeremiah the prophet, saying, And they took the thirty pieces of silver, the price of him that was priced, whom certain of the children of Israel did price;  10 and they gave them for the potter's field, as the Lord appointed me. [This quotation is not found in any writings of Jeremiah which we have, and as there are no other indications of lost writings of that prophet, it is reasonable to suppose that Matthew refers to Zec 11:12, Zec 11:13; and that early transcribers miscopied the name, which, in the Greek, could be done by changing only two letters; viz.: i for [721] z and m for r. The prophecy is one of the third class described on p. 51.]  ^e18 (Now this man obtained a field with the reward of his iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.  19 And it became known to all the dwellers at Jerusalem; insomuch that in their language that field was called Akeldama, that is, The field of blood.) [This parenthesis contains the words of Luke inserted in the midst of a speech made by Simon Peter to explain the meaning of his words. His account of Judas' death varies in three points from that given by Matthew, but the variations are easily harmonized. 1. Evidently Judas hung until his abdomen was partially decomposed; then his neck giving way, the rope breaking, or something happening which caused his body to fall, it burst open when it struck the ground. 2. Judas is spoken of as purchasing the field, and so he did, for the priests bought it with his money, so that legally it was his purchase. 3. The field was called "The field of blood" for two reasons, and each Evangelist gives one of them.]

[FFG 719-722]

Lapide: Mat 27:1-32

1-66

CHAPTER 27

Ver. 1. But when the morning was come (Syr. when it was dawn ), all the chief priests, &c. "See here," says S. Jerome, "the eagerness of the Priests for evil," their feet were swift to shed blood (Psa 14:6). They were urged on by their bitter hatred of Christ, and by Satan's instigation. It was the morning of Friday, only a few hours before His crucifixion, when Caiaphas, who had already tried and condemned Him the night before, summoned thus early the great Council of the Sanhedrin. It was to obtain His condemnation by the whole Body, which would ensure the subsequent condemnation by Pilate. S. Matthew omits the proceedings of this Council, as being a mere repetition of what he had already recorded (chap. xxvi. 59 seq.). But the narrative is supplied by S. Luke (xxii. 26 seq.), as explained above (see ver. 5 9).

S. Leo says strikingly, "This morning, 0 Jews, destroyed your Temple and altars, took away from you the Law and the Prophets, deprived you of your kingdom and priesthood, and turned all your feasts into unending woe" ( Serm. iii . de Pass.).

To put Him to death. That is, how they could do it without hindrance or tumult, and also by what kind of death, as, e.g., that of the Cross, the most ignominious of all. Some members of the Council were probably Christ's followers and friends; and these most likely absented themselves, or were not summoned, or sent away elsewhere, for fear they should defend Him. But if any of them were present, they either gave sentence in His favour, or were forced by the clamour of the rest to remain silent; as Nicodemus and Joseph of Arimathæa (Luk 23:51). Here notice, this wicked Council erred not only in fact, but in faith. For it gave sentence that Jesus was not the Christ nor the Son of God, but that He was guilty of death, as having falsely claimed to be both: all which statements are erroneous and heretical. This, however, was only a small and particular, not an Œcumenical Council. These latter, as representing the whole Church, have the gift of inerrancy by the power of the Holy Ghost and by Christ's own promise. But you will say the whole Jewish Church at that time fell away from the faith. It was not so, for many of Christ's converts in Judæa remained steadfast, and there were true believers among the Jews who were converted at the day of Pentecost (Acts 2).

Ver. 2. And when they had bound Him, they led Him away, and delivered Him to Pontius Pitate the governor. "For," as S. Jerome says, "it was the Jewish custom to bind and deliver to the judge those they had condemned to death." Here then was Samson bound by Delilah, Christ by the Synagogue. Origen says truly, "They bound Jesus who looseth from bonds; who saith to them that are in bonds, I Go forth' (Isa 49:9); who looseth the fetters, and saith, 'Let us break their bands asunder.'" For Jesus was bound that He might set us free by taking on Himself the bonds and the punishment of our sins.

They brought. Caiaphas, i.e., and all the other members of the Council, to crush by the weight of their authority both Jesus and Pilate alike. For if Pilate refused to ratify their sentence, they would be able to accuse him of aiming at the sovereignty of Judæa, and being thus an enemy of Cæsar, and so force him in this way, even against his will, to condemn Him to death.

Delivered to Pontius Pilate. Why? Some think from what is said in the Talmud that the Jews were forbidden to put any one to death. But see Deu 21:23; Num 25:4; Jos 13:29; 2Sa 21:6-9.

But the fact was that the Romans had taken away from the Jews the power of life and death (Joh 18:31). Ananus was deposed from the High-Priesthood for killing James the Lord's brother and others, without the consent of the Roman governor. The stoning of S. Stephen was only an outbreak of popular fury.

There were also other reasons. 1. To remove from themselves the discredit of His death, as though it had arisen merely from envy. 2. To dishonour Him as much as they could, by getting Him condemned by Pilate to the ignominious death of crucifixion, the punishment of rebels. They themselves had condemned Him of blasphemy, which was punished by stoning (Lev. xxiv. 16). 3. To dishonour Him the more by causing Him to be put to death as a profane person, by one, too, who was himself profaning the holy feast of the Passover (see S. Chrysostom, Hom. lxxxvi in Matt.; S. Augustine, Tract. cxiv. in John; and S. Cyril, Lib. xii in Joan. cap. 6).

But a retaliatory punishment was inflicted on the Jews; for as they delivered up Christ to Pilate, so were they in turn delivered up to be destroyed by Titus and Vespasian (S. Cyril on John, cap. xviii.; Theophylact, and Victorinus on Mark xiv.).

Vers. 3, 4. Then Judas, which had betrayed Him, when he saw that he was condemned, &c. Judas, when he sold Christ, did not expect that He would be killed, but merely seized, and either render them some satisfaction, or in some way escape, as before, out of their hands. But on finding Him condemned to death, he felt the gravity of his sin. And repenting, when too late, of what he had done, he was self condemned, and hanged himself. "The devil is so crafty," says S. Chrysostom, 'that he allows not a man (unless very watchful) to see beforehand the greatness of his sin, lest he should repent and shrink from it. But as soon as a sin is fully completed, he allows him to see it, and thus overwhelms him with sorrow and drives him to despair. Judas was unmoved by Christ's many warnings; but when the deed had been wrought, he was brought to useless and unavailing repentance."

That He was condemned. By Caiaphas, i.e., and the whole Council, and that he would shortly be condemned by Pilate on their authority, and by their urgent importunity.

Repented himself. Not with true and genuine repentance, for this includes the hope of pardon, which Judas had not; but with a forced, torturing, and despairing repentance, the fruit of an evil and remorseful conscience, like the torments of the lost. In Gr. μεταμεληθείς.

Brought again the thirty pieces or silver to the Chief Priests. To rescind his bargain. As if he had said, "I give back the money; do ye, on your part, restore Jesus to liberty." So S. Ambrose (in Luc. xxii.), "In pecuniary causes, when the money is paid back, justice is satisfied." And S. Hilary, "Judas gave back the money that he might expose the dishonesty of the purchasers." And S. Ambrose, "Though the traitor was not absolved himself, yet was the impudence of the Jews exposed; for though put to shame by the confession of the traitor, they insisted wickedly on the fulfilment of the bargain."

I have sinned in that I have betrayed the innocent Blood ; Gr. α̉θω̃ον ; for what more innocent than the immaculate Lamb? what purer than the purity of Jesus Christ?

But they said, What is that to us? see thou to that. Carry out what thou hast begun. Bear the punishment of the guilt thou ownest. We own no fault in ourselves. But He is guilty of death as a false Christ, and therefore we insist on it. Now, as they refused to take back the money, Judas cast it down in the Temple, and hung himself, despairing of the life of Jesus and of his own salvation. For assuredly he would not have thus acted had the Chief Priests taken the money back and set Jesus free. Up to a certain point, then, his repentance was right, but when it drove him to despair it was wrong. "See how unwilling they were," says S. Chrysostom, "to see the audacity of their conduct, which greatly aggravated their fault. For it was a clear proof that they were hurried away by audacious injustice, and would not desist from their evil designs, foolishly hiding themselves the while under a cloak of pretended ignorance."

And he cast down the pieces of silver in the Temple, and departed, and went and hanged himself. He first took them to the house of Caiaphas, or certainly to that of Pilate, where the Chief Priests were prosecuting their case; and afterwards, on their refusing to take them, threw them down in the Temple for the Priests to pick up. Some of the Chief Priests were probably there, but anyhow by throwing them down in the Temple he devoted them, as the price of the Most Holy Blood, to sacred and pious uses, if the Priests refused to take them back.

And he went and hanged himself. The Greek writers are mistaken in thinking that he did not die in this way, but was afterwards crushed to death (see on Acts i. 18). Judas then added to his former sin the further sin of despair. It was not a more heinous sin, but one more fatal to himself, as thrusting him down to the very depths of hell. He might, on his repentance, have asked (and surely have obtained) pardon of Christ. But, like Cain, he despaired of forgiveness, and hung himself on the self-same day, just before the death of Christ. For he could not bear the heavy remorse of an accusing conscience. So S. Leo ( Serm. de Pass. iii . ; S. Augustine, Quæst. v., and N. Test. xciv.). David had prophesied respecting him, "Let a sudden destruction," &c. (Psa 35:8). Thus S. Leo, "0 Judas, thou wast the most wicked and miserable of men, for repentance recalled thee not to the Lord, but despair drew thee on to thy ruin!" And again, "Why dost thou distrust the goodness of Him who repelled thee not from the communion of His Body and Blood, and refused thee not the kiss of peace when thou camest to apprehend Him? But thou wast past conversion (a spirit that goeth and returneth not); and with Satan at thy right hand, thou followedst the mad desire of thy own heart, and madest the sin which thou hadst sinned against the King of Saints to recoil on thine own head; that thus, as thy crime was too great for ordinary punishment, thou mightest pronounce, and also execute, the sentence on thyself.

Some say that Judas hung himself from a fig-tree, the forbidden tree of Hebrew tradition, and one of ill-omen. Hence Juvencus—

"Even as his own wild punishment he sought,

 He hung with deadly noose on fig-tree's height."

Now it was avarice that drove Judas to this fate. "Hear ye this," says S. Chrysostom; "hear it, I say, Ye covetous. Ponder it in your mind what he suffered. For he both lost his money, and committed a crime, and lost his soul. Such was the hard tyranny of covetousness. He enjoyed not his money, nor this present life, nor that which is to come. He lost them all at once, and having forfeited the goodwill even of those to whom he betrayed Him, he ended by hanging himself."

This confession of Judas, then (not in word, but in deed), was a clear proof of Christ's innocence, and it assuredly ought to have kept the Jews from killing Him, if they had only had the smallest amount of shame. But their obstinate malice could not be restrained even by this strange portent.

Symbolically : Bede remarks (in Acts 1.), "His punishment was a befitting one. The throat which had uttered the word of betrayal was throttled by the noose. He who had betrayed the Lord of men and angels hung in mid-air, abhorred by Heaven and earth, and the bowels which had conceived the crafty treachery burst asunder and fell out." S. Bernard, too ( Serm. viii . in Ps. 90 [vci.]), says, "Judas, that colleague of the powers of the air, burst asunder in the air, as though neither the Heaven would receive nor the earth endure the betrayer of Him who was true God and man, and who came to work salvation in the midst of the earth" (Psa 83:12, Vulg.). Again, S. Augustine ( Lib. Hom. 1., Hom. xxvii.), "That which he wrought on his own body, this was also wrought on his soul. For as they who throttle themselves cause death, because the air passes not within them, so do they who despair of the forgiveness of God choke themselves by their very despair, that the Holy Spirit cannot reach them."

But the chief priests said, It is nor lawful for to put them into the treasury. Corban is the same as offering. It here signifies the treasury into which the offerings were cast. In Arab. the house of offerings (see Joseph de B. J., i. 8).

Because it is the price of blood. What hypocrisy! They suffer not the price of Christ's blood to be paid into the treasury, whereas they had taken money out of it to procure His betrayal and death.

Ver. 7. And they look counsel, and bought with them the potter's field, to bury strangers in. "They saw," says Origen, "that it was most fitting that, as the price of blood, it should be expended on the dead and their place of burial."

Strangers : for the inhabitants had their own burial-places. And God so ordered it that this field should be a standing witness both of Judas' repentance and of Christ's innocence. "The name," says S. Chrysostom, proclaims their bloody deed with trumpet tongue, for had they cast it into the treasury, the circumstances would not have been made so clearly known to future generations."

Symbolically : It was thus signified that the price of Christ's Blood would benefit not Jews only, but strangers, the Gentiles, i.e., who would hereafter believe on Him. So Hilary, "It belongs not to Israel, but is solely for the use of strangers."

Ver. 8. Wherefore that field was called Arcedama. A Chaldee word. The Ethiopic and Persian versions agree as to its meaning. Adrichomius ( Descr. Jerus. Num. 216) describes the spot, and a peculiar property of the soil, that it destroys within a few hours the dead bodies which are placed in it, a property which it preserves even when taken elsewhere. Some of it the Empress Helena is said to have taken to Rome, where it forms the Campo Santo. "It still retains," says Cornelius, "the same property."

Tropologically : "The field bought for strangers with Christ's Blood is the Church (S. Chrysostom in loc.; S. Augustine, Serm. cxiv. de Temp.), and particularly the state of 'Religious,' who count themselves strangers upon earth, and citizens of Heaven, and of the household of God," &c. See also

1Pe 2:11, where S. Chrysostom says, "Nothing is more blessed than this burial, over which all rejoice, both angels and men, and the Lord of angels. For if this life is not our life, but our life is hidden, we ought to live here as though we were dead." So S. Paul, Col 3:3. It was perhaps for this symbolical reason that this soil possessed the remarkable property mentioned above. See Comment. on Act 1:18-19.

Vers. 9, 10 . Then was fulfilled, &c. See on Zec 11:12-13.

The price of Him that was valued ; Gr. τὴν τιμὴν του̃ τετιμημένου. Christ, who is beyond all price (Theophyl.), Whom the Chief Priests bought of the sons of Israel, of Judas, i.e., who was one of them. (So Titelman and Barradeus.) This is stated to add to the ignominy of the transaction, viz., that He was sold not by a Gentile, but by an Israelite, and one, too, who was called after the Patriarch's eldest son. The plural is here put for the singular. Theophylact explains it otherwise, that Christ was valued, or bought, by the Chief Priests for the thirty pieces. Euthymius and others, that this price was put on Christ by those who were of the sons of Israel, i.e., Israelites.

The Syriac version has the first person, agreeing with Zechariah, " And I took," &c. (Zec 11:13).

As the Lord appointed me. These words can be taken: 1. As the words of Christ speaking by the Prophet, and signifying that God would suffer nothing which concerned Him to come to nought, so that even the field purchased with the price of His Blood should not be unoccupied, but serve for the burial of strangers. 2. As the words of the Prophet, "God ordained that I should by my own act, as well as by my word, prophesy and foretell this, and even the goodly price," as he says in irony, "at which Christ should be valued."

Ver. 11. But Jesus stood before the Governor. S. Matthew having recorded the fate of Judas, now returns to the main narrative, omitting, however, several incidents, which are to be found in Joh 18:19. It appears from S. Luke xxiii. 2 that the Jews brought three definite charges against Jesus—that He was perverting the people, that He forbade them to give tribute to Cæsar, and maintained that He was Himself a King. Pilate, it would seem, put aside the first two as false and malicious, and dwelt only on the third. He simply asked Him whether he were the King of the Jews, as being of royal descent, or as the promised Messiah, or on any other ground. Jesus asked him in reply, "Sayest thou this of thyself?" (Joh 18:34). He knew very well the nature of the charge. But he wished to mortify Pilate by suggesting that this must be a mere calumny of His enemies, since he who was bound to maintain the authority of the Emperor, and had hitherto been most vigilant in the matter, had heard nothing of the kind. Pilate was irritated, and replied, "Am I a Jew, so as to know or care anything about Thy family or descent, or aught else relating to Thyself, who art a Jew born? Thine own nation and the Chief Priests have delivered Thee to me. What hast Thou done?" This was the very answer which Jesus wished to obtain from him, and He clearly and directly replied, "My kingdom is not of this world," &c. (Joh 18:36).

He explained that it was not to be supported by human agency or force of arms (so that Tiberius need not fear that he would lose the kingdom of Judæa, but that it was heavenly, spiritual, and transcendental,—a kingdom wherein He would reign in the hearts of the faithful by grace, and bring them to His kingdom in Heaven. S. Matthew, omitting all other points for the sake of brevity, assigns this last as the true cause of Christ's death, merely saying, The Governor asked Him, saying, Art Thou the King of the Jews? And Jesus said unto him, Thou sayest. He meant by this, I am Messiah the King. He might have said truly, I am not the King of the Jews, I am no temporal King, nor do I aim at being one. But the Jews understood the title King of the Jews to mean the Messiah, and as He could not deny His Messiahship, He confessed that He was the King of the Jews, the promised Messiah.

It will be asked, What is the nature of Christ's kingdom, and its manifold relations? Christ, then, as man had a twofold kingdom even when on earth. 1. A spiritual kingdom, i.e., His Church, which He instituted as a commonwealth of the faithful, and founded with certain laws, ordinances, and sacraments. He rules it by S. Peter and his successors, as His Vicars, and makes it spread through all nations. This kingdom David and the Prophets foretold would be given to Christ (S. Aug. Tract. cxvii . in John ). 2. As S. Thomas ( Lib. i. de Reg. Princ. cap. xii.) and others rightly teach, in opposition to Abulensis [Tostatus] on Matth. xxi., it is physical and of this world. For Christ, from His very conception, had properly and directly dominion over the world, so as to depose and appoint kings, though as a fact He did not exercise such power on earth.

Here observe there is a threefold dominion and sovereignty. 1. The highest of all, which God exercises over all creatures, being peculiarly His Own. 2. The human authority, which earthly kings and princes exercise. 3. Between these two is the authority of Christ as man, which far surpasses all kingly power: 1. In its origin, for God gave it to Christ. 2. In its stability, for it cannot be overcome, and abides for ever. 3. In its object, as extending to all created beings, even to angels (see Rev. xix. 16; i. 5; Mat 28:18). This was His, as man, by reason of His hypostatic union with the Word or Son of God. And accordingly this sovereignty is peculiar to Christ as man, nor has He communicated it to any one, not even to S. Peter and the Pontiffs his successors.

It will be asked whether Christ as man had a human claim to the Jewish kingdom? And I say, He had; for He was the son, the successor, and heir of David. He did not, it is true, enter on His kingdom, nor was He inaugurated as King. But yet He furnished an instance of what He was by His triumph and entry into Jerusalem. He did not actually enter on His kingdom, both because the family of David had long ceased to reign, and the kingdom had by common consent passed into other hands.

Ver. 12. And when He was accused of the chief priests and elders, He answered nothing. 1. Because all the charges against Him were false, and deserved not an answer. So S. Augustine ( Serm. cxviii . de Temp.), "The Lord by keeping silence does not confirm the charge, but makes light of it. For far better is that cause which is undefended, and yet is successful; that justice is most complete which is not supported by words but is based on truth. The Saviour, who is Wisdom itself, knew how to conquer by silence, to overcome by not replying." 2. Jesus knew that any answer would be useless, and would only make the Jews more eager for His death. 3. For fear He should excuse His crime, and obtain His deliverance, and so the benefit of His death be deferred, says S. Jerome, "for He wished to he condemned through keeping silence, and to die for the salvation of men." So S. Ambrose ( in Luc. xxii.), "He rightly keeps silence who needs not a defence. Let those who fear defeat be eager for defence. But why should He fear who wished not to escape? He sacrificed His own single life for the salvation of all." 4. To atone thus for all faults of the tongue, and teach men to keep their tongues from all evil words.

Ver. 13 . Then saith Pilate unto Him, Hearest Thou not how many things they witness against Thee? For Pilate had brought Him forth from his house to hear the accusations of the Chief Priests, as they would not enter the hall, lest they should be defiled (see Joh 18:28).

Ver. 14. And He answered him to never a word, insomuch that the Governor marvelled greatly. Pilate marvelled at His silence in this His extreme peril, when assailed by vehement accusations and clamour. He marvelled at His gentleness, calmness, and contempt of death, and, recognising more fully His innocence and holiness, he laboured the more earnestly to deliver Him. [Pseudo-]Athan. de Cruce, says, "It was a marvellous thing that our Saviour was so effectual in His persuasion by keeping silence, and not by answering, that the judge acknowledged of His own accord that it was a mere conspiracy against Him." And thus do the Saints often in like manner refute the false charges against them.

Ver. 15. Now at that feast the Governor was wont to release unto the people a prisoner whom they would. There comes in before this verse Luk 22:5, which records Jesus being sent to Herod, Pilate and Herod being reconciled, and His coming back again in a gorgeous or white robe. This was the dress of candidates for an office, of royal persons, and also of buffoons: Herod mocking in this way at the supposed ambition of Jesus in affecting to be a king.

Symbolically : The white garment represented the innocence, victory, immortality, glory, &c., of Christ, which He purchased by His sufferings and insults. "Let thy garments be always white" (Eccles. ix. 8). And so S. Ambrose, "He is arrayed in white, in evidence of His immaculate Passion," and that as the spotless Lamb of God He took on Himself the sins of the world. Pilate then saw what was Herod's object in sending Him back, and said to the Chief Priests (Luke xxiii. 14), "Ye have brought this man unto me as one that perverteth the people . . . I will therefore correct Him, and let Him go," that is, chastise and punish Him, not for His offence (for He is guiltless), but to satiate your rage against Him. Shortly afterwards he proposed another plan for His deliverance, viz., by releasing some one to them at the Passover, having little doubt, if the choice were given them, whom they would prefer. This Paschal custom was introduced in memory of the deliverance from Egypt. But did Pilate really wish to release Christ? Rupertus thinks it was mere pretence, for that he had secretly agreed with the Jews to put Him to death, having given Him up to their will. But S. Augustine and the rest suppose, more correctly, that Pilate was sincere (see Luk 23:20 and Act 3:13). This is clear also from the many occasions on which he laboured to save Him (see Joh 18:31,

Joh 18:38; Luk 23:7, Luk 23:15).

Ver. 16. For he had then a notable prisoner called Barabbas. Notorious, that is, for his crimes. S. John terms him "a robber." S. Mark and S. Luke, "one who had committed murder in the insurrection." "Notorious," says S. Chrysostom, "for his bold bearing, and stained with many murders." Now to be thus compared with Barabbas, and counted his inferior, was a great dishonour and pain to Christ. And His patience under this wrong is a fitting pattern to all Christians when slights are put on them.

Barabbas. In Hebrew "the Son of a father, of Adam, i.e., the first father of all sinners." And Christ was made lower than Adam when He took on Himself to atone for his disobedience and sin.

S. Jerome explains it less correctly as Barabbas, the son of a Master.

Ver. 17. When therefore they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus? "That if the Chief Priests wished through envy to destroy Him, the people, who had experienced His manifold benefits, might ask for His life," saith Druthmar; or if, as S. Chrysostom says, "they did not wish to pronounce Him innocent, they might release Him, though guilty, in consideration of the feast."

Which is called Christ. Pilate was in earnest, wishing the Jews to demand His deliverance, as being their promised Messiah.

Ver. 18. For he knew that for envy they had delivered Him. From their general bearing and demeanour, and also from his own knowledge of His holiness, and teaching, and boldness in reproof.

Ver. 19. When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day (this night) in a dream because of Him. This act of Pilate's wife is a fresh effort to deliver Him. Her dreams were full of threats against her husband and herself, if he condemned Christ. Some suppose them to have been the work of an evil angel, wishing to prevent His death, lest sinners should be saved by Him. ( See the Sermon on the Passion, apud S. Cyprian ; S. Bernard, Serm. i. in Pasch ; Lyranus, Dionys. Carthus., Rabanus, and others.)

Origen, S. Hilary, S. Chrysostom, S. Augustine, S. Ambrose, and others more correctly suppose that it was the work of a holy angel, and that the dream was sent to Pilate's wife (not himself): 1. That both sexes (as well as all the elements afterwards) might witness to Christ's innocence. 2. That she might make it publicly known by telling her husband. 3. Because she appears to have been a noble, tenderhearted, and holy woman. Origen, S. Chrysostom, and others consider that she was in this way brought to a true belief in Christ. S. Augustine (in Aurea Catena) says, "that both husband and wife bore witness to Christ;" "thus presaging," says S. Jerome, "the faith of the Gentiles." And S. Augustine ( Serm. cxxi . de Temp.), "In the beginning of the world the wife leads the husband to death, in the Passion she leads him on to salvation." Joanna, too, the wife of Chusa, Herod's steward, was one of those who ministered to Christ of their substance.

The Greek Menology terms her Procula; some suggest that she was Claudia (2Ti 4:21), as she probably remained at Rome when he was banished. S. Augustine implies that she converted him ( Serm. iii . de Epiph ). "The Magi came from the East, Pilate from the West. They accordingly witnessed to Him at His birth, he at His death, that they might sit down with Abraham, &c., not as their descendants in the flesh, but as grafted into them by faith." Tertullian, too ( Apol. cap. xxi.), speaks of Pilate as a Christian.

But all this is at variance with what others say of his banishment and his self-inflicted death.

When Pilate then is termed a Christian, it must mean a favourer and protector of His innocence. He yielded, it is true, at last to the threats of the Jews; and so it was that by the just retribution of God he was himself the victim of the like false charge from the Jews, who caused him to be exiled.

Ver. 20. But the chief priests and the elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. The Chief Priests used the time which Pilate had given the people for consideration in persuading them to ask for Barabbas and destroy Jesus, as the most dangerous person of the two.

Notice here the effect of anger and malice, and the false and perverted judgments of the world. Jesus, the author of salvation, was to suffer; but Barabbas, the murderer, was to he spared. But God undoubtedly so ordered it that the Innocent should suffer, and thus atone for the guilt of sinners, whom Barabbas represented.

Ver. 21 . But the Governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. That is, after he had given them time for consideration, he again asked them, and demanded an answer.

Bede (on Mar 15:9) strikingly remarks, "The demand they made still cleaves to them. For as they preferred a robber to Jesus, a murderer to the Saviour, the destroyer to the Giver of Life, they deservedly lost both their property and their life. They were reduced, indeed, so low by violence and sedition as to forfeit the independence of their country, which they had preferred to Christ, and cared not to recover the liberty of body and soul which they had bartered away."

A1legorically : "Their choice of Barabbas foreshadowed," says S. Jerome, "that robber Antichrist, whom they would hereafter choose in the end of the world." And S. Ambrose (in Luke 22), "Barabbas means the son of a father. They, therefore, to whom it was said, 'Ye are of your father the devil,' are set forth as those who would afterwards prefer Antichrist, the son of his father, to the true Son of God."

Ver. 22. Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let Him be crucified. "Pilate," says S. Chrysostom, "places the matter in their hands, that all might be ascribed to their clemency, thus to charm and soften them down by his obsequiousness. But all in vain. For the Chief Priests had already resolved to insist on His crucifixion, as being not only the most cruel, but also the most ignominious of deaths, the death of robbers and other evil-doers. For they hoped in this way to destroy all His former credit and reputation." So says S. Chrysostom, "Fearing that His memory should be kept in mind, they chose this disgraceful death, not knowing that the truth when hindered is more fully manifested."

Ver. 23. The Governor said, Why, what evil hath He done? But they cried out the more (vehemently, πεζισσω̃ς ), saying, Let Him be crucified. The more Pilate insisted on His innocence, the more did they clamour for His crucifixion, "not laying aside their anger, hatred, and blasphemy, but even adding to them" (Origen). They thus fulfilled the prophecy of Jeremiah (Jer 12:11), "Mine heritage (the synagogue) is made unto Me as a lion in the forest; they have uttered their voice against Me;" and David's (Psa 22:13), "They opened their mouth upon Me, as a ravening and a roaring lion;" and Isaiah's (Isa 5:7), "I looked for judgment, and behold iniquity; and for righteousness, and behold a cry." (So S. Jerome.)

Ver. 24. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude. α̉πενίψατο, washed away. "He adopted," says Origen, "the Jewish custom, and wished to calm them down, not by words only, but also by deed." He washed his hands, but not his conscience. But this took place after the scourging and crowning, of Christ. (See S. John.) Here is a transposition.

Saying, I am innocent. I condemn Him against my will. Ye are the offenders. Ye are guilty of His death. How foolish was this timid, heartless, and slothful Governor in speaking thus! Why opposest thou not the injustice of the people? "Seek not to be judge, if thou canst not by thy power break through iniquities" (Eccles. vii. 6). At another time thou didst let loose the soldiers an the riotous mob (Joseph. B. J., xviii. 4). Why dost thou not act thus firmly now? If thou canst not, through the fury of the Jews, set Him free now, at least delay thy sentence till their fury subsides.

S. Chrysostom (in Luk 23:22) says, "Though he washed his hands, and said he was innocent, yet his permitting it was a sign of weakness and cowardice. For he ought never to have yielded Him up, but rather rescued Him, as the Centurion S. Paul" (Act 21:33). S. Augustine more forcibly ( Serm. cxviii . de Temp.) "Though Pilate washed his hands, yet he washed not away his guilt; for though he thought he was washing away the Blood of that Just One from his limbs, yet was his mind still stained with it. It was he, in fact, who slew Christ by giving Him up to he slain. For a firm and good judge should not condemn innocent blood, either through fear or the risk of being unpopular." And S. Leo ( Serm. viii . de Pass.) said, "Pilate did not escape guilt, for by siding with the turbulent mob he became partner of others' guilt."

Ver. 25. Then answered all the people, and said, His blood be on us, and on our children. Let the guilt thou fearest be transferred from thee to us. If there be any guilt, may we and our posterity atone for it. But we do not acknowledge any guilt, and consequently, as not fearing any punishment, we boldly call it down on ourselves. And thus have they subjected not only themselves, but their very latest descendants, to God's displeasure. They feel it indeed even to this day in its full force, in being scattered over all the world, without a city, or temple, or sacrifice, or priest, or prince, and being a subject race in all countries. It was, too, in punishment for Christ's crucifixion that Titus ordered five hundred Jews to be crucified every day at the siege of Jerusalem, as they crowded out of the city in search of food, "so that at last there was no room for the crosses, and no crosses for the bodies" (Joseph. B. J. vi. 12). "This curse," says Jerome, "rests on them even to this day, and the blood of the Lord is not taken away from them," as Daniel foretold (Dan 9:27).

Strange stories are told by Cardinal Hugo of special diseases which attacked the Jews, in periodical loss of blood, etc., though Salmeron and Abulensis [Tostatus] attribute them to natural causes.

Ver. 26. Then (when the Jews had taken on themselves the guilt of Christ's death) released he Barabbas unto them: and when he had scourged Jesus, he delivered Him to be crucified. S. Matthew, as usual, slightly touches on the scourging; S. Mark and S. Luke speak of it more fully, and reckon this as Pilate's fifth appeal to the compassion of the Jews, to induce them to ask for His life.

Observe—1. Scourging among the Romans was the punishment of slaves. (See Ff de Pænis 1. "Servorum," and the Lex Sempronia.) S. Paul, as a Roman citizen, protested against being scourged (Acts xvi.). Martyrs were scourged by way of disgrace, of which many instances are given. 2. Free persons also were scourged after they had been condemned to death, as though they had thus become slaves. Hence the fasces had rods for scourging, and the axe for executions. 3. This scourging of Christ was before His condemnation, and He was thus spared the usual scourging afterwards. For one scourging only is spoken of in the Gospels. 4. S. Jerome ( Epitaph. Paulæ ), S. Paulinus ( Ep. xxxiv.), Prudentius, and others (see Gretser, de Cruce, Lib. i.), say that Christ was fastened to a column to be scourged, and that this column was afterwards placed in the Church of S. Praxedes at Rome. But the column which is there is very small, and is consequently supposed to be only a part of the large column mentioned by S. Jerome. Bosius maintains that it is the whole of the column, and that S. Jerome is speaking of the column at which Christ was first scourged. S. Chrysostom considered that there were two scourgings. But most probably it was only part of the column S. Jerome mentions, or one of those to which He was bound in the house of Caiaphas, and the larger one that at which He was scourged in the house of the Governor.

But in what respects was this scourging so cruel and savage?

1. Christ being bound to this short column, and standing with the whole height of His body above it, was quite at the mercy of those who scourged Him. Again, the mere exposure of His most pure and virgin body to these filthy mockers was a sore affliction to Him. But He was twice, or as some say thrice, stripped; first, at His scourging; secondly, when crowned with thorns. This stripping was attended with the greatest pain; for as His garment stuck to His wounds, they were forcibly reopened as it was torn away.

The forty martyrs were animated by this example, when they boldly stripped themselves and plunged into the freezing water. (See S. Basil's Homily.)

2. Pilate wished to excite the compassion of the Jews by saying, "Behold the man." Behold Him who has no longer the appearance of a man, but of some slaughtered animal, so besmeared was He with blood and marred in His form.

3. The soldiers had of their own wanton cruelty crowned Him with thorns, and perhaps had been bribed by the Jews to scourge Him with greater severity. The blessed Magdalene of Pazzi, a nun of Florence, saw in a trance Christ scourged by thirty pairs of men, one after the other. Some say that He had 5000 blows inflicted on Him. S. Bridget is said to have had the exact number (5475) revealed to her. From such a scourging as this He would have died naturally again and again, had not His Godhead specially sustained Him.

4. His bodily frame was most delicate, and acutely sensitive to pain, as fashioned by the Holy Spirit, and He consequently felt the scourging more severely than we should have done.

5. The prophets, and also Christ Himself, foretold that this scourging would be most heavy and severe. See S. Mat 20:19, and Job 16:14, "He brake Me with wound upon wound." They added, i.e., blows to blows, wounds to wounds, so that the whole body seemed one continuous wound. Conf. Psa 73:14, "All the day long have I been scourged;" and Psa 129:3, "The sinners wrought upon my back as smiths on an anvil;" but the Hebrew [and A.V.], "The ploughers ploughed upon My back," they made furrows on My back with scourges. So, too, Aquila and Theodot. This is also indicated by Jacob's words (Gen. xlix. 11), "He shall wash His garments in wine, and His clothes in the blood of the grape," meaning by His garments and clothes His flesh, and by the wine His blood.

6. Christ was scourged, as slaves were, with small ropes or thongs. Some suppose that He was scourged: 1. with rods of thorns; 2. with cords and iron goads; 3. with chains made of hooks. Antonius Gallus ( de Cruciatu Martyrum ) describes the various kinds of scourges which were used.

S. Bridget says that the Blessed Virgin was present at the scourging, and that her pain and sorrow added wondrously to His. She describes also the mode and the barbarity of His scourging (S. Bridget, Rev 1:10).

Now Christ wished in this way to atone for our evil lusts and manifold sins. And in doing this (says S. Thom., par. iii. sec. 46, art. 6, ad. 6), He considered not only the great virtue of His sufferings from the union of His Godhead with His human nature, but also how much it would avail even in that nature for making satisfaction. Moreover, He wished to obtain power and strength for all martyrs, in order to their enduring every kind of scourging. Conf. Isa 53:5. In all this Christ manifested most marvellous patience. He uttered not a groan, gave no indication of pain, stood firm as a rock. Nay, He lorded it over all sufferings, as being above them. Such a temper obtained heathen admiration. S. Cyprian ( de Bono Patient. cap. iii.), among the proofs of His Divine Majesty, speaks of "His continuous endurance, in which He exhibited the patience of His Father." Tertullian, too ( de Pat. cap. iii.), "He who had proposed to hide Himself in man's form, exhibited nought of man's impatience. And in this ye Pharisees ought to have specially recognised the Lord." S. Ambrose, too ( Serm. xvii. in Ps. cxviii.) [cxix.], speaks of His "triumphant silence under calumny." The Jews ought to have gathered from this the conclusion of the Centurion, "Truly this was the Son of God." All this was caused by His love of God and man. Love triumphed over pain, and made His pains as nothing. And hence He was willing to suffer in all points, and in all His members and senses. S. Thomas (par iii. qu. 46, art. 5) thus writes, "He suffered in the desertion of His friends, in His credit, in His honour, in the spoiling of His goods, in His soul by sorrow, in His body by His wounds. He suffered too in all parts of His body, and in every sense." But His sufferings of mind were by far the greatest. For He was specially wounded by the sins of each single man. He grieved also for the multitude of the lost. He had sympathy for the martyrs and others who had to endure sufferings. But His boundless love urged Him on to endure all this. For love is the measure of pain, and we cannot live in love without pain. Hence it is said of Christ, "Sculptured, thou seest His love in every limb."

Delivered Him to be crucified. After His scourging and crowning with thorns, which comes next, as I have said (ver. 24). This is therefore a transposition. S. Matthew here relates many things briefly, which S. Joh 19:1-16 records more fully. Pilate then delivered Jesus to the Jews, after he had condemned Him. Adrichomius (p. 163) gives Pilate's supposed sentence, which states that the charges had been proved; making these charges, which he knew to be false, a cloak for his own sloth and injustice; the Chief Priests gave no proof, but merely made false and calumnious assertions.

Pilate in his rescript to Tiberius says that he had condemned Jesus through the importunity of the Jews, though He was in other respects a holy and divine man. Orosius ( Hist. vii. 4) speaks of his testimony to Christ's virtues; and Eusebius (in Chron. ad an. 38), that he spoke in favour of Christians to Tiberius, who proposed that Christianity should be recognised among other religions. (Conf. Tert. Apol. cap. 5 and 21; Eusebius, Hist. Eccl. ii. 2, and others.)

Christ, then, was on Pilate's own testimony most unjustly condemned by him; for envy accused, hatred witnessed against Him; His crime was innocence; fear perverted judgment, ambition condemned, cruelty punished.

Ver. 27. Then the soldiers of the governor took Jesus into the common hall. "Then" refers not to the preceding words, "delivered Him to be crucified," but to the scourging. The soldiers scourged Jesus, and crowned Him at the same time with thorns.

Gathered unto Him the whole band, to adorn Him, by way of insult, with the royal insignia, as pretending to be King of the Jews. "For soldiers are a cruel race," says S. Chrysostom, "and take pleasure in insulting." It was the Prætorian Band, quartered in the castle of Antonia.

Ver. 28. And they stripped Him, and put on Him a scarlet robe. "Making jest of Him," says Origen. This stripping can be referred either to His scourging or to His crowning with thorns. It is consequently uncertain whether He resumed His garments after He had been scourged, and was stripped of them again and arrayed in the scarlet robe, or whether the scarlet robe was put upon His naked body immediately after His scourging.

Symbolically : "In the scarlet robe," says S. Jerome, "the Lord bears the blood-stained works of the Gentiles." "He bare," says S. Athanasius, "in the scarlet garment a resemblance to the blood wherewith the earth had been polluted." And Origen, "The Lord, by taking on Him the scarlet robe, took on Himself the blood, that is, the sins of the world, which are bloody and red as scarlet; for the Lord hath laid on Him the iniquity of us all."

Anagogically : S. Gregory, "For what is purple save blood, and the endurance of sufferings, manifested for love of the Kingdom?" And again, "The Lord made His empurpled ascent in a triumphal litter, because we attain to the Kingdom that is within through tribulation and blood."

S. Mark and S. John call this a purple garment (not scarlet). S. Ambrose says they were two different garments, and that He was arrayed in both. Gretser ( Lib. 1, de Cruce ) gives authorities for there being only one garment, called indifferently purple or scarlet. Perhaps the garment had been twice dyed,—with the murex and the coccus; and garments thus dyed are of a more lasting colour. Now this was a kingly dress, and thus did they make Christ a King in mockery. This robe or chlamys was shorter and tighter than the pallium, and soldiers wore it over their armour. The one then used seems to have been the worn-out dress of some Roman soldier, but being purple, was of the imperial colour.

Symbolically : S. Cyril (in Joh 13:15) says, "By the purple garment is signified the sovereignty over the whole world, which Christ was about to receive." So, too, Origen, S. Augustine, and others. But this He obtained for Himself by fighting and shedding His blood. African and other soldiers anciently wore red garments. See, too, Nah 2:3.

Ver. 29. And when they had platted a crown of thorns, they put it upon His head. This was done both for insult and for torture. It was done, too, by Jewish insolence, and not by Pilate's order, though he permitted it (see above on ver. 25). These thorns were those of the sea-rush or of the blackthorn; perhaps the two sorts were twisted together. S. Helena brought two of them to Rome and placed them in the Church of Santa Croce. S. Bridget (Rev 1:10) says that the crown was placed a second time on His head when on the Cross; that it came down to the middle of His forehead, and that such streams of blood flowed from the wounds as to run down to His eyes and ears, and even to His beard; that He seemed one mass of blood. He could not indeed see His Mother till the blood had been squeezed out of His eyelids. All pictures represent Him as crucified with the crown of thorns, as Origen and Tertullian distinctly assert He was. The torture of all this was very great, for the thorns were very sharp, and also driven into the head and brain. The literal object of this was to insult and torture Christ for pretending to be King of the Jews.

But Origen gives its mystical meaning, "In this crown the Lord took on Himself the thorns of our sins woven together on His head." For S. Hilary says "the sting of sin is in the thorns of which Christ's victorious crown is woven." "Let me ask you," says Tertullian ( de Con. Milit. ad fin.), "what crown did Jesus wear for both sexes? Of thorns, methinks, and briars, as a figure of those sins which the earth of our flesh hath brought forth unto us, but which the virtue of the Cross hath taken away, crushing, (as it did) all the stings of death by the sufferings of the head of the Lord. For besides the figurative meaning there is assuredly the contumely, disgrace, and dishonour, and, blended with them, the cruelty, which thus both defiled and wounded His brows."

Tropologically : The thorns teach us to wound and subdue the flesh with fastings, haircloths, and disciplines. "For it is not fitting that the members of a thorn-crowned Head should be delicate," says S. Bernard. And Tertullian ( ut supra ) teaches us that Christians out of reverence for Christ's crown of thorns, did not wear crowns of flowers, as the heathen did. Christ offered S. Catharine of Sienna two crowns,—one of jewels, the other of thorns,—on condition that if she chose one of them in this life she should wear the other in the next. She seized at once the crown of thorns from His hand, and fixed it so firmly on her head that she felt pain for many days, and therefore she received a jewelled crown in heaven. S. Agapitus, a youth of only fifteen, when live coals were put on his head, said exultingly, "It is a small matter that that head which is to be crowned in heaven should be burned on earth," &c. Think, then, when enduring any kind of pain, that Christ is giving thee one of the thorns from His crown.

Anagogically : S. Ambrose (in Luke 32) says, "This crown placed on His head shows that triumphant glory should be won for God from sinners of this world, as if from the thorns of this life."

Symbolically : S. Bernard ( de Pass. Dom. cap. xix.) says, "Though they crown Him in derision, yet in their ignorant mockery they confess Him to be a crowned King. Therefore is He proved to be a King by those who knew Him not." And S. Augustine ( Tract. cxvi . in John ) says, "Thus did the Kingdom which was not of this world overcome the proud world, not with fierce fighting, but lowly suffering. [Jesus comes forth] wearing the crown of thorns and the purple robe, not resplendent in power, but overwhelmed with reproach." "Purple," again says Elias Cratensis, "exhorts good rulers to be ready to shed their blood for the benefit of their subjects." Hence the purple is given to Cardinals to remind them that they should shed their blood for the Church; and S. Germanus, Patriarch of C. P. ( Orat. in Sepult. Christi ), says that the purple robe and the crown of thorns which was placed on Him before His crucifixion assured the victory to Him who said, "Be of good cheer, I have overcome the world."

[Pseudo-]Athanasius ( de Cruce ) strikingly says, "When the Lord was arrayed in the purple, there was raised invisibly a trophy over the devil. It was a strange and incredible marvel, and doubtless a token of great victory, that they placed the ornaments of triumph on Him whom they had struck in mockery and derision. He went forth to death in this array, to show that the victory was won expressly for our salvation." He points out also that Christ was crowned with thorns to restore to us the tree of life, and to heal our worldly cares and anxieties by taking them on Himself.

Godfrey of Bouillon refused on this ground to be crowned king of Jerusalem, since it ill became a Christian king to wear a crown of gold in the very city in which Christ had worn one of thorns.

The tonsure of priests and monks represents this "crown of thorns," and is a token of their humility and contempt of the world (Bede, Hist. Angl. v. 22, and S. Germanus, C. P., in Theor. rer. Eccles.).

Anagogically : Tertullian ( de Cor. Mil. cap. xiv.) says, Put on Christ's crown of thorns, "that so thou mayest rival that crown which afterwards was His, for it was after the gall that He tasted the honey; nor was He saluted as King by the heavenly hosts till He had been written up upon the Cross as the King of the Jews. Being made by the Father a little lower than the angels, He was afterwards crowned with glory and honour." "Christ," says S. Jerome, "was crowned with thorns that He might win for us a royal diadem."

And a reed in His right hand. This, which represented His sceptre as King of the Jews, was a fragile, worthless, mean, and ridiculous thing. It is described as a smooth cane with a woolly top, &c.

Symbolically : S. Jerome and [Pseudo-]Athanasius say, as the reed drives away and kills serpents, so does Christ venomous lusts. Hear S. Jerome: "As Caiaphas knew not what He said (Joh 11:50 seq.), so they too, though acting with another intent, yet furnished us believers with mysteries ( sacramenta ). In the scarlet robe He bears on Him the blood-stained deeds of the Gentiles; in the crown of thorns He does away with the ancient curse; with the reed He destroys poisonous animals, or (in another sense) He holds in His hand the reed to record the sacrilege of the Jews." S. Ambrose too (in Luke xxii.) says, "The reed is held in Christ's hand that human weakness should no more be moved as a reed with the wind, but be strengthened and made firm by the works of Christ; or, as S. Mark says, it strikes His head that our nature, strengthened by contact with His Godhead, should waver no more." This reed and other relics of the Passion are said to have been carefully preserved (Bede, de Con. Sanctis, cap. xx.; and Greg. Turon. de Gloria Martyrum, cap. vii.)

And they bowed the knee before Him, and mocked Him, saying, Hail, King of the Jews! Notice here all that was done in jest. Bringing together the whole band as an attendant army. His throne a stone or seat, raised up like a tribunal. His crown was of thorns, His robe a scarlet chlamys, His sceptre a reed; in the place of the people's applause were the mockings of the soldiers; there were the spittings, the blows, and the stripes. All these did Christ bear with divine humility and patience, and thus deserved "that at the name," &c. (Phi 2:10).

Tropologically : Christ here wished to set forth the vain estate and the sufferings of all kings and rulers; to turn all insults into weapons of victory, and specially to overcome the pride of Satan by His humility; to teach that worldly kingdoms consisted in pomp and display, His in contempt of honour, pleasures, and self. See Theophylact, Jansenius [Gaudno], Pseudo-Athanasius, and Tertullian, ut supra.

It is to be noted that Agrippa was shortly afterwards insulted at Alexandria exactly in the same way. See Philo, in Flaccum.

Ver. 30. And they spit upon Him, and took the reed, and smote Him on the head. As having foolishly aspired to be King of Judæa; to drive also the crown of thorns more firmly into His head. These grossest insults and most cruel pains were devised by devils rather than men, says Origen. "Not one member only, but the whole body suffered these atrocious injuries," &c., says S. Chrysostom. Here comes in Joh 19:1-16. Pilate's presenting Christ to the people to excite their compassion; their vehement demand that He should be crucified, as making Himself the Son of God. Pilate on hearing this was startled, and asked Him who He was, as if He might have been the son of some heathen god who might avenge His death. When He gave no answer, Pilate added that He had power to put Him to death, which brought out our Lord's reply, that he had no power over Him, "unless it were given him from above." For Pilate, notwithstanding his paramount authority over other Jews, had but a permissive authority over Christ, who, as the Son of God, was not subject to any human power. Pilate then, in judging and condemning Christ, sinned in a threefold way: by usurping an authority over Him which He really had not; by yielding to the clamour of the Jews, and by condemning an innocent man.

Ver. 31. And after that they had mocked Him they took the robe off from Him. "After they had fully satiated themselves with their insults," Victor of Antioch on Mark xv. "But they left on Him (says Origen) the crown of thorns." "He is stripped," says [Pseudo-]Athanasius, "by His executioners of the coats of skins which we had put on in Adam, that for these we might put on Christ."

And put His own raiment on Him. That they who crucified Him might claim it as their own, and also that He might thus be recognised and be insulted the more.

And led Him away to crucify Him. Preceded, it would seem, by a trumpeter, who summoned the people to the execution (Gretser, de Cruce, 1. 16). Now Christ was worn out by having been constantly on foot both through the night and on the morning. (Adrichomius calculated the exact distances.) Accordingly,

Ver. 32. As they came out (either from Pilate's house, so S. Jerome—or from the city, so Fr. Lucas and others) they found a man of Cyrene. Either Cyrene in Libya, or in Syria, or in Cyprus, from whence he came to Judæa. He was a Gentile (S. Hilary, S. Ambrose, S. Leo, Bede, and others), though Maldonatus and Fr. Lucas consider he was a Jew, having probably become a proselyte on coming to Judea. This signified that the Gentiles would believe in Christ, and that the Jews would be eventually converted by their means.

Simon by name. Pererius mentions the tradition that he and his afterwards became Christians. S. Mark adds that he was the father of Alexander and Rufus, who, it seems, were well known in his day as Christians. (Rufus was first Bishop of Thebes and afterwards of Tortosa. He is mentioned by Polycarp ( ad Philipp. chap. ix.). Alexander was martyred at Carthagena, March 11.) Some suppose Simon or Niger (Act 13:1) to be the same person.

Him they compelled. See above, chap. v. 41. It was a great injury and insult which they put on Simon as a stranger. But he bore it all with patience, and therefore was enlightened by Christ, and became, as I have said, a Christian. He was a sharer in His Cross first, and afterwards a partaker of His joy.

Symbolically : S. Gregory ( Mor. viii. 44), "To bear the Cross by compulsion is to submit to affliction and abstinence from some other motive than the proper one. Does not He bear the Cross by compulsion who subdues his flesh, as if at Christ's command, but yet loves not the spiritual country? So, too, Simon bears the Cross, and yet dies not under it, since every hypocrite chastens, indeed, his body by abstinence, and yet through love of glory lives to the world."

To bear the cross. Christ at first bare His own Cross, fifteen feet high (as is said) and eight feet across. And that, too, when covered all over with blood, wearied, and broken down. He supported one end on His shoulder, and dragged the other along the ground. He thus constantly struck against the stones, and so reopened His wounds, causing continual pain. S. John says, "He went forth bearing His cross" (xix. 17), as was customary with criminals (see Lipsius and Gretser). But when the soldiers saw that He was sinking under it, they placed it on Simon, to keep Jesus alive, and reserve Him for greater sufferings. They wished, too, to get quickly over their work, and then go home to their meal, for it was now mid-day.

It does not appear that Simon carried the Cross with Jesus in front and himself behind, but that he bare it alone. (See Luk 23:26.) The Fathers here discern various mysteries.

[Pseudo-]Athanasius, "The Lord both bear His own Cross, and again Simon bare it also. He bare it first as a trophy against the devil, and of His own will, for He went without any compulsion to His death. But afterwards the man Simon bare it, to make it known to all that the Lord died not as His own due, but as that of all mankind." S. Ambrose

Commentary -- Other

Contradiction: Mat 27:3

98. Did Jesus appear to twelve disciples after his resurrection (1 Corinthians 15:5), or was it to eleven (Matthew 27:3-5; 28:16; Mark 16:14; Luke 24:9,33; Acts 1:9-26)?

(Category: misread the text)

There is no contradiction once you notice how the words are being used. In all the references given for eleven disciples, the point of the narrative account is to be accurate at that particular moment of time being spoken of. After the death of Judas there were only eleven disciples, and this remained so until Matthias was chosen to take Judas' place.

In 1 Corinthians 15:5 the generic term 'the Twelve' is therefore used for the disciples because Matthias is also counted within the Twelve, since he also witnessed the Death and Resurrection of Jesus Christ, as the passage pointed out by Shabbir records in Acts 1:21-22.

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 27 (Chapter Introduction)

Overview

Mat 27:1, Christ is delivered bound to Pilate; Mat 27:3, Judas hangs himself; Mat 27:19, Pilate, admonished of his wife, Mat 27:20. and being urged by the multitude, washes his hands, and looses Barabbas; Mat 27:27, Christ is mocked and crowned with thorns; Mat 27:33, crucified; Mat 27:39, reviled; Mat 27:50, dies, and is buried; Mat 27:62, his sepulchre is sealed and watched.

Poole: Matthew 27 (Chapter Introduction)

CHAPTER 27

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 27 (Chapter Introduction)

(Mat 27:1-10) Christ delivered to Pilate, The despair of Judas.

(Mat 27:11-25) Christ before Pilate.

(Mat 27:26-30) Barabbas loosed, Christ mocked.

(Mat 27:31-34) Christ led to be crucified.

(Mat 27:35-44) He is crucified.

(Mat 27:45-50) The death of Christ.

(Mat 27:51-56) Events at the crucifixion.

(Mat 27:57-61) The burial of Christ.

(Mat 27:62-66) The sepulchre secured.

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 27 (Chapter Introduction)

It is a very affecting story which is recorded in this chapter concerning the sufferings and death of our Lord Jesus. Considering the thing itself, there cannot be a more tragical story told us; common humanity would melt the heart, to find an innocent and excellent person thus misused. But considering the design and fruit of Christ's sufferings, it is gospel, it is good news, that Jesus Christ was thus delivered for our offences; and there is nothing we have more reason to glory in than the cross of Christ. In this chapter, observe, I. How he was prosecuted. 1. The delivering of him to Pilate (Mat 27:1, Mat 27:2). 2. The despair of Judas (Mat 27:3-10). 3. The arraignment and trial of Christ before Pilate (Mat 27:11-14). 4. The clamours of the people against him (Mat 27:15-25). 5. Sentence passed, and the warrant signed for his execution (Mat 27:26). II. How he was executed. 1. He was barbarously used (Mat 27:27-30). 2. Led to the place of execution (Mat 27:31-33). 3. There he had all possible indignities done him, and reproaches cast upon him (Mat 27:34-44). 4. Heaven frowned upon him (Mat 27:45-49). 5. Many remarkable things attended his death (Mat 27:50-56). He was buried and a watch set on his grave (Mat 27:57-66).

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 27 (Chapter Introduction)

The Man Who Sentenced Jesus To Death (Mat_27:1-2; Mat_27:11-26)

Pilate's Losing Struggle (Mat_27:1-2; Mat_27:11-26 Continued)

The Traitor's End (Mat_27:3-10)

The Soldiers' Mockery (Mat_27:27-31)

The Cross And The Shame (Mat_27:32-44)

The Triumph Of The End (Mat_27:45-50)

The Blazing Revelation (Mat_27:51-56)

The Gift Of A Tomb (Mat_27:57-61)

An Impossible Assignment (Mat_27:62-66)

Constable: Matthew (Book Introduction)

Introduction

The Synoptic Problem

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Writer

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

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

Language

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

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

Date and Place of Composition

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

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

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

Distinctive Features

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

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

Audience and Purposes

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

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

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

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

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

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

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

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

Plan and Structure

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

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

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

Message²⁹

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Matthew (Outline)

Outline

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

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

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

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

1. The prophecy about Bethlehem 2:1-12

2. The prophecies about Egypt 2:13-18

3. The prophecies about Nazareth 2:19-23

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

1. Jesus' forerunner 3:1-12

2. Jesus' baptism 3:13-17

3. Jesus' temptation 4:1-11

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

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

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

2. Jesus' essential message 4:17

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

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

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

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

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

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

4. The false alternatives 7:13-27

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

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

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

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

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

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

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

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

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

1. Jesus' compassion 9:35-38

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

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

4. Jesus' continuation of His work 11:1

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

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

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

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

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

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

1. Conflict over Sabbath observance 12:1-21

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

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

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

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

1. The setting 13:1-3a

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

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

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

5. The departure 13:53

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

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

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

2. The withdrawal to Bethsaida 14:13-33

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Instruction about marriage 19:3-12

2. Instruction about childlikeness 19:13-15

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

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

5. Instruction about serving 20:20-28

6. An illustration of illumination 20:29-34

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

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

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

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

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

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

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

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

4. Rejection by the Sadducees 22:23-33

5. Rejection by the Pharisees 22:34-46

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

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

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

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

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

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

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

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

4. The abomination of desolation 24:15-22

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

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

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

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

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

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

2. The arrest of Jesus 26:47-56

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

4. The crucifixion of Jesus 27:27-56

5. The burial of Jesus 27:57-66

B. The King's resurrection ch. 28

1. The empty tomb 28:1-7

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

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

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

Constable: Matthew

Matthew

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

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

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

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

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

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

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

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

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

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

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

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

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

Copyright 2003 by Thomas L. Constable

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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.