Text -- Matthew 4:12 (NET)

Preaching in Galilee

4:12 Now when Jesus heard that John had been imprisoned, he went into Galilee.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 4:12

Now when he heard ( akousas de ).

The reason for Christ’ s return to Galilee is given here to be that John had been delivered up into prison. The Synoptic Gospels skip from the temptation of Jesus to the Galilean ministry, a whole year. But for John 1:19-3:36 we should know nothing of the "year of obscurity"(Stalker). John supplies items to help fill in the picture. Christ’ s work in Galilee began after the close of the active ministry of the Baptist who lingered on in prison for a year or more.

Vincent: Mat 4:12

Was cast into prison ( παρεδόθη )

The verb means, first, to give, or hand over to another. So, to surrender a city or a person, often with the accompanying notion of treachery. The Rev., therefore, rightly renders, was delivered up.

Wesley: Mat 4:12

This journey was not immediately after his temptation. He first went from Judea into Galilee, Joh 1:43; Joh 2:1. Then into Judea again, and celebrated the passover at Jerusalem, Joh 2:13. He baptized in Judea while John was baptizing at Enon, Joh 3:22-23. All this time John was at liberty, Joh 3:24. But the Pharisees being offended, Joh 4:1; and John put in prison, he then took this journey into Galilee. Mar 1:14.

JFB: Mat 4:12

More simply, "was delivered up," as recorded in Mat 14:3-5; Mar 6:17-20; Luk 3:19-20.

JFB: Mat 4:12

Rather, "withdrew."

JFB: Mat 4:12

As recorded, in its proper place, in Joh 4:1-3.

Calvin: Mat 4:12

Mat 4:12.When Jesus had heard These words appear to be at variance with the narrative of the Evangelist John, who declares, that John and Christ discharged the office of public teachers at the same time. But we have to observe, that our three Evangelists pass over in silence that short space of time, because John’s course was not yet completed, and because that course was intended to be a preparation for receiving the Gospel of Christ. And, in point of fact, though Christ discharged the office of teacher within that period, he did not, strictly speaking, begin to preach the Gospel, till he succeeded to John. Most properly, therefore, do the three Evangelists admit and declare, that the period, during which John prepared disciples for Christ, belonged to his ministry: for it amounts to this, that, when the dawn was passed, the sun arose. It is proper to observe the mode of expression employed by Luke, that Jesus came in the power, or, by the power, of the Spirit into Galilee: for it is of great consequence, that we do not imagine Christ to have any thing about him that is earthly or human, but that our minds be always occupied, and our feelings affected by his heavenly and divine power.

TSK: Mat 4:12

when : Mar 1:14, Mar 6:17; Luk 3:20, Luk 4:14, Luk 4:31; Joh 4:43, Joh 4:54

cast : or, delivered up

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 4:12

John was cast into prison - For an account of the imprisonment of John see Mat 14:1-13.

He departed into Galilee - See Mat 2:22. The reasons why Jesus then went into Galilee were probably:

1.    Because the attention of the people had been much excited by John’ s preaching, and things seemed to be favorable for success in his own ministry.

2.    It appeared desirable to have some one to second John in the work of reformation.

3.    It was less dangerous for him to commence his labors there than near Jerusalem. Judea was under the dominion of the scribes, and Pharisees, and priests. They would naturally look with envy on any one who set himself up for a public teacher, and who should attract much attention there. It was important, therefore, that the work of Jesus should begin in Galilee, and become somewhat established and known before he went to Jerusalem.

Poole: Mat 4:12

John was some time after this cast into prison, for his free reproving Herod Antipas, the tetrarch of Galilee, for taking Herodias his brother Philip’ s wife, and other evils, Mat 14:3,4 Mr 6:17 Luk 3:19,20 . Jesus heard of this accident, and

departed into Galilee There were many things happened between Christ’ s temptations and this his motion into Galilee, which are omitted by all the evangelists except John, and by him recorded in his four first chapters. Neither by Galilee must we understand the Nether Galilee, which was within the jurisdiction of Herod, but the Upper Galilee, called Galilee of the Gentiles, Mat 4:15 , in the borders of Zebulun and Naphtali, which was in the jurisdiction of Philip, a man of a less bloody disposition. Others make it under Herod’ s jurisdiction, but where the Pharisees had less to do than in Judea. Our Saviour doth not out of cowardice avoid danger, but he knew his time was not yet come. But some judicious interpreters think that our Saviour first went into the Lower Galilee, and from thence soon after into the Upper Galilee: that which makes this more probable is the next words, And leaving Nazareth, he came and dwelt in Capernaum; so as it should seem he first went to Nazareth, which was in the Lower Galilee.

Haydock: Mat 4:12

Jesus then left the wilderness, and passed a few day on the banks of the Jordan, affording his holy precursor an opportunity of bearing repeated testimony of him and of his divine mission, as we read in the first chap. of St. John, and then retired into Upper Galilee to avoid the fury of the Jews. There were two Galilees, that of the Jews and that of the Gentiles; this latter was given by the king of Tyre to king Solomon. (St. Jerome) This conduct of Jesus Christ, shews that on some occasions it is not only lawful, but advisable, to flee from persecution. (St. John Chrysostom) ---

Jesus Christ enters more publicly on his mission, and about to occupy the place of his precursor, the baptist, he chooses Galilee for the first theatre of his ministry, the place assigned by the ancient prophets. The Pharisees had prevailed upon Herod to arrest the baptist, nor could their hatred be less to Jesus Christ, who drew a still greater concourse of disciples after him.

Gill: Mat 4:12

Now, when Jesus had heard that John was cast into prison,.... John was cast into prison by Herod; the reason of it may be seen in Mat 14:3. The prison into which he was cast, according to Josephus ^s, was the castle of Machaeras: here he continued some time before he was put to death; for from hence he sent two disciples to Jesus, to know if he was the Messiah, Mat 11:2. Now when Jesus heard of this his imprisonment,

he departed into Galilee; not so much on account of safety, or for fear of Herod, but to call his disciples, who lived in that country.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 4:12

¹ tn Grk “he.”

² tn Or “arrested,” “taken into custody” (see L&N 37.12).

Geneva Bible: Mat 4:12

^{( 2 )} Now when Jesus had heard that John was cast into prison, he departed into Galilee;

^{( 2 )} When the Herald's mouth is stopped, the Lord reveals himself and brings full light into the darkness of this world, preaching free forgiveness of sins for those that repent.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 4:1-25

1 Christ, fasting forty days, is tempted of the devil and ministered unto by angels.

12 He dwells in Capernaum;

17 begins to preach;

18 calls Peter and Andrew,

21 James and John;

23 teaches and heals all the diseased.

Maclaren: Mat 4:12-16

The Springing Of The Great Light

Now when Jesus had heard that John was cast into prison, He departed into Galilee; 13. And leaving Nazareth, He came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: 14. That it might be fulfilled which was spoken by Esaias the prophet, saying, 15. The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; 16. The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.'--Matt. 4:12-16.

THOUGH the narrative of the Temptation is immediately followed by the notice of Jesus' return to Galilee, there was a space between wide enough to hold all that John's Gospel tells of the gathering of the first disciples, the brief stay in Galilee, the Jerusalem ministry, and the journey through Samaria. John 1:43 refers to the same point of time as Matt. 4:12-16 of this chapter. It is rash to conclude Matthew's ignorance from his silence, and it is plain, from his own words, that he did not suppose that the return to Galilee followed the Temptation as closely in time as it does in his narrative. For he does link the Temptation to the Baptism immediately, by Then was Jesus led up of the Spirit' (Matt. 4:1), and so some interval of time must be allowed, during which Jesus left the wilderness, and went to some place where He could hear of John's imprisonment. A gap is necessary. Its extent is not indicated, nor are the reasons for silence as to its contents. But we may as reasonably conjecture that Matthew's eagerness to get to his main subject, the Galilean ministry, led him to regard the short visit to Jerusalem as an episode from which little came, as put his silence down to a very improbable ignorance. The same explanation may account for the slight mention made of His leaving Nazareth,' of which Luke has given the memorable story.

John was silenced, and that moved Jesus to go back to Galilee and take up His ministry there. His reason has been thought to have been the wish to avoid a similar fate, but He was safer from Herod in Jerusalem than in Capernaum, within reach of the tyrant's arm, stretched out from Tiberias close by, and the supposition is more probable, as well as more worthy, that a directly opposite motive impelled Him. The voice that had cried, After me cometh a greater than I,' was stifled in a dungeon. It was fitting that He, of whom John had spoken, should at once stand forth. There must be no interval between the ringing proclamation by the herald and the appearance of the king, lest men should say that one more hope had been dashed, and one more prophet proved a dreamer. And is there not a lesson for all times in the fact that when John is silenced, Jesus begins to speak? Is not the quenching of a light kindled to bear witness to the true Light, ever the occasion for that unkindled and unquenchable Light to burn the more brightly, though tear-dimmed eyes often fail to see it?

The choice of Capernaum as a residence suggested to Matthew Isaiah's prophecy, which he quotes freely, fusing into one sentence the geographical terms, in Matt. 4:15, which, in the Hebrew, are the close of one paragraph, and the prophecy in Matt. 4:16 which, in the Hebrew, begins another. The territory of Zabulon lay in what is now called Lower Galilee, stretching right across from the northern end of the Sea of Gennesaret to the coast of the Mediterranean, while that of Naphtali lay further north. The way of the sea' is here not the designation of another district, but a specification of those named in the preceding clauses, and may be rendered' towards the sea,' while beyond Jordan' is the almost heathen territory on the east bank of the river, and Galilee of the Gentiles' is the general name for all three, the two tribal territories and the trans-Jordanic district. These are all smelted into one designation,' the people which sat in darkness,' and thus the whole of Matt. 4:15 and the first clause of Matt. 4:16 make the nominative of the verb saw.' There is something very impressive in that long-drawn-out accumulation of geographical names, and in their being all massed in the one sad description of their inert darkness, and then equally massed as seeing the great light that springs up. The intense pathos of that description and its sad truth to experience should not be unnoticed. They sit in the dark--the attitude of listless languor and constrained inaction, too true an emblem of the paralysis which falls on all the highest activities of the spirit, if the light from God has been quenched. It is only wild beasts that are active in the night. The lower parts of man's nature may work energetically in that darkness, but all that makes his glory is torpid in it. Christ's light has been the great impulse to progress. Races without it sit and do not march. But that is not all, for the sad picture is sketched again with blacker shadows in the next clause, which substitutes for darkness' the still more tragic words, the region and shadow of death.' The realm of darkness is the region of death. That dread figure is the lord of it, and, grimly enough, its very intensity of blackness has power to throw a shadow even there where there is no light, and to deepen the gloom. The second clause advances on the first in another respect, for while the former spoke only of' seeing' the light, the latter tells of the blessed suddenness with which it sprung up.' The one clause speaks of the human perception, the other of the divine revelation which precedes it and makes it possible.

But had Matthew any right to see in Jesus' Galilean ministry the fulfilment of a prophecy which, as spoken, was simply a promise that the northern parts of Israel which, by geographical position, had to bear the first and worst brunt of Assyrian invasion, should have deliverance from the oppressor? Yes; for Isaiah's vision of the light rising on Israel, crushed beneath foreign oppression, was based on a distinctly Messianic prediction. It was because Messiah should come that he expected Assyria to be flung off and Israel to be set free, and he was right in the expectation, for though the Messiah did not come visibly then, His coming was the guarantee, and in some sense the cause, of Israel's deliverance. Nor was Matthew less right in seeing in that earlier deliverance but a germinant accomplishment of the prophecy, which, by its very transiency, outwardness, and incompleteness, pointed onwards to a better spring of the Light, and a fuller deliverance from a murkier darkness and a more mortal death. The life was the light of men,' the teacher of all knowledge of God, the source of all light of true joy, the giver of all light of white purity, and He has risen on a world sitting in darkness that all men may walk in the light, and be children of the light.

The Early Welcome And The First Ministers Of The King

From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand. 18. And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. 19. And He saith unto them, Follow Me, and I will make you fishers of men. 20. And they straightway left their nets, and followed Him. 21. And going on from thence, He saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and He called them. 22. And they immediadely left the ship and their father, and followed Him. 23. And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. 24. And His fame went throughout all Syria: and they brought unto Him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and He healed them. 25. And there followed Him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.'--Matt. 4:17-25.

In these verses we have a summary of our Lord's early Galilean ministry. The events are so presented and combined as to give an impression as of a triumphal progress of the newly anointed monarch. He sweeps through the northern regions, everywhere exercising the twofold office of teaching and healing, and everywhere followed by eager crowds. This joyous burst of the new power, like some strong fountain leaping into the sunshine, and this rush of popular enthusiasm, are meant to heighten the impression of the subsequent hostility of the people. The King welcomed at first is crucified at last. It was roses, roses, all the way' in these early days, but they withered soon. There are three points in these verses: the King acting as His own herald; the King calling His first servants; and the King wielding His power and welcomed by His subjects.

I. In Matt. 4:17 We Have A Striking Picture Of The King As His Own Herald.

The word rendered preach' of course means, literally, to proclaim as a herald does. It is remarkable that this earliest phase of our Lord's teaching is described in the same words as John's preaching. The stern voice was silenced. Instead of the free wilderness, John had now the gloomy walls of Machaerus for the bound of his activity. But Jesus takes up his message, though with a difference. The severe imagery of the axe, the fan, the fire, is not repeated, as it would seem. Sterner words than John's could fall hot from the lips into which grace was poured; but the time for these was not yet come. It may seem singular that Christ should have spoken of the kingdom, and been silent concerning the King. But such silence was only of a piece with the reticence which marked His whole teaching, and was a sign of His wise adaptation of His words to the capacity of His hearers, as well as of His lowliness. He veiled His royalty by deigning to be His own herald; by substituting the proclamation of the abstract, the kingdom, for the concrete, the King; by seeming to careless hearers to be but the continuer of the forerunner's message; by the simple, remote region which He chose for His earliest work. The belief that the kingdom was at hand was equally necessary, and repentance equally indispensable as preparation for it, whoever the King might be. The same law of congruity between message and hearers, which He enjoined on His followers, when He bade them be careful where they flung their pearls, and which governed His own fullest final revelations to His truest friends, when He said, I have yet many things to say unto you, but ye cannot carry them now,' moulded His first words to the excited but ignorant crowds.

II. The King's Mandate Summoning His Servants.

The call of the first four disciples is so told as to make prominent these points: the brotherhood of the two pairs; their occupation at the moment of their call; the brief, authoritative word of Christ; His investiture of them with new functions, which yet in some sense were the prolongation of the old; their unhesitating, instantaneous obedience and willing abandonment of their all. These points all help the impression of regal power, and do something to explain the nature of the kingdom and the heart of the King. Matthew does not seem to have known of the previous intercourse of the four with Jesus, as recorded in John 1. His narrative, taken alone, would lay stress on the strange influence wielded by Jesus over these busy fishermen. But that influence is no less remarkable, and becomes more explicable, on taking John's supplemental account into consideration. It tells us that one brother of each pair--namely Andrew, and probably John--had sought Jesus on the Baptist's testimony, and in that never-to-be-forgotten night had acquired the conviction that He was the King of Israel. It tells us, too, that Andrew first found his own brother, Simon; from which we may infer that the other one of the two next found his brother James, and that each brought his own brother to Jesus. The bond of discipleship was then riveted. But apparently, when Jesus went up to Jerusalem on that first journey recorded only in John's Gospel, the four went back to their fishing, and waited for His further call. It came in the manner which Matthew describes. The background, which John enables us to fill in, shows us that their following was no sudden blind impulse, but the deliberate surrender of men who knew well what they were doing, though they had not fathomed the whole truth as to His kingdom and their place in it. They knew, at any rate, that He was the Messiah and that they were called by a voice, which they ought to obey, to be His soldiers and partisans. They could not but know that the call meant danger, hardship, conflict. They rallied to the call, as soldiers might when the commander honours them by reading out their names, as picked for leaders of the storming-party.

Was this the same incident which St. Luke narrates as following the first miraculous draught of fishes?

That is one of the difficulties in harmonising the synoptic narratives which will always divide opinions. On the whole, I incline to think it most natural to answer no.' The reasons would take us too far afield. But accepting that view, we may note through how many stages Jesus led this group of His disciples before they were fully recognised as apostles. First there was their attachment to Him as disciples, which in no degree interfered with their trade. Then came this call to more close attendance on Him, which, however, was probably still somewhat intermittent. Then followed the call recorded by Luke, which finally tore them from their homes; and, last of all, their appointment as apostles. At each stage they might have had opportunity to have returned.' Their vocation in the kingdom dawns on them slowly. They and we are led on, by little and little and little, to posts and tasks of which we do not dream at the beginning. Duty opens before the docile heart bit by bit. Abram is led to Harran, and only there learns his ultimate destination. Obedience is rewarded by the summons to more complete surrender, which is also fuller possession of Him for whom the surrender is made.

The word of a king is with power.' Christ's call is authoritative in its brevity. All duty lies in Come ye after Me.' He does not need to use arguments. From the very first this meek and lowly man assumes a tone which on other lips we call arrogant. His style is royal. His mouth is autocratic. He knows that He has the right to command. And, strangely enough, the world admits the right, and finds nothing unworthy of His meekness--a meekness of which He was fully conscious, which is another paradox--in this unconditional claim of absolute submission to his curt orders. What is the explanation of this tone of authority? How comes it that the kingdom which is liberty is, from its very foundation, an absolute despotism? That same peremptory summons reaches beyond these four fishermen to us all. They were the first to hear it, and continued to hold pre-eminence among the disciples, for they make up the first group of the three quaternions into which the list of the apostles is always divided. But the very same voice speaks to us, and we are as truly summoned by the King to be His servants and soldiers as were they.

Their prompt self-surrendering response is the witness of the power over their hearts which Jesus had won. The one pair of brothers left their nets floating in the water; the other left their father with the mesh and the twine in his old hands. It was not much wealth to leave. But he surrenders much who surrenders all, however little that all may be; and he surrenders nothing who keeps back anything. One sweet portion of their earthly happiness He left them to enjoy, heightened by discipleship, for each had his brother by his side, and natural affection was ennobled by common faith and service. If Zebedee was left, John still had James. True, Herod's sword cut their union asunder, and James died first, and John last, of the twelve; but years of happy brotherhood were to come before then. So both the surrender which outwardly gives up possessions or friends, and that which keeps them, sanctified by being held and used as for and from Him, were exemplified in the swift obedience of these four to the call of the King.

I will make you fishers of men.' That shows a kindly wish to make as little as may be of the change of occupation. Their old craft is to be theirs still, only in nobler form. The patience, the brave facing of the storm and the night, the observance of the indications which taught where to cast, the perseverance which toiled all night though not a fin glistened in the net, would all find place in their new career. Nor are these words less royal than was the call. They contain profound hints as to the nature of the kingdom which could scarcely be apprehended at first. But this at least would be clear, that Jesus summoned them to service, to gather in men out of the dreary waves of worldly care and toil into a kingdom of stable rest, and that by summoning them to service He endowed them with power. So He does still. All whom He summons to follow Him are meant by Him to be fishers of men. It was not as apostles, but as simple disciples, that these four received this charge and ability. The same command and fitness are given to all Christians. Following Christ, surrender, the obligation of effort to win others, capacity to do so, belong to all the subjects of Christ's kingdom.

III. The Triumphal Progress Of The King.

Our evangelist evidently masses together without regard to chronological order the broad features of the early Galilean ministry. He paints it as a time of joyful activity, of universal recognition, of swift and far-spreading fame. We do not exaggerate the impression of victorious publicity which they give, when we call these closing verses the record of the King's triumphal progress through His dominions. Observe the reiterated use of all,'--all Galilee, all manner of sickness and all manner of disease, all Syria, all that were sick. Matthew labours to convey the feeling of universal stir and wide-reaching, full-throated' welcome. Observe, too, that the activity of Christ is confined to Galilee, but the fame of Him crosses the border into heathendom. The King stays on His own territory, but He conquers beyond the frontier. Syria and the mostly heathen Decapolis, and Peraea (beyond Jordan'), are moved. The odour of the ointment not only fills the house, but enriches the scentless outside air. The prophecy contained in the coming of the Magi is beginning to be fulfilled. From its first preaching, the kingdom is diffusive. Note, too, the contrast between John's ministry and Christ's, in that the former stayed in one spot, and the crowds had to go out to him, while the very genius of Christ's mission expressed itself in that this shepherd king sought the sad and sick, and went about in all Galilee.' Observe, too, that He teaches and preaches the good news of the kingdom, before He heals. John's proclamation of the kingdom had been so charged with threatenings and mingled with fire that it could scarcely be called a gospel'; but here that joyous word, used for the first time, is in place. As the tidings came from Christ's lips, they were good tidings, and to proclaim them was His first task. The miracles of healing came second. They were not the bell before the sermon,' but the benediction after it. They flowed from Christ in rich abundance. The eager receptiveness of the people, ignorant as it was, was greater then than ever afterwards. Therefore the flow of miraculous power was more unimpeded. But it may be questioned whether we generally have an adequate notion of the immense number of Christ's miracles. Those recorded are but a small proportion of those done. There were more grapes in the vineyards of Eshcol than the messengers brought in evidence to the camp. Our Lord's miracles are told by units; they seem to have been wrought by scores. These early ones were not only attestations of His claim to be the King, but illustrations of the nature of His kingdom. He had conquered and bound the strong man, and now He was spoiling his house.' They were parables of His higher work on men's souls, which He comes to cleanse from the oppression of demons, from the foamings of epilepsy, from impotence as to doing right. They were tokens of the inexhaustible fountain of power, and of the swift and equally inexhaustible treasures of sympathy, which dwelt in Him. They were His first trophies in His holy war, His first gifts to His subjects.

Thus compassed with enthusiasm, and shedding on the wearied new hopes, and on the sick unwonted health, and stirring in sluggish souls some aspirations that greatened and inspired, the King appeared. But no illusions deceived His calm prescience. From the beginning He knew the path which stretched before Him; and while the transient loyalty of the ignorant shouted hosannas around His steps, He saw the cross at the end, and the sight did not make Him falter.

MHCC: Mat 4:12-17

It is just with God to take the gospel and the means of grace, from those that slight them and thrust them away. Christ will not stay long where he is not welcome. Those who are without Christ, are in the dark. They were sitting in this condition, a contented posture; they chose it rather than light; they were willingly ignorant. When the gospel comes, light comes; when it comes to any place, when it comes to any soul, it makes day there. Light discovers and directs; so does the gospel. The doctrine of repentance is right gospel doctrine. Not only the austere John Baptist, but the gracious Jesus, preached repentance. There is still the same reason to do so. The kingdom of heaven was not reckoned to be fully come, till the pouring out of the Holy Spirit after Christ's ascension.

Matthew Henry: Mat 4:12-17

We have here an account of Christ's preaching in the synagogues of Galilee, for he came into the world to be a Preacher; the great salvation which he wrought out, he himself began to publish (Heb 2:3) to show how much his heart was upon it, and ours should be.

Several passages in the other gospels, especially in that of St. John, are supposed, in the order of the story of Christ's life, to intervene between his temptation and his preaching in Galilee. His first appearance after his temptation, was when John Baptist pointed to him, saying, Behold the Lamb of God, Joh 1:29. After that, he went up to Jerusalem, to the passover (Jn. 2), discoursed with Nicodemus (Jn. 3), with the woman of Samaria (Jn. 4), and then returned into Galilee, and preached there. But Matthew, having had his residence in Galilee, begins his story of Christ's public ministry with his preaching there, which here we have an account of. Observe,

I. The time; When Jesus had heard that John was cast into prison, then he went into Galilee, Mat 4:12. Note, The cry of the saints' sufferings comes up into the ears of the Lord Jesus. If John be cast into prison, Jesus hears it, takes cognizance of it, and steers his course accordingly: he remembers the bonds and afflictions that abide his people. Observe, 1. Christ did not go into the country, till he heard of John's imprisonment; for he must have time given him to prepare the way of the Lord, before the Lord himself appear. Providence wisely ordered it, that John should be eclipsed before Christ shone forth; otherwise the minds of people would have been distracted between the two; one would have said, I am of John, and another, I am of Jesus. John must be Christ's harbinger, but not his rival. The moon and stars are lost when the sun rises. John had done his work by the baptism of repentance, and then he was laid aside. The witnesses were slain when they had finished their testimony, and not before, Rev 11:7. 2. He did go into the country as soon as he heard of John's imprisonment; not only to provide for his own safety, knowing that the Pharisees in Judea were as much enemies to him as Herod was to John, but to supply the want of John Baptist, and to build upon the good foundation he had laid. Note, God will not leave himself without witness, nor his church without guides; when he removes one useful instrument, he can raise up another, for he has the residue of the Spirit, and he will do it, if he has work to do. Moses my servant is dead, John is cast into prison; now, therefore, Joshua, arise; Jesus, arise.

II. The place where he preached; in Galilee, a remote part of the country, that lay furthest from Jerusalem, as was there looked upon with contempt, as rude and boorish. The inhabitants of that country were reckoned stout men, fit for soldiers, but not polite men, or fit for scholars. Thither Christ went, there he set up the standard of his gospel; and in this, as in other things, he humbled himself. Observe,

1. The particular city he chose for his residence; not Nazareth, where he had been bred up; no, he left Nazareth; particular notice is taken of that, Mat 4:13. And with good reason did he leave Nazareth; for the men of that city thrust him out from among them, Luk 4:29. He made them his first, and a very fair, offer of his service, but they rejected him and his doctrine, and were filled with indignation at him and it; and therefore he left Nazareth, and shook off the dust of his feet for a testimony against those there, who would not have him to teach them. Nazareth was the first place that refused Christ, and was therefore refused by him. Note, It is just with God, to take the gospel and the means of grace from those that slight them, and thrust them away. Christ will not stay long where he is not welcome. Unhappy Nazareth! If thou hadst known in this thy day the things that belong to thy peace, how well had it been for thee! But now they are hid from thine eyes.

But he came and dwelt in Capernaum, which was a city of Galilee, but many miles distant from Nazareth, a great city and of much resort. It is said here to be on the sea coast, not the great sea, but the sea of Tiberias, an inland water, called also the lake of Gennesaret. Close by the falling of Jordan into the sea stood Capernaum, in the tribe of Naphtali, but bordering upon Zebulun; hither Christ came, and here he dwelt. Some think that his father Joseph had a habitation here, others that he took a house or lodgings at least; and some think it more than probable, that he dwelt in the house of Simon Peter; however, here he fixed not constantly, for he went about doing good; but this was for some time his head quarters: what little rest he had, was here; here he had a place, though not a place of his own, to lay his head on. And at Capernaum, it should seem, he was welcome, and met with better entertainment than he had at Nazareth. Note, If some reject Christ, yet others will receive him, and bid him welcome. Capernaum is glad of Nazareth's leavings. If Christ's own countrymen be not gathered, yet he will be glorious. "And thou, Capernaum, has now a day of it; thou art now lifted up to heaven; be wise for thyself, and know the time of thy visitation."

2. The prophecy that was fulfilled is this, Mat 4:14-16. It is quoted from Isa 9:1, Isa 9:2, but with some variation. The prophet in that place is foretelling a greater darkness of affliction to befall the contemners of Immanuel, than befell the countries there mentioned, either in their first captivity under Benhadad, which was but light (1Ki 15:20), or in their second captivity under the Assyrian, which was much heavier, 2Ki 15:29. The punishment of the Jewish nation for rejecting the gospel should be sorer than either (see Isa 8:21, Isa 8:22); for those captivated places had some reviving in their bondage, and saw a great light again, Isa 9:2. This is Isaiah's sense; but the Scripture has many fulfillings; and the evangelist here takes only the latter clause, which speaks of the return of the light of liberty and prosperity to those countries that had been in the darkness of captivity, and applies it to the appearing of the gospel among them.

The places are spoken of, Mat 4:15. The land of Zebulun is rightly said to be by the sea coast, for Zebulun was a haven of ships, and rejoiced in her going out, Gen 49:13; Deu 33:18. Of Naphtali, it had been said, that he should give goodly words (Gen 49:21), and should be satisfied with favour (Deu 33:23), for from him began the gospel; goodly words indeed, and such as bring to a soul God's satisfying favour. The country beyond Jordan is mentioned likewise, for there we sometimes find Christ preaching, and Galilee of the Gentiles, the upper Galilee to which the Gentiles resorted for traffic, and where they were mingled with the Jews; which intimates a kindness in reserve for the poor Gentiles. When Christ came to Capernaum, the gospel came to all those places round about; such diffusive influences did the Sun of righteousness cast.

Now, concerning the inhabitants of these places, observe, (1.) The posture they were in before the gospel came among them (Mat 4:16); they were in darkness. Note, Those that are without Christ, are in the dark, nay, they are darkness itself; as the darkness that was upon the face of the deep. Nay, they were in the region and shadow of death; which denotes not only great darkness, as the grave is a land of darkness, but great danger. A man that is desperately sick, and not likely to recover, is in the valley of the shadow of death, though not quite dead; so the poor people were on the borders of damnation, though not yet damned-dead in law. And, which is worst of all, they were sitting in this condition. Sitting in a continuing posture; where we sit, we mean to stay; they were in the dark, and likely to be so, despairing to find the way out. And it is a contented posture; they were in the dark, and they loved darkness, they chose it rather than light; they were willingly ignorant. Their condition was sad; it is still the condition of many great and mighty nations, which are to be thought of, and prayed for, with pity. But their condition is more sad, who sit in darkness in the midst of gospel-light. He that is in the dark because it is night, may be sure that the sun will shortly arise; but he that is in the dark because he is blind, will not so soon have his eyes opened. We have the light, but what will that avail us, if we be not the light in the Lord? (2.) The privilege they enjoyed, when Christ and his gospel came among them; it was as great a reviving as ever light was to a benighted traveller. Note, When the gospel comes, light comes; when it comes to any place, when it comes to any soul, it makes day there, Joh 3:19; Luk 1:78, Luk 1:79. Light is discovering, it is directing; so is the gospel.

It is a great light; denoting the clearness and evidence of gospel-revelations; not like the light of a candle, but the light of the sun when he goes forth in his strength. Great in comparison with the light of the law, the shadows of which were now done away. It is a great light, for it discovers great things and of vast consequence; it will last long, and spread far. And it is a growing light, intimated in that word, It is sprung up. It was but spring of day with them; now the day dawned, which afterward shone more and more. The gospel-kingdom, like a grain of mustard-seed or the morning light, was small in its beginnings, gradual in its growth, but great in its perfection.

Observe, the light sprang up to them; they did not go to seek it, but were prevented with the blessings of this goodness. It came upon them ere they were aware, at the time appointed, by the disposal of him who commandeth the morning, and causes the day-spring to know its place, that it may take hold of the ends of the earth, Job 38:12, Job 38:13.

III. The text he preached upon (Mat 4:17): From that time, that is, from the time of his coming into Galilee, into the land of Zebulun and Naphtali, from that time, he began to preach. He had been preaching, before this, in Judea, and had made and baptized many disciples (Joh 4:1); but his preaching was no so public and constant as now it began to be. The work of the ministry is so great and awful, that it is fit to be entered upon by steps and gradual advances.

The subject which Christ dwelt upon now in his preaching (and it was indeed the sum and substance of all his preaching), was the very same John has preached upon (Mat 3:2); Repent, for the kingdom of heaven is at hand; for the gospel is the same for substance under various dispensations; the commands the same, and the reasons to enforce them the same; an angel from heaven dares not preach any other gospel (Gal 1:8), and will preach this, for it is the everlasting gospel. Fear God, and, by repentance, give honour to him, Rev 14:6, Rev 14:7. Christ put a great respect upon John's ministry, when he preached to the same purport that John had preached before him. By this he showed that John was his messenger and ambassador; for when he brought the errand himself, it was the same that he had sent by him. Thus did God confirm the word of his messenger, Isa 44:26. The Son came on the same errand that the servants came on (Mat 21:37), to seek fruit, fruits meet for repentance. Christ had lain in the bosom of the Father, and could have preached sublime notions of divine and heavenly things, that should have alarmed and amused the learned world, but he pitches upon this old, plain text, Repent, for the kingdom of heaven is at hand. [1.] This he preached first upon; he began with this. Ministers must not be ambitious of broaching new opinions, framing new schemes, or coining new expressions, but must content themselves with plain, practical things, with the word that is nigh us, even in our mouth, and in our heart. We need not go up to heaven, nor down to the deep, for matter or language in our preaching. As John prepared Christ's way, so Christ prepared his own, and made way for the further discoveries he designed, with the doctrine of repentance. If any man will do this part of his will, he shall know more of his doctrine, Joh 7:17. [2.] This is preached often upon; wherever he went, this was his subject, and neither he nor his followers ever reckoned it worn threadbare, as those would have done, that have itching ears, and are fond of novelty and variety more than that which is truly edifying. Note, That which has been preached and heard before, may yet very profitably be preached and heard again; but then it should be preached and heard better, and with new affections; what Paul had said before, he said again, weeping, Phi 3:1, Phi 3:18. [3.] This he preached as gospel; "Repent, review your ways, and return to yourselves."Note, The doctrine of repentance is right gospel-doctrine. Not only the austere Baptist, who was looked upon as a melancholy, morose man, but the sweet and gracious Jesus, whose lips dropped as a honey-comb, preached repentance; for it is an unspeakable privilege that room is left for repentance. [4.] The reason is still the same; The kingdom of heaven is at hand; for it was not reckoned to be fully come, till that pouring out of the Spirit after Christ's ascension. John had preached the kingdom of heaven at hand above a year before this; but now it was so much the stronger; now is the salvation nearer, Rom 13:11. We should be so much the more quickened to our duty, as we see the day approaching, Heb 10:25.

Barclay: Mat 4:12-17

Before very long disaster came to John. He was arrested and imprisoned in the dungeons of the Castle of Machaerus by Herod the king. His crime was that he had publicly denounced Herod for seducing his brother's wife, and making her his own wife, after he had put away the wife he had. It is never safe to rebuke an eastern despot, and John's courage brought him first imprisonment and then death. We shall come later to the details of that story which Matthew does not tell until Mat 14:3-12.

For Jesus the time had come when he must go forth to his task.

Let us note what he did first of all. He left Nazareth and he took up residence in the town of Capernaum. There was a kind of symbolic finality in that move. In that moment Jesus left his home never again to return to live in it. It is as if he shut the door that lay behind him before he opened the door that stood in front of him. It was the clean cut between the old and the new. One chapter was ended and another had begun. Into life there come these moments of decision. It is always better to meet them with an even surgical cut than to vacillate undecided between two courses of action.

Let us note where Jesus went. He went into Galilee. When Jesus went into Galilee to begin his mission and his ministry, he knew what he was doing. Galilee was the most northerly district of Palestine. It stretched from the Litany River in the north to the Plain of Esdraelon in the south. On the west it did not reach the sea coast of the Mediterranean, because the coastal strip was in the possession of the Phoenicians. On the north-east it was bounded by Syria, and its eastern limit was the waters of the Sea of Galilee. Galilee was not large; it was only fifty miles from north to south, and twenty-five miles from east to west.

But, small as it was, Galilee was densely populated. It was by far the most fertile region of Palestine; its fertility was indeed phenomenal and proverbial. There was a saying that it was easier to raise a legion of olives in Galilee than it was to bring up one child in Judaea. Josephus, who was at one time governor of the province, says, "It is throughout rich in soil and pasturage, producing every variety of tree, and inviting by its productiveness even those who have the least inclination for agriculture; it is everywhere tilled; no part is allowed to lie idle, and everywhere it is productive." The result of this was that for its size Galilee had an enormous population. Josephus tells us that in it there were two hundred and four villages, none with a population of fewer than fifteen thousand people. So, then, Jesus began his mission in that part of Palestine where there were most people to hear him; he began his work in an area teeming with men to whom the gospel proclamation might be made.

But not only was Galilee a populous district; its people were people of a certain kind. Of all parts of Palestine Galilee was most open to new ideas. Josephus says of the Galileans, "They were ever fond of innovations, and by nature disposed to changes, and delighted in seditions." They were ever ready to follow a leader and to begin an insurrection. They were notoriously quick in temper and given to quarrelling. Yet withal they were the most chivalrous of men. "The Galileans," said Josephus, "have never been destitute of courage." "Cowardice was never a characteristic of the Galileans." "They were ever more anxious for honour than for gain." The inborn characteristics of the Galileans were such as to make them most fertile ground for a new gospel to be preached to them.

This openness to new ideas was due to certain facts.

(i) The name Galilee comes from the Hebrew word galiyl (01550; compare 01551 and 01556) which means a circle. The full name of the area was Galilee of the Gentiles. Plummer wishes to take that to mean "heathenish Galilee." But the phrase came from the fact that Galilee was literally surrounded by Gentiles. On the west, the Phoenicians were its neighbours. To the north and the east, there were the Syrians. And even to the south, there lay the territory of the Samaritans. Galilee was in fact the one part of Palestine that was inevitably in touch with non-Jewish influences and ideas. Galilee was bound to be open to new ideas in a way that no other part of Palestine was.

(ii) The great roads of the world passed through Galilee, as we saw when we were thinking of the town of Nazareth. The Way of the Sea led from Damascus through Galilee right down to Egypt and to Africa. The Road to the East led through Galilee away out to the frontiers. The traffic of the world passed through Galilee. Away in the south Judaea is tucked into a corner, isolated and secluded. As it has been well said, "Judaea is on the way to nowhere: Galilee is on the way to everywhere." Judaea could erect a fence and keep all foreign influence and all new ideas out; Galilee could never do that. Into Galilee the new ideas were bound to come.

(iii) Galilee's geographical position had affected its history. Again and again it had been invaded and conquered, and the tides of the foreigners had often flowed over it and had sometimes engulfed it.

Originally it had been assigned to the tribes of Asher, Naphtali and Zebulun when the Israelites first came into the land (Josh 9 ) but these tribes had never been completely successful in expelling the native Canaanite inhabitants, and from the beginning the population of Galilee was mixed. More than once foreign invasions from the north and east had swept down on it from Syria, and in the eighth century B.C. the Assyrians had engulfed it completely, the greater part of its population had been taken away into exile, and strangers had been settled in the land. Inevitably this brought a very large injection of foreign blood into Galilee.

From the eighth until the second century B.C. it had been largely in Gentile hands. When the Jews returned from exile under Nehemiah and Ezra, many of the Galileans came south to live in Jerusalem. In 164 B.C. Simon Maccabaeus chased the Syrians north from Galilee back to their own territory; and on his way back he took with him to Jerusalem the remnants of the Galileans who were left.

The most amazing thing of all is that in 104 B.C. Aristobulus reconquered Galilee for the Jewish nation, and proceeded forcibly to circumcise the inhabitants of Galilee, and thus to make them Jews whether they liked it or not. History had compelled Galilee to open its doors to new strains of blood and to new ideas and to new influences.

The natural characteristics of the Galileans, and the preparation of history had made Galilee the one place in all Palestine where a new teacher with a new message had any real chance of being heard, and it was there that Jesus began his mission and first announced his message.

Barclay: Mat 4:12-17

Before we leave this passage there are certain other things which we must note.

It was to the town of Capernaum that Jesus went. The correct form of the name is Capharnaum. The form Capernaum does not occur at all until the fifth century A.D., but it is so fixed in our minds and memories that it would not be wise to try to change it.

There has been much argument about the site of Capernaum. Two places have been suggested. The commonest, and the likeliest. identification is that Capernaum is Tell Hum, which is on the west side of the extreme north of the Sea of Galilee; the alternative, and the less likely, identification is that Capernaum is Khan Minyeh, which is about two and a half miles to the south-west of Tell Hum. In any event, there is now nothing but ruins left to show where Capernaum once stood.

It was Matthew's habit to find in the Old Testament something which he could use as a prophecy about every event in Jesus' life. He finds such a prophecy in Isa 9:1-2. In fact that is another of the prophecies which Matthew tears violently from its context and uses in his own extraordinary way. It is a prophecy which dates back to the reign of Pekah. In those days the northern parts of Palestine, including Galilee, had been despoiled by the invading armies of the Assyrians; and this was originally a prophecy of the deliverance which would some day come to these conquered territories. Matthew finds in it a prophecy which foretold of the light that Jesus was to bring.

Finally, Matthew gives us a brief one-sentence summary of the message which Jesus brought. The King James Version and Revised Standard Version both say that Jesus began to preach. The word preach has come down in the world; it is all too unfortunately connected in the minds of many people with boredom. The word in Greek is kerussein (2784), which is the word for a herald's proclamation from a king. Kerux (2783) is the Greek word for herald, and the herald was the man who brought a message direct from the king.

This word tells us of certain characteristics of the preaching of Jesus and these are characteristics which should be in all preaching.

(i) The herald had in his voice a note of certainty. There was no doubt about his message; he did not come with perhapses and maybes and probablys; he came with a definite message. Goethe had it: "Tell me of your certainties: I have doubts enough of my own." Preaching is the proclamation of certainties, and a man cannot make others sure of that about which he himself is in doubt.

(ii) The herald had in his voice the note of authority. He was speaking for the king; he was laying down and announcing the king's law, the king's command, and the king's decision. As was said of a great preacher, "He did not cloudily guess; he knew." Preaching, as it has been put, is the application of prophetic authority to the present situation.

(iii) The herald's message came from a source beyond himself; it came from the king. Preaching speaks from a source beyond the preacher. It is not the expression of one man's personal opinions; it is the voice of God transmitted through one man to the people. It was with the voice of God that Jesus spoke to men.

The message of Jesus consisted of a command which was the consequence of a new situation. "Repent!" he said. "Turn from your own ways, and turn to God. Lift your eyes from earth and look to heaven. Reverse your direction, and stop walking away from God and begin walking towards God." That command had become urgently necessary because the reign of God was about to begin. Eternity had invaded time; God had invaded earth in Jesus Christ, and therefore it was of paramount importance that a man should choose the right side and the right direction.

Constable: Mat 1:1--4:12

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

"Fundamentally, the purpose of this first part is to introduce the reader to Jesus on the one hand and to the religious leaders on the other."³⁰

The first two chapters of this section prepare the reader for Jesus' ministry. Consequently they serve as a prologue to the Gospel.

Constable: Mat 3:1--4:12

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

Matthew passed over Jesus' childhood quickly to relate His preparation for presentation to Israel as her King.

"The material of this section of the Gospel is particularly important since the baptism of Jesus serves as the occasion of his special anointing by the Holy Spirit for the ministry that follows, but it is also Christologically significant in that his divine Sonship is confirmed and the non-triumphalist nature of the present phase of that Sonship is indicated (3:17c and 4:1-11). Thus Matthew provides information that is vitally important to an understanding of the narrative that follows: what Jesus does in his ministry he does by the power of the Spirit; yet Jesus will not act in the manner of a triumphalist messiah, in accordance with popular expectation, but in his own unique way, in obedience to the will of his Father."¹¹⁹

Constable: Mat 4:12-25

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

Matthew gave much prominence to Jesus' teachings in his Gospel. The first of these is the so-called Sermon on the Mount (chs. 5-7). To prepare the reader for this discourse, the writer gave a brief introduction to Jesus' ministry (4:12-25). In it Matthew provided a resumé of His work.

Constable: Mat 4:12-16

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

Comparison of John's Gospel and Matthew's shows that Jesus ministered for about a year before John the Baptist's arrest. John had criticized Herod Antipas for having an adulterous relationship with his brother Philip's wife (Mark 1:14; Luke 3:19-20; 4:14). Jesus ministered first in Galilee (John 1:19-2:12) and then in Judea (John 2:13-3:21). Then He returned to Galilee by way of Samaria (John 3:22-4:42). Why did Matthew begin his account of Jesus' ministry with John's arrest?

John's arrest by Herod signalled the beginning of a new phase of Jesus' ministry. The forerunner's work was now complete. It was time for the King to appear publicly.

"In royal protocol the King does not make His appearance in public until the forerunner has finished his work. Matthew, emphesizing the official and regal character of Jesus, follows this procedure exactly."²⁰⁰

4:12-13 The word "withdrew" (NASB) or "returned" (NIV; Gr. anachoreo) is significant. Evidently Jesus wanted to get away from Israel's religious leaders in Jerusalem who opposed John (John 4:1-3; 5:1-16). It is unlikely that Herod Antipas would have imprisoned John if the religious authorities had supported John. Matthew used the same Greek word, paredothe ("to be taken into custody"), later when he described Jesus' arrest (26:15, 16, 21, 23, 25; 27:3, 4). The religious leaders evidently played a significant role in both arrests.

To Matthew, Galilee had great significance for two reasons. First, it was the place where Isaiah had predicted Messiah would minister. Second, since it was an area where many Gentiles lived, it corroborated Messiah's influence over the nations as well as Israel.

Jesus moved the base of His ministry from Nazareth to Capernaum (v. 13). Matthew described it as he did in view of the prophecy that Jesus' residence there fulfilled (vv. 15-16). This town stood on the northwest shore of the Sea of Galilee (14:34). It was the town where Peter, Andrew, James, and John (the fishermen) and Matthew (the tax collector) worked (8:14; 9:9).

"If Joseph settled in Nazareth after the return from Egypt (2:22-23), Jesus now leaves Nazareth and moves to Capernaum (4:12-13), which becomes his own city' (9:1). He is thus poised to begin his public ministry."²⁰¹

4:14-16 Jesus' move to Capernaum fulfilled Isaiah 9:1, part of a section of Isaiah's prophecy that describes Immanuel's coming. Matthew's quotation of this passage was a free one. Its point was that light had dawned in a dark part of Palestine. When Isaiah prophesied, Galilee was under the oppressive influence of the Assyrians. He predicted that Messiah would liberate the people living there. When Matthew wrote, Galilee was under Roman oppression. The darkness was also symbolic of the absence of religious, political, and cultural advantages available to Jews who lived in Jerusalem. "Dawned" (Gr. aneteilen) suggests that the light of Messiah's ministry would first shine brightly in Galilee (cf. John 1:9; 12:46).²⁰²

". . . From of old the Messiah was promised to Galilee of the Gentiles' (ton ethnon), a foreshadowing of the commission to all nations' (panta ta ethne, 28:19). Moreover, if the messianic light dawns on the darkest places, then Messiah's salvation can only be a bestowal of grace--namely, that Jesus came to call, not the righteous, but sinners (9:13)."²⁰³

"Matthew's story of Jesus' life and ministry possesses a clearly defined beginning, middle, and end and hence falls into three parts: (I) The Presentation of Jesus (1:1-4:16); (II) The Ministry of Jesus to Israel and Israel's Repudiation of Jesus (4:17-16:20); and (III) The Journey of Jesus to Jerusalem and His Suffering, Death, and Resurrection (16:21-28:20). In the first part, Matthew presents Jesus as the Davidic Messiah-King, the royal Son of God (1:1-4:16). To show that Jesus is preeminently the Son of God, Matthew depicts God as announcing within the world of the story that Jesus is his Son (3:17). As the Son of God, Jesus stands forth as the supreme agent of God who authoritatively espouses God's evaluative point of view."²⁰⁴

College: Mat 4:1-25

MATTHEW 4

F. THE TESTING OF THE SON (4:1-11)

¹ Then Jesus was led by the Spirit into the desert to be tempted by the devil. ² After fasting forty days and forty nights, he was hungry. ³ The tempter came to him and said, " If you are the Son of God, tell these stones to become bread."

⁴ Jesus answered, " It is written: 'Man does not live on bread alone, but on every word that comes from the mouth of God.' ^a"

⁵ Then the devil took him to the holy city and had him stand on the highest point of the temple. ⁶" If you are the Son of God," he said, " throw yourself down. For it is written:

" 'He will command his angels concerning you,

and they will lift you up in their hands,

so that you will not strike your foot against a stone.' ^b"

⁷ Jesus answered him, " It is also written: 'Do not put the Lord your God to the test.' ^c"

⁸ Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendor. ⁹" All this I will give you," he said, " if you will bow down and worship me."

¹⁰ Jesus said to him, " Away from me, Satan! For it is written: 'Worship the Lord your God, and serve him only.' ^d"

¹¹ Then the devil left him, and angels came and attended him.

^a 4 Deut. 8:3 ^b 6 Psalm 91:11,12 ^c 7 Deut. 6:16 ^d 10 Deut. 6:13

4:1-2. Following Jesus' emergence from the water the ensuing temptation narrative is perhaps the clearest expression of Matthew's fondness for linking his story of Jesus with the experiences of the Israelite nation. The same Spirit of God who is " particularly active among the Israelites during the exodus and wilderness wanderings" (cf. Num 11:17,25,29; Neh 9:20; Ps 106:33; Isa 63:10-14) now leads Jesus into the desert " to humble [him] and to test [him] in order to know what was in [his] heart, whether or not [he] would keep his commands" (see Deut. 8:21). The " testing" (peiravzw, peirazô) of Jesus is therefore not a fortuitous event, but is staged by God to demonstrate his strength of character and depth of devotion (cf. Gen 22; Job 1:6-8). Essentially, Satan's efforts are calculated to encourage Jesus to exercise his divine prerogatives and supernatural power in a way that would belie the lowly path of service and obedience suggested by the commission of 3:17. The fast, lasting forty days and forty nights , most probably is intended to recall the forty year experience of Israel in the desert (Deut 8:2).

4:3-4. The words of Satan in the first temptation ( If you are the Son of God ) should not be construed as expressing some doubt on the part of the Tempter. In fact, the statement assumes the validity of Jesus' Sonship (first class condition), but raises significant questions concerning what it means to be God's Son. For Satan, Sonship certainly assumes the right to exercise divine power in order to sustain one's life (cf. 16:22-23; 27:42-43). Jesus appropriately responds by citing Deut 8:3, thus demonstrating that he has learned the lesson that Israel failed to perceive, i.e., he will trust his God to be the giver and sustainer of life and will not break faith by yielding to Satan's suggestion to satisfy his physical need by the exercise of divine power. True Sonship finds sustenance in compliance to the Father's will which takes priority over even the preservation of one's own life (cf. 16:25-26).

4:5-7. Next, Satan seeks to persuade Jesus to test God's protective care by leaping from the pinnacle of the temple. The change of sites from the desert to the temple is most likely a visionary experience designed to set the stage for Satan's response to Jesus' absolute trust in God's care. The temple represented the very presence of God, the place where divine protection was certainly most assured. By citing Psalm 91 Satan invites Jesus to test God's promise that he will " rescue" and " protect" the one who " dwells in the shelter of the Most High" (see vv. 1,14). Essentially, Satan would have Jesus condition his loyalty to God upon God acting in certain ways. Like Israel at Massah (Exod 17), who made their faithfulness contingent upon God meeting their physical needs (cf. Num 14:22; Ps 78; 1 Cor. 10:9; Heb 3:7-4:13), Satan suggests that Jesus test his Father's concern by staging an event to make God demonstrate his power or faithfulness. Jesus avoids the sin of Israel by citing Deut 6:16, thus emphasizing that his fidelity is not dependent upon manipulating God to protect him from all harm. As God's ideal Son, Jesus is resolved to be faithful and trust even if it means a path of suffering and death (cf. 16:21f.; 26:53-54; 27:40).

4:8-11. Jesus' visionary experiences take him from the desert to the temple and finally to a very high mountain , where Satan offers him world sovereignty in exchange for his worship. Although sovereignty over the nations is promised the Son (see Ps 2:6-8), it will only be realized by a lowly path of service leading to the cross (cf. 28:18-20), not by shifting allegiance to Satan. Jesus repudiates Satan's proposal by citing Deut 6:13, thus indicating that he understood submission to Satan as tantamount to idolatry, the ultimate renunciation of one's loyalty to God. For the sake of political advantage or momentary prosperity Israel repeatedly renounced loyalty to God in favor of foreign gods. Jesus refuses to compromise his devotion to God for the ease of an alternative path that would avoid the path of suffering and service. The Devil is therefore forcefully dismissed (u{page, hypage , cf. Luke 4:13) and is replaced by angels who minister to his need (cf. Matt 26:53), thus signifying both the victory of God's obedient Son (cf. Heb 1:6), and the ultimate faithfulness of God toward the obedient (cf. 1 Kgs. 19:5-8).

The temptation narrative succinctly maps out the path that Jesus, as the lowly servant, will take. The episode provides the reader with significant character insights that help to explain the actions and words of Jesus in subsequent scenes. The will of God and his devotion to fulfill it will take precedent over everything else, including sustaining his own life (cf. 16:20-21; 26:36-46). The mission of Jesus embodies and concretizes what it means to say: that in Jesus God is with his people (1:23). Jesus refuses to carry out his divine mission according to the principles of the world. Hence, the exercise of his divine power and the accomplishment of God's will are not determined by popular expectations or human ambitions (cf. 16:1-4; 27:40). The extraordinary power and transcendent status belonging to Jesus as God's Son is necessarily tied to his submission to God's will and the lowly path of service marked out for him by the Father. The temptation narrative constitutes Jesus' response to the heavenly voice in 3:17, as the Son resolves to walk the path of total devotion to God's sovereign will. The Son conquers where Israel failed (Deut 6:10-19; 8:1-10; cf. Exod 4:22-23) because he is the obedient Son who loves God with his whole heart.

G. INTRODUCING THE MINISTRY OF JESUS (4:12-16)

¹² When Jesus heard that John had been put in prison, he returned to Galilee. ¹³ Leaving Nazareth, he went and lived in Capernaum, which was by the lake in the area of Zebulun and Naphtali - ¹⁴ to fulfill what was said through the prophet Isaiah:

¹⁵" Land of Zebulun and land of Naphtali,

the way to the sea, along the Jordan,

Galilee of the Gentiles -

¹⁶ the people living in darkness

have seen a great light;

on those living in the land of the shadow of death

a light has dawned." ^a

^a 16 Isaiah 9:1,2

The language of 4:12-16 provides a fitting closure to the preministry phase of Jesus' life by drawing together several themes dominant in 1:1-4:11. The continued emphasis on geographical fulfillment citations serves to alert the reader that God's providential direction of events is not complete until Jesus arrives in Galilee (cf. 2:6,15,22-23). By recalling the tribes of Zebulun and Naphtali Matthew continues to correlate significant experiences in Israelite history with events in the life of Jesus. The universal significance of Jesus' messianic mission is once again reinforced by defining Galilee as Galilee of the Gentiles (v. 15). The Son's mission in Galilee is dominated by a salvific emphasis, wherein God's people are rescued from darkness by the dawning light in their midst (v. 16). While the texts comprising 4:12-16 do bring together key themes and emphases from earlier sections in the story, they also advance the story by setting the stage for Jesus' public ministry and his calling of people to experience God's rule and presence (4:17ff.).

4:12. Matthew is careful to document that Jesus' departure to Galilee is motivated by his having heard (ajkouvsa", akousas ) concerning John's arrest (cf. 14:13; Mark 1:12). A strong case can be made for seeing Jesus' departure not as a flight from danger, but as Matthew's way to connect the mission of Jesus to that of John as part of a " providentially guided sacred history" whereby " the cessation of one becomes the divinely appointed sign of the commencement of the other." Nevertheless, the reader must wait until 14:3-11 to learn the basis of John's arrest and the eventual outcome.

4:13-14. The geographical references in 4:13 prepare the reader for the fulfillment citation (4:15-16), as Jesus takes up residence on the northwest shore of the Sea of Galilee, specifically in a relatively large village known as Capernaum . The language by the lake , and the identification of the territory as once belonging to the tribes of Zebulun and . . . Naphtali , anticipate the Isaianic citation to follow (i.e., Isa 8:23-9:2, in the Hebrew text).

4:15-16. It should be observed that Matthew's citation of Isaiah does not slavishly follow either the LXX or the Hebrew text, but probably represents an " independent rendering of the Hebrew." Originally, Isaiah's oracle was intended to contrast the tragic devastation of the regions of Zebulun and Naphtali by the Assyrians (see 1 Kgs. 17:1-6) with a promise of a reversal of fortunes to be realized in the indeterminate future. However, Matthew shifts the emphasis away from the political plight of the people to their desperate moral and spiritual condition, as a people " living in darkness," under the very " shadow of death" (cf. Ps 107:14; Luke 1:79). Clearly, Matthew sees the darkness about to be dispelled with the " dawn" (ajnevteilen [ aneteilen ], cf. LXX lavmyei [ lampsei ]) of a great light which will shine upon them in the person and ministry of Jesus. It is significant that the first blessings of the messianic age come to those people in Northern Palestine who first went into exile (see 1 Kgs 15:29). However, Jesus' ministry will ultimately transcend both political and ethnic boundaries (cf. " Galilee of the Gentiles" ) by heralding a kingdom with universal significance (4:17ff.). Thus, with Jesus situated in the " divinely ordained" locality, poised to begin his messianic mission, Matthew brings the introductory phase of his story to a close.

II. GOD'S SAVING PRESENCE IN THE MIDST

OF HIS PEOPLE (4:17-10:42)

As noted earlier, attempts to delineate structural patterns and themes linking the parts of Matthew's story immediately confronts a composition so complex and intricately woven that a clear and uncomplicated structural scheme seems difficult to discern. Nevertheless, it does appear that the language of 4:17 is intended to formally signal to the reader the beginning of Jesus' public ministry. Earlier role descriptions, and the explicit commissioning of Jesus to his assigned task (see 1:21, " save his people from sins;" 2:6, " shepherd the people of Israel;" 3:17, commissioned to the role of God's Son and Servant; 4:15, a " light" to " Galilee of the Gentiles" ), anticipate the performance, and raise questions concerning how (or if) Jesus will carry out the mission given him.

Clearly, the language of 4:17 is parallel in form to 16:21: " From that time on Jesus began to explain to his disciples that he must go to Jerusalem . . ." Both statements serve as general headings marking major transitions in Matthew's story of Jesus. The transitional heading of 4:17 makes it clear that the material comprising 4:17-16:20 is predominantly concerned to highlight Jesus' public announcement that God's sovereign reign has drawn near, thus necessitating a radical reformation (cf. 3:1). As indicated by three summary statements, the narrative block of 4:17-11:1 underscore the manner in which Jesus discharged his ministry and revealed his person in Israel:

Jesus went throughout Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people (4:23).

Jesus went through all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom and healing every disease and sickness (9:35).

After Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in the towns of Galilee (11:1).

It is significant, as Kingsbury has observed, that these summaries " occur solely in the block of material 4:17-11:1," wherein Jesus is portrayed as " proffering salvation to Israel in word and deed." In the first phase of his public ministry (i.e., 4:17-11:1), Jesus emerges as a man endowed with divine authority in the midst of his people (ejn tw'/ law'/, en tô laô, 4:23). The reader knows that Jesus' authority is ultimately grounded in the status of his person as God's Son (1:23; 2:15; 3:17; 4:3,6), his reception of the Spirit (3:16), and the divine mission conferred upon him (1:21,23; 2:5-6; 3:17; 4:12-16). Jesus thus embarks upon his public ministry with both the right and the power to be God's messenger and inaugurator of the time of salvation. The events recorded exhibit the following structural pattern:

Call of the Disciples 4:18-22

Summary 4:23-25

Ministry in Word 5:1-7:28

Ministry in Deed 8:1-9:24

Summary 9:35

Mission of the Disciples 9:36-11:1

A. PROGRAMMATIC HEADING:

PROCLAMATION OF THE KINGDOM (4:17)

¹⁷ From that time on Jesus began to preach, " Repent, for the kingdom of heaven is near."

As noted earlier, the phrase from that time on . . . (ajpov tovte, apo tote ) marks the beginning of a new phase of Matthew's story of Jesus. Even before Jesus, John had made the coming Kingdom central to his own proclamation (3:1). Ultimately, even the disciples will embark upon a mission heralding the " nearness of the kingdom of heaven" (10:2). However, in contrast to John and the disciples, Jesus is portrayed not as a mere announcer of God's imminent reign, but as the primary agent through which the reign of God would be realized. In Jesus, God's kingly power and authority come to expression in a ministry marked by healing, restoration, and true liberation. Thus, Jesus is not merely a proclaimer of some distant future hope, but he uniquely exhibits the reality and implications of the message he proclaims. The reality now coming to expression in Jesus' ministry calls for a radical reformation ( metanoeite ) affecting the very course and direction one's life.

As noted earlier (see 3:2), the idea behind repentance involves the alteration of basic values, attitudes, and aspirations; essentially, a conversion that results in yielding one's entire life to the rule of God. Basically, Jesus' entire ministry is concerned to spell out the dimensions and practical implications of a life lived in submission to the kingly authority of God.

B. CALL OF THE DISCIPLES (4:18-22)

¹⁸ As Jesus was walking beside the Sea of Galilee, he saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the lake, for they were fishermen. ¹⁹" Come, follow me," Jesus said, " and I will make you fishers of men." ²⁰ At once they left their nets and followed him.

²¹ Going on from there, he saw two other brothers, James son of Zebedee and his brother John. They were in a boat with their father Zebedee, preparing their nets. Jesus called them, ²² and immediately they left the boat and their father and followed him.

4:18-19. Jesus' sense of the critical times now dawning with his presence in Galilee is graphically illustrated by this vocational calling of the disciples. In the first episode following Matthew's summary of Jesus' proclamation (4:17), four fishermen are confronted by his authoritative summons to follow (lit., " come after" ) him. Although Matthew's account of the call of these early disciples is less informative than we might wish (cf. Luke 5:1-11; John 1:35-51), their response to Jesus' call is illustrative both of true discipleship and the compelling character of Jesus' person.

4:20-22. Two sets of brothers, called fishermen, are confronted by Jesus' authoritative call while they are engaged in their occupational livelihood (vv. 18,21). Unlike typical rabbinic practice, Jesus takes the initiative to select his own followers by confronting them with an unconditional demand to join him in ministry. It is clear, in Matthew's story, that discipleship, in the sense of accompanying Jesus, arose primarily through his authoritative call (cf. 8:19-22; 9:9).

Jesus promises that he will exercise a creative influence in their lives by transforming them into " fishers of men" (cf. Jer. 16:16). The metaphor builds on their occupational skills, and promises their eventual involvement in gathering people under the reign of God (cf. 4:19 with the parallel imagery of " harvesters," 9:37-38). As such, their call to service has a sense of urgency that supersedes both livelihood and personal family relations (cf. 8:22).

Matthew is careful to document the willingness of these early disciples to forsake the security of home and vocation (cf. 19:27), thus establishing early in his story the necessary elements of true discipleship (cf. 8:18-22; 19:27-29). Jesus' authoritative call must take precedence over all family ties (cf. 10:34-36) and concern for physical well-being (cf. 6:25-33). It demands nothing less than a decisive break from old loyalties and a radical reorientation of one's values and priorities.

As Matthew's story continues, the disciples will often fluctuate between faith and understanding (14:33; 16:16-18; 26:16-17) on the one hand, to failure and " little faith" (14:31; 16:8; 17:20; 21:20; 28:17) on the other. However, their initial response to Jesus establishes an important role relationship which will become an important story-line in Matthew's overall narrative.

C. PROGRAMMATIC SUMMARY (4:23-25)

²³ Jesus went throughout Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people. ²⁴ News about him spread all over Syria, and people brought to him all who were ill with various diseases, those suffering severe pain, the demon-possessed, those having seizures, and the paralyzed, and he healed them. ²⁵ Large crowds from Galilee, the Decapolis, ^a Jerusalem, Judea and the region across the Jordan followed him.

^a 25 That is, the Ten Cities

4:23. The summary that follows the call of the disciples serves primarily as a programmatic transition between scenes, succinctly highlighting the contours of Jesus' public ministry and the extent of his initial success. Summaries in Matthew (cf. 8:16; 9:35; 12:15; 14:35-36; 15:30-31; 19:1-2) are characterized by generalizations that underscore recurrent acts of ministry and the response to them. As such, they indicate that the specific events narrated are only representative of what was generally characteristic of Jesus' ministry. The activities described in 4:23-25 provide the reader with an overview of the scope and impact of Jesus' messianic activity.

The language of verse 23, alongside the parallel statement in 9:35 outlines the ministry of Jesus in terms of three activities: teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people (italics added). There is probably no clear distinction to be made between teaching (didavskwn, didaskôn) and preaching (khruvsswn, kçryssôn) since both are ultimately concerned with the advancement of the kingdom. The content of Jesus' proclamation is the good news of the kingdom . While basileiva ( basileia , kingdom) focuses one's attention on God's sovereign presence, the " good news" is that God's presence and reign are actualized and revealed in the person of Jesus (cf. 1:23; 12:28). Hence when Jesus preaches the kingdom he is in effect saying that God's saving presence must be understood in terms of his own ministry and proclamation. The practical implications of a life lived in submission to God's reign are spelled out in the discourse to follow (chs. 5-7).

As many have noted, 4:23 and 9:35 function as literary brackets ( inclusio ), enclosing prime examples of Jesus' teaching (chs. 5-7), and his healing ministry (chs. 8-9). The effect is to cluster major themes and to give the narrative a coherent focus, as Matthew provides concrete examples of Jesus' preaching and teaching, alongside his healing ministry (qerapeuvw, therapeuô).

4:24-25. The geographical influence of Jesus' ministry extends to the whole of Israel, even impacting predominantly non-Jewish areas (Syria). " Large crowds" follow him and bring their sick seeking relief from their afflictions. Jesus' therapeutic activity involves the healing of diseases and various sorts of painful conditions. Restoration to health and the liberation of those possessed by demons graphically demonstrate that God's powerful reign has drawn near in the person of Jesus. His healing ministry is also illustrative of Jesus' willingness to assume the role as Israel's compassionate Shepherd-King, who truly cares for his people and delivers them from their afflictions (cf. 1:21; 2:6). The miracles recorded in chapters 8 and 9 provide concrete examples of Jesus' healing ministry.

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 4:12

XXVI.
JESUS SETS OUT FROM JUDÆA FOR GALILEE.
Subdivision A.
REASONS FOR RETIRING TO GALILEE.
^aMATT. IV. 12; ^bMARK I. 14; ^cLUKE III. 19, 20; ^dJOHN IV. 1-4.

   ^c19 but Herod the tetrarch [son of Herod the Great, and tetrarch, or governor, of Galilee], being reproved by him [that is, by John the Baptist] for Herodias his brother's wife, and for all the evil things which Herod had done [A full account of the sin of Herod and persecution of John will be found at Mat 14:1-12, Mar 6:14-29. John had spoken the truth to Herod as fearlessly as to the Pharisees, publicans and soldiers],  20 added this also to them all [the sins of Herod, as a ruler, already outweighed [138] his virtues; (comp. Dan 5:27); but, with reckless abandon, Herod went on, adding to the weighty reasons which justified his condemnation], that he shut up John in prison. [In the fortress at Machærus, east of the Dead Sea, as we learn from Josephus. The duration of the ministry of John the Baptist is variously estimated at from fourteen to eighteen months.]  ^b14 Now after John was delivered up [either delivered up by the people to Herod (Mat 17:12), or delivered up by Herod himself to the warden of the castle of Machærus (Luk 12:58), or by Providence to Herod himself -- Act 2:23], awhen he [Jesus] heard [he was in Judæa when he heard it] that John was delivered up [and],  ^d1 When therefore the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John [We saw at Joh 3:26 how the Baptist heard about the number of Jesus' baptisms, being informed by his jealous friends. Like jealous friends, no doubt, informed the Pharisees. Jesus may have known of this information being given by reason of his supernatural powers, but it is more likely that he heard of it in a natural way]  2 (although Jesus himself baptized not, but his disciples) [Jesus, as divine Lawgiver, instituted baptism, and his disciples administered it. We nowhere hear of the disciples of John administering baptism. In fact, the Baptist, like the disciples of Jesus, baptized under a divine commission, and could not delegate the power to others. It was the office of Jesus to commission others to this work, not to perform it himself. Had he done so, those baptized by him might have foolishly claimed for themselves some peculiar honor by reason thereof (1Co 1:14, 1Co 1:15). Jesus was the spiritual baptizer, in which baptism the efficacy lies in the administrant; but water baptism, the efficacy of which lies rather in the spirit of the one baptized than in the virtues of the administrant, Jesus left to his disciples],  3 he left Judæa, and departed again {awithdrew bcame} dinto Galilee. [We have in these verses two reasons assigned for the withdrawal of Jesus into Galilee, namely: 1. The imprisonment of John the Baptist [139] 2. Knowledge of the Pharisees that Jesus was baptizing more disciples than John. The first gives us the reason why he went to Galilee, the second the reason why he left Judæa. Jesus did not go into Galilee through fear of Herod, for Herod was tetrarch of Galilee. The truth is, the absence of John called for the presence of Jesus. The northern part of Palestine was the most fruitful soil for the gospel. During the last six or eight months of John's ministry we find him in this northern field, preparing it for Christ's kingdom. While we can not say definitely that John was in Galilee (Bethabara and Ænon being the only two geographical names given), yet he certainly drew his audiences largely from the towns and cities of Galilee. While John occupied the northern, Jesus worked in the southern district of Palestine; but when John was removed, then Jesus turned northward, that he might sow the seed of the kingdom in its most fruitful soil. But if there was a reason why he should go to Galilee, there was an equal reason why he should depart from Judæa. His popularity, manifesting itself in the number of his baptisms, was exciting that envy and opposition which caused the rulers of Judæa eventually to take the life of Jesus (Mat 27:18). The Pharisees loved to make proselytes themselves (Mat 23:15). They no doubt envied John's popularity, and much more, therefore, would they be disposed to envy Christ. The influence of the Pharisees was far greater in Judæa than in Galilee, and the Sanhedrin would readily have arrested Jesus had he remained in Judæa (Joh 7:1, Joh 10:39), and arrest at this time would have marred the work of Jesus. Therefore, since it is neither sinful nor unbecoming to avoid persecution, Jesus retired to Galilee, when he remained until his second passover. By birth a prophet of Judæa, he became, in public estimation, by this retirement, a prophet of Galilee. Though Jesus first taught in Judæa, the ministry in Galilee so far eclipsed the work in Judæa that it was spoken of as the place of beginning (Luk 23:5, Act 10:37), and prophetically designated as the scene of the divine manifestation -- Mat 4:14.]  4 And he must needs pass through Samaria. [The province which [140] took its name from the city of Samaria, and which lay between Judæa and Galilee. Owing to the hatred which existed between Jews and Samaritans, many of the Jews went from Jerusalem to Galilee by turning eastward, crossing the Jordan, and passing northward through Peræa. This journey required about seven days, while the more direct route, through Samaria, only took three days. Galilæans often passed through Samaria on their way to and from the Jerusalem feast (Josephus' Ant. xx. 6, 1). The arrest of John would scatter his flock of disciples (Mar 14:27), and Jesus, as chief shepherd (1Pe 5:1-4), hastened to Galilee, to gather together those which might else go astray and be lost.]

[FFG 138-141]

Lapide: Mat 4:1-25

CHAPTER 4

By the devil. Syriac, by the accuser, Gr. διάβολος, accuser, calumniator. For Satan is he who accuses men before God perpetually, that he may gain them for himself and Gehenna.

Then, that is, immediately after His Baptism. Hence S. Mark says, "Straightway the Spirit driveth him into the wilderness." Whence it would appear that Christ on the same 6th day of January on which he was baptized was driven by the Spirit into the wilderness. And at the close of the same day He commenced His forty days' fast, which He would finish on the 15th of February. Thus speedy in every good work are both Christ and the Holy Spirit.

Was led, Gr. α̉νήχθη, i.e. was withdrawn, and taken away out of the midst of the multitude of the people with whom He had hitherto dwelt, that He might have time for prayer and fasting. Mark has, the Spirit driveth him, where the word drive denotes the power, efficacy and alacrity of the Spirit which was in Christ, and which was to be in the Apostles and all other Christians, and which was to drive or impel them to heroic acts of virtue, according to the words (Rom. viii. 14) "For whosoever are led by the Spirit of God, they are the sons of God." (Vulg.) Christ then was led by the Spirit, not rapt through the air, but through the impulse of the Spirit, going with the utmost alacrity upon His feet, to the scene of His contest with the devil.

The desert was Christ's wrestling ground of prayer and fasting and an angelic life, where He entered upon His duel with Lucifer and vanquished him.

The wilderness. This desert is called Quarantana. Adrichomius, in his description of the Holy Land, gives the following account of it out of Brochardus and others:—

"The desert of Quarantana, between Jerusalem and Jericho, begins near Anathoth, and extends above Gilgal as far as the desert of Tekoa and Engaddi, by the Dead Sea. Here dwelt John the Baptist. In the same wilderness is a mountain called also Quarantana. It is near the Jordan, lofty and difficult of access. Here the Lord was first tempted of Satan. There is upon the top a ruined chapel, held in veneration on account of Christ's fast and prayer."

Tropologically, listen to S. Ambrose, lib. 3 de Virgin.: "Let us, too, follow Christ, far from luxury, far from lasciviousness, living as it were in the arid soil of His life of fasting. Not in the marketplace, not in the broad streets is Christ found. So let us not seek for Christ where He cannot be found. Christ is not in the courts of law, for Christ is peace; in the courts are lawsuits, Christ is justice; in the forum is iniquity, Christ is charity; in the forum is detraction, Christ is fidelity; in the forum is fraud and perfidy," &c.

Of the Spirit. Not the devil, but the Holy Ghost. This is clear from the sixteenth verse of the third chapter. This Spirit of God, therefore, was the possessor and charioteer of Christ, driving Him into the desert. Whence the Syriac has, of the Spirit of holiness, i.e., the Holy Ghost, the fountain of all holiness. This is clear, too, from the presence of the Greek article, τοϋ Πνεύματος. And The Spirit is here put in opposition to the devil, who follows as the adversary of Christ and the Holy Ghost, that Christ's Own Spirit might lead Him where the evil spirit might find Him to tempt Him, says S. Gregory.

That he might be tempted by the devil. The word that does not signify that the Holy Ghost directly intended that the devil's temptation should assail Christ, for that were an evil thing: but only that the temptation should be permitted for the sake of Christ's profit and victory, which He surely foresaw, and so opposed Christ, as it were an athlete, to the devil.

1. In the first place, the Holy Spirit intended by this temptation to afford to Christians, baptized and converted to God, an ideal of religious life, whereby they should know they must fortify themselves against the temptations which are sure to attack them. So SS. Chrysostom and Hilary. Whence Tertullian ( de Baptism., last chapter) teaches, that it is here signified, that no one without temptation shall attain the Kingdom of God.

2. The Holy Ghost would show that there is no temptation which may not be overcome by grace, by prayer and fasting, by repeating the words of Scripture, the precepts and promises of God.

3. Christ, who was often tempted by Satan, thus showed Himself to be like unto all other men, His brethren, as the Apostle teaches, Heb 4:15.

4. That He might show that those who are about to become doctors, preachers, prelates, apostles, must needs be first proved by temptations, and be strengthened by prayer and meditation in solitary retreats, and there drink in a large supply of the Spirit, which they may afterwards pour forth upon others. They who be wise, first go apart with Christ into the wilderness of prayer and meditation.

5. That challenging Lucifer to battle, He might vanquish him, and his whole army of demons with him. This duel between Christ and the devil is as when the sun struggles with the surrounding clouds, with this motto, "Splendour is from me." "For the sun," as S. Ambrose says, "is the eye of the world, the pleasantness of day, the beauty of the heaven, the measure of seasons, the strength and vigour of all the stars. As the sun dissipates the clouds, so does Christ all the temptations of the devil." And again, "As the sun makes brilliant the darkest clouds, so does Christ, by the splendour of His grace, convert desolation into consolation, temptations into victories, war into triumph."

6. That by His temptation as an example, He might overcome our temptations, and might teach us to fight with and overcome the same antagonist. For although the faithful, conscious of their own infirmity, ought to avoid temptations as far as they can, according to the words of Christ, "Lead us not into temptation," yet when temptations do come, they must, relying upon Christ, valiantly resist them, remembering His words; "Be of good cheer, I have overcome the world." Whence S. Augustine on Psalm xci. says, "Therefore was Christ tempted, that the Christian might not be overcome by the tempter." For as S. Ambrose says, "When thou art tempted, recognize that a crown is being prepared for thee. Take away the contests of the martyrs, you take away their crowns. Take away their torments, you take away their beatitudes. Is not the temptation of Joseph the celebration of his virtue? Is not the wrong of his prison the crown of his chastity?"

S. Luke (iv. 1) says, being tempted by the devil forty days. From this some think that besides the three temptations mentioned by the Evangelist, Christ suffered many other temptations during these forty days. They also think that verse 14 points in the same direction, And all the temptation being ended. Thus Euthymius, Jansen and Cajetan, Origen ( Hom. 29 in Luc.), Bede (lib. I in Marc.), Augustine (lib. 2 de Consens. Evang. c. 4).

S. Luke, by using the present participle GG, which the Vulgate renders by the imperfect, was being tempted, seems to refer principally to the three celebrated temptations of Christ as the summing up as it were and the chief of them all. As Suarez rightly points out.

Of the devil, namely Lucifer, the prince of all the demons. And it was just that Christ should now contend with him, as He had afore contended with him in heaven, when He cast Satan ambitiously seeking the hypostatic union, and envious that He was about to become man, down to Tartarus, as some suppose. Lucifer therefore, at this time, came forth from hell, and taking the form of a man—of a holy man, says Carthusianus—tempted Christ, (1) that he might make trial whether He were God's own Son in very deed, and (2) that he might entice Him to sin. As therefore Lucifer, through Eve, tempted Adam, and overcame him, so he tempted Christ, and was overcome by Him. We are here taught that when the devil foresees any one will be an illustrious doctor of the Church, he is accustomed to assail him with various temptations, that he may cast him down, and destroy the harvest of souls which he sees he may reap, that he may choke the fruit in the seed, as now he strove to strangle all Christians in Christ their Parent.

And when he had fasted. Christ, after the example of Moses and Elias, fasted forty whole days and nights, without taking any food or drink whatever. He fasted, not by natural but by supernatural strength; and not by strength received from without, as Moses and Elias, but by His own proper and intrinsic, that is to say, divine strength, as the Fathers teach, passim.

You ask for what reasons Christ fasted?

I answer, 1. That by prayer and fasting He might prepare Himself for His work of preaching, and teach us to do the same.

2. Objectively, that by the hunger consequent upon His fasting, He might afford the devil an opportunity of tempting Him; and by the same fasting might arm Himself, and teach us to arm ourselves against temptations. So S. Basil ( Hom. I on Tempt.).

3. That by macerating His flesh, He might make satisfaction for Adam's eating the forbidden fruit, and for all the gluttony of his posterity.

4. That He might dispose Himself for holy contemplation, and show that fasting is as wings, whereby the soul is carried upward to celestial things. (S. Chrysostom, Hom. I in Gen.)

5. That He might teach us to despise corporal for the sake of spiritual delights; and that by the contemplation of divine things, and the joy which arises from that contemplation, the longing for carnal pleasures is quenched, and the thought of food and drink taken away. Whence the Abbot John, as Cassian testifies ( Collat. 19. 4) was so fed with the pleasures of contemplation, that he could not remember whether he had eaten the day before or not.

6. And chiefly, that He might inaugurate the Lenten Fast, observed by Christians according to Apostolic tradition; that He might sanction, and, as it were, consecrate this fast by His example. So S. Ignatius ( Epist. 7), and other Fathers, passim. The reason was, first, that we might give a tithe of all the days of the year to God. So S. Gregory ( Hom. 16. in Evang.) "From this day until the gladness of Easter are six weeks, or forty-two days, from which, as six Sundays not to be given to fasting must be deducted, there remain only thirty-six days. Thus do we deny ourselves for six-and-thirty days, as giving the tenth of the 365 days of the year to God, that we, who have lived by the gift which we have received for ourselves, might, for the sake of our Maker, mortify ourselves by fasting in His own tithe of time. Whence, brethren most beloved, as ye are bidden by the law to offer the tithe of your substance, so also offer to God the tithe of your days." S. Ambrose gives another reason, that as the Israelites passed by forty-two stations through the desert to the Promised Land, so we too arrive by forty days of fasting at the longed-for feast and joy of Easter. Whence Tertullian, Cyprian, S. Ambrose ( Epist. 25), and others call a fast a station. See in Peter Bongus much more concerning the mysteries contained in the number forty. See also S. Jerome ( ad Præsid.) on the Paschal Candle.

We may add that the Lenten Fast is appointed for the spring, not only for the sanctity of the soul, but for the sanity of the body, as D. Viringas, Professor of Medicine at Louvain, in his book called Fasting, the Physician of the Church, says. In spring the blood breaks out in various humours, which produce fevers and various disorders, unless they are kept under by fasting and fish.

Mystically, S. Augustine, on Ps. cx. sub init., teaches us that the number forty, in connection with fasting, signifies the whole period of this present life, assigned by God to repentance and expiation of sins, by which we arrive at the Easter of a joyful resurrection, and at Pentecost, or the fiftieth day of eternal reward and glory.

Moreover, some of the ancient Christians, imitating the example of Christ, were very rigid in the observance of this fast, as Baronius shows (A.C. 57, c. 153). Whence Lucian ( in Philopatro ) testifies that the early Christians were so accustomed to fasting that they would spend ten whole days without food. More fully writes S. Gregory Nazianzen: ( ad Hellen.), concerning the monks who live in the deserts of Pontus, that there were many of them who abstained from food twenty whole days, and as many nights, imitating Christ in one half of His fast. And S. Augustine writes ( Epist. 86 ad Casulanum ), that there were some in his time who kept a whole week's fast, and that he himself was acquainted with them. He adds, "It has been solemnly affirmed to us by brethren worthy of credit, that one kept a fast of forty whole days."

Afterwards he hungered. The most probable meaning is that Christ felt some sensation of hunger during the forty days, though not such hunger us He did when they were finished, and which incited Him to seek for food.

With Christ equally as with Moses and Elias, prayer and converse with God were the nourishment both of soul and body throughout the forty days; for they who wholly give themselves up to those things are so fed with their sweetness that they do not experience the pangs of hunger.

You will ask whether Christ by natural strength could live for forty days without food and drink?

I reply—1. Both experience and physicians teach that such a thing is impossible to the power of nature. There is the à priori reason against it, that when aliment is withdrawn the vital heat languishes and dies, as the fire of a lamp is extinguished when oil fails.

You may say that Pliny (lib. 7, c. 2) tells us that the Indians at the sources of the Ganges live merely by inhaling the smell of fruits and flowers. Rondelivius also (lib. I de Piscibus, c. 13) relates that a certain person lived for forty years upon air alone. Robert Bacon relates that an English girl lived for twenty years in a similar manner. Simon Portius also says that a girl of Spires, about A.D. 1540, lived four years without food. A French priest lived for two years without food at Rome, in the time of Nicholas V. As to what Pliny says, it is fabulous. Odour refreshes the brain, but does not fill the stomach. The other instances were brought about either by divine power or by the devil's art, a wonderful example of which last, B. Prosper relates of an Indian girl. The young woman of Spires laboured under a disease of slow, viscous, and chilous phlegm, and so was kept alive. In a somewhat parallel manner Indians, by chewing the herb coca, and Scythians, by the herb hippice, can sustain hunger and thirst for twelve days. see Delrio (lib. 2, disquis. Magic. quæst. 21); and Coimb. (lib. I de Generat., c. 5, q. 7, art. 1 & 2).

2. Vehement and protracted attention of the mind to other things, such as mathematical, philosophical, or theological speculations, is able to keep a man without food for some time, but not for forty days. And so, contemplation alone would not have enabled Christ to live without food for forty days.

3. The fasts of Christ, Moses, Elias, Simeon Stylites, and such as they fasting for forty days, was supernatural, arising from a singular providence of God. God in their case suspended for forty days the action of natural heat, and sustained and nourished them internally, so that they lived and flourished during the time, just as even at this present time Enoch and Elias are living well and strong without food for so many thousands of years in the terrestrial Paradise, where they feed only upon the spiritual delights of prayer and contemplation.

Hungered. God, who had for forty days stayed this hunger by His intervention, afterwards withdrew that intervention, and gave up the body of Christ to the suffering of hunger—1. That He might declare Christ to be true man. As S. Chrysologus says: "To feel and to conquer hunger is a work of human labour, not to hunger at all is the result of Divine power." ( Serm. II.) Secondly, as S. Ambrose says, "That the Lord's hunger might be a pious fraud upon the devil," that the devil being allured by the appearance of hunger, might tempt Christ as if He were a man, knowing not that He was God. In c. 4 S. Luc.: "The lowly God-man hungered, that the lofty Man-God might not be made known to the enemy," says a certain holy person.

And when the tempter came—came, i.e., in human form, and with an audible voice. For this temptation of Christ, like that of Adam and Eve, in their state of innocence, was effected by the external suggestion of the voice, not by internal cogitations and movements of the fancy, rising up against reason and the Spirit. For in Adam, and much more in Christ, was original righteousness, which kept in subjection to the reason all motions of the soul and imagination, so that in Him was no unlawful thought, no motion of concupiscence that could be stirred up by the devil, such as is stirred up in us since Adam's sin. For by it we have lost original righteousness, and are vexed by concupiscence. So Damasc. (lib. 3, de Fide, c. 20), and from him theologians, passim. Whence S. Gregory ( Hom. 16): "By suggestion Christ could be tempted; but His mind the delectation of sin wounded not, and therefore all that temptation of the devil was without, not within."

The tempter. Not because he is the only tempter, but because he is the first and chief among tempters. For they mistake who say that all temptation comes from Satan. Some temptations arise out of our own carnal will and frailness, and some from the world, i.e., from worldly and carnal men. So S. Chrysostom ( Hom. 54 in Acta ), "Many sin without the devil. He does not do everything: many things even come of our slothfulness alone." The devil, however, often rouses concupiscence in us by representing to the imagination things to be lusted after, and thus inflaming the sensual appetite. In the same way he stirs up the world, i.e., worldly and carnal men, to tempt us by persecuting us, or by enticing us to their follies. So he is called the tempter, κατ έ̉ξοχήν. Note here the craft of the devil, how he tempts every one by that to which he has a propensity, or in which he is weak. As fowlers and hunters lay in snares for wild birds and beasts variou s sorts of food such as each prefer, so also the devil offers the pleasures of the table to such as are prone to gluttony, to those who are full he offers ease and sloth, to the proud he offers honours, to the contentious lawsuits and strifes, to the avaricious usury, fraud, iniquitous bargains, and so on. (S. Gregory, lib. 14, Moral. c. 7.)

If thou be, &c. The devil had heard the Father's Voice at the Baptism of Christ—Thou art my beloved Son ; yet forasmuch as he saw Him in some respects like a poor, weak, ordinary mortal, and being for that reason in doubt whether He were the very Son of God by nature, the WORD itself of the Father, or only a very eminent Son of God by adoption, he tempts Christ, and asks Him to turn stones into bread, that by His performance of the miracle, or inability to perform it, he might determine what kind of Son of God he was. For as by the Word of God all things had been created in the beginning, so by the same Word might stones be suddenly and instantly converted into bread. If therefore Christ had done this, the devil would have believed that He was the WORD of God.

Angels indeed are able to turn stones into bread, but not suddenly and directly, but by degrees and indirectly, by applying active energies to passive objects, with many previous actions, alterations, and conversions; but if Christ could not have done what He was asked, and had said that He could not, and that this was a Divine work, and peculiar to God, the devil would have urged, "Then thou art not the WORD of God, nor His Son by nature." It is a probable opinion of many theologians that the sin and pride of Lucifer in heaven were, that when God revealed to him that the Son of God would assume man's nature, and bade him submit himself to Christ as man, he became envious of Christ, that a man forsooth should be preferred to himself, who was the most glorious angel, and that a man should be taken up into hypostatic union with the WORD. Of this honour he was himself ambitious, and so rebelled against Christ and God. When therefore he saw this man called the Son of God by John the Baptist and the Father, he wished to find out if He were really God's Son, that he might pour out upon Him his pristine envy, fury, and indignation. So Suarez. This was Satan's cross, gnawing and tormenting his proud mind. But he conceals all this, veils it beneath the cloak of charity, that he wished to succour Christ in His hunger. Wherefore it is probable that the devil did not abruptly and without preface say to Christ, If thou be, &c., but first saluted Him kindly, and insinuated himself by some such bland words as these, "What, my lord, are you doing here alone? I saw you baptized of late in Jordan: I heard a voice come down to you from heaven, This is my Son. I should be glad to know whether you are truly the Son of God by nature, or only His adopted Son by grace. I observe also that you are utterly spent with hunger after your fast of forty days. If then you are the Son of God, relieve your hunger, convert these stones into loaves of bread. This for you were most easy."

Wherefore what S. Chrysostom says in this place is not so probable—that the devil endeavoured to tempt Christ to unbelief. Somewhat as though he had said thus:—"It is true you heard a voice at your baptism, This is my Son, but do not imagine yourself to be the Son of God, or, if you are, turn these stones into bread." For it would have been folly to try to persuade Christ to believe that He was not the Son of God, if He was indeed His Son, and knew that He was.

The devil wished also, by this temptation, to entice Christ to make a vain boast of his power, and to distrust the aid of God His Father. "Your Father has for forty days been unmindful of you; He has not given you food. Now then, take care of yourself."

There was also a temptation to gluttony. For the temptation to gluttony, in this case, would have been, on account of hunger to yield to the devil, to acquiesce in his persuasions, and work a miracle. For this were directly contrary to religion, which forbids all commerce with Satan. Indirectly, it were contrary to temperance. Calvin, therefore, is wrong in denying that Christ was tempted to gluttony. Hear S. Gregory ( Hom. 16 in Evang.), where He teaches that Christ was assailed by a threefold temptation—viz., gluttony, vain glory, and avarice—because Adam had been attacked and vanquished by the same temptations: "He tempted him to gluttony when he showed him the fruit of the forbidden tree, and persuaded him to eat. He tempted him to vain glory when he said, 'Ye shall be as gods.' He tempted him to covetousness when he added, 'knowing good and evil.' For avarice is not only of money, but also of greatness. For that is rightly called avarice where loftiness above measure is ambitiously desired. Christ was assailed by the same temptations, but overcame them: by gluttony, when the devil said, 'Turn these stones into bread;' by vain glory, 'If thou be the Son of God, cast thyself down;' by covetousness of magnificence, when he showed Him all the kingdoms of the world."

But he answered, &c. The Greek and the Vulgate have, in every word. This is by enallage of the preposition, in every, for from every, as the Vulgate translates in Deu 8:3, the passage which Christ here quotes. The Hebrew is, " upon every thing which goeth forth from the mouth of the Lord shall man live"—that is to say, on whatsoever thing the Lord shall command, or order for the sustentation of life, man shall live and be nourished, as He fed the Jews for forty years without bread, with manna from heaven (the discourse in Deu 8:3 is upon this manna), and fed Moses, Elias, and Christ for forty days by His word, and by His power, preserving nature. Thus, too, God nourished the Abbot John for three years with the Eucharist alone, which he was accustomed to receive every Lord's day, when an angel said to him, "Christ is thy true food." Palladius ( in Lausiaca, c. 61) attests this. So, too, God nourished S. Mary of Egypt, for nearly forty-seven years, in the desert, without earthly food, feeding her with tears and heavenly joys. So He fed the Magdalen with nothing save angelic music, seven times a day repeated.

Of this Petrarch sings—

"As pass the weary hours away,

 Seven times is sung the angels' lay,

 Seven times in each revolving day."

So the great S. Sabas, says the author of his life, kept abstinence through all times of fasting, tasting no food whatever, save that on Saturdays and Sundays he received the holy sacrament.

Mystically, every faithful Christian lives by every word of God:—1. By receiving Christ, who is God's Eternal Word, and who, being made man, nourishes us by His doctrine, His grace, and His example. And we, by receiving Himself, by receiving His Flesh, receive His Godhead in the Eucharist. 2. God gives the words of sacred Scripture, which feed by illuminating and inflaming the mind. 3. He feeds us by prayers and holy inspiration.

Tropologically, S. Gregory ( Hom. 16 in Evang.) here admires the meekness of Christ. "Consider how great is the patience of God, and how great our impatience. If we be injured, or provoked by any wrong, we are moved with wrath, and either revenge ourselves as far as we can, or threaten when we are not able. Behold, the Lord endured the onset of the devil, and answered him nothing save words of meekness. He endures him whom He might have punished."

Then the devil took him up into the holy city, i.e. Jerusalem. The word, then, signifies that the devil, having been conquered by Christ in the first temptation to gluttony, immediately subjected Him to a second, vain glory. You may inquire why S. Luke places this temptation third instead of second. The reason is that S. Luke in this place, as in many others, disregards the chronological order of the temptations, which Matthew accurately observes. Whence the latter says in the eighth verse, Again the devil took him. And this is a natural and congruous sequence of temptation, to pass from gluttony to vain glory. So SS. Chrysostom, Jerome, Hilary, and others. For when the devil sees any one despise the pleasures and allurements of the flesh, he raises up against him the spiritual temptation of vanity and presumption.

Taketh him. The first opinion we will here notice is that of S. Cyprian ( Sermon on the Fast and Temptation of Christ ). He thinks that the devil's taking Christ up was not real but only imaginary, like the visions seen by Ezekiel, and such as are the translations of sorcerers, who seem to themselves to be transported by the devil to a feast—a grand assembly, when in reality they are not transported, but the devil is playing tricks with their imagination, somewhat like the illusions of dreams. But we cannot suppose that the devil thus played false with the imagination of Christ, especially since the devil had no power over Christ's inner man. The whole of this temptation was effected by means of an external voice, not through interior suggestion, as I have already said from S. Gregory.

2. Euthymius and Maldonatus think that Christ was led by the devil upon His feet up to the pinnacle of the Temple; and that Satan did this, lest by carrying Him through the air he should betray himself. So likewise Anselm and Origen, Hom. 31 in S. Luc. But from the desert of Quarantana to Jerusalem is a long journey, greater than could well have been accomplished in a day.

3. And most probably, Christ was taken up—i.e., was carried through the air to the pinnacle of the Temple. So SS. Jerome, Gregory, Author Imperfecti, the Gloss, S. Thomas. Nor is it wonderful, says S. Gregory, that Christ should suffer the devil to deal with Him in this manner, since He suffered Himself to be crucified by the devil's members—the wicked Jews. Nor did the demon betray himself by this, because he might have transported Christ in the guise of an angel of light. Or, indeed, he cared little now about betraying who he was, since he already suspected and feared that he was thoroughly known. Whence in the third temptation he boldly threw off all disguise of an angel of light, and unveiled his Satanic arrogance.

The Author Imperfecti, and from him S. Thomas, here observe that although the devil thus took up Christ so that Christ might be seen of all, and be supposed to have commerce with Satan and be thought a magician, Christ so wrought unseen that He should be beheld of none, though the devil knew it not.

So Christ made the devil suffer an illusion, who had intended to play falsely with Him. For the demon thought that if Christ were the Son of God, He would not allow Himself to be taken up and carried through the air, and by this would know whether He were the Son of God or not; but Christ, by suffering this, frustrated the demon's plan, and left him still in doubt. Whence S. Chrysostom was of opinion that the devil supposed that he carried Christ through the air to the pinnacle of the Temple against His will, and because He was not able to resist him.

Upon The pinnacle. It is probable that this pinnacle was the ridge or extreme point of the roof of the porch of that part of the Temple which was called the Sanctuary, or the Holy of Holies, for this part of the Temple alone had a roof (the Court of Israel was open to the sky), and like a tower overtopped the whole edifice. It was 120 cubits high.? If Christ had fallen down from thence, He would have fallen into the court of the priests, between the porch just spoken of and the altar of burnt offering. The devil therefore suggested to Christ that He should cast Himself down from this pinnacle into the court of the priests, using some such arguments as these: "Cast thyself down, and show thyself to the priests and the other worshippers of God, and to all the people (for they, from the Court of Israel, were able to behold the sacrifices which were offered in the court of the priests), show thyself, I say, by miraculously gliding down unhurt, to be the Son of the True God, of Him whom in this court all are worshipping, and to whom they are offering sacrifices." For by this temptation Satan wished Christ to make a vain show of Himself and His glory. So Franc. Lucas, Toletus, and others.

Jansen and Maldonatus understand the passage in another way. They observe that the houses and the Temple of the Jews did not have steep roofs, but flat like a table, so that men could walk, dine, and even sleep upon them, as is plain from Josh. ii. 6; Matt. x. 27, &c. They add that this flat roof was surrounded on every side by a low wall, or parapet, to prevent persons from falling down, according to the command of God, Deut. xxii. 8. And it is probable that in this parapet there were some parts higher than the rest, as for instance at the corners, just as we see in quadrilateral buildings at the present day. And they think that Satan placed Christ upon one of these angular turrets, which are called in Gr. πτερύγια, in Heb. כנפים, kenaphim, i.e. "wings," because they towered aloft, and were like expanded wings floating in the air. So Angelomus, Eucherius, Lyra, &c.

By a similar temptation, as Cassian relates, Collat. 2, cap. 4, the devil overthrew Hero. For when he had lived upon bread and water only, he persuaded him that he was so holy, and so dear to God and the angels, that they would bear him up, if he were cast down from on high. Wherefore he threw himself down headlong into a well, and there miserably perished.

Moraliter. The devil, who fell down from heaven into Tartarus, strives to cast or drag others down with him. Wherefore when he persuades any one to sin, he causes him to cast himself down. As Christ saith to the perverse Jews, "You are from beneath, I am from above." (S. Joh 8:23.) Again, Christ, studiously concealing from the devil that He was the Son of God, eluded all his arts and devices, and kept him in doubt and suspense, so that he should not know in what way he might tempt Him. Wherefore learn not to make known to every one the secrets of thy soul, lest thou be hindered of the devil. In battles, the crown of victory is his who can conceal his own plans, and discover those of the enemy. A Christian learns by frequent experience that heroic acts of virtue are easily accomplished, if the determination of them be kept secret in the mind, and they are suddenly brought out into the sphere of action, before the demon has been able to get scent of them and oppose them. This is the art of deluding the demon.

For it is written, &c. A citation of Psa 91:2. The angels in this place mean properly men's guardian angels, though any other messengers whom God sends in various ways to help and save men may be understood. Whence SS. Chrysostom, Jerome, Hilary on this passage, Origen ( Hom. 24 in Luc.), Nazianzen ( Orat. in S. Baptisma.), think that the devil here wrongly cites Holy Scripture; that the Psalmist in the passage in question speaks of mere men, not of Christ, who was the God-man. For He had not, like other men, a guardian angel; the Divinity Itself was the Guardian of His Humanity.

On the contrary, S. Ambrose ( in cap. 4 Luc.), and Remigius (on Ps. xci.), think that the devil did not wrest this passage of the Psalms, but applied it rightly to Christ; for although He had not any stated guardian angel, He had all the angels at His call, all deputed to minister unto Him. The devil did, however, wrest the text so far as this, that he used it for an evil purpose, namely, to make Christ cast Himself down. For God hath promised this guardianship of the angels to the righteous who act prudently and piously, not rashly and presumptuously, after the manner of those who tempt God. Hear S. Bernard, on Psalm Qui habitat, Ser. 14. "What has he commanded? Surely what follows in the Psalm, 'That they may keep thee in all thy ways.' Does he say in precipices, in such a way as casting thyself headlong from the pinnacle of the Temple? That is not a way but a destruction, a downfall. Or if it be a way, it is thine own, not God's."

Moraliter, the same S. Bernard (on Ps 91 Serm. 12): "He has commanded His angels concerning thee. Wonderful condescension! And, indeed, great affection of His love! For to whom, concerning whom, and what hath He commanded?" After some other remarks, "How great reverence ought these words to instil into you! What devotion! What trust! reverence for their presence, devotion for their kindness, confidence for their protection. Walk then warily, as one to whom the angels are nigh Whithersoever thou mayest go apart, in every corner have thine angel in reverence. Dare not to do in his presence that which thou wouldst not dare to do if I saw thee." "As often as any very fierce temptation is seen to oppress thee, or vehement tribulation to threaten thee, invoke thy Guardian in those due times of trouble. Call upon him and say, 'Lord, save us, we perish.' He neither slumbereth nor sleepeth."

In their hands shall they bear thee. So of S. Benedict it was said by S. Bernard, that at a certain time, when he appeared to have his eyes intently fixed upon a refulgent light, he saw the soul of S. Germanus, Bishop of Capua, borne by the angels in a globe of fire into heaven.

Jesus said to him: It is written again, &c. For he tempts God who asks for a miracle without necessity, such as this would have been, for Christ might have descended from the pinnacle by means of the stairs.

In necessity, however, say for the sake of avoiding a worse destruction, it would be lawful to cast oneself from a precipice if no other way of escape appeared. Thus many holy virgins, that they might escape from the hands of sinners who sought to defile them, have cast themselves headlong into rivers, preferring to die as martyrs rather than be violated as virgins. For greater is the wreck of virginity than of life. For as the honour of the one is greater than that of the other, so also is the disgrace. This is what S. Pelagia, a virgin of Antioch, fifteen years of age, did, together with her mother and sisters. "Who," as S. Ambrose says (lib. 2, de Virgin.), "when the persecutors were following hard, and a river torrent shut them off from flight, but shut them up for the crown, cried out, 'What are we afraid of? Behold the water! What doth hinder us to be baptized? Let the water receive us, the water which makes virgins, which opens heaven, covers hell, hides death, creates martyrs.' When they had repeated these words, they join their hands, as though they were leading a dance, and advanced into the middle of the stream. You might have seen the pious mother twining their hands together. 'These victims, O Christ,' she said, 'I immolate to Thee, presidents of virginity, leaders of chastity, comrades of Thy Passion.'"

Moraliter. Learn here that the devil in the same way that he tempted Christ to cast Himself headlong, tempts Christians by raising the fancy, the blood, black bile, so that they may have sad, horrible, sanguinary, despairing, blasphemous thoughts, such as had never come into their minds before. Let them comfort themselves by the example of Christ, how God permitted His temptation for His greater virtue and merit. The advice which Scipio Nasica gave the Romans not to destroy Carthage when it was conquered, lest the Roman youth should become enervated by ease, for that Carthage, raising war, would be a perpetual spur to their courage, you might apply to the struggle which the saints endure through frequent temptations. Thus S. Paul, though almost an angel upon earth, said, "Lest the abundance of the revelations should puff me up there was given me a thorn in the flesh—the messenger of Satan to buffet me." The remedy is constancy of mind, fortitude, and firm confidence in God, by which you will manfully overcome temptations of every sort, however dreadful and abominable they may be. Yea, you will despise them, and proceed with a great heart in the course of virtue in which you have entered.

The devil formerly came to S. Anthony complaining that all men spake ill of him. "And very properly," said the saint, "for it is your own fault, since you vex and distress all men." The demon answered, "I do nothing; I have no power against him who is unwilling. Men vex themselves and one another. It is their own consent to my suggestions which makes them the authors of evil." He who consents not to the devil when he tempts him, but resists him, overcomes him, and triumphs over him.

Again the devil, &c. In descriptions of the Holy Land, this mountain is said to be near the desert of Quarantana. "The devil's mountain is distant two miles from Quarantana. It is to the south of Bethel and Hai. Up it Christ was led by Satan, when he showed Him all the kingdoms of the word." So Adrichomius.

You will ask, in what way did the devil show to Christ all the kingdoms of the world and the glory of them, and that "in a moment," as S. Luke adds? Observe, God alone is able to do this absolutely; for, in the first place, God is able so to strengthen the power of sight in men that they are able to see any object, however remote, and that even through rocks and walls, so that they see things as they are in themselves, without visible appearance. In this manner He strengthens the mind of the blessed with the light of glory, so that it beholds God's essence without any appearance. So S. Anselm saw with his bodily eyes things which were done on the other side of a wall, as his "Life" records. In a similar manner God is able to make us here in Rome see with our bodily eyes things done in the bedchamber of the King of China. 2nd. God is able to multiply visible appearances in such wise that they are dispersed through places dark and dense, and even far distant and remote. 3. He is able, not only to draw forth the appearance from an object, but to prolong it to any place whatever. Thus, God showed the whole of the promised land to Moses from Mount Abarim; thus, He set the whole world before the eyes of S. Benedict in a round globe, as S. Gregory relates (lib. 2 Dial., c. 35). The devil can do none of these things.

How, then, did he present all kingdoms before the eyes of Christ? 1. Origen understands kingdoms mystically, as the reign of the devil, in which he rules in some men by anger, in others by pride, in others by gluttony, and so on. Listen to Origen: "The devil showed Him innumerable multitudes of men whom he held in his dominion, and said unto Him, 'I know that Thou art come to fight against me, and take my subjects from under my sway. I ask You not to contend with me. You need not trouble Yourself to fight. One thing only do I ask, that Thou shouldst fall down and worship me, and then receive all my empire.'" But this is mystical, not literal.

2. Some think that the devil flew with Christ through all the kingdoms of the world, and in this manner showed them to Him; but the language used will not admit of this interpretation. It was from their position on the mountain that Satan showed Christ the kingdoms.

3. S. Cyprian ( Tract. de Tentat. Christi ) is of opinion that they were not shown to the senses, but to the imagination. But I have already shown (on verse 3) that this whole series of temptations was external, not internal, and that the devil had no power over the imagination of Christ.

4. Others suppose that the demon, by means of many mirrors reflecting from one to the other, gathered together the appearances of all the kingdoms of the world, and presented them to the eyes of Christ by art similar to that, by which Socrates is said to have seen a dragon in a far distant mountain devouring men, which no one else was able to see. Similarly we now behold very distant objects by means of a nautical telescope. But to have done this, the demon must have filled the whole atmosphere with mirrors, and even then they would not have sufficed for seeing all things.

5. And with more probability, Euthymius and others, with S. Thomas (3 p., q. 41, art. 4) say that the devil took Christ up on a lofty mountain, that he might show Him, at least in a confused way, the situation of each kingdom, as by saying thus: "There in that direction is Asia; there is Europe, here is Syria, there is Italy"—and all this in a moment, as Luke says, that is, in an extremely brief space of time. And because from this mountain the devil showed Christ not only all kingdoms, but the glory of them, we may add with Theophilus, Jansen, and others, that the demon, like a painter, represented in a compendious manner pictures of all kingdoms in the air by varied refractions of the rays of the sun, as is done in the case of the rainbow, and so, as it were, painted them as to cause whatsoever was glorious and splendid in all lands to be set before the eyes of Christ. Thus did the same demon make dense the air and so work upon it, that he pictured many spectres of lions, wild beasts, serpents, and monsters, and brought them before the eyes of S. Anthony that he might terrify him, as S. Athanasius asserts in his Life of S. Anthony. If the demon is able to picture such things to the fancy, why not in the air? Various colours are depicted in the rainbow. In the time of the Maccabees, squadrons of soldiers were seen fighting in the air, with other portents.

And said to him, &c. You ask, how did the devil dare to make such an impious proposal to Christ? I answer that he is so ambitious that even from the beginning he wished to be God, and envied Christ, as man, the Divinity which He had by means of the Hypostatic Union. Ambition, therefore, and envy blinded him so that he treated Christ as his rival. 2. Because when he saw Christ once and again declining to work a miracle, he made himself more and more certain that He was not the Son of God. 3. Because from Luke iv. 6 we learn that the devil added, "For to me they are delivered, and to whom I will I give them," from whence it is plain that he pretended to be the Son of God and God, and consequently an object of worship, as S. Hilary says. The devil then, from Christ's patiently suffering Himself to be transported from the pinnacle of the temple to the mountain, and growing bold by Christ's modest silence, suspected that He was not the Son of God, but a mere man; and so he here demands the Divine honours which he had formerly coveted in heaven—that they should be rendered to him by Christ as well as by all other men. For this ambition of being a god is, as it were, innate in him, and blinds him, says the Gloss. And therefore he introduced idols, that by them he might be worshipped. Satan, moreover, by this solicitation of worship, wished to make still further trial whether or not Christ were the Son of God.

In the two previous temptations he made trial directly whether Christ were the Son of God, but in this third temptation his direct object was to tempt to avarice, ambition, and idolatry, and indirectly to find out if He were the Son of God.

Observe the arrogance of the devil. He does not care for any mere adoration, but such only as is accompanied by falling down and prostration. Hear what S. Irenæus says upon this expression, fall down. "The devil himself confesses that to worship him and do his will is to fall from the glory of God." He therefore sells us vain honours at the price of our own destruction. Irenæus adds, "Not even these things which he has promised will he give to him who has fallen."

S. Luke adds that the devil gave a reason why he made this offer to Christ, but in so doing he told a double falsehood. He said "All these things have been delivered unto me," i.e., by God, but he withholds mention of the Divine Name, both because it is hateful to him and because he himself wished to be accounted and worshipped as God. And God has not given into his power the kingdoms of the world. "For the earth is the Lord's and the fulness thereof." Secondly, because it is false that the devil gives them to whom he will. He did not intend to give the kingdoms of the world to Christ, neither would he have given them, even though Christ had worshipped him. The devil therefore here betrays himself, as Toletus observes, because this his promise was false, arrogant, and deceitful. We have seen why it was false. It was deceitful because he exchanges the present for the future. "I will give," he says, but he would have the adoration now. By a similar fraud the devil endeavours to persuade men to give their youth and time present to pleasures and himself, but to give the future and old age to repentance and God: though old age is uncertain, and ill adapted for penance, as S. Gregory warns us.

Lastly, observe how Christ, by His examples and answers, teaches us that the first temptation of the flesh and hunger is to be overcome by hoping in God and His providence; the second, of pride and presumption, is to be vanquished by the fear of God; the third, to avarice and ambition, must be driven away by greatness of soul and contempt of the world. B. Peter Damian suggests three efficacious incentives to bring this to pass. "The conqueror of the demons is made the companion of angels; the exile of the world is the heir of Paradise; the denier of himself is the follower of Christ."

Then Jesus saith to him: Begone, Satan. The Syriac adds, behind me. Jesus spake thus in righteous anger and indignation; and so the devil, despairing of victory, fled away in confusion. Whence let Christians learn bravely to repel the suggestions of the devil and to rebuke him, and he will flee from them.

It is written, &c. For thou shall worship, the Hebrew has תירא tira, "thou shalt fear." For the Hebrews by the word ' fear ' signify reverence, adoration, the whole worship of God. As Statius says, "Fear first made gods to be in the world." The word only is not in the Hebrew, but it is understood in the pronoun Him. Thou shall worship, I say, Him alone, Him, thy Creator. Thou shalt serve Him with latria. For the Greek is λατρεύσεις ; since latria is rendered to God alone, dulia to the saints, according to S. Augustine ( de Civ. Dei, lib. 10, c. 1), to the Blessed Virgin hyperdulia.

Moraliter. Christ here teaches us the answer we should give to the devil when he tempts us to avarice or any other sin. All temptation tends to this, that we should prefer the creature to the Creator, and make it, as it were, our idol, and worship it. Thus, the idol which the devil sets before the covetous man is Plutus, mammon, riches, kingdoms; the idol of the proud man is honour, ambition; of the glutton, his belly; of the wanton, Venus. With Christ we must answer Satan, "I worship God, not Plutus or Venus." For as S. Cyprian says ( Tract. de Spect.), "He casts himself down from the vantage ground of his nobility who is able to admire anything in comparison with God." For what is the whole world, what are all its kingdoms—all creatures—compared with God, but as a point compared with the universe? What is all time in respect of eternity, but as a moment? What are all pleasures, honours, riches, compared with the riches and honours of eternity, but vanities and shadows, yea, but dust and ashes? Despise them, therefore, for God's sake, and cleave close to Him; and then, last, overcome all temptation. As the Psalmist says, "It is good for me to hold me fast by God." And again, "My soul is firmly stayed upon God." As S. Cyprian ( de Orat. Domin.) says, "Since of God are all things, to him who hath God nothing will be wanting, if he be not wanting to God."

In like manner, if the devil threaten you with the fear of infamy, poverty, disease, death, join thyself to God, worship Him with constant hope and prayer. S. Cyprian ( in Exhort. Martyr.) shows that some fell away from martyrdom because they had respect to the fierceness of the torments, not to the strength and help of God, and that those stand fast and conquer who turn away their minds from the torments and fix them upon God, and say, "I can do all things through Him who strengtheneth me." God is greater than the torments. So S. Agnes, fixing all her hopes and love upon Christ, vanquished all the torments of the tyrant. For God hath chosen the weak things of the world to confound the strong, and He wills to show to the whole world His strength in our weakness. For God cannot forsake those who hope in Him, call upon Him, and worship Him.

Wherefore, S. Cyprian ( Tract. de Mortal.) says, "Adversity does not withdraw us from the power of faith, but confirms us." Of this S. Anthony had experience, who, on the testimony of S. Athanasius, was wont to say that "the best remedy for overcoming all the temptations of the devil is spiritual joy and the love of Christ, from one sign of whose cross he flies away vanquished."

Then the devil, &c. Rightly Anon. ( in Catenâ ) says, "The end of contests is found when the adversary yields to his victor of his own will, or is vanquished by a threefold fall according to the rules of pugilism." For he who has thrice overcome his antagonist is plainly his superior.

Then the angels approached Christ in His human form which He had assumed, and congratulated him, and brought Him food, and rendered Him other offices of their service, as their Creator and their Lord.

Learn from hence that he who bravely conquers the devil is rewarded by the ministry, the strengthening, and the consolation of the angels. For the conqueror of Satan becomes, as it were, one of the angels.

Origen ( Hom. 31 in Luc.) and Abulensis are of opinion that when the devil tempts a person to some particular sin, and has been by him thoroughly vanquished, he does not tempt him any more in the same way. Salmeron, the Jesuit, thinks the same. But it is more probable that the devil having been once thoroughly vanquished either by Christ or Christians, only departs from them for a season, as S. Luke says, and returns whenever another occasion offers to try them by a similar, or even by the same temptation. For so S. Anthony was often tempted in the same way; and S. Paul was frequently, and of long continuance, tempted by the same thorn in the flesh.

Let us hear S. Ambrose ( lib. 4. in c. 4 Luc., ver. 13): "Rightly are these three temptations of Christ shown to be the fountains of all sins. Nor would Scripture have said that all the temptation was ended, unless there were in these three the material of all offences, the seeds of which must be avoided in their origin. The end of temptations is the end of desires, because the causes of temptations are the causes of desires. The causes of desires are the pleasing of the flesh, the show of glory, the greed of power." And after a little, "You see, then, that the devil is not persevering in his zeal; that he is accustomed to yield to true courage. And though he does not leave off to envy, he ceases to attack, because he has often fled away when triumphed over." After much more, S. Ambrose thus concludes: "Therefore, He who wishes to give a crown suggests temptations. Whenever thou art tempted, know that a crown is being prepared."

Ver. 12.—When Jesus had heard, &c. Matthew, Mark, and Luke all omit the embassy of the Jews to John the Baptist, asking him if he were the Messiah. To this first year of Christ's ministry pertain also the turning water into wine, the driving the buyers and sellers out of the temple, and the discourse with Nicodemus. These all took place before the imprisonment of the Baptist, and are related only by S. John. For before his imprisonment Christ had committed to John the work of preaching, but now He took that office upon Himself. Moreover, when Christ heard of John's imprisonment, He departed out of Judæa into Galilee, because He fled from Herod, that he might not imprison Him as he had done John. In Galilee, therefore, he began solemnly to preach, that He might fulfil Isaiah's prophecy, of which more presently.

You may say—Herod reigned in Galilee, not in Judæa. Why then did Christ, to avoid Herod, flee into Galilee? I reply, because John, preaching in Judæa, near Jericho, and gathering together the multitudes, was accused to Herod, probably by the Scribes and Pharisees. For they had been sharply rebuked by John, and called "a brood of vipers." In their anger they suggested to Herod, who they knew was hostile to John, that he should apprehend him, lest he should make a tumult, and incite the people to rebellion. Josephus ( Ant., lib. 18, c. 7), says that Herod slew John through fear of a rising of the people who flocked to John. The same Scribes and Pharisees were, it is probable, hostile to Christ, who had been pointed out by John, and who was wont, equally with John, freely and publicly to rebuke their vices. And although John had baptized in Judæa, he had perhaps passed into the neighbouring Peræa, which was subject to Herod. When Christ therefore heard of John's apprehension, He fled from Judæa into Galilee, lest He should be delivered by the same Scribes and Pharisees, with the connivance of the Roman governor, to Herod. But Jesus was not afraid of Herod himself, because He had not offended him personally, as John had, by reproving his adultery. This Herod Antipas was the son of Herod of Ascalon, the murderer of the innocents.

This was the second departure of Christ from Judæa into Galilee. The first is related in John i. 43, and is the same which is referred to by S. Mar 1:14, S. Luke (Luk 4:14), and S. John (Joh 4:3, Joh 4:43.)

Ver. 13.— And leaving his own city, &c. Leaving i.e., passing it by. Jesus did not wish to enter Nazareth, although it was His own city, to begin His preaching there. S. John gives the reason ( Joh 4:44), "A prophet hath no honour in his own country." Therefore He went to Capharnaum, and set up there His Chair of preaching.

Observe, there were two Galilees, one, Lower Galilee in the tribes of Issachar and Zabulon, in which was Nazareth: and Upper Galilee in the tribes of Aser and Nephtali, in which was Capharnaum, and which was called Galilee of the Gentiles, because it bordered upon Phoenicia, and was largely peopled by Gentiles. A considerable portion of it was given by Solomon to Hiram, king of Tyre. (See 1Sa 9:11.)

Capharnaum, which is by the sea. Because it was near the Jordan, where it flows into the Sea of Galilee. From its situation it became a most celebrated emporium for merchandise, and the metropolis of Galilee. In wealth, luxury, and beauty it far surpassed all the other cities of Galilee, and thence derived its name. For Capharnaum is as though כפר caphar נעים naim, i.e., "the field of pleasantness or delight," as S. Jerome says on Hebrew names.

In this city then, Christ began to preach the kingdom of God, and to rebuke the luxury and vices of its citizens, and to call them away from earthly goods, from wealth and pride, to the heavenly riches. This He did both by His preaching and His miracles. It was here that He healed the paralytic man, who was let down through the roof upon a bed. In Capharnaum He restored to sight two blind men, and healed the dumb man who was possessed of a devil. Here, whilst walking in the street, He cured the palsied servant of the centurion. Here He healed the woman with an issue of blood, who touched the fringe of His garment. Here He raised from death Jairus' daughter.

But when its inhabitants, swelling with pride and luxury, gave no heed either to His words or His miracles, and would not be moved to repentance, at last He pronounced upon them the sentence, "And thou, Capharnaum," &c., chap. xi. 23.

That it might be fulfilled, &c. There is an apposition here. 1. There is the land of Zabulon and Naphtali, which is by the way of the sea. 2. There is the country across the Jordan. And the whole district was called Galilee of the Gentiles. This land, I say, was illuminated by Christ making known the light of the Gospel to them that dwelt therein. The word Gentiles here denotes that Christ was about to transfer the Kingdom of God from the Jews, because of their unbelief, to the Gentiles. So S. Chrysostom.

The people that sat in darkness, &c. I have expounded this prophecy at length in Isa 9:1: which see.

From that time Jesus began, &c. This was the sum and the scope of the preaching of Christ, to invite men to repentance, to change their course of action, and lead them to a holy life. For this is true wisdom, this our end, our goal, our good, our happiness. Truly says the Gloss, "To the Gospel pertains the promise of blessedness, the remission of sins, adoption, resurrection, the heavenly inheritance, the society of angels. By the Gospel, kings are made and a kingdom given, not earthly and transitory, but heavenly and eternal."

Wherefore Babylas, the play-actor, who had two concubines, hearing these words of the Gospel read, Repent, for the kingdom of heaven is at hand, being touched by the finger of God, learned wisdom, and shut himself up in a cell, to do penance for the rest of his life. He left his riches to his concubines, but they too, pricked with compunction by his example, also shut themselves up in cells, and did continual penance. (See John Moschus, Spiritual Meadow, c. 32.) Verily the word of the Gospel is quick and powerful. (Heb 4:12.)

Appositely did Christ preach repentance in Galilee because Galilee is the same as transmigration, say S. Gregory and others, from the root נלה galah, "he migrated." For in Galilee Christ taught men in mind, and affection, and love, to migrate from earth to heaven. Wherefore also He chose for apostles none but Galilæans, i.e., migrators, men who were but pilgrims upon earth and citizens of heaven.

This transmigration is accomplished by penitence. How strict, and of how long duration, was the penance upon bread and water in former times! This appears from the Roman Pœnitential, and from the Penitential Canons of SS. Basil, Gregory Nyssen, and Bede, of Rabanus Maurus, and Burchardus, which are still extant. In Spain, the sick and those about to die did penance, clothed in the monastic habit, and received the tonsure, by which they made profession of a monastic life; and if they afterwards recovered they were bound not to return to the world, but to pass the rest of their life in a monastery. This appears from the Twelfth Council of Toledo, cap. 2. Wamba, king of Spain, a great example to posterity, did this about A.D. 674. (See Mariana, and Baronius, tom. 8, A. D. 680, in fine.) For this reason the Pontifical Penitentiaries at Rome carry a rod in their hands, because they are apostolic judges in the tribunal of conscience. For a straight rod is borne before a judge as an emblem of the rectitude of justice, according to that which is said of Christ, Psa 45:7, "The sceptre of thy kingdom is the sceptre of uprightness." (Vulg.); because also in grave and public offences, especially those to which excommunication was annexed, the Penitentiaries, reciting the Psalm Miserere, used to beat the guilty person with a rod; and thus they gave absolution, as is appointed even now in the ancient ritual of the Church, sanctioned by the canons, in solemn absolution from excommunication. Thus S. Anno, Archbishop of Cologne, sharply whipped the emperor Henry II. as a penance, A.D. 1056, as can be seen in his life in Surius. And the use of this discipline, as it is commonly called, by rods, inflicted, either by the penitent himself, or by the Penitentiary, was very common in the time of blessed Peter Damian, who flourished A.D. 1040, as is plain from many of his Epistles, also from the life of S. Dominic Loricatus, where he says that a hundred years' penance is performed by reciting the whole Psalter twenty times, accompanied by constant flagellation, for one Psalter so said is equal to five years of penance.

Thus Henry II., King of England, because he had given occasion for the murder of S. Thomas, Archbishop of Canterbury, came as a penitent, with bare feet, to the

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 4 (Chapter Introduction)

Overview

Mat 4:1, Christ, fasting forty days, is tempted of the devil and ministered unto by angels; Mat 4:12, He dwells in Capernaum; Mat 4:17, begins to preach; Mat 4:18, calls Peter and Andrew, Mat 4:21. James and John; v.23, teaches and heals all the diseased.

Poole: Matthew 4 (Chapter Introduction)

CHAPTER 4

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 4 (Chapter Introduction)

(Mat 4:1-11) The temptation of Christ.

(Mat 4:12-17) The opening of Christ's ministry in Galilee.

(Mat 4:18-22) Call of Simon and others.

(Mat 4:23-25) Jesus teaches and works miracles.

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 4 (Chapter Introduction)

John Baptist said concerning Christ, He must increase, but I must decrease; and so it proved. For, after John had baptized Christ, and borne his testimony to him, we hear little more of his ministry; he had done what he came to do, and thenceforward there is as much talk of Jesus as ever there had been of John. As the rising Sun advances, the morning star disappears. Concerning Jesus Christ we have in this chapter, I. The temptation he underwent, the triple assault the tempter made upon him, and the repulse he gave to each assault (Mat 4:1-11). II. The teaching work he undertook, the places he preached in (Mat 4:12-16), and the subject he preached on (Mat 4:17). III. His calling of disciples, Peter and Andrew, James and John (Mat 4:18-22). IV. His curing diseases (Mat 4:23, Mat 4:24), and the great resort of the people to him, both to be taught and to be healed.

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 4 (Chapter Introduction)

The Testing Time (Mat_4:1-11)

The Temptations Of Christ (Mat_4:1-11 Continued)

The Sacred Story (Mat_4:1-11 Continued)

The Attack Of The Tempter (Mat_4:1-11 Continued)

The Son Of God Goes Forth (Mat_4:12-17)

The Herald Of God (Mat_4:12-17 Continued)

Christ Calls The Fishermen (Mat_4:18-22)

The Methods Of The Master (Mat_4:23-25)

The Activities Of Jesus (Mat_4:23-25 Continued)

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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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.