Text -- Matthew 28:13 (NET)

28:13 telling them, “You are to say, ‘His disciples came at night and stole his body while we were asleep.’

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 28:13

Stole him away while we slept ( eklepsan auton hēmōn koimōmenōn ).

Genitive absolute. An Irish bull on the face of it. If they were asleep they would not know anything about it.

Wesley: Mat 28:13

Is it possible, that any man of sense should digest this poor, shallow inconsistency? If ye were awake, why did you let the disciples steal him? If asleep, how do you know they did?

JFB: Mat 28:13

Which, as we have observed, was a capital offense for soldiers on guard.

Clarke: Mat 28:13

His disciples came by night - This was as absurd as it was false. On one hand, the terror of the disciples, the smallness of their number (only eleven); and their almost total want of faith; on the other, the great danger of such a bold enterprise, the number of armed men who guarded the tomb, the authority of Pilate and of the Sanhedrin, must render such an imposture as this utterly devoid of credit

Clarke: Mat 28:13

Stole him away while we slept - Here is a whole heap of absurdities

1st. Is it likely that so many men would all fall asleep, in the open air, at once

2dly. Is it at all probable that a Roman guard should be found off their watch, much less asleep, when it was instant death, according to the Roman military laws, to be found in this state

3dly. Could they be so sound asleep as not to awake with all the noise which must be necessarily made by removing the great stone, and taking away the body

4thly. Is it at all likely that these disciples could have had time sufficient to do all this, and to come and return, without being perceived by any person? An

5thly. If they were asleep, how could they possibly know that it was the disciples that stole him, or indeed that any person or persons stole him? - for, being asleep, they could see no person. From their own testimony, therefore, the resurrection may be as fully proved as the theft.

TSK: Mat 28:13

stole : Mat 26:64

Commentary -- Word/Phrase Notes (per Verse)

Poole: Mat 28:11-15

Ver. 11-15. No other evangelist hath this passage, which was necessary to be inserted by Matthew:

1. To satisfy readers how it could come to pass, that Matthew should know of the earthquake, or concussion of the air rather, and that an angel came and rolled away the stone; for all this was done, and Christ risen, before the women came: it came out by the watch, or by Pilate to whom the watch related it, or else by some of the priests and elders, who did not keep counsel so well as others.

2. To show the horrible wickedness of these priests and elders, that would thus cover the blood they had spilt with a lie and subornation. Thus one sin requires more to defend it.

3. To let us see how simple people will show themselves in their malice. What a story here was! If they were asleep, how could they know that Christ’ s disciples came by night and stole him away? Would no noise of rolling away the stone wake them? Malice will not allow men deliberation enough to show themselves wise. God infatuated these men, that succeeding ages might know they were suborned. Here we have also the ground of that fable with which the Jews presently filled all the world.

Haydock: Mat 28:13

It hence appears, that the chief priests themselves were fully convinced of the fact; for otherwise, they would not have bribed the soldiers to dissemble, but would have accused the soldiers before the president of a neglect of duty. (Tirinus) ---

How was it possible for the timid and weak disciples, who dared not shew themselves in public, to come in defiance of an armed multitude to steal away the body! If these men dared not even to come forward in defence of their Master when alive, is it probable that these same men after his death would steal away his body? And could they, even allowing the possibility of conceiving the design, have removed the stone, before the guards were stationed? For it was on Saturday the priests petitioned for a guard. Why did they not also take the clothes, which St. Peter saw lying in the sepulchre? Would not a delay in taking off the clothes, and the napkin that bound his head, have appeared dangerous? Would it not have exposed their lives, particularly as the body had been anointed, and some time would be requisite to remove the linen, which would adhere to the body? The means they take to make the miracle uncertain, render it utterly undeniable. For in protesting that the disciples stole it away, they confessed that the body was no longer in the sepulchre. The fear and doubts of the disciples, joined to the idle story of the soldiers, is an evident demonstration, that the account of the body being stolen away, is a gross calumny. (St. John Chrysostom, hom. xc.) ---

But let us again see how beautifully Sedulius paints the same in verse. ---------- Fare improbe Custos,

Responde scelerata cohors, si Christus, ut audes

Dicere, concluso furtim prductus ab antro

Sopitos latuit, cujus jacet intus amictus?

Cujus ad exuvias sedet angelus? Anne beati

Corporis ablator velocius esse putavit

Solvere contectum, quam devectare ligatum?

Cum mora sit furtis contraria. Cautius ergo

Cum Domino potuere magis sua lintea tolli.

Gill: Mat 28:13

Saying, say ye his disciples came by night,.... They charged them to tell every one that should ask them about this affair; and even publish it every where, that the disciples of Christ came in the dead of the night,

and stole him away while we slept: which was a very unlikely thing, and a foolish scheme this, for such a body of men to form. There is no show of probability in it, that the disciples, who were intimidated by the taking and putting Christ to death, and were now shut up in a house, for fear of the Jews, that these should venture out in the night, to take away the body of Christ, which was decently and honourably interred in a garden of one of his disciples: and when they knew it was guarded by a company of Roman soldiers; and who besides had no notion of his resurrection from the dead, nor never thought of it till he was risen, and therefore would never attempt any thing of this kind, in order to give out such a report. Moreover, had they took it away by stealth, it is not reasonable to think that they would afterwards have reported such a lie every where, that he was risen from the dead, when they were sure to obtain nothing by it, but reproach, afflictions, persecutions, and death: add to this, that this was never objected to them by their worst enemies, when they most strongly asserted his resurrection: nor was it a feasible account, or well put together, with respect to the watch. It can hardly be thought that they should be all of them asleep at once; and if they were, it is much they were not awaked by the coming up of the disciples, and the rolling away of the stone, and the bustle there must be in taking up the body, and carrying it away; and besides, if they were asleep, and continued so, what is their evidence good for? for how could they know that his disciples came and took him away? if they awaked, though too late, and saw them at a distance, why did not they pursue them, who might easily have been overtaken with such a burden? at least, why did not they search their houses for the body? and take up both the women and the disciples, and prosecute them for it? and yet nothing of this was done. Besides, how came the linen clothes to be left behind? why did they take the napkin from his head, and give themselves all that trouble to unwrap the body, and carry it away naked? It is clear the chief priests themselves were convinced in their own minds, that he was truly risen, or they would have punished the soldiers severely for their sleep and negligence, and would never have given them money to spread such a story.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 28:13

¹ tn Grk “him.”

Commentary -- Verse Range Notes

TSK Synopsis: Mat 28:1-20

1 Christ's resurrection is declared by an angel to the women.

9 He himself appears unto them.

11 The chief priests give the soldiers money to say that he was stolen out of his sepulchre.

16 Christ appears to his disciples,

18 and sends them to baptize and teach all nations.

Maclaren: Mat 28:1-15

The Prince Of Life

In the end of the Sabbath. as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. 2. And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. 3. His countenance was like lightning, and his raiment white as snow: 4. And for fear of him the keepers did shake, and became as dead men. 5. And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. 6. He is not here: for He is risen, as He said. Come, see the place whore the Lord lay. 7. And go quickly, and tell His disciples that He is risen from the dead; and, behold, He goeth before you into Galilee; there shall ye see Him: lo, I have told you. 8. And they departed quickly from the sepulchre with fear and great joy; and did run to bring His disciples word. 9. And as they went to tell His disciples, behold, Jesus met him, saying, All hail. And they came and held Him by the feet, and worshipped Him. 10. Then said Jesus unto them, Be not afraid: go tell My brethren that they go into Galilee, and there shall they see Me. 11, Now, when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done, 12. And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, 13. Saying, Say ye, His disciples came by night, and stole Him away while we slept. 14. And if this come to the governor's ears, we will persuade him, and secure you. 15. So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.'--Matt. 28:1-15.

THE attempts at harmonising the resurrection narratives are not only unsatisfactory, but they tend to blur the distinctive characteristics of each account. We shall therefore confine ourselves entirely to Matthew's version, and leave the others alone, with the simple remark that a condensed report of a series of events does not deny what it omits, nor contradict a fuller one. The peculiarities of Matthew's last chapter are largely due to the purpose of his gospel. Throughout, it has been the record of the Galilean ministry, the picture of the King of Israel, and of His treatment by those who should have been His subjects. This chapter establishes the fact of His resurrection; but, passing by the Jerusalem appearances of the risen Lord, as being granted to individuals and having less bearing on His royally, emphasises two points: His rejection by the representatives of the nation, whose lie is endorsed by popular acceptance; and the solemn assumption, in Galilee, so familiar to the reader, of universal dominion, with the world-wide commission, in which the kingdom bursts the narrow national limits and becomes co-extensive with humanity. It is better to learn the meaning of Matthew's selection of his incidents than to wipe out instructive peculiarities in the vain attempt after harmony.

First, notice his silence (in which all the four narratives are alike) as to the time and circumstances of the resurrection itself. That had taken place before the grey twilight summoned the faithful women, and before the earthquake and the angel's descent. No eye saw Him rise. The guards were not asleep, for the statement that they were is a lie put into their mouths by the rulers; but though they kept jealous watch, His rising was invisible to them. The prison was shut with all safety,' for the stone was rolled away after He was risen, and the keepers standing before the doors,' but there was no man within.' As in the evening of that day He appeared in the closed chamber, so He passed from the sealed grave. Divine decorum required that that transcendent act should be done without mortal observers of the actual rising of the Sun which scatters for ever the darkness of death.

Matthew next notices the angel ministrant and herald. His narrative leaves the impression that the earthquake and appearance of the angel immediately preceded the arrival of the women, and the Behold!' suggests that they felt and saw both. But that is a piece of chronology on which there may be difference of opinion. The other narratives tell of two angels. Matthew's mention of one only may be due either to the fact that one was speaker, or to the subjective impressions of his informant, who saw but the one, or to variation in the number visible at different times. We know too little of the laws which determine their appearances to be warranted in finding contradiction or difficulty here. The power of seeing may depend on the condition of the beholder. It may depend, not as with gross material bodies, on optics, but on the volition of the radiant beings seen. They may pass from visibility to its opposite, lightly and repeatedly, flickering into and out of sight, as the Pleiades seem to do. Where there is such store of possibilities, he is rash who talks glibly about contradictions.

Of far more value is it to note the purpose served by this waiting angel. We heard much of a herald angel of the Lord in the story of the Nativity. We hear nothing of him during the life of Christ. Now again he appears, as the stars, quenched in the noontide, shine again when the sun is out of the sky. He attends as humble servitor, in token that the highest beings gazed on that empty grave with reverent adoration, and were honoured by being allowed to guard the sacred place. Death was an undreaded thing to them, and no hopes for themselves blossomed from Christ's grave; but He who had lain in it was their King as well as ours, and new lessons of divine love were taught them, as they wondered and watched. They come to minister by act and word to the weeping women's faith and joy. Their appearance paralyses the guards, who would have kept the Marys from the grave. They roll away the great circular stone, which women's hands, however nerved by love, could not have moved in its grooves. They speak tender words to them. There by the empty tomb, the strong heavenly and the weak earthly lovers of the risen King meet together, and clasp hands of help, the pledge and first-fruits of the standing order henceforth, and the inauguration of their office of ministering spirits, sent forth to minister for, heirs of salvation.' The risen Christ hath made both one. The servants of the same King must needs be friends of one another.

The angel's words fall into three parts. First, he calms fears by the assurance that the seekers for Christ are dear to Him. Fear not ye' glances at the prostrate watchers, and almost acknowledges the reasonableness of their abject terror. To them he could not but be hostile, but to hearts that longed for their and his Lord, he and all his mighty fellows were brethren. Let us learn that all God's angels are our lovers and helpers, if we love and seek for Jesus. Superstition has peopled the gulf between God and man with crowds of beings; revelation assures us that it is full of creatures who excel in strength. Men have cowered before them, but whether they be thrones, or dominions, or principalities, or powers,' our King was their Creator, and is their Sovereign, and, if we serve Him, all these are on our side. The true deliverer from superstitious terrors is the risen Christ. Again, the angel announces in simplest words the glorious fact,' He is risen,' and helps them to receive it by a double way. He reminds them of Christ's own words, which had seemed so mysterious and had turned out so simple, so incredible, and now had proved so true. He calls them with a smile of welcome to draw near, and with him to look into the empty place. The invitation extends to us all, for the one assurance of immortality; and the only answer to the despairing question, If a man die, shall he live again?' which is solid enough to resist the corrosion of modern doubt as of ancient ignorance, is that empty grave, and the filled throne, which was its necessary consequence. By it we measure the love that stooped so low, we school our hearts to anticipate without dread or reluctance our own lying down there, we fasten our faith on the risen Forerunner, and rejoice in the triumphant assurance of a living Christ. If the wonder of the women's stunned gaze is no more ours, our calm acceptance of the familiar fact need be none the less glad, and our estimate of its far-reaching results more complete than their tumult of feeling permitted to them.

No wonder that, swiftly, new duty which was privilege followed on the new, glad knowledge. It was emphatically a day of good tidings,' and they could not hold their peace. A brief glance, enough for certitude and joy, was permitted; and then, with urgent haste, they are sent to be apostles to the Apostles. The possession of the news of a risen Saviour binds the possessors to be its preachers. Where it is received in any power, it will impel to utterance. He who can keep silence has never felt, as he ought, the worth of the word, nor realised the reason why he has seen the Cross or the empty grave. He goeth before you into Galilee; there shall ye see.' It was but two complete days and one night since Christ had said to the disciples that He would rise again, and, as the Shepherd of the scattered flock, go before them into Galilee. How long ago since that saying it would seem! The reasons for Matthew's omission of all the other appearances of our Lord in Jerusalem, with the exception of the one which immediately follows, and for the stress he lays on this rendezvous in their native Galilee, have already been touched on, and need not detain us now.

The next point in the narrative is the glad interview with the risen Jesus. The women had been at the grave but for a few moments. But they lived more in these than in years of quiet. Time is very elastic, and five minutes or five seconds may change a life. These few moments changed a world. Haste, winged by fear which had no torment, and by joy which found relief in swift movement, sent them running, forgetful of conventional proprieties, towards the awakening city. Probably Mary Magdalene had left them, as soon as they saw the open grave, and had hurried back alone to tell the tidings. And now the crowning joy and wonder comes. How simply it is told!--the introductory Behold!" just hinting at the wonderfulness, and perhaps at the suddenness, of our Lord's appearance, and the rest being in the quietest and fewest words possible. Note the deep significance of the name Jesus' here. The angel spoke of the Lord,' but all the rest of the chapter speaks of Jesus.' The joy and hope that flow from the Resurrection depend on the fact of His humanity. He comes out of the grave, the same brother of our mortal flesh as before. It was no phantom whose feet they clasped, and He is not withdrawn from them by His mysterious experience. All through the Resurrection histories and the narrative of the forty days, the same emphasis attaches to the name, which culminates in the angel's assurance at the Ascension, that' this same Jesus,' in His true humanity, who has gone up on high our Forerunner, shall come again our Brother and our Judge. It is Christ that died, yea rather, that is risen again'; but that triumphant assurance loses all its blessedness, unless we say too, Jesus died for our sins according to the Scriptures, and.., rose again the third day.'

Note, too, the calmness of His greeting. He uses the common form of salutation, as if He had but been absent on some common occasion, and met them in ordinary circumstances. He speaks out of His own deep tranquillity, and desires to impart it to their agitated spirits. He would calm their joy, that it may be the deeper, like His own. If we may give any weight to the original meaning of the formula of greeting which He employs, we may see blessed prophecy in it. The lips of the risen Christ bid us all rejoice.' His salutation is no empty wish, but a command which makes its own fulfilment possible. If our hearts welcome Him, and our faith is firm in His risen power and love, then He gives us a deep and central gladness, which nothing

That is at enmity with joyCan utterly abolish or destroy.'

The rush to His feet, and the silent clasp of adoration, are eloquent of a tumult of feeling most natural, and yet not without turbid elements, which He does not wholly approve. We have not here the prohibition of such a touch which was spoken to Mary, but we have substantially the same substitution, by His command, of practical service for mere emotion. That carries a lesson always in season. We cannot love Christ too much, nor try to get too near Him, to touch Him with the hand of our faith. But there have been modes of religious emotion, represented by hymns and popular books, which have not mingled reverence rightly with love, and have spoken of Him, and of the emotions binding us to Him, in tones unwholesomely like those belonging to earthly passion. But, apart from that, Jesus taught these women, and us through them, that it is better to proclaim His Resurrection than to lie at His feet; and that, however sweet the blessedness which we find in Him may be, it is meant to put a message into our lips, which others need. Our sight of Him gives us something to say, and binds us to say it. It was a blessing to the women to have work to do, in doing which their strained emotions might subside. It was a blessing to the mournful company in the upper room to have their hearts prepared for His coming by these heralds. It was a wonderful token of His unchanged love, and an answer to fears and doubts of how they might find Him, that He sends the message to them as brethren.

In the hurry of that Easter morning, they had no time to ponder on all that it had brought them. The Resurrection as the demonstration of Christ's divinity and of the acceptance of His perfect sacrifice, or as the pledge of their resurrection, or as the type of their Christian life, was for future experience to grasp. For that day, it was enough to pass from despair to joy, and to let the astounding fact flood them with sunny hope.

We know the vast sweep of the consequences and consolations of it far better than they did. There is no reason, in our distance from it, for its diminishing either in magnitude, in certitude, or in blessedness in our eyes. No fact in the history of the world stands on such firm evidence as the resurrection of Jesus Christ. No age of the world ever needed to believe it more than this one does. It becomes us all to grasp it for ourselves with an iron tenacity of hold, and to echo, in the face of the materialisms and know-nothing philosophy of this day, the old ringing confession,' Now is Christ risen from the dead!'

We need say little about the last point in this narrative the obstinate blindness of the rulers, and their transparent lie to account for the empty grave. The guard reports to the rulers, not to the governor, as they had been handed over by Pilate for special service. But they were Roman soldiers, as appears from the danger which the rulers provided against, that of their alleged crime against military discipline, in sleeping at their post, coming to his ears. The trumped-up story is too puerile to have taken in any one who did not wish to believe it. How could they tell what happened when they were asleep? How could such an operation as forcing back a heavy stone, and exhuming a corpse, have been carried on without waking them? How could such a timid set of people have mustered up courage for such a bold act? What did they do it for? Not to bury their Lord. He had been lovingly laid there by reverent hands, and costly spices strewn upon the sacred limbs. The only possible motive would be that the disciples might tell lies about His resurrection. That hypothesis that the Resurrection was a deliberately concocted falsehood has proved too strong for the stomach of modern unbelief, and has been long abandoned, as it had need to be. When figs grow on thistles, such characters as the early Christians, martyrs, heroes, saints, will be produced by a system which has a lie, known to be one, for its foundation. But the lame story is significant in two ways. It con-leases, by its desperate attempt to turn the corner of the difficulty, that the great rock, on which all denials of Christ's resurrection split, is the simple question--If He did not rise again, what became of the body? The priests' answer is absurd, but it, at all events, acknowledges that the grave was empty, and that it is incumbent to produce an explanation which reasonable men can accept without laughter.

Further, this last appearance of the rulers in the gospel is full of tragic significance, and is especially important to Matthew, whose narrative deals especially with Jesus as the King and Messiah of Israel. This is the end of centuries of prophecy and patience! This is what all God's culture of His vineyard has come to! The husbandmen cast the Heir out of the vineyard, and slew him. But there was a deeper depth than even that. They would not be persuaded when He rose again from the dead. They entrenched themselves in a lie, which only showed that they had a glimmering of the truth and hated it. And the lie was willingly swallowed by the mass of the nation, who thereby showed that they were of the same stuff as they who made it. A conspiracy or falsehood, which knew itself to be such, was the last act of that august council of Israel. It is an awful lesson of the penalties of unfaithfulness to the light possessed, an awful instance of' judicial blindness.' So sets the sun of Israel. And therefore Matthew's Gospel turns away from the apostate nation, which has rejected its King, to tell, in its last words, of His assumption of universal dominion, and of the passage of the glad news from Israel to the world.

MHCC: Mat 28:11-15

What wickedness is it which men will not be brought to by the love of money! Here was large money given to the soldiers for advancing that which they knew to be a lie, yet many grudge a little money for advancing what they know to be the truth. Let us never starve a good cause, when we see bad ones so liberally supported. The priests undertook to secure them from the sword of Pilate, but could not secure these soldiers from the sword of God's justice, which hangs over the heads of those that love and make a lie. Those men promise more than they can perform, who undertake to save a man harmless in doing a wilful sin. But this falsehood disproved itself. Had the soldiers been all asleep, they could not have known what passed. If any had been awake, they would have roused the others and prevented the removal; and certainly if they had been asleep, they never would have dared to confess it; while the Jewish rulers would have been the first to call for their punishment. Again, had there been any truth in the report, the rulers would have prosecuted the apostles with severity for it. The whole shows that the story was entirely false. And we must not charge such things to the weakness of the understanding, but to the wickedness of the heart. God left them to expose their own course. The great argument to prove Christ to be the Son of God, is his resurrection; and none could have more convincing proofs of the truth of that than these soldiers; yet they took bribes to hinder others from believing. The plainest evidence will not affect men, without the work of the Holy Spirit.

Matthew Henry: Mat 28:11-15

For the further proof of the resurrection of Christ, we have here the confession of the adversaries that were upon the guard; and there are two things which strengthen this testimony - that they were eye-witnesses, and did themselves see the glory of the resurrection, which none else did - and that they were enemies, set there to oppose and obstruct his resurrection. Now observe here,

I. How this testimony was given in to the chief priests (Mat 28:11); when the women were going to bring that news to the disciples, which would fill their hearts with joy, the soldiers went to bring the same news to the chief priests, which would fill their faces with shame. Some of the watch, probably those of them that commanded in chief, came into the city, and brought to those who employed them, the report of their disappointment. They showed to the chief priests all the things that were done; told them of the earthquake, the descent of the angel, the rolling of the stone away, and the coming of the body of Jesus alive out of the grave. Thus the sign of the prophet Jonas was brought to the chief priests with the most clear and incontestable evidence that could be; and so the utmost means of conviction were afforded them; we may well imagine what a mortification it was to them, and that, like the enemies of the Jews, they were much cast down in their own eyes, Neh 6:16. It might justly have been expected that they should now have believed in Christ, and repented their putting him to death; but they were obstinate in their infidelity, and therefore sealed up under it.

II. How it was baffled and stifled by them. They called an assembly, and considered what was to be done. For their own parts, they were resolved not to believe that Jesus was risen; but their care was, to keep others from believing, and themselves from being quite ashamed from their disbelief of it. They had put him to death, and there was no way of standing to what they had done, but by confronting the evidence of his resurrection. Thus they who have sold themselves to work wickedness, find that one sin draws on another, and that they have plunged themselves into a wretched necessity of adding iniquity to iniquity, which is part of the curse of Christ's persecutors, Psa 69:27.

The result of their debate was, that those soldiers must by all means be bribed off, and hired not to tell tales.

1. They put money into their hands; and what wickedness is it which men will not be brought to by the love of money? They gave large money, probably a great deal more than they gave to Judas, unto the soldiers. These chief priests loved their money as well as most people did, and were as loth to part with it; and yet, to carry on a malicious design against the gospel of Christ, they were very prodigal of it; they gave the soldiers, it is likely, as much as they asked, and they knew how to improve their advantages. Here was large money given for the advancing of that which they knew to be a lie, yet many grudge a little money for the advancement of that which they know to be the truth, though they have a promise of being reimbursed in the resurrection of the just. Let us never starve a good cause, when we see a bad one so liberally supported.

2. They put a lie into their mouths (Mat 28:13); Say ye, His disciples came by night, and stole him away while we slept; a sorry shift is better than none, but this is a sorry one indeed. (1.) The sham was ridiculous, and carried along with it its own confutation. If they slept, how could they know any thing of the matter, or say who came? If any one of them was awake to observe it, no doubt, he would awake them all to oppose it; for that was the only thing they had in charge. It was altogether improbable that a company of poor, weak, cowardly, dispirited men should expose themselves for so inconsiderable an achievement as the rescue of the dead body. Why were not the houses where they lodged diligently searched, and other means used to discover the dead body; but this was so thin a lie as one might easily see through. But had it been ever so plausible, (2.) It was a wicked thing for these priests and elders to hire those soldiers to tell a deliberate lie (if it had been in a matter of ever so small importance), against their consciences. Those know not what they do, who draw others to commit one wilful sin; for that may debauch conscience, and be an inlet to many. But, (3.) Considering this as intended to overthrow the great doctrine of Christ's resurrection, this was a sin against the last remedy, and was, in effect, a blasphemy against the Holy Ghost, imputing that to the roguery of the disciples, which was done by the power of the Holy Ghost.

But lest the soldiers should object the penalty they incurred by the Roman law for sleeping upon the guard, which was very severe (Act 12:19), they promised to interpose with the governor; " We will persuade him, and secure you. We will use our own interest in him, to get him not to take notice of it;"and they had lately found how easily they could manage him. If really these soldiers had slept, and so suffered the disciples to steal him away, as they would have the world believe, the priests and elders would certainly have been the forwardest to solicit the governor to punish them for their treachery; so that their care for the soldiers' safety plainly gives the lie to the story. They undertook to secure them from the sword of Pilate's justice, but could not secure them from the sword of God's justice, which hangs over the head of those that love and make a lie. They promise more than they can perform who undertake to save a man harmless in the commission of a wilful sin.

Well, thus was the plot laid; now what success had it?

[1.] Those that were willing to deceive, took the money, and did as they were taught. They cared as little for Christ and his religion as the chief priests and elders did; and men that have no religion at all, can be very well pleased to see Christianity run down, and lend a hand to it, if need be, to serve a turn. They took the money; that was it they aimed at, and nothing else. Note, Money is a bait for the blackest temptation; mercenary tongues will sell the truth for it.

The great argument to prove Christ to be the Son of God, is, his resurrection, and none could have more convincing proofs of the truth of that than these soldiers had; they saw the angel descend from heaven, saw the stone rolled away, saw the body of Christ come out of the grave, unless the consternation they felt hindered them; and yet they were so far from being convinced by it themselves, that they were hired to belie him, and to hinder others from believing in him. Note, The most sensible evidence will not convince men, without the concurring operation of the Holy Spirit.

[2.] Those that were willing to be deceived, not only credited, but propagated, the story; This saying is commonly reported among the Jews until this day. The sham took well enough, and answered the end. The Jews, who persisted in their infidelity, when they were pressed with the argument of Christ's resurrection, had this still ready to reply, His disciples came, and stole him away. To this purport was the solemn narrative, which (as Justin Martyr relates in his dialogue with Typho the Jew) the great sanhedrim sent to all the Jews of the dispersion concerning this affair, exciting them to a vigorous resistance of Christianity - that, when they had crucified, and buried him, the disciples came by night, and stole him out of the sepulchre, designing thereby not only to overthrow the truth of Christ's resurrection, but to render his disciples odious to the world, as the greatest villains in nature. When once a lie is raised, none knows how far it will spread, nor how long it will last, nor what mischief it will do. Some give another sense of this passage, This saying is commonly reported, that is, "Notwithstanding the artifice of the chief priests, thus to impose upon the people, the collusion that was between them and the soldiers, and the money that was given to support the cheat, were commonly reported and whispered among the Jews;"for one way or other truth will out.

Barclay: Mat 28:11-15

When some of the guard came to the chief priests and told them the story of the empty tomb, the Jewish authorities were desperately worried men. Was it possible that all their planning had come to nothing? So they formed a simple plan; they bribed the members of the guard to say that Jesus' disciples had come while they slept and had stolen his body.

It is interesting to note the means that the Jewish authorities used in their desperate attempts to eliminate Jesus. They used treachery to lay hold on him. They used illegality to try him. They used slander to charge him to Pilate. And now they were using bribery to silence the truth about him. And they failed. Magna est veritas et praevalebit, ran the Roman proverb; great is the truth and it will prevail. It is the fact of history that not all men's evil machinations can in the end stop the truth. The gospel of goodness is greater than the plots of wickedness.

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 28:1-20

B. The King's resurrection ch. 28

The resurrection is central to Christian theology (cf. 1 Cor. 15:12-19). However the Gospel evangelists did not deal with the theological implications of the resurrection but simply recorded the facts. The Apostle Paul wrote much to help us appreciate the significance of this great event (cf. Rom. 4:24-25; 6:4; 8:34; 10:9; 1 Cor. 15; 2 Cor. 5:1-10, 15; Phil. 3:10-11; Col. 2:12-13; 3:1-4; 1 Thess. 4:14).

Constable: Mat 28:11-15

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

28:11 Some of the guards left the others at the tomb and reported the earthquake, the angel, and the empty tomb to the chief priests.

28:12-14 The action of these Sanhedrin members proves that their promise to believe in Jesus if He would come down from the cross was hypocritical (cf. 27:42; Luke 24:13-32). They continued to show more concern for their own reputations and what was expedient than for the truth.

Their devised story was a weak one that a critic might easily discredit. If the guards had been asleep, they could not have known of the theft. If one of them was awake, why did he not sound an alarm? It was also incredible that the disciples who had abandoned Jesus out of fear would have summoned enough courage to risk opening the guarded tomb. Moreover if the Sanhedrin had any evidence against the disciples, they surely would have prosecuted them, but they did not.

Molesting graves was sometimes punishable with death in the ancient Near East.¹⁰⁸⁹ Consequently Jesus' enemies resorted to bribery to shut the mouths of the soldiers, and later Pilate, if necessary. Guards who fell asleep on duty normally lost their lives if discovered (cf. Acts 12:19).

28:15 Matthew explained that this was the origin of the Jewish explanation of the empty tomb that persisted to the time of his writing, whenever that may have been.

"The reason for Matthew's diligence in approaching the resurrection in such an apologetic manner is evident since so much is dependent upon the resurrection of the Messiah. It authenticated His person. To the nation of Israel, His resurrection was the sign of the prophet Jonah (Matthew 12:38-39) attesting the fact that Jesus was the Messiah. The reason Matthew says nothing about the ascension is bound up in this point. If Jesus is the Messiah, then an account of the ascension is both unnecessary and self-evident to the Israelite. He would yet come in clouds of glory. What mattered to Matthew was that Jesus was Israel's Messiah and the resurrection proved that fact; therefore he goes no further. Second, the resurrection validated Christ's prophecies concerning His rising from the dead (Matthew 16:21; 17:22-23; 20:17-19). Finally, the message of the King involving the character of the kingdom, the offer of the kingdom, and the offer's withdrawal are all involved in the resurrection, for the resurrection verifies the truthfulness of all that Christ ever spoke."¹⁰⁹⁰

College: Mat 28:1-20

MATTHEW 28

S. THE EMPTY TOMB (28:1-7)

¹ After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.

² There was a violent earthquake, for an angel of the Lord came down from heaven and, going to the tomb, rolled back the stone and sat on it. ³ His appearance was like lightning, and his clothes were white as snow. ⁴ The guards were so afraid of him that they shook and became like dead men.

⁵ The angel said to the women, " Do not be afraid, for I know that you are looking for Jesus, who was crucified. ⁶ He is not here; he has risen, just as he said. Come and see the place where he lay. ⁷ Then go quickly and tell his disciples: 'He has risen from the dead and is going ahead of you into Galilee. There you will see him.' Now I have told you."

Although the Gospel narratives differ in their depiction of the details surrounding Jesus' resurrection, they are all agreed that early Sunday morning a group of women came to Jesus' tomb and discovered that it was empty. The explanation given them is that Jesus has been raised from the dead. Indeed, they become the first witnesses of the risen Jesus when he appears to them and shows himself alive. It is highly doubtful that Christians would have fabricated a story that depended on the initial testimony of women, since the testimony of women would not be considered highly credible in a first century Jewish culture (see Josephus, Ant 4.219; m. Yebamot 15:1, 8-10; 16:7; Ketubot 1:6-9; Luke 24:10-11). Although no human actually observed Jesus' resurrection from the dead, circumstantial evidence weighs heavily in favor of its historicity.

The details of Matthew's resurrection narrative underscore the role of women as foils, contrasting with both the soldiers (28:2-5, 11), and the disciples (28:7-10, 17). The story of the women at the tomb is interlocked with that of the soldiers by the common motif of " fear" (see vv. 4, 5, 10). Although both the women and the guards when confronted with the same events involving an earthquake, the removal of the stone, and the appearance of the " angel of the Lord" are both gripped with " fear" (vv. 4-5), the women are addressed directly and told not to be afraid (v. 5), while the soldiers' " fear" leaves them as " dead men" (v. 4). Instead of being incapacitated like the solders, the events, coupled with their divine interpretation, move the women to action. Clearly, the women followers of Jesus function as models of discipleship. Exemplary devotion enables them to be present as witnesses of both the crucifixion and resurrection. Discipleship as defined by the action of these women, consists of both recognizing and worshiping Jesus as the crucified and risen Christ, and being obedient to a commission to bear witness to others (see vv. 7, 10). In fact, it is the commission of Jesus given the women to announce his resurrection to the disciples that precipitates the reassembling of the male disciples so they might be commissioned to a worldwide mission (28:16-20).

28:1. Although the expression ojyeΙ sabbavtwn (opse sabbatôn) can be translated " late on the sabbath," it is difficult to reconcile such a translation with the accompanying line, on the first day of the week . It appears that the NIV translation after the sabbath provides " the simplest way of dealing with Matthew's double expression . . . ." Therefore, early on Sunday morning Mary Magdalene and presumably Mary the " mother of James and Joses" (cf. 27:56) came " to look at the tomb." Unlike Mark, Matthew does not specify their reason for visiting the tomb (cf. Mark 16:1).

28:2-4. Matthew calls attention (ijdouv, idou ) to an unusual series of events that signal once again (cf. 27:51-54) the Divine presence. A violent earthquake is directly related to the angel of the Lord coming down from heaven (note gar ). The appearance of the " angel of the Lord" recalls the infancy narratives (cf. 1:20; 2:4, 13, 19) where the angel also divulges " privileged information about divine activity that is otherwise inaccessible to the characters in the story." The large stone earlier sealed by human authorities (27:66) is now rolled back and the angel sat on it , thus symbolizing the triumph of God's power over the futile efforts of the Jewish leaders. The description of the angel's appearance recalls the traditional motifs associated with biblical theophanies (cf. Dan 7:9; 10:5-6; Rev 15:6). Ironically, as noted by Hagner, " the ones assigned to guard the dead themselves appear dead while the dead one has been made alive."

28:5-7. The angel speaks only to the women emphasizing that they have no need to fear (note emphatic uJmei'", hymeis ). Although they seek the crucified Jesus, the angel informs them that he is no longer dead but has risen, just as he said . The words function as a refutation to the earlier charge that Jesus is a " deceiver" (27:63), and thus validate the credibility of his earlier predictions (cf. 16:21; 17:23; 20:19; 26:32). Not only does the angel interpret events for the women, he also demands of them certain actions: i.e., Come and see . . . then go quickly and tell his disciples . . . . The women who had come to look at the tomb are now invited to behold the empty tomb. The angel's explanation of the absence of the body is intended as good news that must be shared with the disciples. The women thus serve as " reliable intermediaries who are to link the disciples with the reality of Jesus' death, burial, and resurrection" (cf. 26:12; 27:55-56; 28:7).

T. THE APPEARANCE OF JESUS TO THE WOMEN (28:8-10)

⁸ So the women hurried away from the tomb, afraid yet filled with joy, and ran to tell his disciples. ⁹ Suddenly Jesus met them. " Greetings," he said. They came to him, clasped his feet and worshiped him. ¹⁰ Then Jesus said to them, " Do not be afraid. Go and tell my brothers to go to Galilee; there they will see me."

28:8. Like Joseph who explicitly obeys the words of the " angel of the Lord" (cf. 1:24-25; 2:14, 21), so these women hurried (tacuv, tachy ) from the tomb , exactly as the angel commanded (" go quickly," tacuv poreuqei'sai, tachy poreutheisai , v. 7). Their emotional state is described as afraid yet filled with joy (cf. v. 17). Although their emotions are understandably mixed, they are nevertheless obedient to the angel's instructions. Unlike the guards who in fear " become like dead men" (v. 4), the addition of joy to fear produced in these women reverential awe that must comply with divine instruction.

28:9. While on their way, Jesus suddenly appears to them and thus confirms the reality of his resurrection. Jesus' salutation, Greetings (caivrete, chairete ), is met with an act of reverence ( clasped his feet ), resulting in " worship" (prosekuvnhsan, prosekynçsan; cf. 2:11; 14:33; 28:9, 17). Certainly, with all that has happened, their worship is intended as much more than a gesture of respect. They have come to see Jesus as deserving adoration usually reserved for God.

28:10. Jesus reiterates the commission given by the angel, with one significant addition, i.e., my brothers , indicating the disciples' restored fellowship. The command for them to go to Galilee as " brothers" re-establishes a core relationship that will result in a worldwide commission to disciple the nations (28:18-20). However, if the Great Commission is to become a reality, it will depend upon the disciples believing the testimony of these two women. As noted by Weaver:

Mary Magdalene and 'the other Mary' have now become the crucial link between the Risen Jesus and his fearful and faltering 'brothers' (28:10). No less is at stake here than the ongoing and worldwide mission to 'make disciples of all the nations' (28:19-20). This mission is the climax toward which Matthew's entire narrative drives forward. And this mission - 'to all the nations' and 'until the very consummation of the age' (28:19-20) - rest on the faithfulness of two women once invisible within Matthew's story and once powerless to influence events.

U. THE BRIBING OF THE GUARDS (28:11-15)

¹¹ While the women were on their way, some of the guards went into the city and reported to the chief priests everything that had happened. ¹² When the chief priests had met with the elders and devised a plan, they gave the soldiers a large sum of money, ¹³ telling them, " You are to say, 'His disciples came during the night and stole him away while we were asleep.' ¹⁴ If this report gets to the governor, we will satisfy him and keep you out of trouble." ¹⁵ So the soldiers took the money and did as they were instructed. And this story has been widely circulated among the Jews to this very day.

28:11. In an ironic note, Matthew interrupts the flow of the story to provide the reader one final glimpse of Jesus' opponents. While the women were on their way to obey the command of the angel (v. 7) and Jesus (v. 10), to announce (ajpaggeivlai, apangeilai ) the resurrection, the guards return to Jerusalem to report (ajphvggeilan, apçngeilan) to the chief priests everything that had happened . The guards are then given a commission by the chief priests to distort the truth by contending that " his disciples came during the night and stole him away" (v. 13). Thus, in this final scene when the " chief priests and the elders" gather together (poreuomevnwn deΙ aujtw'n, poreuomenôn de autôn, cf. 2:4; 26:3), the result is a concocted lie to account for the empty tomb. Ironically, the Jewish leaders had earlier requested a posted guard to prevent the disciples from stealing the body and claiming that Jesus has been risen from the dead (27:64). Now they have become perpetrators of the very deception they had hoped to prevent.

28:12-14. The suggestion that the disciples stole the body while the guards slept is so obviously lacking in credibility it underscores the desperate tactics of unbelief. It is not surprising that it took a large sum of money to persuade the guards to agree to such a deceptive, yet ludicrous scheme. Not only were the guards risking serious punishment if Roman authorities discovered they were sleeping while on guard, they also would have extreme difficulty explaining how they knew what happened to the body if they were in fact sleeping. In light of the possible repercussions for sleeping on duty the Jewish authorities promised the guards amnesty if they stick to the story devised by the Jewish council. Hence, while the women are commissioned to announce that Jesus has been raised from the dead (v. 7), the guards are commissioned by means of a bribe to announce that the disciples, under the cover of darkness, stole the body.

28:15. Evidently, the Jewish leaders were successful in their efforts to promote their alternative explanation for the empty tomb since Matthew reports that their story has been widely circulated among the Jews to this very day . Thus, to the end, the Jewish leaders are portrayed as deceivers (cf. 27:63) who continue their opposition to Jesus even after God has validated his claim.

V. THE GREAT COMMISSION (28:16-20)

¹⁶ Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. ¹⁷ When they saw him, they worshiped him; but some doubted. ¹⁸ Then Jesus came to them and said, " All authority in heaven and on earth has been given to me. ¹⁹ Therefore go and make disciples of all nations, baptizing them in ^a the name of the Father and of the Son and of the Holy Spirit, ²⁰ and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age."

^a 19 Or into ; see Acts 8:16; 19:5; Romans 6:3; 1 Cor. 1:13; 10:2 and Gal. 3:27.

As was noted earlier, the final paragraph of Matthew's Gospel (vv. 16-20) brings together several dominant themes that have appeared elsewhere in the story (e.g., Jesus' authority, universal mission, tension between faith and doubt/understanding, mission of the disciples, Jesus as authoritative teacher, and the notion of " God with us" ). As such, the final scene is not merely the conclusion of the passion narrative (26:1-28:20), but is climactic for the whole Gospel.

28:16-17. Virtually every line of Matthew's description of the setting for the commissioning evokes, by means of retrospection, earlier features of his story. Reference to the eleven disciples reminds the reader of the earlier tensions associated with the disciples (cf. 26:30-35), especially recalling Judas' betrayal (cf. " One of the Twelve," 26:14, 20, 47), and anticipating Peter's restoration (cf. 26:69-75). The eleven are in Galilee (cf. 28:7, 10), and thus the story has come full circle (cf. 4:12-16; 2:14-23). Recall also that Galilee was referred to as " Galilee of the Gentiles" (4:15), thus anticipating a worldwide mission to all the nations (v. 19). The eleven gather on a mountain , which certainly evokes memories of earlier mountain scenes as a place of revelation and communion with God (cf. 4:8; 5:1-2; 14:23; 15:19; 17:1-2; 24:3; 26:30). Even the response of the disciples when they see the risen Lord ( they worshiped him, but some doubted ), while puzzling to the reader, is in accord with Matthew's portrayal of the disciples. Their response is one of devotion mixed with uncertainty and indecision (ejdivstasan, edistasan , cf. 14:31), not disbelief or skepticism. The disciples often exhibited a devotion to Jesus while still struggling with a lack of perception and uncertainty about the meaning of events. It is not surprising that with the extraordinary events associated with Jesus' resurrection they still struggle to make sense of it all. Their response, however, is in contrast with the women who also " worship" the risen Jesus (v. 9), but unlike the disciples their worship was not mixed with " doubt" but " fear." Nevertheless, like the women the risen Christ will demand of them action based upon his authoritative disclosure of himself.

28:18. Jesus announces that he has been given (ejdovqh moi, edothç moi, divine passive, i.e., by God), all authority " (pa'sa ejxousiva, pasa exousia ) in heaven and earth (cf. Dan 7:14). While earlier Jesus claimed that " all things have been committed to me by my Father" (11:27), his reference was to the Father's empowerment of him for his earthly ministry (cf. 9:8). Now Jesus claims a transcendent all-encompassing authority, that like the Son of Man figure in Daniel's vision, possesses " authority, glory, and sovereign power [over] all peoples, nations, and men of every language . . ." (Dan 7:14). The authority extended Jesus signals a critical turning point in God's redemptive scheme, as Jesus becomes " the one through whom all God's authority is mediated." It follows that Jesus' teachings and commands are invested with divine authority and therefore must take precedence in discerning the will of God (cf. 5:17-48).

28:19. The connective ou ( oun , Therefore ) makes it clear that Jesus' exalted authority noted in verse 18 is foundational for what follows. Grammatically, the imperative verb maqhteuvsate (mathçteusate, " make disciples" ) is preceded by an aorist participle (poreuqevnte", poreuthentes , " go" ) which shares the imperatival force of the main verb. Hence, the disciples are to go (rather than the temporal emphasis, " having gone" ) and make disciples . The object of their mission is to disciple " all the nations" (pavnta taΙ e[qnh, panta ta ethnç). The earlier instructions to go only to the " lost sheep of Israel" (10:6; cf. 15:24) are now rescinded, replaced by a universal mission to all ethnic groups. However, the commission should not be construed as excluding a mission to Israel, because Israel is now " subordinated and absorbed into the comprehensive reference to the nations."

Two participles follow the main verb (baptivzonte", baptizontes , baptizing , didavskonte", didaskontes , teaching ) and specify the means by which the " nations" are to be discipled. The former describes the initiation process by which one is brought into a new relationship with the Father, . . . Son and . . . Holy Spirit . The prepositional phrase, in the name (eij" toΙ o[noma, eis to onoma ) suggests that the goal of baptism is to transfer the initiate " into a relationship of belonging to the triune God." Therefore baptism marks entry into a new sphere of commitment and allegiance, in which God's will as disclosed in Jesus, is given priority (=kingdom). Although the text is implicitly trinitarian, the singular " name" emphasizes the unity of the triune God. It may be surprising that in spite of Jesus' words to baptize " in the name of the Father, Son, and Holy Spirit," the early church regularly baptized " in the name of Jesus" (e.g., Acts 8:16; 19:5). However, as observed by Albright and Mann: " The mistake of so many writers on the New Testament lies in treating this saying as a liturgical formula (which it later became), and not as a description of what baptism accomplished."

28:20. Critical to the discipling process is ongoing instruction of new disciples in order to ground them in the authoritative teachings of Jesus. As a discipling manual one could hardly do better than the Gospel of Matthew, which conveniently summarizes Jesus' teachings in five major discourses (5:1-7:29; 10:5-42; 13:1-52; 18:1-35; 24:1-25:46). It is the responsibility of the church to lead new believers into an awareness of what life in the kingdom entails. Observe that Jesus does not give his followers the luxury of selecting portions of Jesus' teachings which please them, while neglecting the rest (cf. 5:19). Life in the kingdom necessitates hearing and doing everything that Jesus has commanded. Jesus' teachings are all-encompassing and speak to the total person concerning how to live in a manner pleasing to God.

The Gospel concludes with the One who was introduced to the reader as " Immanuel" (lit., " God with us," 1:23; cf 18:20) promising his abiding presence with his disciples. Jesus' promise to be with his disciples is " not so much a cozy reassurance as a necessary equipment for mission." The risen Lord promises to be with his people to the very end of the age , meaning to the end of time and this world. God has thus vindicated his Son, and the story closes with his disciples being assured of the Son's abiding presence, and the anticipation of his presence in eschatological glory (cf. 25:31f.).

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 28:11-15

CXXXVI.
SOME OF THE GUARDS REPORT TO THE JEWISH RULERS.
^aMATT. XXVIII. 11-15.

   ^a11 Now while they were going [while Joanna and the group of women with her were on their way to tell the apostles that they had seen Jesus], behold, some of the guard [not all] came into the city, and told unto the chief priests all the things that were come to pass. [Esteeming it folly to guard an empty tomb, the soldiers went to their barracks, while their officers returned to those who had placed them on guard to report what had happened. They rightly judged that the plain truth was their best defense. They could not be expected to contend against earthquakes and angels. Their report implies that they saw Jesus leave the tomb, and after the angel opened it. Mat 27:64), lends credibility to this statement.] [747]

   * NOTE. -- We fail to see any such implication. In our opinion Jesus had already departed from the tomb when the angel came. The tomb was not opened to let the Lord out, but to let the disciples in, that they might see as soon as possible one of the chief evidences of his resurrection (Joh 20:8, Mat 28:6). Jesus did not need that one open doors for him (Joh 20:19, Joh 20:26), but the disciples had such a need (Mar 16:3). But it seems to us contrary to Scripture precedent that these unbelieving soldiers should see the risen Christ, for he did not appear to the unbelieving so far as the record shows, and the implication is that the same principle which made Jesus refuse the testimony of demons made him also decline to let unbelievers become witnesses to his resurrection (Act 10:40, Act 10:41). -- P. Y. P.

[FFG 746-747]

Lapide: Mat 28:1-20

CHAPTER 28

In the evening of the Sabbath (Vulg.), as the first day of the week was dawning, &c. How could it be called evening if day was dawning, or even if, as S. Mark says, the sun were risen? Firstly, S. Jerome answers that these women had gone forth frequently to the sepulchre, both in the evening and in the morning, so that the Evangelists refer to different occasions of their going forth.

Secondly, S. Ambrose thinks that they were different women who went out in the evening and in the morning. So Nyssen ( Orat. 2, on the Resurrection ) thinks that the women went four times to the sepulchre. But it is clear to any one who compares the different accounts, that the Evangelists speak of the same visit made by the same women to the sepulchre of Christ.

Thirdly, Baronius by the evening understands the star of Venus, which is called Lucifer, so that the meaning will be, "When Lucifer was risen in the morning before the sun, Mary Magdalene came to the sepulchre of Christ." But this star is not denoted by the Greek word όψε, or by the Latin word Vespere.

I say, therefore, that by the evening of the Sabbath is signified the night which followed the Sabbath. That it was so clear, first, from S. Mark, who says, and when the Sabbath was passed ; secondly, because S. Matthew is wont to sum up many things in a few words. Accordingly, he here sums up the time when the women came together and made preparations for visiting and anointing Christ, which was in the evening, or immediately the Sabbath was passed; and he also wished to indicate the time when they came to the sepulchre, which was at the dawn of the Lord's day. For this is what S. Luke says (chap. xxiii. 56), " And they returned (after Christ had been buried), and prepared spices and ointments, and rested on the Sabbath day, according to the commandment; and on the first day of the week, very early in the morning, they came to the sepulchre, bringing the spices which they had prepared." And S. Mar 16:1 says, " When the Sabbath was passed, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might come and anoint Jesus. And very early in the morning on the first day of the week, they came to the sepulchre." Mark is generally the interpreter of Matthew. S. Augustine says, "Thus, on the evening of the Sabbath is just the same as if he had said on the night of the Sabbath, that is, the night which follows the day of the Sabbath, which is sufficiently proved by the words which follow, as it began to dawn towards the first day of the week." This could not be if we understood only the first portion of the night, its beginning, to be signified by the word evening. For the evening, or beginning of the night, does not begin to dawn towards the first day of the week, but only the night which is concluded by the dawn. For the end of the first part of the night is the beginning of the second; and the dawn is the end of the whole night. Whence the evening could not be said to dawn towards the first day of the week, unless by the word evening the night itself is understood, which is concluded by the dawn.

Matthew, therefore, declares that these women had prepared ointments at night, but came to the sepulchre at the rising of the dawn, as Luke, John, and Mark say. But John adds that they came early in the morning, while it was yet dark. I answer, That also is true, because it was dawn, since the sun not having yet appeared, but only his rays reflected from the hills or clouds, there still remained a measure of darkness in the air.

Peter Chrysologus, in a sermon on the resurrection, gives another symbolical reason. "According to nature," he says, "it was dark, and yet it is said that the sun had risen, because on that day the sun, rejoicing as it were at the resurrection of Christ, rose before the wonted time." Remigius agrees with Chrysologus, "The dignity of that night is declared, for according to the course of nature evening does not dawn towards day, but darkness towards night; but the Lord by the light of His resurrection made the whole of that night joyful and brilliant."

It is clear that these women came to the sepulchre early in the morning; for their love for Christ urged them on to hasten to this, and anticipate the day; and also their fear of the Jews, lest if they had come by daylight, and had been seen by the Jews, who were hostile to Him, they should have been ill-treated by them.

Further, Matthew here only mentions directly the time of the coming of the women to the sepulchre, yet he indirectly signifies also the time at which Christ rose, namely, in the early morning, a little before the arrival of the women, according to the common opinion of the Doctors and the Church, which S. Jerome and S. Augustine prove from Psa 56:9, I will awake early.

The general sense, then, is, that Christ rose after the middle of the night before sunrise on the Lord's day, for otherwise He would have been found dead by the women; and as He was born at the same time thirty-three years before of the Blessed Virgin, so now He was born again through the resurrection, that He might as a new Sun of Righteousness shine upon the world. Whence also in former times, Christians, after the middle of the night on the day of the Passover, broke of their fast and keeping of vigil, and began to rejoice greatly.

Further, Christ does not seem to have risen immediately after the middle of the night. For Mark more exactly says that Christ rose early in the morning. And most of the Fathers teach this, whom Suarez quotes (3. p. disp. 46, sect. 2), and the Church in the Paschal hymn, Aurora lucis.

On the first day of the week. That is, on the first day after the Sabbath, on the Lord's day; about the religious observance of which day S. Augustine thus writes ( Serm. 251 , de Temp. ), "The Apostles and apostolic men appointed that day to be observed with holy solemnity, because on it our Redeemer rose from the dead; and it is called on that account the Lord's day, that abstaining on it from earthly works, we may devote ourselves only to the study of divine things, giving to this day honour and reverence, on account of the hope of our resurrection, which we have in it. For, as the Lord rose from the dead, so also we hope that we shall rise."

Mary Magdalene and the other Mary. That is, the wife of Cleophas and mother of James. These were the leaders and standard-bearers of the rest who were wont to follow Christ; for that there were several others is clear from Luk 23:55, where, among others, he names Joanna, the wife of Chuza, Herod's steward: and Mark adds Salome. The Blessed Virgin Mother of God did not come with them, because she certainly knew and expected that Christ would rise on that same day; whence she knew that the anointing would be useless.

Morally : Learn from this that Christ reveals Himself and His grace and glory to those souls who hasten to anoint Him with the good works of prayer, penance, and charity. Whence S. Gregory ( Hom. 21) says, "Those women who came with spices see the angels; and so those souls behold the heavenly citizens who, with the sweet odours of their virtues, approach the Lord in holy desires."

To see the sepulchre. It is very probable that they were ignorant of the watch of the soldiers that had been posted by the Jews at the sepulchre, and also of the sealing. For if they had known of these two things, they would not have dared to come to the sepulchre, lest they should fall into the hands of the watch, much less to break the seal. But God removed both of these hindrances out of their way. Hence learn courageously to undertake works for the glory of God, and certainly to trust that God will either remove, or cause us to surmount, all hindrances that lie in our way.

Mystically : Bede ( on Luk 24:1.) says, "By the women coming early in the morning to the sepulchre, we have an example given to us, that, having cast away the darkness of our vices, we should come to the body of the Lord. For that sepulchre also bore the figure of the altar of the Lord, wherein the mysteries of Christ's body, not in silk or purple cloth, but in pure white linen, like that in which Joseph wrapped it, ought to be consecrated, that as He offered up to death for us the true substance of His earthly nature, so we also, in commemoration of Him, should place on the altar the flax, pure from the plant of the earth, and white, and in many ways refined by a kind of crushing to death. But the spices which the women bring signify the odour of virtue and the sweetness of prayers, by which we ought to approach the latter."

The following was the order of events:—First, Christ was in His Passion during about eighteen hours. For on the Thursday, towards evening, He ate the lamb, He washed the disciples' feet, He instituted the Eucharist, and held a long discourse on love, and at last proceeded to Gethsemane; all which things would easily take up three hours. Wherefore, about the third hour of his death in Gethsemane, He began to be sorrowful, and to pray that the cup might pass from Him. Hence, if you reckon all the hours up to the third hour in the afternoon of Friday, when Christ died, you will find eighteen hours; so that you may learn, according to the moral meaning, how short is the time of the suffering of Christ and of Christians, and how long the time of resurrection and of glory, for it is eternal. So bountiful is God, so brief is the suffering, so long the reward and the glory.

Secondly, Christ dying at the third hour in the afternoon, immediately as to His soul went down into hell; but His body was taken down from the Cross, and washed and wrapped in linen, so that He was buried before night, for it was the night of the Sabbath, on which the Jews must rest from all work. Wherefore He was in hell about thirty-six hours (but in the sepulchre thirty-three).

Thirdly, Christ, as soon as He appeared in hell, that is, in Limbus, showed to Adam and Abraham and the rest of the fathers and prophets, not only His soul, but also His Deity united to it. Wherefore He gladdened them with the vision of His divinity; then, too, did hell become like heaven. Whence He said to the robber who was about to go to Him in Limbus, To-day thou shalt be with Me in Paradise.

Fourthly, About the ninth hour of the night of the Lord's day, Christ, having passed forth from hell with the fathers, came to the sepulchre, and there He showed them His body, livid, blood-stained, and torn for them; and presently cleansing His body from all lividness, blood, and ointment, and again sending angels (though some are of opinion that all these things were done not by angels, but by the soul of Christ itself, which had this power through the hypostatic union with the Word) to gather up the blood which had been scattered by the scourging; and after it had been gathered up, He again infused it into the veins of His body, which the glorious soul of Christ entered, and uniting to itself, animated and glorified.

Fifthly, To many of the fathers, as Abraham and others, He restored their bodies, that He might make them sharers of His resurrection and glory, and witnesses of it to the Jews, as is clear from Mat 27:53.

Sixthly, Christ, when He rose, passed through the stone that covered the sepulchre. Soon afterwards the angel descended and caused an earthquake, and removed the stone from the sepulchre that He might arouse the watch, and open a way for the women to the sepulchre.

Seventhly, He appeared in glory to the Blessed Virgin, His mother, and showed the Patriarchs to her, who all saluted her, and were filled with great joy. Then He appeared to Mary Magdalene, who had stayed near the sepulchre.

Tropologically : Learn here how religiously we ought to venerate and adorn the tombs and relics of Christ, the Martyrs, and other Saints. "The bodies of the just," says S. Augustine, "are not to be thought meanly of, which the Holy Spirit used as organs and vessels for all good works."

And, behold, there was a great earthquake, &c. Firstly, By it was signified the power, magnificence, and glory of Christ in His resurrection as God. For by an earthquake God made known His presence on Sinai and elsewhere.

Secondly, That the women might recognise the angel not only from his glorious appearance, but from this earthquake, and might more easily believe the resurrection of Christ proclaimed by the angel; especially because by means of the earthquake he rolled away the stone from the door of the sepulchre, that the women might enter, and seeing it empty, might know that Christ was risen.

Symbolically : The earth which trembled with horror at the death of Christ, as it were leaped with joy at the resurrection.

For the angel, &c. Franciscus Lucas and others are of opinion that this angel was Gabriel, who, according to the meaning of his name, is the minister of the power of God. It is not to be doubted that other angels were present with him, and guarded the sepulchre during the three days, and adored the sacred body of Christ lying in it, as being hypostatically united to the Deity.

Further, the angel appeared in the form of a young man, as Mark says, first, because youth is a sign of the never-failing vigour and strength of the angels. Secondly, because the angel represented Christ, who was a young man; for He died and rose again in the thirty-fourth year of His age. Thirdly, his youth showed that he was strong and warlike, ready to fight against the watch. Lastly, youth represents beauty, immortality, activity, and the glory of the glorious body which Christ had assumed in the resurrection.

And rolled away the stone, of the sepulchre of Christ. Not that He might rise out of it, for He had already risen while the sepulchre was closed, but that he might show to the women that Christ their God and Lord had already risen. Opening to them a way to the sepulchre, he showed it to them empty of the body of Christ. For as Christ was born from the closed womb of the Virgin, so also He rose from the closed sepulchre.

S. Augustine ( Serm. 138 , de Temp.) says, "The unbelieving Jews set a seal on the stone of the sepulchre that Christ might not come forth. But how would it be impossible for Him to come forth from the sepulchre who had come forth from the pure womb of His mother, her virginity being preserved? He escaped the notice of the guards; He leaped forth from the sepulchre; He appeared to the disciples when the doors were shut: from the one place He came forth when He was shut in; into the other He entered when He was shut out." So Euthymius, Chrysostom, &c. S. Leo, in his 83rd epistle to the monks of Palestine, says that the stone being rolled back, Christ rose again on the third day, and that the rolling back of the stone was not the cause, but the sign and the proof that the resurrection of Christ was not in appearance only, but real.

We may gather, hence, in opposition to Calvin, that by the same power of God, whole Christ can be obtained under a small host. For if Christ in passing through the stone of the sepulchre could occupy the same place as the stone, therefore in the same host there can be at the same time the great and several members of Christ. The Calvinists, in order to evade this argument, answer that the stone being softened like wax melted away, and so opened a way for Christ as He rose. But this is an absurd figment of theirs, and altogether opposed to the consent of the Fathers, the Doctors, and the Church.

Some think that there were two stones to the sepulchre, the first on the outside, which closed the outer entrance of the sepulchre; the second on the inside, which protected the sepulchre itself. But the Evangelists make mention of only one stone. Chrysologus ( Serm. 74) says truly, "The rolling to of the stone was a proof of death; the rolling back of it asserted the resurrection." And Severian in the Catena says, "He says not 'rolled,' but 'rolled back' the stone; because the stone rolled to was a proof of death, and the rolling of it back asserted the resurrection. The order of things is changed. The tomb devours death, and not the dead. The house of death becomes the mansion of life; it receives a dead, and renders up a living man."

Samson was a type of this, who having entered Gaza, and being besieged by the Philistines, rose up in the middle of the night and carried away the gates to the top of a mountain; because, as S. Gregory ( Hom. 21) explains, "our Redeemer rising before it was light, not only came forth free from hell, but destroyed also the bars of hell. He carried away its gates, and ascended to the top of the mountain; for by rising again He carried away the bars of hell, and by ascending He entered the Kingdom of Heaven."

And sat upon it. Not as if wearied with the labour of removing the stone, but to show, first, that it was he who had rolled away the stone. Secondly, to protect the women against the watch. Thirdly, that he was the guardian of the sepulchre of the Lord, says S. Jerome, so that no one seeing it empty might bring in another dead body, and say that Christ had not risen. Fourthly, that he might terrify the soldiers.

S. Thomas assigns symbolical reasons for the sitting of the angel. "He sat, though he was not weary, as teacher of the faith, as master of the resurrection. The angel laid upon the stone the foundations of the faith upon which Christ was going to found His Church. Or by the stone may be designated death, by which all men were oppressed: by the angel sitting upon the stone it is therefore signified that Christ subdued death by His own power." And Bede also says, "The angel sat, to show that now He had overcome him who had the power of death; He had mounted the throne of the everlasting kingdom. He sat upon the stone that had been rolled back, wherewith the mouth of the sepulchre had been closed, to teach that by His power He had burst the bars of hell."

You will say, How do Matthew and Mark say that the angel sat, when Luke says that he stood? I answer, that by a Hebraism, to stand is a term applicable to any position; for it only signifies that a thing is present, whether standing upright, or sitting, or lying. Then, also, the account given by Matthew and Mark is a different one from that given by Luke, as I shall presently show.

You will say, secondly, How does Matthew say that the angel sat upon the stone rolled back, that is, outside the sepulchre, when Mark says that the women saw the angel not outside, but on entering into the tomb? I answer, that the angel first removed the stone which closed the sepulchre, and then terrified the watch who were outside, and drove them away, so that they might not hinder the women from approaching the sepulchre; then, that he entered the sepulchre itself, and was there seen by the women, that he might show them the empty sepulchre, and that Christ had risen. Whence he says, "He is risen, as He said; come, see the place where the Lord lay." So Theophylact. Or, rather, the angel of whom Matthew speaks was a different one from that of whom Mark speaks. So Barradius.

But I maintain that the same angel is spoken of by Mark as by Matthew. For Mark is generally the interpreter of Matthew. Wherefore, what Mark says about their entering into the tomb is to be understand thus, when they were preparing or beginning to enter the tomb; for they had not yet entered it, but were still outside, and there they saw and heard the angel, as Matthew has it. For to enter signifies, here and elsewhere, an act begun and not finished.

And his countenance was like lightning, &c. First, because lightning is akin to, and best represents the nature and properties of angels. For lightning is most brilliant, swift, and powerful. For this reason it is spoken of the cherubim who accompany the chariot of God (Eze 1:14), "They ran and returned as the appearance of a flash of lightning." And the Psa 104:4 Psalm, quoted by Paul, Heb 1:7, "Who maketh His angels spirits, and His ministers a flame of fire."

Secondly, lightning signifies the glory of the angels, which shines with the lightning of divine knowledge. Again, lightning signifies the glory of Christ rising; for the body of Christ shone with glory like lightning. For angels, when they appear, appear in that manner which is in agreement with the matter on account of which they appear. Since, therefore, this angel appears to represent the glorious resurrection of Christ, His countenance therefore was like lightning. For lightning best represents the four properties of the glorious body of Christ and of the blessed, namely, brightness, impassibility, subtlety, and agility. "For by the resurrection of Christ," says S. Leo, "weakness has been changed into strength, mortality into immortality, and shame into glory."

Thirdly, Lightning represents the zeal and the anger of the angel against the impious Jews and soldiers, who wished to hinder the resurrection of Christ. Whence to them only he appeared shooting forth lightning, as if he were going to spring upon them; but for the women he tempered this lightning, and showed to them a countenance glorious indeed, but mild. For the Blessed appear to different persons with such appearance and form as they will; wherefore to the women he appeared only clothed with a white robe, as Mark says (Mar 16:3). Listen to what S. Gregory says ( Hom. 21, in Evang.), "In lightning is terror, but in snow is a tempered brightness; and because Almighty God is terrible to sinners and mild to the righteous, so the angel, who is a witness of His resurrection, is rightly shown with a countenance like lightning and with raiment like snow, that by his appearance he might terrify the wicked and comfort the good."

Tropologically : Holy and angelic preacher's may be like thunder and lightnings, by which the vices of enemies are destroyed. So John and James are called by Christ Boanerges—that is, sons or thunder, thundering and lightning against impiety and impious men.

Anagogically : Lightning represents the fire of Gehenna, prepared for the impious Jews and the soldiers, because lightnings are sulphurous, and smell of fire and sulphur, and Gehenna burns with fire and sulphur.

And his raiment was like snow. Pure and white. This brightness signifies, first, the purity, innocence, and chastity of the angels; secondly, the joy and glory of the resurrection of Christ.

Ver. 4. And for fear of him the keepers did shake, and became as dead men. That is, they were astonished and stupefied like the dead, as S. Jerome says. For they feared lest they should be blasted, as it were, and killed by lightning. If the angel only by the lightning glance of his countenance so struck and terrified the soldiers, what would he have done if he had laid his hands on them? For one angel slew in one night 185,000 soldiers in the camp of Sennacherib.

Ver. 5. And the angel answered, &c. You will say, How is it that Matthew and Mark speak only of one angel as seen by the women, when Luke affirms that two were seen, who comforted the women with different words from those which Matthew and Mark have? I answer that the account of Luke is different from that of Matthew, and that he relates what happened later, as I shall hereafter show.

The women. Namely, the Magdalene, Mary the mother of James, Joanna, and the rest (see Luk 24:10). Those are mistaken, therefore, who think that Magdalene, after she had seen the empty sepulchre, immediately ran back to tell the Apostles, without seeing the angels, and that they were only seen by Mary the mother of James and the rest. John, therefore (Joh 20:1), while he mentions Magdalene only, with her understands all the rest of her companions; for she was the leader and chief of them all. Eve conversing with the devil incurred death; but these conversing with the angel found life. Sorceresses and witches are like Eve, who, conversing with the devil, drink in death; but penitents are like Magdalene, who, invoking angels, obtain life.

Fear not ye. "The word ye," says S. Chrysostom, "carries with it much honour, and at the same time declares that those who had dared to commit that great crime would, unless they should repent, suffer extreme punishment. For it is not, he says, for you to fear, but for those who crucified Him."

For I know that ye seek Jesus which was crucified. The word "for" gives the reason why they ought not to fear the sight of the angel, but to rejoice and be glad, because they both love and worship Jesus which was crucified, and minister to and serve Him.

He expressly says "crucified," both to show that he is not ashamed of, but that he openly confesses the Cross and the Crucified, and that he is His servant, because the Cross is the highest honour and glory to Christ and to His followers, and also to signify the fruit of the Cross of Christ; because, says S. Chrysostom, it is the head and sum of blessings, and because by His Cross Christ redeemed not only the women and the rest of mankind, but also made the angels to rejoice, yea, even conferred grace and glory on them. And lastly, because by the Cross He reconciled angels to men, and Heaven to earth, "reconciling through the blood of the Cross both the things which are in earth and in Heaven," as Paul Says (Col 1:20).

He is not here. "He is not here in His fleshly presence," says S. Gregory; "and He is nowhere absent in the presence of His majesty."

For He is risen. The Greek word is η̉γέρθη, which means, He has awaked from death, as it were from a short and light sleep, to light and life. For the death of Christ was like sleep, for He slept, as it were, in the sepulchre thirty-six hours. So also will it be with us. Wherefore, as sleep is a sort of brief death, so also death is a sort of longer sleep. Hence Paul (1 Cor. xv.) does not speak of those who have departed from life as dead, but as sleeping, because we shall all be awakened from the sleep of death, and shall arise again to life in the Day of Judgment.

Again, He has awaked as trees, which in winter having been, as it were, stripped and asleep, wake up in spring, when they begin to put forth leaves and flowers and fruit. So S. Jerome (on Mark 16) says, "The bitter root of the Cross has vanished; for the flower of life has burst forth with fruit—that is, He who lay in death has arisen in glory." And in the same glory He will make His faithful ones to rise.

As He said. Christ, whom ye all esteemed as a holy and divine Prophet, foretold and promised that He would rise on the third day. Therefore believe that He has risen, for so great a Prophet could not lie; especially since ye now see that the body has departed from the sepulchre, and has risen, as I, who am an angel of the living and true God, most certainly affirm. He Himself foretold the same by David in the 15th Psalm, "Thou wilt not leave My soul in hell, neither wilt Thou suffer Thine Holy One to see corruption;" because, as S. Peter says (Acts ii. 24), "it was impossible that He should be holden of it."

Moreover, Christ rose before He was anointed by the women, that He might show that He did not need that anointing, since He rose again by His own power. S. Bernard ( Serm. 12, in Cant.) gives another moral reason,—because He would rather the price of this anointing should be given to the poor than to Himself.

Come. "Enter with me into the sepulchre; for your sake, that you may enter, I have removed the great stone." See the place where the Lord lay. That by the beholding of it with your eyes, says S. Chrysostom, ye may see that His body is not here, but has risen from it, so that, "if ye believe not my words, ye may believe the empty sepulchre," says S. Jerome. The angel therefore led the way, and as a guide introduced the women into the sepulchre, and showed it to them empty, that they might not doubt that Christ had risen from it.

Ver. 7. And go quickly, and tell His disciples, &c. Quickly— so that ye may quickly banish the sorrow of the disciples, caused by the death of Christ their Master, and cheer their sorrowful minds, and fill them with joy by the most joyful news of the resurrection of Christ. For the women deserved this favour above others, because above others in their devotion to Christ they had come to the sepulchre. S. Gregory ( Hom. 25) gives a symbolical reason, "For because woman in Paradise ministered death to man, woman from the sepulchre announced life to men. As if the Lord were saying to mankind, not in words but by deeds, 'From that same hand by which the potion of death was administered to you, receive ye the cup of life.'"

Tell His disciples. Mark adds, and Peter— that is, chiefly and before all, Peter, both because Peter in Christ's absence was the first and Prince of the Apostles, and because Peter, as he loved Christ above the rest, so also above the rest he was mourning over His death. S. Gregory adds a third reason ( Hom. 21 , in Evang.), "If the angel had not expressly named him who had denied his Master, he would not have dared to come amongst the disciples; he is therefore called by name, lest he should despair on account of his denial. In which thing we have to consider why Almighty God permitted him to fear the words of a maid-servant, and to deny Himself, whom He had appointed to set over the whole Church, which thing we perceive to have been done by a dispensation of great goodness, in order that he who was to be the pastor of the whole Church might learn through his own fault how he ought to have compassion upon others."

He goeth before you into Galilee. First, because Galilee was the native country of the Apostles, to which, after the death of Jesus, they were purposing to return, that they might live more safely among their own relations. Secondly, because in Galilee Christ willed to show Himself openly to all His assembled disciples. For the Jews would not have permitted them to assemble in Judæa. Thirdly, because in Galilee Christ had for the most part preached, and had performed very many miracles.

Symbolically : S. Gregory ( Hom. 21) says, "For Galilee means a passing over from death to life; for our Redeemer had already passed from His Passion to His resurrection, from death unto life. And He is seen first by His disciples after His resurrection in Galilee, because we shall have joy in seeing the glory of His resurrection, if only we pass over from vice to the heights of virtue. He, then, who is announced at the tomb is shown in passing over; because He who is first known in mortification of the flesh is seen in this passing over of the soul." Yet Christ appeared to the Apostles in Judæa also, but secretly; in Galilee publicly.

In the historical order of the events must be brought in here what Luke mentions (chap. xxiv. 3), namely, that Magdalene and her companions, while at the invitation of the angel they had entered the sepulchre and seen that it was empty, yet were affrighted; on account of which the angels cheered them, and at the same time gently reproved their want of faith. For that Luke's account is not the same as that of Matthew and Mark, as some think, is clear from the words themselves, which are evidently different. Also, from the circumstance that in Luke two angels are said to have appeared, while in Matthew and Mark only one is mentioned.

Ver. 8. And they went out quickly, &c., with fear. That is, with a sacred trembling, which was caused by the sepulchre of Christ and the angels, and the resurrection of Christ announced by the angels to them, which came upon them in their sorrow for the death of Christ, and in their thoughts about anointing Him, as a thing not only unexpected but well-nigh incredible; wherefore a new fear was added, lest this vision of angels was only a phantom which deceived them, and lest the body of Jesus had been stolen.

And with great joy. Because they had seen the angels, and had received from them the joyful news of His resurrection. Their minds, therefore, were alternating between joy and fear. So S. Jerome says, "A twofold feeling possessed the minds of the women, fear and joy; fear at the greatness of the miracle, joy in their desire for Him that was risen."

Tell His disciples. Matthew does not mention what they told; but John and Luke explain it, but in different ways. For John says that Magdalene only said to Peter, They have taken away my Lord out of the sepulchre, and we know not where they have laid Him. But Luke says that they related to the Apostles all the things they had seen and heard.

You will say, Whence this difference? I answer, It arises from the women being possessed with fear and doubt, and therefore they told no one anything by the way. And because they did not firmly and certainly believe that Christ had risen, they spoke alternating words, in accordance with the alternations of their thoughts; for at one time they speak of the vision of angels, at another they declare their opinion that the body of the Lord had been taken away.

At this point we must bring into the history what S. John relates (Joh 20:2-19).

Magdalene, then, was the first to see Christ, as Mark says. Afterwards, at the command of Christ, she hastened after the other women, and overtook them, and then with them again saw Christ, and heard His salutation. So SS. Chrysostom, Jerome, and others.

Ver. 9. And, behold, Jesus met them, &c. As after the courtiers follows the king, as after the priests the High Priest, so here after the angels follows Christ, and confirms His resurrection by showing Himself alive to the pious women. For it was His will that the angels should prepare the way for Him, to this end, both that they might more easily believe that He had risen, and that they might not be terrified, as they would have been if, without warning, He had unexpectedly shown Himself to them.

Met them. Because they were seeking Him with greater affection and desire than the men. For he who seeks Jesus with fervour finds Jesus lovingly coming to meet him, according to that saying, Ask, and it shall be given you; seek, and ye shall find. So S. Jerome says, "They who thus desired, and who thus ran, merited to have their risen Lord come to meet them, and first to hear the word 'Hail,' that the curse of the woman Eve might be removed in these women."

Tropologically : Rabanus says, "Jesus sometimes meets those who are entering on the path of virtue by helping them." Moreover, Eve is to us the mother of perdition and of sorrow. But these women, instead of the word "Eva," bear the word "Ave," because they are the messengers of resurrection, salvation, and joy. Hence we sing to the Blessed Virgin, the mother of Christ, the queen of these women, the hymn " Ave Maris Stella," &c.

Hail. In the Greek χαίζετε—that is, rejoice; in the Syriac, Peace be to you. For this is the proper salutation of the Hebrews, in which, under the name of peace, they pray for every blessing and every felicity. In the Arabic, Rejoice, because ye see your Master now alive again. So, after the example of Christ, blessed souls and angels, when they appear to men, cause joy; but demons, and the souls of the damned, cause sorrow, fear, and despair.

And they came and held Him by the feet. That is, with reverence and love for His majesty, and with joy at His glorious resurrection, they embraced and kissed His feet. So the Shunamite laid hold of Elisha's feet, praying him to raise her dead son to life again. So the faithful embrace and kiss the feet of the Pope, and of men illustrious for their sanctity. Christ on this occasion allows Himself to be touched by the women, that He may prove to them that He is really risen, and make them witnesses and heralds of His resurrection. Whence S. Chrysostom says, "When with great joy they had hastened towards, they by touching Him received a certain proof of His resurrection."

And worshipped Him. With the worship of latria, as the true Messiah or Christ the Son of God, who by the power of His Deity had raised His humanity from death, as He Himself had predicted when alive. The vision, therefore, of Christ risen confirmed and increased their faith in His Divinity, and in the other mysteries which they had been taught by Him when He was alive, but had not fully understood; so that with Thomas they said, if not with the mouth, yet certainly with the heart, My Lord and my God.

Then said Jesus unto them, Fear not, &c. The vision of what is supernatural and celestial, as was the resurrection of Christ strikes and alarms the nature of the beholders; whence S. Jerome says, "This may be always observed both in the Old and New Testament, that when there is an appearance of any majestic person, the first thing done is to banish fear, that the mind being tranquillised may receive the things that are said."

Go, tell My brethren. Christ now made glorious, in order to give us an example of humility, calls His disciples brethren, so as to console them and raise them up from their sorrow. As if He had said, Tell the Apostles, who are the sons of one and the same God and Father with Me; but adopted sons through grace, whereas I am His Son by nature through the Deity which I have received from Him as God, and through the hypostatic union with the Deity which I have received from Him as man. S. Chrysostom says, "Because a woman was made the cause of sorrow to man, now women are made the ministers of joy to men." Luther wrongly concludes from these words of Christ that women may preach; for it is one thing to tell, another to preach. But if Christ had said to Magdalene preach, she might and ought to have preached.

There they shall see Me. In Galilee they shall see Me frequently and openly, and talk with Me face to face, but not so in Judæa, although even there I shall appear to them sometimes. For in Judæa on the day of His resurrection Christ appeared six times. First, He appeared to His mother, as S. Ambrose, S. Anselm, and others teach, and this is the common opinion of the Doctors and of the faithful. Secondly, He appeared to the Magdalene at the sepulchre ( Mark 16: 9). Thirdly, He appeared to her again with the other women as they returned to Jerusalem ( Matt. xxviii. 9). Fourthly, He appeared to Peter ( Luke 24:34). Fifthly, to the two disciples as they went to Emmaus ( Luke 24:13). Sixthly, to all—that is, to ten of the Apostles, for Thomas was not with them, and Judas had hanged himself. After the day of the resurrection He appeared, first, to the eleven Apostles, when Thomas was with them, on the eighth day ( John 20:26). Secondly, He appeared to eleven disciples, among whom were Peter and John, as they were fishing in the Sea of Galilee ( John xxi.). Thirdly, He appeared on a mountain in Galilee to many—that is, to more than five hundred ( Mat 28:10; 1 Cor 15:6). Fourthly, He appeared to James the brother of the Lord in the same place. Fifthly, He appeared to all the Apostles, and to others of the faithful, on the Mount of Olives, when He was going to ascend into Heaven ( Acts 1:9). Sixthly, He appeared to Saul when He made him Paul. Christ appeared often on other occasions, which are not mentioned by the Evangelists.

Now when they were going, behold, some of the watch, &c. We may conclude from this, that when the soldiers saw the angel rolling away the stone they fled and hid themselves behind the hedges, and there remained half dead with fear, so that they could not and dared not stir from the place; and this was according to the purpose of God, that they might, from their hiding-places, see and hear all that the angels said to the women about the resurrection of Jesus, so that they might report the same things to the Chief Priests, and so become messengers of the resurrection of Christ. Wherefore neither the women, nor Peter and John, saw the soldiers, who were lying hid in the hedges. But after the vision of angels had disappeared, and when the women had departed from the sepulchre, the soldiers, coming to themselves, approached the sepulchre, and seeing it empty, they formed a plan, and sent some of their number to the Chief Priests to tell them all they had seen and heard, and to show that it was not through their carelessness that the body of Christ had left the sepulchre.

And when they were assembled with the elders, &c. See here the perversity of the priests and elders, who, not content with having put Christ to death, persecute Him after His death, and try to do away with His resurrection, so as to cover their crime, and lest any one should rise against them as the slayers of Christ, and avenge His death. This was the design of the devil, who was attempting to destroy the Church and all Christians in Christ. The priests corrupt the soldiers with money, who were witnesses of the truth, that they might become witnesses of a lie. S. Jerome says that they took this money from the treasury of the Temple, and therefore were guilty of sacrilege. "The money," he says, "which was given for the use of the Temple they convert for the purchase of a lie, as before they had given thirty pieces of silver to the traitor Judas."

Saying, Say ye that His disciples came by night, &c By their perversity, says S. Chrysostom, the High Priests increased the faith which they endeavoured to extinguish, for they speak things impossible and incredible. For first, says Remigius, "If the soldiers slept, how could they see the theft?"

Secondly, The disciples were afraid and had fled; how, then, would they have dared to steal the body of Christ, which they knew to be guarded by so many soldiers?

Thirdly, It is incredible that Roman soldiers, who were so faithful and watchful, should all have slept at the sepulchre of Christ, especially when they knew that their own lives were in danger. And let it be granted that they all slept, they would certainly have been awakened by the noise caused by the removal of the stone. So S. Chrysostom says, "How should the disciples carry Him away by stealth, who did not dare to show themselves? They fled when they saw Him alive; how, when He was dead, would they not have feared the soldiers? And why did they not rather steal the body on the first night, when there was no one there? Truly they confirm the truth of the resurrection, for they confess that the body was not in the sepulchre."

And if this come to the governor's ears, &c. That is, we will persuade Pilate that your sleep and negligence in guarding the body of Christ was a light matter, and that no harm can happen from it; for he knows that this business does not concern himself, but us, and so he, to please us and against his own conscience, condemned Jesus to be crucified; for if he was so yielding when he unjustly condemned Jesus, in compliance with our urgent request, he will be much more yielding in absolving you at our request. But the soldiers secretly disclosed the whole matter to Pilate, and confirmed the truth of Christ's resurrection, and Pilate wrote the account to Tiberius, who forthwith was desirous of enrolling Christ among the gods. So Hegesippus relates from the acts of Pilate himself. "The chief of the Jews," Pilate says, "falsely asserted to me that Jesus was a sorcerer, and had broken their law. And I believed that it was so, and delivered Him to be scourged, according to their will; but they crucified Him, and set a watch at the sepulchre. But He rose again on the third day, while my soldiers were keeping watch. But the wickedness of the Jews was inflamed to such a pitch that they gave money to the watch, and said, Say ye that His disciples stole away His body. But when they had received the money they were not able to be silent about what had been done; for they testified that they had seen Him rise, and that they had received money from the Jews. I have therefore made a statement of these things, that no one may falsely allege otherwise, and suppose that credit ought to be given to the falsehoods of the Jews,"

So they took the money, and did as they were taught, and this saying is commonly reported among the Jews unto this day. That is, among the common people and those of little sense; for the wiser men easily saw through the deceit, and found out the whole matter in secret from the soldiers. Moreover, Longinus, the centurion, asserted that Christ had risen, and on that account died as a martyr for Him. But this false story was chiefly confuted by the Apostles, who affirmed that Christ had appeared alive again to them, and who confirmed the same by many miracles. It is also confuted by Josephus, although he was of the nation and sect of the Jews. Let the Jews then listen to him, and believe one of their own nation, though they will not believe Christ. For thus he writes ( Antiq., book 18, ch. 4), "At the same time lived Jesus, a wise man—if it is right to speak of Him as a man. For He was a performer of wonderful works, and a Teacher of those who willingly received Him, and had very many followers both from among the Jews and the Greeks. This was Christ whom, on His being accused by the chiefs of our nation, Pilate had sentenced to the Cross; yet those who had begun to love Him from the first, did not cease to do so. For He appeared to them on the third day alive, for the Prophets had foretold this and many other wonderful things concerning Him. And to this very day the body of Christians, so called from Him, still continue."

Then the eleven disciples went away into Galilee. Matthew omits the rest of Christ's appearances, and mentions only that one which took place in Galilee, because it had been promised both by the angel and by Christ, and because it took place publicly before five hundred brethren, as Paul says (1Co 15:6). For all the disciples, of whom He had very many in Galilee, were assembled there, according to the command of Christ, because they were safer there than in Judæa from the persecution of the Jews.

To a mountain. It is certain that this mountain was not the Mount of Olives, from which, in the presence of His disciples Christ ascended into Heaven. For the Mount of Olives is in Judæa, and not in Galilee. Dionysius, S. Bonaventura, and others think it very probable that this mountain was Tabor, where Christ in His transfiguration had shown His glory to Peter, James, and John.

Mystically : S. Jerome says, "Galilee was the abode of all vices, where before were error and deceit, and it behoved that it should be illuminated by the presence and glory of Christ." Again, Bede says, "The Lord now had passed from death unto life, from corruption to incorruption; for Galilee is the same as transmigration."

Allegorically : S. Augustine ( de Cons. Evan., lib. 3) says, "Galilee is the same as transmigration, from the Heb. galal, because the grace of Christ was about to pass over from the people of Israel to the Gentiles; whence He says, 'I will go before you into Galilee,' because they would not believe when the Apostles should preach the Gospel to them, unless the Lord Himself should first make ready their way in the hearts of men. 'There shall ye see Him;' that is, there shall ye find His members."

Anagogically : S. Augustine, in the same place, says, "Galilee in Hebrew also signifies 'revelation,' whence it represents Heaven and the beatific vision. That revelation will be the true Galilee: we shall be like Him, for we shall see Him there as He is. That will be the more blessed passing from this world to that eternity, if we so embrace His commandments that we merit to be set on His right hand."

And when they saw Him, they worshipped Him, but some doubled. Not of the eleven Apostles, but of the other disciples. For all the Apostles had now been confirmed by so many visions and proofs, that they did not doubt that Christ had risen. Or if any one prefers to refer this expression to the Apostles, it must be understood as meaning, They had before doubted, but were not now in doubt. So Theophylact says, "You ought to understand it as meaning that when they were come into Galilee they worshipped Him; but they who worshipped Him in Galilee had first doubted in Jerusalem."

Moreover, Christ appeared in the same form as He had when He was alive, so that He was recognised by the Apostles as the same and not another. Whereupon He veiled His brightness, for the weak eyes of mortal men would not have been able to bear it. S. Augustine ( de Civ. Dei, 22, c. 19) says, "We must believe that the brightness which Christ's body had when He rose was veiled from the eyes of the disciples."

And Jesus came and spake to them, &c. Maldonatus and others are of opinion that these things were not done and said by Christ now when He appeared in Galilee, but at the last appearance which took place on the Mount of Olives. For Christ seems there to have said His last farewell to His Apostles, and to have given them His last commands; and to have sent them forth as His ambassadors to evangelise the world, which He did at His ascension.

Is given to Me. That is, to Me alone; and that both because I am the Son of God and God, for from eternity has been given to Me by the Father, with the divine essence, all power and majesty; and also because I am man (as S. Cyril, Athanasius, and others say). It was given to Me inchoately in My incarnation on account of the dignity of the hypostatic union with the WORD; and it was given to Me in its fulness by God on account of the merits of My Passion, when having overcome death, sin, hell, and the devil, as the Redeemer of men, I obtained full right and dominion over them at the price of My blood.

Go ye, therefore, and teach all nations, &c. Hence, according to the tradition of the Church, it is well known that this is the form of baptism, "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost;" in which we profess our faith in the Holy Trinity and in the Divine Unity, saying, in the Name, not in the Names. Hence S. Isidore ( lib. 7, Etymol. c. 4) says, "It is called a Trinity, because One Whole is constituted of Three, as it were a Tri-unity, resembling memory, intelligence, and will, in which the mind has in itself a certain image of the Divine Trinity; for since They are Three, They are One." Whence, in opposition to the Arians, Macedonians, Nestorians, and other heretics, it is clear that the Son is true God, and of one substance (όμοούσιον ) with the Father and the Holy Spirit, as S. Athanasius, Augustine, Hilary, and others teach. Christ, therefore, here most clearly expresses the mystery of the Holy Trinity, which Moses obscurely shadowed forth in the Old Testament, lest the ignorant Jews should believe that the Three Persons were Three Gods, and so after their custom worship a plurality of Gods.

Morally : Learn here that it is a divine work to teach and convert all nations, even rude and barbarous ones. Whence S. Gregory ( Hom. 12, in Ezek.), "There is no sacrifice so acceptable to Almighty God as a zeal for souls." That saying also of Dionysius the Areopagite is well known, "Of all divine works, the most divine is to co-operate with God in the conversion of the wanderers, and in the bringing back of sinners to Himself."

Teaching them to observe all things whatsoever I have commanded you. That is, all the commandments which I have enjoined in the Gospel; for faith alone does not suffice for salvation, but the keeping of the commandments is required, and the constant practice of virtues. For not the hearers of the law are just before God, but the doers of the law shall be justified (Rom 2:13).

And, behold, I am with you always, even unto the end of the world. Although I ascend into Heaven, I will not forsake you, whom I am sending abroad over the whole world. I am with you, both as God and as man, by present help, grace, consolation, guidance, deliverance, which I will always bestow upon you and your successors; by means of which I will make all difficult things easy to you, says S. Chrysostom, so that out of all nations ye may gather together for Me a Church, that is, a company of faithful and holy men. And I am with you unto the end of the world. This world shall come to an end sooner than My presence in the Church shall fail. "He who promises," says S. Jerome, "that He will be with His disciples to the end of the world, shows both that they shall live for ever (in their successors), and that He will never depart from them that believe."

"Do not fear," says Prosper ( lib. 2, de Vocat. Gent. c. 1), "because of your own weakness, but have confidence in My power, for I will not leave you in the performance of this work. Not that ye shall be without suffering, but, which is a much greater thing, I will take care that ye be not overcome by any cruelty of them that rage against you."

This is what Christ promised to His Apostles before His death ( John 16:16), I will pray the Father, and He will give you another Comforter, that He may abide with you for ever, even the Spirit of Truth. For the gifts of the Holy Spirit and of Christ are the same, since the Deity of each and the operation of each is the same. For the external works of the Holy Trinity are undivided; and that which One Person works, the other Two also work. To the Holy Spirit, however, who proceeds forth as love, are fitly attributed the works of grace and holiness. So Christ was visibly present with Paul (Act 22:17), and S. Stephen in his martyrdom (Act 7:53-60.).

For this reason, likewise, Christ has willed to abide continually in the Church in the sacrament of the Holy Eucharist. For as the humanity and deity of Christ are present in glory in Heaven, and are adored visibly by the angels and saints, so are the same likewise present in the Eucharist, but hidden under the forms of bread and wine, and therefore invisible, and are there adored, and even partaken of by the faithful. Wherefore it is Christ who, by the ministry of every priest, performs daily that miracle of miracles, namely, the wonderful conversion of the bread and wine into the body and blood of the Lord, which theologians call transubstantiation; for neither man, nor angel, nor created power could effect this. He Himself, therefore, in it offers Himself as an unbloody victim to the Father.

Tropologically : Christ is in and with the faithful soul even to the end of life, granting to it that great gift of perseverance, by which the elect are brought to Heaven. For He does not desert the just man, unless He first be deserted by him. Wherefore Christ is in a holy soul, first, politically, as it were a king in his kingdom, inasmuch as He directs and rules it aright according to the laws of justice

Secondly, He is in the soul economically, as a father in a house and family, which he rules wisely; He is what a charioteer is in a chariot, so that we ought ever to be crying out to Him, as Elisha did to Elijah when he was being carried up into Heaven, My Father, the chariot of Israel and the charioteer (Vulg.) thereof.

Thirdly, Christ is in the soul ethically, in the manner of reason and prudence, which prudently directs all its actions, according to the rule of divine reason and eternal law which is in the mind of God.

Fourthly, He is in the soul physically that which the soul is in the body; for He is, as it were, the soul of the soul, Himself the life-giving life of grace, in order that the soul may live not an animal and carnal life, but a spiritual and divine one.

Lastly, He is, as it were, a divine fire, kindling the soul with the flame of charity. He is in the soul what the sun is in the world, making it fruitful in good works, according to that saying, He worketh in us to will and to do ( Phil 2:13.). And, He worketh all things in all according to the purpose of His own will ( Eph 1:11). It is He who inspires our words with power, in order that they may be effectual to the conversion of the hearers from sin to holiness, according to that saying of Paul, I have planted, Apollos watered, but God gave the increase (1Co 3:6). Therefore, 0 wise and holy soul, go forth to meet thy God with love and desire. Thy Jesus desires to be with thee; do thou in thy turn desire to be with nought but Jesus. His delights are with thee, let thy delights be with Him. Suffer thyself, therefore, to be ruled and guided by Him, as a kingdom suffers itself to be ruled by its king, an army by its leader, a chariot by its charioteer, the will by the reason, the body by the soul, the world by the sun. "Thou art sufficient for God," says S. Augustine; "let thy God be sufficient for thee."

END OF S. MATTHEW.

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 28 (Chapter Introduction)

Overview

Mat 28:1, Christ’s resurrection is declared by an angel to the women; Mat 28:9, He himself appears unto them; Mat 28:11, The chief priests give the soldiers money to say that he was stolen out of his sepulchre; Mat 28:16, Christ appears to his disciples, Mat 28:18. and sends them to baptize and teach all nations.

Poole: Matthew 28 (Chapter Introduction)

CHAPTER 28

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 28 (Chapter Introduction)

(Mat 28:1-8) Christ's resurrection.

(Mat 28:9, Mat 28:10) He appears to the women.

(Mat 28:11-15) Confession of the soldiers.

(Mat 28:16-20) Christ's commission to his disciples.

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 28 (Chapter Introduction)

In the foregoing chapters, we saw the Captain of our salvation engaged with the powers of darkness, attacked by them, and vigorously attacking them; victory seemed to hover between the combatants; nay, at length, it inclined to the enemies' side, and our Champion fell before them; behold, God has delivered his strength into captivity, and his glory into the enemies' hand. Christ in the grave is like the ark in Dagon's temple; the powers of darkness seemed to ride masters, but then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine, Psa 78:61, Psa 78:65. The prince of our peace is in this chapter rallying again, coming out of the grave, a Conqueror, yea, more than a conqueror, leading captivity captive; though the ark be a prisoner, Dagon falls before it, and it proves that none is able to stand before the holy Lord God. Now the resurrection of Christ being one of the main foundations of our religion, it is requisite that we should have infallible proofs of it; four of which proofs we have in this chapter, which are but a few of many, for Luke and John give a larger account of the proofs of Christ's resurrection than Matthew and Mark do. Here is, I. The testimony of the angel to Christ's resurrection (Mat 28:1-8). II. His appearance himself to the women (Mat 28:9, Mat 28:10). III. The confession of the adversaries that were upon the guard (Mat 28:11-15). IV. Christ's appearance to the disciples in Galilee, and the commission he gave them (Mat 28:16-20).

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 28 (Chapter Introduction)

The Great Discovery (Mat_28:1-10)

The Last Resort (Mat_28:11-15)

The Glory Of The Final Promise (Mat_28:16-20)

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

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

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

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

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_____. 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.