Text -- Matthew 5:31-32 (NET)

Divorce

5:31 “It was said, ‘Whoever divorces his wife must give her a legal document.’ 5:32 But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 5:31

A writing of divorcement ( apostasion )

, "a divorce certificate"(Moffatt), "a written notice of divorce"(Weymouth). The Greek is an abbreviation of biblion apostasiou (Mat 19:7; Mar 10:4). Vulgate has here libellum repudii. The papyri use suggraphē apostasiou in commercial transactions as "a bond of release"(see Moulton and Milligan’ s Vocabulary , etc.) The written notice (biblion ) was a protection to the wife against an angry whim of the husband who might send her away with no paper to show for it.

Robertson: Mat 5:32

Saving for the cause of fornication ( parektos logou porneias ).

An unusual phrase that perhaps means "except for a matter of unchastity.""Except on the ground of unchastity"(Weymouth), "except unfaithfulness"(Goodspeed), and is equivalent to mē epi porneiāi in Mat 19:9. McNeile denies that Jesus made this exception because Mark and Luke do not give it. He claims that the early Christians made the exception to meet a pressing need, but one fails to see the force of this charge against Matthew’ s report of the words of Jesus. It looks like criticism to meet modern needs.

Wesley: Mat 5:31

Which the scribes and Pharisees allowed men to do on any trifling occasion. Deu 24:1; Mat 19:7; Mar 10:2; Luk 16:18.

Wesley: Mat 5:32

If she marry again.

JFB: Mat 5:31

This shortened form was perhaps intentional, to mark a transition from the commandments of the Decalogue to a civil enactment on the subject of divorce, quoted from Deu 24:1. The law of divorce--according to its strictness or laxity--has so intimate a bearing upon purity in the married life, that nothing could be more natural than to pass from the seventh commandment to the loose views on that subject then current.

JFB: Mat 5:31

A legal check upon reckless and tyrannical separation. The one legitimate ground of divorce allowed by the enactment just quoted was "some uncleanness"--in other words, conjugal infidelity. But while one school of interpreters (that of Shammai) explained this quite correctly, as prohibiting divorce in every case save that of adultery, another school (that of HILLEL) stretched the expression so far as to include everything in the wife offensive or disagreeable to the husband--a view of the law too well fitted to minister to caprice and depraved inclination not to find extensive favor. And, indeed, to this day the Jews allow divorces on the most frivolous pretexts. It was to meet this that our Lord uttered what follows:

JFB: Mat 5:32

That is, drives her into it in case she marries again.

JFB: Mat 5:32

For anything short of conjugal infidelity.

JFB: Mat 5:32

For if the commandment is broken by the one party, it must be by the other also. But see on Mat 19:4-9. Whether the innocent party, after a just divorce, may lawfully marry again, is not treated of here. The Church of Rome says, No; but the Greek and Protestant Churches allow it.

Same Subject Illustrated from the Third Commandment (Mat 5:33-37).

Clarke: Mat 5:31

Whosoever shall put away his wife - The Jewish doctors gave great license in the matter of divorce. Among them, a man might divorce his wife if she displeased him even in the dressing of his victuals

Rabbi Akiba said, "If any man saw a woman handsomer than his own wife, he might put his wife away; because it is said in the law, If she find not favor in his eyes."Deu 24:1

Josephus, the celebrated Jewish historian, in his Life, tells us, with the utmost coolness and indifference, "About this time I put away my wife, who had borne me three children, not being pleased with her manners.

These two cases are sufficient to show to what a scandalous and criminal excess this matter was carried among the Jews. However, it was allowed by the school of Shammai, that no man was to put away his wife unless for adultery. The school of Hillel gave much greater license

Clarke: Mat 5:31

A writing of divorcement - The following is the common form of such a writing. See Maimonides and Lightfoot

"On the day of the week A. in the month B. in the year C. from the beginning of the world, according to the common computation in the province of D., I, N. the son of N. by whatever name I am called, of the city E. with entire consent of mind, and without any compulsion, have divorced, dismissed, and expelled thee - thee, I say, M. the daughter of M. by whatever name thou art called, of the city E. who wast heretofore my wife: but now I have dismissed thee - thee, I say, M. the daughter of M. by whatever name thou art called, of the city E. so as to be free, and at thine own disposal, to marry whomsoever thou pleasest, without hinderance from any one, from this day for ever. Thou art therefore free for any man. Let this be thy bill of divorce from me, a writing of separation and expulsion, according to the law of Moses and Israel

Reuben, son of Jacob, Witness

Eliezar, son of Gilead, Witness.

God permitted this evil to prevent a greater; and, perhaps, to typify his repudiating the Jews, who were his first spouse.

Clarke: Mat 5:32

Saving for the cause of fornication - Λογου πορνειας, on account of whoredom. As fornication signifies no more than the unlawful connection of unmarried persons, it cannot be used here with propriety, when speaking of those who are married. I have therefore translated λογου πορνειας, on account of whoredom. It does not appear that there is any other case in which Jesus Christ admits of divorce. A real Christian ought rather to beg of God the grace to bear patiently and quietly the imperfections of his wife, than to think of the means of being parted from her. "But divorce was allowed by Moses;"yes, for the hardness of their hearts it was permitted: but what was permitted to an uncircumcised heart among the Jews, should not serve for a rule to a heart in which the love of God has been shed abroad by the Holy Spirit. Those who form a matrimonial connection in the fear and love of God, and under his direction, will never need a divorce. But those who marry as passion or money lead the way, may be justly considered adulterers and adulteresses as long as they live.

Calvin: Mat 5:31

Mat 5:31.Whosoever shall put away his wife As a more suitable occasion for discussing and explaining this doctrine at greater length will afterwards occur, (Mat 19:9,) I shall now state briefly what Christ says in this passage. As the Jews falsely imagined that they discharged their whole duty toward God, when they kept the law in a national manner, so whatever the national law did not forbid, they foolishly supposed to be lawful. Divorces, which husbands were wont to give to their wives, had not been prohibited by Moses as to external order, but only, for the sake of restraining lewdness, he had ordered that “a bill of divorcement” should be given to the wives who were put away, (Deu 24:1.) It was a sort of testimonial of freedom, so that the woman was afterwards free from the yoke and power of the husband; while the husband at the same time acknowledged, that he did not send her away on account of any crime, but because she did not please him. Hence proceeded the error, that there was nothing wrong in such putting away, provided that the forms of law were observed. ⁴⁰⁹

But they did wrong in viewing as a matter of civil law, the rule which had been given them for a devout and holy life. For national laws are sometimes accommodated to the manners of men but God, in prescribing a spiritual law, looked not at what men can do, but at what they ought to do. It contains a perfect and entire righteousness, though we want ability to fulfill it. Christ, therefore, admonishes us not to conclude, that what is allowed by the national law of Moses is, on that account, lawful in the sight of God. That man, (says he,) who puts away his wife, and gives her a bill of divorcement, shelters himself under the pretense of the law: but the bond of marriage is too sacred to be dissolved at the will, or rather at the licentious pleasure, of men. Though the husband and the wife are united by mutual consent, yet God binds them by an indissoluble tie, so that they are not afterwards at liberty to separate. An exception is added, except on account of fornication: for the woman, who has basely violated the marriage-vow, is justly cast off; because it was by her fault that the tie was broken, and the husband set at liberty.

Calvin: Mat 5:32

32.Causeth her to commit adultery As the bill of divorcement bore, that the woman had been loosed from her former husband, and might enter into a new marriage, the man who, unjustly and unlawfully, abandons the wife whom God had given him, is justly condemned for having prostituted his wife to others.

TSK: Mat 5:31

whosoever : Mat 19:3, Mat 19:7; Deu 24:1-4; Jer 3:1; Mar 10:2-9

TSK: Mat 5:32

I say : Mat 5:28; Luk 9:30,Luk 9:35

whosoever : Mat 19:8, Mat 19:9; Mal 2:14-16; Mar 10:5-12; Luk 16:18; Rom 7:3; 1Co 7:4, 1Co 7:10,1Co 7:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 5:31-32

It hath been said ... - That is, by Moses, Deu 24:1-2. The husband was directed, if he put his wife away, to give her a bill of divorce, that is a certificate of the fact she had been his wife, and that he had dissolved the marriage. There was considerable difference of opinion among the Jews for what causes the husband was permitted to do this. One of their famous schools maintained that it might be done for any cause, however trivial. The other maintained that adultery only could justify it. The truth was, however, that the husband exercised this right at pleasure; that he was judge in the case, and dismissed his wife when and for what cause he chose. And this seems to be agreeable to the law in Deuteronomy. Our Saviour in Mar 10:1-12, says that this was permitted on account of the hardness of their hearts, but that in the beginning it was not so. God made a single pair, and ordained marriage for life. But Moses found the people so much hardened; so long accustomed to the practice, and so rebellious, that, as a matter of civil appointment, he thought it best not to attempt any change. Our Saviour brought marriage back to its original intention, and declared that whosoever put away his wife henceforward, except for one offence, should be guilty of adultery. This is now the law of God. This was the original institution. This is the only law that is productive of peace and good morals, and that secures the respect due to a wife, and the good of children. Nor has any man or set of men - any legislature or any court, civil or ecclesiastical - a right to interfere, and declare that divorces may be granted for any other cause. They, therefore, whoever they may be, who are divorced for any cause except the single one of adultery, if they marry again, are, according to the Scriptures, living in adultery. No earthly laws can trample down the laws of God, or make that right which he has solemnly pronounced wrong.

Poole: Mat 5:31-32

Ver. 31,32. The law to which our Saviour refers here, or rather the indulgence and toleration, (for none was obliged to put away their wives in case of uncleanness), is that Deu 24:1 , where we have it in these words: When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her; then let him write her a bill of divorcement, and give it her in her hand, and send her out of his house. The Pharisees had extended this toleration which God gave husbands amongst the Jews to other cases, besides that of uncleanness or adultery; so as they put away their wives upon every slight occasion, interpreting those words, that she find no favour in his eyes, separately from the following words, because he hath found some uncleanness in her, and gave a liberty for men upon any dislike of their wives to put them away, provided that they first gave them a bill of divorcement; and that in these cases it was lawful for the parties, thus separated from each other, to marry to whom either of them pleased; and this is expressed in terms in their form of those writings of divorcement, in Josephus and other writers. This indeed is a case properly relating to the judicial law; but all the judicial laws are either appendices to the moral or to the ceremonial law. This particular indulgence was an appendix to the moral law, by the seventh commandment, to which our Saviour is now speaking, and giving the true sense of it. He here opposeth the Pharisees in two points.

1. Asserting that all divorces are unlawful except in case of adultery.

2. Asserting that whosoever married her that was put away committed adultery.

It hath been a great question, not so much amongst divines as amongst lawyers, whether it be not lawful in any case to put away a wife, unless for adultery? The canonists have found out many cases in which they affirm it lawful. And the Council of Trent (from whom we may learn the sense of the popish divines) anathematize those who deny the church a power of determining other causes of divorce. But their blasphemous curse falleth upon him, who is above them, God over all blessed for ever, who in this text hath determined that point. Nor indeed did Moses give a toleration in any other cases. There may indeed be a parting between man and wife upon other accounts, either wholly or in part: in case one of them will part from the other, which the apostle determines, 1Co 7:11,15 ; in which case the person departing is only guilty if he or she marry again. In case of an error, through ignorance or inadvertency, upon the marriage, that it appeareth that the persons married were such as by the law of nature and of God ought not to have married, &c. But if we take divorce for the voluntary act of the husband putting away of his wife, it is unlawful in any case but that of adultery, which dissolves the marriage knot and covenant. A second question is also here determined by our Saviour, viz. that it is unlawful for her, that is justly put away, to marry to any other, or for any other to marry her wittingly.

Lightfoot: Mat 5:31

It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:   

[Whosoever putteth away his wife, let him giver her a bill of divorcement] notice is to be taken how our Saviour passeth into these words, namely, by using the particle but. " But it hath been said." This particle hath this emphasis in this place, that it whispers a silent objection, which is answered in the following verse Mat 5:32. Christ had said, "Whosoever looks upon a woman to lust after her hath committed adultery already": but the Jewish lawyers said, "If any one sees a woman which he is delighted withal above his wife, let him dismiss his wife and marry her."   

Among the chapters of Talmudical doctrine, we meet with none concerning which it is treated more largely, and more to a punctilio, than of divorces: and yet there the chief care is not so much of a just cause of it as of the manner and form of doing it. To him that turns over the book Gittin (as also, indeed, the whole Seder Nashim; that part of the Talmud that treats of women), the diligence of the Masters about this matter will appear such that they seem to have dwelt, not without some complacency, upon this article above all others.   

God, indeed, granted to that nation a law concerning divorces, Deu 24:1; permitted only "for the hardness of their hearts," Mat 19:8; in which permission, nevertheless, they boast, as though it were indulged them by mere privilege. When God had established that fatal law of punishing adultery by death ( Deuteronomy_22), for the terror of the people, and for their avoiding of that sin; the same merciful God foreseeing also how hard (occasion being taken from this law) the issue of this might be to the women, by reason of the roughness of the men; lusting, perhaps, after other women, and loathing their own wives; he more graciously provided against such kind of wife-killing by a law, mitigating the former, and allowed the putting away a wife in the same case, concerning which that fatal law was given; namely, in the case of adultery. So that that law of divorce, in the exhibition of it, implied their hearts to be hard; and, in the use of it, they shewed them to be carnal. And yet hear them thus boasting of that law: "The Lord of Israel saith, That he hateth putting away; Mal 2:16. Through the whole chapter, saith R. Chananiah in the name of R. Phineas, he is called the Lord of Hosts; but here, of Israel; that it might appear that God subscribed not his name to divorces, but only among the Israelites. As if he should say, 'To the Israelites I have granted the putting way of wives; to the Gentiles I have not granted it.' R. Chaijah Rabbah saith, Divorces are not granted to the nations of the world."   

Some of them interpreted this law of Moses (as by right they ought to interpret it), of the case of adultery only. "The school of Shamaai said, A wife is not to be divorced, unless for filthiness [that is, adultery] only, because it is said, Because he hath found filthy nakedness in her;" that is, adultery.   

"Rabh Papa said, If he find not adultery in her, what then? Rabba answered, When the merciful God revealed concerning him that corrupted a maid, that it was not lawful for him to put her away in his whole life (Deu 22:29), you are thence taught concerning the matter propounded, that it is not lawful to put her away, if he shall not find filthiness in his wife."   

With the like honesty have some commented upon those words cited out of the prophet, For he hateth putting away. "R. Jochanan saith, The putting away of a wife is odious." Which others also have granted, indeed, of the first wife, but not of those that a man took to himself over and above. For this is approved among them for a canon, "Let no man put away his first wife unless for adultery." And "R. Eliezer saith, For the divorcing of the first wife, even the altar itself sheds tears." Which Gloss they fetch from thence, where it is said, "Let no man deal treacherously towards the wife of his youth"; Mal 2:15.   

The Jews used polygamy, and the divorcing of their wives, with one and the same license: and this, that they might have change, and all for the sake of lust. "It is lawful (say they) to have many wives together, even as many as you will: but our wise men have decreed, That no man have above four wives." But they restrained this, not so much out of some principles of chastity, as that lest a man, being burdened with many wives, might not be able to afford them food and clothing, and due benevolence: for thus they comment concerning this bridle of polygamy.   

For what causes they put away their wives there is no need to inquire; for this they did for any cause of their own free will.   

I. "It is commanded to divorce a wife that is not of good behavior, and who is not modest as becomes a daughter of Israel." So they speak in Maimonides and Gittin in the place above specified: where this also is added in the Gemarists: "R. Meir saith, As men have their pleasures concerning their meat and their drink, so also concerning their wives. This man takes out a fly found in his cup, and yet will not drink: after such a manner did Papus Ben Judah carry himself: who, as often as he went forth, bolted the doors and shut in his wife. Another takes out a fly found in his cup, and drinks up his cup; that he doth, who sees his wife talking freely with her neighbours and kinsfolk, and yet allows of it. And there is another, who, if he find a fly in his basket, eats it: and this is the part of an evil man, who sees his wife going out, without a veil upon her head, and with a bare neck, and sees her washing in the baths, where men are wont to wash, and yet cares not for it; whereas by the law he is bound to put her away."   

II. "If any man hate his wife, let him put her away": excepting only that wife that he first married. In like manner, R. Judah thus interprets that of the prophet, If he hate her, let him put her away. Which sense some versions, dangerously enough, have followed. R. Solomon expresses the sense of that place thus: "It is commanded to put away one's wife, if she obtain not favour in the eyes of her husband."   

III. "The school of Hillel saith, If the wife cook her husband's food illy, by over-salting or over-roasting it, she is to be put away."   

IV. Yea, "If, by any stroke from the hand of God, she become dumb or sottish," etc.   

V. But not to relate all the things for which they pronounce a wife to be divorced (among which they produce some things that modesty allows not to be repeated), let it be enough to mention that of R. Akibah instead of all: "R. Akibah said, If any man sees a woman handsomer than his own wife, he may put her away; because it is said, 'If she find not favour in his eyes.' "   

[Bill of divorce.] And, A bill of divorce; Mat 19:7; and in the Septuagint, Deu 24:1. Of which Beza thus; "This bill may seem to be called a bill of divorce [as much as, departing away], not in respect of the wife put away, as of the husband departing away form his wife." Something hard, and diametrically contrary to the canonical doctrine of the Jews: for thus they write, "It is written in the bill, Behold, thou art put away; Behold, thou art thrust away, etc. But if he writes, I am not thy husband, or, I am not thy spouse, etc.; it is not a just bill: for it is said, He shall put her away, not, He shall put himself away."   

This bill is called by the Jews a bill of cutting off; and a bill of expulsion; and an instrument; and an instrument of dismission; and letters of forsaking; etc.   

I. A wife might not be put away, unless a bill of divorce were given. "Therefore it is called (saith Baal Turim) A bill of cutting off; because there is nothing else that cuts her off from the husband. For although a wife were obtained three ways" [of which see the Talmud], "yet there was no other way of dismissing her, besides a bill of divorce."   

II. "A wife was not put away, unless the husband were freely willing; for if he were unwilling, it was not a divorce: but whether the wife were willing or unwilling, she was to be divorced, if her husband would."   

III. " A bill of divorce was written in twelve lines, neither more nor less." R. Mordecai gives the reason of this number, in these words; "Let him that writes a bill of divorce comprise it in twelve lines, according to the value of the number of the letters in the word Get. But Rabh Saadias interprets, that the bill of divorce should be written with the same number of lines wherein the books of the law are separated. For four lines come between the Book of Genesis and the Book of Exodus; four between the Book of Exodus and the Book of Leviticus; four between the Book of Leviticus and the Book of Numbers. But the four between the Book of Numbers and Deuteronomy are not reckoned, because that book is only a repetition of the law," etc.   

IV. You have the copy of a bill of divorce in Alphesius upon Gittin; in this form:   

A Bill of Divorce   

"On the day of the week N., of the month of N., of the year of the world's creation N., according to the computation by which we are wont to reckon in the province N.; I, N., the son of N., and by what name soever I am called, of the city N., with the greatest consent of my mind, and without any compulsion urging me, have put away, dismissed, and expelled thee; thee, I say, N., the daughter of N., by what name soever thou art called, of the city N., who heretofore wert my wife. But now I have dismissed thee, -- thee, I say, N., the daughter of N., by what name soever thou art called, of the city N. So that thou art free, and in thine own power to marry whosoever shall please thee; and let no man hinder thee, from this day forward even for ever. Thou art free, therefore, for any man. And let this be to thee a bill of rejection from me, letters of divorce, and a schedule of expulsion, according to the law of Moses and Israel.   

REUBEN the son of Jacob witness.   

ELIEZER the son of Gilead witness."   

See also this form varied in some few words in Maimonides (Gerushin).   

V. This bill, being confirmed with the husband's seal, and the subscription of witnesses, was to be delivered into the hand of the wife, either by the husband himself, or by some other deputed by him for this office: or the wife might deput somebody to receive it in her stead.   

VI. It was not to be delivered to the wife, but in the presence of two, who might read the bill both before it was given into the hand of the wife and after: and when it was given, the husband, if present, said thus, "Behold, this is a bill of divorce to you."   

VII. The wife, thus dismissed, might, if she pleased, bring this bill to the Sanhedrim, where it was enrolled among the records, if she desired it, in memory of the thing. The dismissed person likewise might marry whom she would: if the husband had not put some stop in the bill, by some clause forbidding it.

Lightfoot: Mat 5:32

But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.   

[Whosoever shall put away his wife, etc.] I. Our Saviour does not abrogate Moses' permission of divorces, but tolerates it, yet keeping it within the Mosaic bounds, that is, in the case of adultery, condemning that liberty in the Jewish canons, which allowed it for any cause.   

II. Divorce was not commanded in the case of adultery, but permitted. Israelites were compelled, sometimes even by whipping, to put away their wives, as appears in Maimonides (Gerushin). But our Saviour, even in the case of adultery, does not impose a compulsion to divorce, but indulgeth a license to do it.   

III. "He that puts away his wife without the cause of fornication makes her commit adultery": that is, if she commits adultery: or although she commit not adultery in act, yet he is guilty of all the lustful motions of her that is put away; for he that lustfully desires, is said "to commit adultery," Mat 5:28.

Haydock: Mat 5:32

Excepting the cause of fornication. A divorce or separation as to bed and board, may be permitted for some weighty causes in Christian marriage; but even then, he that marrieth her that is dismissed, commits adultery. As to this, there is no exception. The bond of marriage is perpetual; and what God hath joined, no power on earth can separate. See again Matthew xix. 9. (Witham) ---

The know of marriage is so sacred a tie, that the separation of the parties cannot loosen it, it being not lawful for either of the parties to marry again upon a divorce. (St. Augustine, de bon. conjug. chap. vii.) (Bristow)

Gill: Mat 5:31

It hath been said,.... It is not added here, as in the former instances, "by them of old time"; nor prefaced with these words, "ye have heard"; because the case of divorce was not any law of Moses, or of God by him; but only a permission, because of the hardness of the hearts of the Jews: and as to the controversy, about the causes of divorce, this was not debated by them of old time, but was a new thing, just started in the time of Christ; and was a controversy then agitating, between the schools of Hillell and Shammai: the one allowing it upon any frivolous cause; the other, only on account of adultery.

Whosoever shall put away his wife, dissolve the marriage bond, dismiss her from his bed, and send her from his house, see Deu 24:1 "let him give her a writing of divorcement", ספר כריתת, "a bill of divorcement", or "a book of cutting off". For though a wife was obtained by several ways, there was but one way of dismissing her, as the Jews observe ^f, and that was, by giving her a bill. The form of a writing of divorcement, as given by Maimonides ^g, is as follows:

"On such a day of the week, in such a month, of such a year, either from the creation, or the epocha of contracts, according to the usual way of computation, which we observe in such a place; I such an one, the son of such an one, of such a place; or if I have any other name, or surname, or my parents, or my place, or the place of my parents; by my own will, without any force, I put away, dismiss, and divorce thee. Thee, I say, who art such an one, the daughter of such an one, of such a place; or if thou hast any other name, or surname, or thy parents, or thy place, or the place of thy parents; who wast my wife heretofore, but now I put thee away, dismiss and divorce thee; so that thou art in thine own hand, and hast power over thyself, to go, and marry any other man, whom thou pleasest; and let no man hinder thee in my name, from this day forward and for ever; and lo! thou art free to any man: and let this be unto thee, from me, a bill of divorce, an instrument of dismission, and a letter of forsaking, according to the law of Moses and Israel.''

"Such an one, the son of such an one, witness. Such an one, the son of such an one, witness.''

Would you choose to have one of these bills, filled up in proper form, take it in manner ^h following.

"On the fourth day of the week, on the eleventh day of the month Cisleu, in the year five thousand four hundred and fifty four, from the creation of the world; according to the computation which we follow here, in the city of Amsterdam, which is called Amstelredam; situated by the sea side, called Taya, and by the river Amstel; I Abraham, the son of Benjamin, surnamed Wolphius, the priest; and at this time dwelling in the city of Amsterdam, which is called Amstelredam, which is situated by the sea side, called Taya, and by the river Amstel; or if I have any other name, or surname, or my parents, or my place, or the place of my parents; by my own free will, without any compulsion, I put away, dismiss, and divorce thee, my wife Rebecca, the daughter of Jonas the Levite; who at this time abides in the city of Amsterdam, called Amstelredam, situated by the sea side, called Taya, and by the river Amstel; or if thou hast any other name, or surname, or thy parents, or thy place, or the place of thy parents, who wast heretofore my wife; but now I put thee away, dismiss, and divorce thee; so that thou art in thine own hands, and hast power over thyself, to go and marry any other man, whom thou pleasest: and let no man hinder thee in my name, from this day forward, and for ever; and lo! thou art free to any man. Let this be to thee, from me, a bill of divorce, an instrument of dismission, and a letter of forsaking, according to the law of Moses and Israel.''

"Sealtiel, the son of Paltiel, witness. Calonymus, the son of Gabriel, witness.''

This bill being written in twelve lines, neither more nor less, and being sealed by the husband, and signed by the witnesses, was delivered, either by him, or by a messenger, or deputy of his or hers, into her hand, lap, or bosom, in the presence of two persons; after which, she might, if she would, enrol it in the public records, and marry whom she pleased.

Gill: Mat 5:32

But I say unto you; that whosoever shall put away his wife,.... Christ does not infringe, or revoke the original grant, or permission of divorce; only frees it from the false interpretations, and ill use, the Pharisees made of it; and restores the ancient sense of it, in which only it was to be understood: for a divorce was allowable in no case,

saving for the cause of fornication; which must not be taken strictly for what is called fornication, but as including adultery, incest, or any unlawful copulation; and is opposed to the sense and practices of the Pharisees, who were on the side of Hillell: who admitted of divorce, upon the most foolish and frivolous pretences whatever; when Shammai and his followers insisted on it, that a man ought only to put away his wife for uncleanness; in which they agreed with Christ. For so it is written ⁱ,

"The house of Shammai say, a man may not put away his wife, unless he finds some uncleanness in her, according to Deu 24:1 The house of Hillell say, if she should spoil his food, (that is, as Jarchi and Bartenora explain it, burns it either at the fire, or with salt, i.e. over roasts or over salts it,) who appeal also to Deu 24:1. R. Akiba says, if he finds another more beautiful than her, as it is said, Deu 24:1 "and it come to pass that she find no favour in his eyes."''

The commentators ^k on this passage say that the determination of the matter is, according to the school of Millell; so that, according to them, a woman might be put away for a very trivial thing: some difference is made by some of the Jewish doctors, between a first and second wife; the first wife, they say ^l, might not be put away, but for adultery; but the second might be put away, if her husband hated her; or she was of ill behaviour, and impudent, and not modest, as the daughters of Israel. Now our Lord says, without any exception, that a man ought not to put away his wife, whether first or second, for any other reason than uncleanness; and that whoever does, upon any other account,

causeth her to commit adultery; that is, as much as in him lies: should she commit it, he is the cause of it, by exposing her, through a rejection of her, to the sinful embraces of others; and, indeed, should she marry another man, whilst he is alive, which her divorce allows her to do, she must be guilty of adultery; since she is his proper wife, the bond of marriage not being dissolved by such a divorce: and

whosoever shall marry her that is divorced, committeth adultery; because the divorced woman he marries, and takes to his bed; is legally the wife of another man; and it may be added, from Mat 19:9 that her husband, who has put her away, upon any other account than fornication, should he marry another woman, would be guilty of the same crime.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 5:31

¹ sn A quotation from Deut 24:1.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 5:1-48

1 Christ's sermon on the mount.

3 Who are blessed;

13 the salt of the earth;

14 the light of the world.

17 He came to fulfil the law.

21 What it is to kill;

27 to commit adultery;

33 to swear.

38 He exhorts to suffer wrong,

43 to love our enemies;

48 and to labour after perfection.

MHCC: Mat 5:27-32

Victory over the desires of the heart, must be attended with painful exertions. But it must be done. Every thing is bestowed to save us from our sins, not in them. All our senses and powers must be kept from those things which lead to transgression. Those who lead others into temptation to sin, by dress or in other ways, or leave them in it, or expose them to it, make themselves guilty of their sin, and will be accountable for it. If painful operations are submitted to, that our lives may be saved, what ought our minds to shrink from, when the salvation of our souls is concerned? There is tender mercy under all the Divine requirements, and the grace and consolations of the Spirit will enable us to attend to them.

Matthew Henry: Mat 5:27-32

We have here an exposition of the seventh commandment, given us by the same hand that made the law, and therefore was fittest to be the interpreter of it: it is the law against uncleanness, which fitly follows upon the former; that laid a restraint upon sinful passions, this upon sinful appetites, both which ought always to be under the government of reason and conscience, and if indulged, are equally pernicious.

I. The command is here laid down (Mat 5:27), Thou shalt not commit adultery; which includes a prohibition of all other acts of uncleanness, and the desire of them: but the Pharisees, in their expositions of this command, made it to extend no further than the act of adultery, suggesting, that if the iniquity was only regarded in the heart, and went no further, God could not hear it, would not regard it (Psa 66:18), and therefore they thought it enough to be able to say that they were no adulterers, Luk 18:11.

II. It is here explained in the strictness of it, in three things, which would seem new and strange to those who had been always governed by the tradition of the elders, and took all for oracular that they taught.

1. We are here taught, that there is such a thing as heart-adultery, adulterous thoughts and dispositions, which never proceed to the act of adultery or fornication; and perhaps the defilement which these give to the soul, that is here so clearly asserted, was not only included in the seventh commandment, but was signified and intended in many of those ceremonial pollutions under the law, for which they were to wash their clothes, and bathe their flesh in water. Whosoever looketh on a woman (not only another man's wife, as some would have it, but any woman), to lust after her, has committed adultery with her in his heart, Mat 5:28. This command forbids not only the acts of fornication and adultery, but, (1.) All appetites to them, all lusting after the forbidden object; this is the beginning of the sin, lust conceiving (Jam 1:15); it is a bad step towards the sin; and where the lust is dwelt upon and approved, and the wanton desire is rolled under the tongue as a sweet morsel, it is the commission of sin, as far as the heart can do it; there wants nothing but convenient opportunity for the sin itself. Adultera mens est - The mind is debauched. Ovid. Lust is conscience baffled or biassed: biassed, if it say nothing against the sin; baffled, if it prevail not in what is says. (2.) All approaches toward them; feeding the eye with the sight of the forbidden fruit; not only looking for that end, that I may lust; but looking till I do lust, or looking to gratify the lust, where further satisfaction cannot be obtained. The eye is both the inlet and outlet of a great deal of wickedness of this kind, witness Joseph's mistress (Gen 39:7), Samson (Jdg 16:1), David, 2Sa 11:2. We read the eyes full of adultery, that cannot cease from sin, 2Pe 2:14. What need have we, therefore, with holy Job, to make a covenant with our eyes, to make this bargain with them that they should have the pleasure of beholding the light of the sun and the works of God, provided they would never fasten or dwell upon any thing that might occasion impure imaginations or desires; and under this penalty, that if they did, they must smart for it in penitential tears! Job 31:1. What have we the covering of the eyes for, but to restrain corrupt glances, and to keep out of their defiling impressions? This forbids also the using of any other of our senses to stir up lust. If ensnaring looks are forbidden fruit, much more unclean discourses, and wanton dalliances, the fuel and bellows of this hellish fire. These precepts are hedges about the law of heart-purity, Mat 5:8. And if looking be lust, they who dress and deck, and expose themselves, with design to be looked at and lusted after (like Jezebel, that painted her face and tired her head, and looked out at the window ) are no less guilty. Men sin, but devils tempt to sin.

2. That such looks and such dalliances are so very dangerous and destructive to the soul, that it is better to lose the eye and the hand that thus offend then to give way to the sin, and perish eternally in it. This lesson is here taught us, Mat 5:29, Mat 5:30. Corrupt nature would soon object against the prohibition of heart-adultery, that it is impossible to governed by it; " It is a hard saying, who can bear it? Flesh and blood cannot but look with pleasure upon a beautiful woman; and it is impossible to forbear lusting after and dallying with such an object."Such pretences as these will scarcely be overcome by reason, and therefore must be argued against with the terrors of the Lord, and so they are here argued against.

(1.) It is a severe operation that is here prescribed for the preventing of these fleshly lusts. If thy right eye offend thee, or cause thee to offend, by wanton glances, or wanton gazings, upon forbidden objects; if thy right hand offend thee, or cause thee to offend, by wanton dalliances; and if it were indeed impossible, as is pretended, to govern the eye and the hand, and they have been so accustomed to these wicked practices, that they will not be withheld from them; if there be no other way to restrain them (which, blessed be God, through his grace, there is), it were better for us to pluck out the eye, and cut off the hand, though the right eye, and right hand, the more honourable and useful, than to indulge them in sin to the ruin of the soul. And if this must be submitted to, at the thought of which nature startles, much more must we resolve to keep under the body, and to bring it into subjection; to live a life of mortification and self-denial; to keep a constant watch over our own hearts, and to suppress the first rising of lust and corruption there; to avoid the occasions of sin, to resist the beginnings of it, and to decline the company of those who will be a snare to us, though ever so pleasing; to keep out of harm's way, and abridge ourselves in the use of lawful things, when we find them temptations to us; and to seek unto God for his grace, and depend upon that grace daily, and so to walk in the Spirit, as that we may not fulfil the lusts of the flesh; and this will be as effectual as cutting off a right hand or pulling out a right eye; and perhaps as much against the grain to flesh and blood; it is the destruction of the old man.

(2.) It is a startling argument that is made use of to enforce this prescription (Mat 5:29), and it is repeated in the same words (Mat 5:30), because we are loth to hear such rough things; Isa 30:10. It is profitable for thee that one of thy members should perish, though it be an eye or a hand, which can be worse spared, and not that thy whole body should be cast into hell. Note, [1.] It is not unbecoming a minister of the gospel to preach of hell and damnation; nay, he must do it, for Christ himself did it; and we are unfaithful to our trust, if we give not warning of the wrath to come. [2.] There are some sins from which we need to be saved with fear, particularly fleshly lusts, which are such natural brute beasts as cannot be checked, but by being frightened; cannot be kept from a forbidden tree, but by cherubim, with a flaming sword. [3.] When we are tempted to think it hard to deny ourselves, and to crucify fleshly lusts, we ought to consider how much harder it will be to lie for ever in the lake that burns with fire and brimstone; those do not know or do not believe what hell is, that will rather venture their eternal ruin in those flames, than deny themselves the gratification of a base and brutish lust. [4.] In hell there will be torments for the body; the whole body will be cast into hell, and there will be torment in every part of it; so that if we have a care of our own bodies, we shall possess them in sanctification and honour, and not in the lusts of uncleanness. [5.] Even those duties that are most unpleasant to flesh and blood, are profitable for us; and our Master requires nothing from us but what he knows to be for our advantage.

3. That men's divorcing of their wives upon dislike, or for any other cause except adultery, however tolerated and practised among the Jews, was a violation of the seventh commandment, as it opened a door to adultery, Mat 5:31, Mat 5:32. Here observe,

(1.) How the matter now stood with reference to divorce. It hath been said (he does not say as before, It hath been said by them of old time, because this was not a precept, as those were, though the Pharisees were willing so to understand it, Mat 19:7, but only a permission), " Whosoever shall put away his wife, let him give her a bill of divorce; let him not think to do it by word of mouth, when he is in a passion; but let him do it deliberately, by a legal instrument in writing, attested by witnesses; if he will dissolve the matrimonial bond, let him do it solemnly."Thus the law had prevented rash and hasty divorces; and perhaps at first, when writing was not so common among the Jews, that made divorces rare things; but in process of time it became very common, and this direction of how to do it, when there was just cause for it, was construed into a permission of it for any cause, Mat 19:3.

(2.) How this matter was rectified and amended by our Saviour. He reduced the ordinance of marriage to its primitive institution: They two shall be one flesh, not to be easily separated, and therefore divorce is not to be allowed, except in case of adultery, which breaks the marriage covenant; but he that puts away his wife upon any other pretence, causeth her to commit adultery, and him also that shall marry her when she is thus divorced. Note, Those who lead others into temptation to sin, or leave them in it, or expose them to it, make themselves guilty of their sin, and will be accountable for it. This is one way of being partaker with adulterers Psa 50:18.

Barclay: Mat 5:31-32

1. Marriage amongst the Jews

When Jesus laid down this law for marriage he laid it down against a very definite situation. There is no time in history when the marriage bond stood in greater peril of destruction than in the days when Christianity first came into this world. At that time the world was in danger of witnessing the almost total break-up of marriage and the collapse of the home.

Christianity had a double background. It had the background of the Jewish world, and of the world of the Romans and the Greeks. Let us look at Jesus' teaching against these two backgrounds.

Theoretically no nation ever had a higher ideal of marriage than the Jew had. Marriage was a sacred duty which a man was bound to undertake. He might delay or abstain from marriage for only one reason--to devote his whole time to the study of the Law. If a man refused to marry and to beget children he was said to have broken the positive commandment which bade men to be fruitful and to multiply, and he was said to have "lessened the image of God in the world," and "to have slain his posterity."

Ideally the Jew abhorred divorce. The voice of God had said, "I hate divorce" (Mal 2:16). The Rabbis had the loveliest sayings. "We find that God is long-suffering to every sin except the sin of unchastity." "Unchastity causes the glory of God to depart." "Every Jew must surrender his life rather than commit idolatry, murder or adultery." "The very altar sheds tears when a man divorces the wife of his youth."

The tragedy was that practice fell so far short of the ideal. One thing vitiated the whole marriage relationship. The woman in the eyes of the law was a thing. She was at the absolute disposal of her father or of her husband. She had virtually no legal rights at all. To all intents and purposes a woman could not divorce her husband for any reason, and a man could divorce his wife for any cause at all. "A woman," said the Rabbinic law, "may be divorced with or without her will; but a man only with his will."

The matter was complicated by the fact that the Jewish law of divorce was very simple in its expression and very debatable in its meaning. It is stated in Deu 24:1: "When a man takes a wife and marries her, if then she finds no favour in his eyes because he has found some indecency in her, and he writes her a bill of divorce and puts it in her hand and sends her out of his house." The process of divorce was extremely simple. The bill of divorcement simply ran:

"Let this be from me thy writ of divorce and letter of dismissal

and deed of liberation, that thou mayest marry whatsoever man thou

wilt."

All that had to be done was to hand that document to the woman in the presence of two witnesses and she stood divorced.

Clearly the crux of this matter lies in the interpretation of the phrase some indecency. In all matters of Jewish law there were two schools. There was the school of Shammai, which was the strict, severe, austere school, and there was the school of Hillel which was the liberal, broad-minded, generous school. Shammai and his school defined some indecency as meaning unchastity and nothing but unchastity. "Let a wife be as mischievous as the wife of Ahab," they said, "she cannot be divorced except for adultery." To the school of Shammai there was no possible ground of divorce except only adultery and unchastity. On the other hand the school of Hillel defined some indecency, in the widest possible way. They said that it meant that a man could divorce his wife if she spoiled his dinner by putting too much salt in his food, if she went in public with her head uncovered, if she talked with men in the streets, if she was a brawling woman, if she spoke disrespectfully of her husband's parents in his presence, if she was troublesome or quarrelsome. A certain Rabbi Akiba said that the phrase, if she find no favour in his sight, meant that a man might divorce his wife if he found a woman whom he considered to be more attractive than she.

Human nature being such as it is, it is easy to see which school would have the greater influence. In the time of Jesus divorce had grown easier and easier, so that a situation had arisen in which girls were actually unwilling to marry, because marriage was so insecure.

When Jesus said this, he was not speaking as some theoretical idealist; he was speaking as a practical reformer. He was seeking to deal with a situation in which the structure of family life was collapsing, and in which national morals were becoming ever more lax.

Barclay: Mat 5:31-32

2. Marriage amongst the Greeks (Mat 5:31, Mat 5:32)

We have seen the state of marriage in Palestine in the time of Jesus, but the day was soon to come when Christianity would go out far beyond Palestine, and it is necessary that we should look at the state of marriage in that wider world into which the teachings of Christianity were to go.

First then, let us look at marriage amongst the Greeks. Two things vitiated the marriage situation in the Greek world.

A. W. Verrall, the great classical scholar, said that one of the chief diseases from which ancient civilization died was a low view of woman. The first thing which wrecked the marriage situation among the Greeks was the fact that relationships outside marriage carried no stigma whatsoever, and were in fact the accepted and the expected thing. Such relationships brought not the slightest discredit; they were part of the ordinary routine of life. Demosthenes laid it down as the accepted practice of life: "We have courtesans for the sake of pleasure; we have concubines for the sake of daily cohabitation; we have wives for the purpose of having children legitimately, and of having a faithful guardian for all our household affairs." In later days, when Greek ideas had penetrated into, and had ruined Roman morality, Cicero in his speech, In defence of Caelius says, "If there is anyone who thinks that young men should be absolutely forbidden the love of courtesans he is indeed extremely severe. I am not able to deny the principle that he states. But he is at variance, not only with the licence of his own age, but also from the customs and concessions of our ancestors. When indeed was this not done? When did anyone ever find fault with it? When was permission denied? When was it that that which is now lawful was not lawful?" It is Cicero's plea, as it was the statement of Demosthenes, that relationships outside marriage were the ordinary and the conventional thing.

The Greek view of marriage was an extraordinary paradox. The Greek demanded that the respectable woman should live such a life of seclusion that she could never even appear on the street alone, and that she did not even have her meals in the apartments of the men. She had no part even in social life. From his wife the Greek demanded the most complete moral purity; for himself he demanded the utmost immoral licence. To put it bluntly, the Greeks married a wife for domestic security, but found their pleasure elsewhere. Even Socrates said, "Is there anyone to whom you entrust more serious matters than to your wife, and is there anyone to whom you talk less?" Verus, the colleague of Marcus Aurelius in the imperial power, was blamed by his wife for associating with other women. His answer was that she must remember that the name of wife was a title of dignity, not of pleasure.

So, then, in Greece an extraordinary situation arose. The Temple of Aphrodite at Corinth had a thousand priestesses, who were sacred courtesans; they came down to the streets of Corinth at evening time so that it became a proverb: "Not every man can afford a journey to Corinth." This amazing alliance of religion with prostitution can be seen in an almost incredible way in the fact that Solon was the first to allow the introduction of prostitutes into Athens and the building of brothels, and with the profits of the brothels a new temple was built to Aphrodite the goddess of love. The Greeks saw nothing wrong in the building of a temple with the proceeds of prostitution.

But apart altogether from the practice of common prostitution there arose in Greece an amazing class of women called the hetairai (compare hetairos, 2083). They were the mistresses of famous men; they were easily the most cultured and socially accomplished women of their day; their homes were nothing less than salons; and many of their names go down in history with as much fame as the great men with whom they associated. Thais was the hetaira (compare, 2083) of Alexander the Great. On Alexander's death she married Ptolemy, and became the mother of the Egyptian royal family. Aspasia was the hetaira (compare, 2083) of Pericles, perhaps the greatest ruler and orator Athens ever had; and it is said that she taught Pericles his oratory and wrote his speeches for him. Epicurus, the famous philosopher, had his equally famous Leontinium. Socrates had his Diotima. The way in which these women were regarded can be seen from the visit that Socrates paid to Theodota, as Xenophon tells of it. He went to see if she was as beautiful as she was said to be. He talked kindly to her; he told her that she must shut the door against the insolent; that she must care for her lovers in their sicknesses, and rejoice with them when honour came to them, and that she must tenderly love those who gave their love to her.

Here, then, in Greece we see a whole social system based on relationships outside marriage; we see that these relationships were accepted as natural and normal, and not in the least blameworthy; we see that these relationships could, in fact, become the dominant thing in a man's life. We see an amazing situation in which Greek men kept their wives absolutely secluded in a compulsory purity, while they themselves found their real pleasure and their real life in relationships outside marriage.

The second thing which vitiated the situation in Greece was that divorce required no legal process whatsoever. All that a man had to do was to dismiss his wife in the presence of two witnesses. The one saving clause was that he must return her dowry intact.

It is easy to see what an incredible novelty the Christian teaching regarding chastity and fidelity in marriage was in a civilization like that.

Barclay: Mat 5:31-32

3. Marriage amongst the Romans (Mat 5:31-32)

The history of the development of the marriage situation amongst the Romans is the history of tragedy. The whole of Roman religion and society was originally founded on the home. The basis of the Roman commonwealth was the patria potestas, the father's power; the father had literally the power of life and death over his family. A Roman son never came of age so long as his father was alive. He might be a consul; he might have reached the highest honour and office the state could offer but so long as his father was alive he was still within his father's power.

To the Roman the home was everything. The Roman matron was not secluded like her Greek counterpart. She took her full part in life. "Marriage," said Modestinus, the Latin jurist, "is a life-long fellowship of all divine and human rights." Prostitutes, of course, there Were, but they were held in contempt and to associate with them was dishonourable. There was, for instance, a Roman magistrate who was assaulted in a house of ill-fame, and who refused to prosecute or go to law about the case, because to do so would have been to admit that he had been in such a place. So high was the standard of Roman morality that for the first five hundred years of the Roman commonwealth there was not one single recorded case of divorce. The first man to divorce his wife was Spurius Carvilius Ruga in the year 234 B.C., and he did so because she was childless and he desired a child.

Then there came the Greeks. In the military and the imperial sense Rome conquered Greece; but in the moral and the social sense Greece conquered Rome. By the second century B.C. Greek morals had begun to infiltrate into Rome, and the descent was catastrophic. Divorce became as common as marriage. Seneca speaks of women who were married to be divorced and who were divorced to be married. He tells of women who identified the years, not by the names of the consuls, but by the names of their husbands. Juvenal writes: "Is one husband enough for lberina? Sooner will you prevail upon her to be content with one eye." He cites the case of a woman who had eight husbands in five years. Martial cites the case of a woman who had ten husbands. A Roman orator, Metillus Numidicus, made an extraordinary speech: "If, Romans, it were possible to love without wives, we would be free from trouble; but since it is the law of nature that we can neither live pleasantly with them, nor at all without them, we must take thought for the continuance of the race rather than for our own brief pleasure." Marriage had become nothing more than an unfortunate necessity. There was a cynical Roman jest: "Marriage brings only two happy days--the day when the husband first clasps his wife to his breast, and the day when he lays her in the tomb."

To such a pass did things come that special taxes were levied on the unmarried, and the unmarried were prohibited from entering into inheritances. Special privileges were given to those who had children, for children were regarded as a disaster. The very law was manipulated in an attempt to rescue the necessary institution of marriage.

There lay the Roman tragedy, what Lecky called "that outburst of ungovernable and almost frantic depravity which followed upon the contact with Greece." Again it is easy to see with what a shock the ancient world must have heard the demands of Christian chastity.

We shall leave the discussion of the ideal of Christian marriage until we come to Mat 19:3-9. At the present we must simply note that with Christianity there had come into the world an ideal of chastity of which men did not dream.

Constable: Mat 5:1--8:1

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

The Sermon on the Mount is the first of five major discourses that Matthew included in his Gospel. Each one follows a narrative section, and each ends with the same formula statement concerning Jesus' authority (cf. 7:28-29). The Sermon on the Mount has probably attracted more attention than any discourse in history. The amount of material in print on this sermon reflects its popularity. It has resulted in the publication of thousands of books and articles.

"His [Jesus'] first great speech, the Sermon on the Mount (chaps. 5-7), is the example par excellence of his teaching."²²⁰

However there is still much debate about its interpretation. A brief review of the basic interpretations of this discourse follows.²²¹

Especially in former years many interpreters believed that the purpose of the Sermon was to enable people to know what God required so that by obeying they might obtain salvation. One writer articulated this soteriological interpretation this way.

"The Kingdom of God, like the Kingdom of Science, makes no other preliminary demand from those who would enter it than that it should be treated experimentally and practically as a working hypothesis. This do and thou shalt live.'"²²²

"The Faith of the Fellowship of the Kingdom would be expressed in its Creed-Prayer, the Lord's Prayer. No other affirmation of faith would be required. To pray that Creed-Prayer daily from the heart would be the prime expression of loyal membership. The duties of membership would be the daily striving to obey the Two Great Commandments and to realize in character and conduct the ideals of the Seven Beatitudes: the seeking of each member to be in his environment the salt of the earth' and the light of the world:' and the endeavour to promote by every means in his power the coming of the Kingdom of God among mankind. Membership of the Fellowship would be open to all men and women--whether Christians, Jews, Mohammedans, or members of any religion or of no religion at all--who desired to be loyal to the Kingdom of God and discharge its duties."²²³

There are two main reasons most interpreters now reject this interpretation. First, it contradicts the many passages of Scripture that present salvation as something impossible to attain by good works. Second, the extremely high standards that Jesus taught in the Sermon make the attaining of these requirements impossible for anyone and everyone.

A second approach to the Sermon is the sociological view that sees it not as a guide to personal salvation but to the salvation of society.

"What would happen in the world if the element of fair play as enunciated in the Golden Rule--'Do unto others as you would that men should do unto you'--were put into practice in the various relationships of life? . . . What a difference all this would make, and how far we would be on the road to a new and better day in private, in public, in business, and in international relationships!"²²⁴

There are two main problems with this view. First, it assumes that people can improve their society simply by applying the principles that Jesus taught in the Sermon. History has shown that this is impossible without someone to establish and administer such a society worldwide. Second, this view stresses the social dimension of Jesus' teaching to the exclusion of the personal dimension, which Jesus also emphasized.

Still others believe Jesus gave the Sermon primarily to convict His hearers about their sins. They believe his purpose was also to make them realize that their only hope of salvation and participation in His kingdom was God's grace. One might call this view the penitential approach.

"Thus what we have here in the Sermon on the Mount, is the climax of law, the completeness of the letter, the letter which killeth; and because it is so much more searching and thorough than the Ten Commandments, therefore does it kill all the more effectually. . . . The hard demand of the letter is here in the closest possible connexion with the promise of the Spirit."²²⁵

The main problem with this view is that it fails to realize that the primary listeners to this sermon were Jesus' disciples (5:2). While not all of them believed in Him, most of them did. This seems clear since He called them the salt of the earth and the light of the world (5:13-14). Moreover He taught them to address God in prayer as their Father (6:9; cf. 6:26). He also credited them with serving God already (6:24-34). Certainly the Sermon convicted those who heard it of their sins, but it seems to have had a larger purpose than this.

A fourth view holds that the Sermon contains Jesus' ethical teaching for the church. This is the ecclesiastical interpretation to the Sermon.

"It is a religious system of living which portrays how transformed Christians ought to live in the world."²²⁶

The problem with this view is that the New Testament presents the church as an entity distinct from the kingdom. Nothing in the context warrants concluding that Jesus taught His disciples about the church here. Everything points to Him teaching about the kingdom. Even though there are some parallels between Jesus' teaching here and the apostles' teaching in the epistles, this similarity does not prove church teaching. There are also similarities between the Old Covenant and the New Covenant, nine of the Ten Commandments, for example. However this similarity does not prove that the two covenants are the same.

A fifth view sees the Sermon as applying to the earthly messianic kingdom exclusively. This is the millennial view.

"In our exegesis of the three chapters, . . . we shall always in every part look upon the sermon on the mount as the proclamation of the King concerning the Kingdom. The Kingdom is not the church, nor is the state of the earth in righteousness, governed and possessed by the meek, brought about by the agency of the church. It is the millennial earth and the Kingdom to come, in which Jerusalem will be the city of a great King. . . . While we have in the Old Testament the outward manifestations of the Kingdom of the heavens as it will be set up in the earth in a future day, we have here the inner manifestation, the principles of it."²²⁷

The main problem with this view is Jesus' frequent references to conditions that are incongruous with the messianic kingdom proclaimed by the Old Testament prophets. For example, Jesus said that His disciples will experience persecution for His sake (5:11-12). Wickedness abounds (5:13-16). The disciples should pray for the coming of the kingdom (6:10). False prophets pose a major threat to Jesus' disciples (7:15). Some who hold this view relegate these conditions to the tribulation period.²²⁸ However if the Sermon is the constitution of the messianic kingdom, as advocates of this view claim, it is very unusual that so much of it deals with the tribulation period. Some who hold this view also believe Jesus taught that to enter the kingdom one must live up to the standards that Jesus presented in the Sermon.²²⁹ If this was the requirement, no one would be able to enter it. The standards of the Sermon on the Mount are even higher than those of the Ten Commandments.

The sixth view is that the Sermon presents ethical instructions for Jesus' disciples that apply from the time Jesus gave them until the beginning of the kingdom. This is the interim approach to interpreting the Sermon.

"The sermon is primarily addressed to disciples exhorting them to a righteous life in view of the coming kingdom. Those who were not genuine disciples were warned concerning the danger of their hypocrisy and unbelief. They are enjoined to enter the narrow gate and to walk the narrow way. This is included in the discourse, but it is only the secondary application of the sermon."²³⁰

Several factors commend this view. First, it fits best into the historical situation that provided the context for the giving of the Sermon. John and then Jesus had announced that the kingdom was at hand. Jesus next instructed His disciples about preparing for its inauguration.

Second, the message of the Sermon also anticipates the inauguration of the kingdom. This is obvious in the attitude that pervades the discourse (cf. 5:12, 19-20, 46; 6:1-2, 4-6, 10, 18; 7:19-23). Moreover there is prediction about persecution and false prophets arising (5:11-12; 7:15-18). The abundant use of the future tense also anticipates the coming of the kingdom (5:4-9, 19-20; 6:4, 6, 14-15, 18, 33; 7:2, 7, 11, 16, 20-22).

Third, this view recognizes that the primary recipients of the Sermon were Jesus' disciples whom He taught (5:1-2, 19; 7:29). They were salt and light (5:13-16), God was their Father (5:9, 16, 45, 48; 6:1, 4, 6, 8-9, 14-15, 18, 26, 32; 7:11, 21), and righteousness was to characterize their lives (5:19-7:12). Jesus had much to say about service (5:10-12, 13-16, 19-20, 21-48; 6:1-18, 19-34; 7:1-12, 15-23, 24-27) and rewards (5:12, 19, 46; 6:1-2; 5, 16) in the Sermon. Probably many of these disciples had been John's disciples who had left the forerunner to follow the King (cf. John 3:22-30; 4:1-2; 6:66). Jesus was instructing His disciples concerning their duties for the rest of their lives. However, Jesus also had words for the multitudes, especially toward the end of the Sermon, the people that did not fall into the category of being His disciples (5:1-2; cf. 7:13, 21-23, 24-27).

Fourth, the subject matter of the Sermon favors the interim interpretation. The Sermon dealt with the good fruit resulting from repentance that Jesus' disciples should manifest (cf. 3:8, 10). The only thing Matthew recorded that John preached and that Jesus repeated in this Sermon is, "Every tree that does not bear good fruit is cut down and thrown into the fire" (7:19). Jesus, too, wanted His hearers to bring forth fruit worthy of repentance, and He described that fruit in this address.

Many students of the New Testament have noted the similarity between Jesus' teaching in the Sermon on the Mount and James' epistle. James also stressed the importance of believers producing fruit, godly character and good works (James 2:14-26). All the New Testament epistles present high standards for believers to maintain (cf. Phil. 3:12; Col. 3:13; 1 Pet. 1:15; 1 John 2:1). These flow naturally out of Jesus' instruction. Only with the Holy Spirit's enablement and the believer's dependence on the Lord can we live up to these standards.

Constable: Mat 5:17--7:13

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

Jesus had just been speaking about the importance of His disciples demonstrating their righteousness publicly with their good works (v. 16). Now He dealt with the more fundamental question of what true righteousness is. This was important to clarify since the religious leaders of His day misinterpreted righteousness and good works.

"The kinds of good deeds that enable light to be seen as light are now to be elaborated in the course of the sermon that follows. They are shown to be nothing other than the faithful living out of the commandments, the righteousness of the Torah as interpreted by Jesus."²⁵⁹

Constable: Mat 5:17-48

Righteousness and the Scriptures 5:17-48

In His discussion of righteousness (character and conduct that conforms to the will of God), Jesus went back to the revelation of God's will, namely God's Word, the Old Testament.

Constable: Mat 5:31-32

God's will concerning divorce 5:31-32

Not only is lust the moral equivalent of adultery, but so is divorce. The connective de ("and," NASB) that begins verse 31 ties this section in very closely with the one that precedes (vv. 27-30). In Israel a man divorced his wife simply by giving her a written statement indicating that he divorced her (cf. Deut. 24:1-4). It was a domestic matter, not something that went through the courts, and it was quite common. In most cases a divorced woman would remarry another husband often for her own security. Jesus said that divorcing a woman virtually amounted to causing her to commit adultery since she would normally remarry. Likewise any man who married a divorced woman committed adultery with her because in God's eyes she was still married to her first husband. Jesus' explanation would have helped his hearers realize the ramifications of a decision that many of them viewed as insignificant.

". . . Jesus introduces the new and shocking idea that even properly divorced people who marry a second time may be thought of as committing adultery. The OT, allowing divorce, does not regard those who remarry as committing adultery. . . . Marriage was meant to establish a permanent relationship between a man and a woman, and divorce should therefore not be considered an option for the disciples of the kingdom."²⁸³

The exception clause in verse 32 seems to say that if the woman has committed fornication (Gr. porneia; any form of forbidden sexual sin) then her husband does not cause her to commit adultery when he divorces her. Evidently her fornication broke her marriage bond. Therefore remarriage to another man in this case does not break her marriage bond, and it does not constitute her an adulteress if she remarries. We could also add the exception clause in the last part of verse 32 since that seems to have been Jesus' intention. He probably did not repeat it because He did not want to stress the exceptional case but to focus on the seriousness of the husband's decision to divorce his wife.²⁸⁴ Women did not have the right to divorce their husbands in ancient Israel.

College: Mat 5:1-48

MATTHEW 5

D. SERMON ON THE MOUNT: MINISTRY IN WORD (5:1-7:29)

The Sermon on the Mount (= SM ) is the first of five major discourses in Matthew, each concluding with a similar formulaic statement marking the end of the discourse (cf. 7:20; 11:1; 15:53; 19:1; 26:1). The wealth of literature addressing these three chapters (i.e., 5-7), testifies to their enduring appeal and profundity of content. Surveys detailing the history of the SM's interpretation reveal that often questions of practicality and applicability determine exegetical conclusions. It is critical that the meaning of the SM emerges from its function in the narrative sequence, and not in some modern agenda or social concern. The SM is not a manual for universal ethics or a blueprint for social and political utopianism. But, neither is there anything in the SM to suggest that Jesus' words may be dismissed as unrealistic or wholly assigned to some future realization. The message and the SM's application are best understood contextually, as the discourse is fully integrated into the surrounding narrative.

Critical scholarship has often been preoccupied not with the finished form of Matthew's Sermon on the Mount , but with the origin of various sayings comprising the SM and how the evangelist shaped and interpreted his pre-existing sources. Clearly, a study of the relationship between Matthew's Sermon on the Mount and Luke's so-called Sermon on the Plain (see Luke 6:20-49) argues conclusively for the SM being a composite product and not the verbatim record of a single sermon. However, efforts to sort out with any degree of precision the literary and historical origins of a saying, and then to determine Matthew's intention and meaning, is at best only hypothetical. Furthermore, such a proposal tends to attribute the bulk of the SM to the creativity of the early church rather than the historical Jesus. While the sermon comprising Matthew 5-7 may not have been a single sermon preached on one occasion by Jesus, its essential content and function owe their origin to Jesus. The general observation by France on Matthew's discourses is worth noting:

. . . Matthew's discourses are not single sermons delivered all together on one occasion, but careful compilations of sayings of Jesus which Matthew has brought together into 'anthologies' to illustrate Jesus' teaching on particular themes . . . In other words, the teaching is that of Jesus, but the arrangement is that of Matthew."

Although the organizing genius of the evangelist is widely recognized, there is no scholarly consensus concerning the overall structural form of the SM . It is generally agreed that key texts do highlight smaller structural units (e.g., 5:17, 20; 6:1; 7:12), but efforts to delineate a consistent pattern connecting all the parts into a coherent whole has not found scholarly unanimity. While the SM is not a random collection of sayings without structural concerns, it is probably best to see theological themes as the dominating factor controlling the shape of the SM , and not symmetrical patterns.

The SM is framed by an introduction and conclusion (5:12 and 7:28-8:1) with clear verbal parallels: crowds (5:1 and 7:28); mountain (5:1 and 8:1); " he went up" and " he came down" (5:1 and 8:1); teaching (5:2 and 7:28); and " open his mouth" has the corresponding " when Jesus finished these words" (5:2 and 7:28). The discourse formally begins with a description of the character and mission of those who take seriously God's reign (5:3-16). The blessings of the New Age have come near for the poor in spirit, those who mourn, the lowly, hungry, and the persecuted (5:3-12). These disciples are destined for a positive vocation in the world, thereby bringing glory to the Father (5:13-16).

Even the interpretation and practice of the Law is now conditioned by the new state of affairs introduced by the time of fulfilment (5:17-20). Those who live under the reign of God practice a " greater righteousness" (5:20), both toward one's neighbor (5:21-48), and before the Father (6:1-18).

Although the unifying theme(s) of 6:19-7:12 is in much dispute, Davies and Allison's proposal that the section addresses " life in the temporal secular world," by instructing the disciple " how to behave in the world at large" does give the SM a comprehensive focus. Thus, 6:19-34 addresses the question " What should I do with and about wealth," and 7:1-12 focuses on the issue " How should I treat my neighbor."

The SM concludes with a series of warnings and alternatives designed to confront the hearers with a crisis of decision. Eternal consequences are attached to one's choice between a broad and narrow way (7:13-14). Distinguishing between true and false prophets cannot be based upon external credentials or confessionary claims (7:15-23). The metaphor of good and bad trees and the production of fruit places the emphasis upon one's internal character that manifests itself in compliance to the will of God. The importance of both " hearing and doing" is continued in a final parable depicting two builders who construct houses on very different foundations (7:24-27). The wise builder is distinguished from the foolish one because the words of Jesus are not only heard but put into practice. It is clear that Jesus' teaching is to be taken with all seriousness since it is the determinative factor in one's eternal destiny.

From the above overview it appears that the unifying theme of the SM is the Kingdom of God. Even before the discourse the dynamic presence of the kingdom is realized in acts of healing, by which people are made whole (4:23-25). As observed by Allison, the sequence of the narrative has important theological implications:

Before the crowds hear the Messiah's word they are the object of his compassion and healing. Having done nothing, nothing at all, they are benefitted. So grace comes before task, succor before demand, healing before imperative. The first act of the Messiah is not the imposition of his commandments but the giving of himself. Today's command presupposes yesterday's gift.

The SM's ethical idealism assumes that the presence of God's reign requires a radical transformation of values and ambitions. The beatitudes are framed by the promise that " theirs is the kingdom of heaven" (5:3,10), thus highlighting qualities peculiar to the kingdom. Experiencing the blessings of God's kingdom demands a qualitatively different form of righteousness than that practiced by the " Pharisees and teachers of the law" (5:20). The heart of the Lord's Prayer is concerned that God's reign be fully realized upon " the earth as it is in heaven" (6:10). The petition echoes the continual tension between the present experience of the kingdom and the future consummation of God's redemptive scheme. Meanwhile, disciples must make the kingdom and the righteousness commensurate with the rule of God, the very center of their lives (6:33). The realization and full experience of God's kingdom demands that the will of God, as interpreted by Jesus, be fundamental to one's life (7:21-23).

Since the entirety of the SM assumes the presence of God's gracious presence, it cannot be reduced to a legal code requiring a certain performance to earn divine favor. Instead the SM should be read as an expression of the visible fruit and character development that comes when God's sovereign reign is taken seriously. The imperatives assume that God's grace has first drawn near bringing transforming power. The ethic of the SM is not unlike NT ethics in general, wherein " being" always precedes " doing" (cf. Eph 4:1-5:2; Col 3:1-17).

With this orientation to the SM we will now examine in more detail the contents of Jesus' first discourse.

1. The Setting (5:1-2)

¹ Now when he saw the crowds, he went up on a mountainside and sat down. His disciples came to him, ² and he began to teach them, saying:

5:1-2. Matthew describes the setting of Jesus' first discourse in terms that connect the SM to the previous narrative. The " crowds" that prompt Jesus' move to the mountain setting are those who have benefitted from Jesus' healing ministry and continue to follow him (4:23-25). They however, are distinguished from the " disciples" who have already made a commitment to live under the reign of God as proclaimed by Jesus (4:17-22). It is these disciples who come to Jesus and he teaches " them" (5:2). While the " crowds" hear the SM as " outsiders" (cf. 7:28-8:1), the primary recipients of Jesus' teachings are those who have embarked upon a life of discipleship. For those committed to the reign of God the SM describes what it means to lead a life in which God's kingdom is taken seriously. For the " crowds" who hear the SM as " outsiders" Jesus' words constitute an implicit invitation to become disciples.

Although the exact physical location where Jesus delivered his discourse is unknown, it is possible that Matthew intends his readers to see typological or theological significance in Jesus' ascent to the mountain. The phrase " he went up on a mountainside" has been linked to Sinai typology, associated with the Mosaic giving of the Law (cf. Exod 19-20, 34) and the eschatological gathering of the people of God before Mt. Zion to receive a new Torah (cf. Isa 2:2-4; Jer 31). While the Mosaic overtones seem stronger, one should not press the notion that Jesus is portrayed as a new Moses introducing a new Law. In reality, Matthew portrays Jesus as the medium through which God speaks to disclose the true intent and interpretation of the Law given at Mt. Sinai. Ultimately, the revelation given by Jesus is based upon his unique intuitive awareness of the mind of his Father. Thus, Jesus assumes the authoritative role of God's spokesman, who sets forth the nature and demands of God's kingdom.

2. The Beatitudes (5:3-12)

³" Blessed are the poor in spirit,

for theirs is the kingdom of heaven.

⁴ Blessed are those who mourn,

for they will be comforted.

⁵ Blessed are the meek,

for they will inherit the earth.

⁶ Blessed are those who hunger and thirst for righteousness,

for they will be filled.

⁷ Blessed are the merciful,

for they will be shown mercy.

⁸ Blessed are the pure in heart,

for they will see God.

⁹ Blessed are the peacemakers,

for they will be called sons of God.

¹⁰ Blessed are those who are persecuted because of righteousness,

for theirs is the kingdom of heaven.

¹¹" Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. ¹² Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.

Jesus' first discourse begins with a series of nine beatitudes describing in ideal terms the character and lifestyle of those who experience God's saving presence. The inbreaking of God's dynamic reign means a radical reversal of fortunes where the poor, the hungry, and the persecuted are called " blessed" (makavrioi, makarioi ). They are " blessed" because the presence of the kingdom initiates a new era conferring both present and end-time blessings. The beatitudes are not " entrance requirements" in order to get into the kingdom, but are descriptive of the character and blessings of those in the kingdom. The character traits described are gracious gifts resulting from God's saving presence and modeled in the person of Jesus. As a fitting introduction to the SM , the beatitudes remind the disciple that God's gift always precedes the demand.

Each beatitude is composed of a statement identifying the character blessed by God (e.g., " blessed are the poor in spirit" ), followed by a clause explaining the basis of their blessed state (e.g., " theirs is the kingdom of heaven" ). The collection neatly divides into two sets of fours (i.e., 5:3-6 and 5:7-10), with the ninth beatitude (5:11-12) expanding on the theme of the eighth. The first group of four (5:3-6) focus attention on one's relationship to God, while the second group (5:7-10) highlight horizontal relationships. The collection is bracketed by a literary device known as inclusio , where an identical line begins and ends a section (i.e., " for theirs is the kingdom of heaven," 5:3, 10). It is the present reality of the kingdom that assures future blessings of those deemed " blessed."

5:3. The term translated " blessed" ( makarioi ) is descriptive of the present state of those who have received God's favor and thus are to be " congratulated." The disciple's deep joy and happiness is predicated upon God's gracious response to their condition, not upon favorable external conditions. They are " blessed" because they now experience the long-awaited saving presence of God.

The first beatitude identifies the poor in spirit as the subject of this blessed state. Divine approval rests with those who acknowledge their impoverished condition and desperate dependency upon God. Too much has been made of the distinction between Luke's simple " the poor" (Luke 6:20), and Matthew's addition " in spirit." There is no reason to assume that Matthew spiritualizes Luke's explicit socio-economic reference. In fact, as noted by Hagner Matthew " too means the literally poor, but he focuses on their psychological condition or frame of mind." While the term translated " poor" (ptwcoiv, ptôchoi; sing., ptôchos) does primarily refer to unfavorable economic conditions, in the OT ptôchos and its Hebrew equivalents draw special attention to one's lack of status and social rights, thus highlighting one's utter dependency upon God (see Ps 40:17; 86:1; 113:7). Since Jewish piety often attached a religious significance to poverty, Matthew's " in spirit" simply highlights the internal disposition resulting from oppression and economic deprivation.

The force of the present tense (e]stin, estin ) indicates that the disciples experience the kingdom as a present reality. As observed earlier, in Jesus' proclamation (4:17) and ministry (4:21-24) the kingdom is already in some sense present, and thus the disciples have begun to realize its saving and transforming power. However, subsequent future tenses (vv. 4-9) indicate that the experience of the kingdom has both a present and future orientation. While the consummation and ultimate expression of God's reign lie in the future, those who stand before God without pretense, stripped of any claim of self-righteousness and self-sufficiency even now experience the blessings of God's rule. Truly, Jesus has come " to preach good news to the poor" (Isa 61:1) .

5:4. The term mourn (penqevw, pentheô) recalls the language of Isaiah 61:2: " to comfort all who mourn." In the context of Isaiah 61 mourning is based on the fact that " the righteous suffer, because the wicked prosper, and because God has not yet acted to reverse the situation." It follows that the grief experienced by the disciples should not be limited to sorrow over personal sin. Participants in the kingdom of God are genuinely grieved by the general tyranny of sin characteristic of this present evil age. Blessed is the disciple who can be truly saddened by the world's hostility and rebellion against the realization of God's will. In an expression of intense despair and sorrow the sensitive disciple yearns " for God to act to make things right (cf. Isa 66:2, 13: Rev 21:4)."

The mourners are blessed because they will ultimately experience God's deliverance and consolation. The future passive (paraklhqhvsontai, paraklçthçsontai) points to God's direct involvement in bringing comfort to his afflicted people. Even now the blessed state of those in the kingdom rests on the realization that in Jesus the consolation of God has already drawn near (cf. Luke. 2:25), bringing inner joy and resolve in spite of one's external conditions. Ultimately, the mighty reign of God will bring an everlasting comfort befitting the eternal age to come.

5:5. The term translated meek (prau?", praüs ) is essentially parallel in thought to the first beatitude's " poor in spirit" (cf. Ps 37; Isa 61:7). Both ideas highlight the powerless condition of those who stand without this world's resources, utterly dependent upon God. The " meek" are not weak, cowardly, or passively resigned to oppression. The strength of these powerless ones derives from their dependency upon God, and thus they repudiate worldly ambitions and methods for achieving better conditions. The " meek" are blessed because their ultimate vindication comes from God, not a shortsighted attempt through the use of force or violence to break the grip of oppression. Jesus is the example par excellence of meekness in Matthew's story (11:29; 12:15-21; 21:5).

The promise of inheriting the earth has its roots in the Abrahamic covenant (cf. Gen 12:7; 22:17), and originally referred to the land of Palestine. Jewish eschatological hopes ultimately expanded the promise to envision a radically renewed earth where God would reign over all the nations (Isa 57:13; 60:21; 65:17; 66:22; cf. Matt 8:11; 19:28). Jesus' words move beyond territorial or geographical bounds by paralleling the promise of 5:3: " Theirs is the kingdom of heaven." As Guelich observes, the only difference between " inheriting the earth" and possessing the kingdom is " the temporal perspective of the promise" (i.e., 5:3 present; 5:5 future). Ultimately, the meek receive the long awaited inheritance not by military conquest, but by the gracious gift of God (see Isa 61:7).

5:6. As with previous beatitudes (cf. 5:3-4), the language of this one seems also to be drawn from Isaiah 61, where " righteousness" is described as God's eschatological gift: God will clothe his people with a " robe of righteousness" (61:10); he will cause " righteousness and praise to spring up before all nations" (61:11); and those whom God comforts will be called " oaks of righteousness" (61:3; cf. 49:8-10; 61:7). Fundamental human needs such as hunger and thirst are often used in the OT to describe the desperate conditions of those who seek divine intervention (Ps 42:2; 63:1; 107:5-7; 143:6; Isa 55:1-2; Amos 8:11). Therefore, those who " hunger and thirst" are the same group of destitute people who are earlier described as the " poor" and those who " grieve."

The object of their yearning is righteousness (dikaiosuvnh, dikaiosynç). The term is an important concept in Matthew's Gospel especially as it is developed in the SM (see 5:20; 6:1; 6:33). However, the precise connotation suggested by the word has been the subject of some dispute. Does the term in 5:6 suggest a personal pursuit of conduct in keeping with the will of God, or as proposed by others, does it express the deep longing of the downtrodden and oppressed for the manifestation of God's eschatological justice. Given the immediate context and the apparent background of Isaiah 61 it seems that greater weight should be given to the latter. Nevertheless, the desire for personal righteousness is never far removed from genuine eschatological hope (cf. 5:20; 6:33).

Those who " hunger" for God's saving presence are blessed because they will ultimately be filled or " satisfied" (cortasqhvsontai, chortasthçsontai). Such language reflects OT expectations associated with the triumph of God's cause (Ps 17:15; 107:9; 132:15; 146:7; Isa 49:10; 65:21-22). The consummation of God's reign means that one's deepest needs will be met.

5:7. The next four beatitudes (vv. 7-10) move from social or physical conditions underlying spiritual attitudes, to fundamental virtues reflective of Christian character. " Blessedness" is reserved for those who relate to others according to the values of the kingdom. Extending mercy to others simply models God's compassionate and forgiving response to our unworthy condition (cf. Exod 34:6; Matt 18:23-35). The importance of " mercy" in Matthew's Gospel is demonstrated by the fact that Jesus identifies merciful action as the most basic expression of one's relationship to God (9:13; 12:7; 23:23; 25:31-46). The merciful are those who reflect God's acceptance of the unworthy, the guilty, and the ones in the wrong, based upon the premise that God's forgiving and restoring acceptance has been manifested in the message and person of Jesus. They are blessed because in the last day they will be shown mercy .

5:8. The language here may have its roots in Ps 24:3-4: " Who may ascend the hill of the Lord? Who may stand in his holy place? He who has clean hands and a pure heart, who does not lift up his soul to an idol or swear by what is false." The Psalmist understands that drawing near to God in worship is conditioned upon the integrity of one's character, not mere ritual. A pure heart is descriptive of one's innermost being and motivations. Those who are blessed to see God are those with individual loyalty and sincerity of purpose, who act with absolute integrity and transparent honesty. Like the Psalmist who experiences God's presence in the context of temple worship, those who act before God with single-minded devotion and a genuine spirit, will, in the end experience God's presence in a most intimate way.

5:9. Those living under the reign of God actively pursue restoration of wholeness and well-being in a world shattered by hostility. A premium is placed on the restoration of relationships (5:22-24; 18:10ff.) including those identified as enemies (5:38-47). The disciples will soon learn that the message of peace does not always meet with positive acceptance (10:34). Nevertheless, the active pursuit of peace models the very character of God, and these peacemakers are identified by God as beloved children.

5:10. The final beatitude (vv. 10-12) rounds off the series (cf. v. 3) with the assurance that like the " poor," those persecuted are also blessed because they participate in the kingdom of God . Those experiencing persecution have evoked hostility not because of misconduct or selfish ambitions, but because of their devotion to God's will (cf. 1 Pet 3:14; 4:12-14). In this text righteousness is best understood as emphasizing a behavior or ethical stance in keeping with the will of God (cf. v. 6). However, it should be observed that the beatitude (v. 10) is followed by another (v. 11), now in the second person ( blessed are you ), which pronounces a " blessed" state upon those persecuted for Jesus' sake. The conduct which is described as " righteous" behavior is therefore defined as that which identifies with Jesus and his mission. For Matthew, Jesus is both the standard and source of true righteousness (cf. Phil. 3:9).

5:11-12. Those enduring the world's hostilities and insults can even now rejoice because the hope of future reward makes bearable present suffering. While Matthew's Gospel speaks much of " reward" (5:46; 6:1-6; 6:18; 10:41; 16:27; 19:27-30), the ultimate blessing of the faithful should not be construed as some meritorious claim upon God. The righteous simply stand in a noble succession of true servants (i.e., the prophets ) who endure opposition and hostility for the sake of God's redemptive plan. They are under no illusion that such conduct places God in their debt. In fact, their reward in heaven is vastly out of proportion to their earthly accomplishment (19:29-20:16; 25:2, 23). Future hopes should not obscure the fact that the presence of the kingdom brings transforming power and salvation even in the present.

Jesus pronounces his beatitudes upon those who constitute the new people of God, who are resolved to live in submission to God's sovereign reign. They are descriptive (and implicitly prescriptive) of the attitudes and character of those who participate in God's kingdom. By God's grace these virtues reflect the transforming power of God's reign over his people. However, the character traits of the kingdom also challenge the people of God to truly cultivate the counter-cultural qualities reflected in the beatitude.

3. Salt and Light (5:13-16)

¹³" You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men. ¹⁴" You are the light of the world. A city on a hill cannot be hidden. ¹⁵ Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. ¹⁶ In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven.

Those who exhibit the character traits developed in the beatitudes are now described as exerting a positive influence in the world. The disciple's vocation in the world is patterned after Jesus' ministry which is described as the promised " light" for " Galilee of the Gentiles" (4:15-16), and whose activity results in people giving glory to God (see 9:7; 15:31; cf. 6:2). Jesus' descriptive language would probably have struck most Jewish ears as most presumptuous:

For it is not Torah or the Temple or Jerusalem or Israel or some group within Israel (such as the Pharisees) that is the salt or light of the world (see Isa 60:1-3; Bar 4:2; Liv. Pro. Hab. 10; Sop. 15:8; Pesiq. Rab Kah. 21:5; Str-B 1:237), but Jesus' followers (the 'you' is emphatic).

5:13. In the ancient world, salt had a variety of purposes, therefore the precise significance of the metaphor is difficult to determine. Probably Jesus meant to highlight the indispensable role the disciples will have in the world, and their obligation to use their unique qualities to make a positive contribution. The imagery of salt that has lost its taste (lit. " to become foolish" ) envisions a scenario where the essential components of salt have become so diluted or adulterated that it no longer has a useful function. In the same way, if the disciples fail to fulfill their role by diluting the values and priorities of the kingdom, they become useless as agents of renewal and redemption. Like salt that has become worthless, disciples who fail in mission are discarded as useless for kingdom purposes.

5:14. The positive influence of Jesus' followers is next described as the light of the world . The metaphorical imagery of " light" is a rich Old Testament symbol associated with Israel (cf. Isa 42:6; 51:4-5), or elements connected to Israel's historical and religious experience (e.g., Torah, Temple, or Jerusalem). It appears then that a role once fundamental to the identity of Israel has been transferred to Jesus' disciples. Furthermore, the global scope of the mission anticipates the worldwide commission to " disciple all the nations" (28:19).

5:15-16. The significance of the " light" metaphor is further clarified by reference to a city on a hill and a lamp placed upon a stand (vv. 14-15). Both illustrations emphasize that it is the nature of light to shine and be seen. It is significant that before the imperative ( let your light shine ), the indicative ( you are ) provides the incentive for witness: " The disciples are not admonished to accomplish a task which will bring them into a desired state, but rather to be or become what they already are."

Disciples " let their light shine" by modeling the values and priorities of the kingdom, as taught by Jesus. In contrast to those who do good works " before people" to call attention to themselves (cf. 6:1, 16, 18; 23:5, 28), Jesus' followers see their " good works" as a means to glorify God as Father. In this way they become a witness to God's transforming presence in the world.

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

Having identified the character of the new people of God (5:3-12) and their worldwide mission (5:13-16), the question inevitably arises: What role does the Law play within the life of the new people of God? The response first comes in the form of a brief paragraph setting forth the relationship of Jesus to the Law (5:17-20). Actually, the real question addressed is not to what extent does Jesus square with the Mosaic Law, but rather what are his followers to do with the Law in light of the fulfillment realized in Jesus? The so-called " antitheses" to follow (5:21-48) spell out in a practical manner the implications of Jesus' fulfillment of the " Law and the Prophets."

It is not my purpose to provide a detailed account of all the exegetical difficulties associated with 5:17-20. My concern is to highlight the salient features illustrating Jesus' relationship to the Mosaic Law.

¹⁷" Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. ¹⁸ I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. ¹⁹ Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. ²⁰ For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.

5:17. The paragraph opens with an imperatival statement (mhΙ nomivshte, mç nomisçte) negating a faulty assessment of Jesus' vocation, i.e., " He came to destroy the Law and the Prophets." On the contrary, Jesus' coming (hlqon, çlthon) signals the Law's fulfillment (plhrw'sai, plçrôsai) not its abolishment or annulment (katalu'sai, katalysai ). It is significant that the first reference of Jesus to the Law and the Prophets is introduced with an expression I have come (çlthon), thus highlighting his intent to define and establish his own vocation in terms of fulfilling God's will as expressed in Scripture (=Law and Prophets). The effect is to set the Law question within the context of a new state of affairs initiated by the coming of Jesus (cf. 10:24). Jesus' statement of purpose (çlthon and infinitive) implies that the function of the Law can only be determined in the light of his messianic mission. A critical moment in history has dawned with the coming of Jesus, therefore the Law must be interpreted accordingly.

The positive purpose of the çlthon-saying is defined in terms of Jesus' intent to introduce the moment of fulfillment. The exact meaning of fulfill (plhrovw, plçroô) in 5:17 has been the subject of much dispute. Since throughout Matthew's story Jesus is portrayed as the true interpreter of God's will as expressed in Scripture (cf. 12:13, 5, 7; 15:13-14;16:6, 12; 19:3-9; 22:23-46; 23:10), it would appear that " fulfilling" the " Law and the Prophets" necessarily includes revealing in word and deed the true intention of God's will as preserved in Scripture. Fulfillment is therefore not to be seen in terms of a Pharisaic legalistic adhesion to the minutia of law keeping. In fact, Jesus' interpretative agenda shifts the focus from the letter of the Law to the heart of the Lawgiver.

5:18. With Jesus as the definitive interpreter of the Law it continues to have validity until (e}w", heôs): (1) heaven and earth disappear and (2) everything is accomplished (cf. 24:35). As indicated by the figurative expression smallest letter . . . least stroke of a pen (ijw'ta . . . keraiva, iôta . . . keraia) the enduring validity of the law extends to the slightest detail. The significance of the temporal limitations suggested by the heôs clauses has been much debated. Are the two clauses to be taken synonymously, both highlighting the permanent validity of the Law? It may be that the second heôs clause (until everything is accomplished) is added to clarify the former clause (until heaven and earth disappear), thus limiting the Law's validity until all God's purposes on earth are accomplished. The view is in harmony with Matthew's " fulfillment" theme where the intended purpose of the Law is realized in the words and deeds of Jesus. It follows then that pavnta gevnhtai (panta gençtai, " everything is [fulfilled]" ) parallels plçrôsai in v. 17, and qualifies the normative character of the Law in terms of its accomplishment in Jesus.

5:19. The legalistic tone at 5:19 has resulted in many scholars attributing the saying to a strict Jewish-Christian element in the church which Matthew clumsily included in Jesus' discourse. In fact, the language at verse 19 continues the theme of verses 17-18 by affirming the importance of the Law in the life of Jesus' followers. Just as Jesus did not come to " abolish" the Law so his disciples are prohibited from " setting aside" even the least of the commandments . Like Jesus, the disciples should exhibit a high regard for faithfully practicing and teaching God's will as expressed in the Mosaic Law (cf. vv. 17-18). However, as noted earlier, the actual interpretation and application of the " least of these commandments" is now conditioned by a new state of affairs introduced by Jesus. He is the definitive interpreter of Scripture who ultimately defines faithfulness to God's will.

It has been observed that Matthew's Gospel places a great deal of emphasis on the role of teaching. It is imperative that " every teacher of the Law who has been instructed in the kingdom of heaven" (13:52), learn how to read and interpret Scripture like Jesus. Indeed, it can be said that Matthew presents Jesus as providing a foundational hermeneutic for reading Scripture.

The metaphorical language of least and great in the kingdom is reflective of the Matthean interest in rank and degrees of reward in heaven (cf. 11:1; 6:1; 10:41-42; 19:29; 25:21, 23). While such may seem to run counter to 20:1-16, the language may simply be intended to highlight figuratively the conduct pleasing to God in contrast to that which is displeasing. Whatever the precise significance, it is crucial that Jesus' followers exhibit the spirit of the Lord toward the Law, both in conduct and teaching.

5:20. The righteousness exceeding the Pharisees and the teachers of the Law is anchored in the revelation of God's will as revealed in Jesus. It is both qualitatively and quantitatively different from a " righteousness" grounded in the minutia of Law keeping. Because the " greater righteousness" is patterned after God's own character (cf. 5:45), not legal niceties, its practice can truly extend to every aspect of one's life. The Pharisaic model of legal observance only results in a superficial righteousness oriented toward human recognition (cf. 6:1-4), thus leading to hypocritical pride (23:10). Entry into God's eschatological reign depends upon the practice of " righteousness" as taught by Jesus. What it means to exhibit such a " righteousness" is forcefully illustrated by the examples to follow (5:21-48).

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

At the heart of Jesus' discourse is the elucidation of what it means to exhibit a " righteousness" surpassing that of the Pharisees (5:20). The greater righteousness which Jesus will illustrate with six examples (5:21-47), moves beyond the surface level of Law keeping to a life reflecting the very character of God (5:48; cf. 19:20-21). The point in each case is to move beyond the letter of the Law to an authoritative pronouncement of God's intention underlying the Law. In this way, Jesus exhibits his profound respect for the Law (cf. 5:18-19), while at the same time demonstrating the full extent of God's will for our lives. Legalism alone cannot possibly bring wholeness (teleivo", teleios , 5:48) to one's relationship with God and others.

Although 5:21-48 is typically labeled the " antitheses" it should not be concluded that all six paragraphs are intended to place Jesus' teaching in direct opposition to the Law of Moses. Such a notion is difficult to square with 5:17-20. While the adversative dev ( de , " but . . ." ) does establish a mild antithetical structure (cf. ajllaΙ, alla ) between the internal application of the Law and Jesus' words, Jesus' application seems more concerned with God's intended will than the propagation of mere external observance. It appears that Jesus' words are intended to bring to full realization the " deeper principles of the will of God which underlie the specific laws of the OT." Being driven by the disclosure of God's ultimate will necessarily entails countering both a literal and superficial understanding of the Law's specific commandments. On occasion, Jesus' teaching deepens the commandments by stressing the internal dimensions of God's will (5:21-22, 27-28; cf. 12:7; 15:10-20). Sometimes Jesus' interpretation counters contemporary practice by highlighting deeper principles in line with God's will and the ethics of the kingdom (5:33-37, 38-42). On other occasions certain implications drawn by contemporary interpreters are clearly set aside as not in harmony with God's ideal will (5:31-32, 43-44). It is apparent that Jesus' interpretation and application of the Law assumes an independent authority and insight into God's will not explicitly apparent in a literal reading of the Law.

Before examining the individual sections comprising 5:21-48 a word should be said about the introductory formula which, with slight variations, all six sections have in common: " You have heard that it was said to people long ago. . . but I tell you" (5:21, 27, 31, 33, 38, 43). While the phrase has a technical rabbinic usage it is probably best to understand the phrase in this context as a reference to the general Jewish experience of hearing the OT read and interpreted in the synagogue. The use of the passive ejrrevqh (errethç, it was said ) refers explicitly to what God said to people long ago . It seems apparent that " the people long ago" (toi'" ajrcaioi", tois archaiois ) refers to the original recipients of God's Law at Mt. Sinai. It follows that Jesus' words introduced with the phrase but I tell you are intended to take its point of reference from the words of Torah, not mere scribal interpretation. While there is an element of continuity between the words spoken at Sinai through Moses and Jesus' authoritative words, it is clear that Jesus understands himself to be the definitive interpreter of the Law who operates on a level above the mere external observance of a legal code. Although Jesus starts with a familiar passage from the OT, his teaching shows how God's true intent leads to a " righteousness" surpassing the scribes and Pharisees (v. 20).

Murder (5:21-26)

²¹" You have heard that it was said to the people long ago, 'Do not murder, ^a and anyone who murders will be subject to judgment.' ²² But I tell you that anyone who is angry with his brother ^b will be subject to judgment. Again, anyone who says to his brother, 'Raca, ^c ' is answerable to the Sanhedrin. But anyone who says, 'You fool!' will be in danger of the fire of hell.

²³" Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, ²⁴ leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift.

²⁵" Settle matters quickly with your adversary who is taking you to court. Do it while you are still with him on the way, or he may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison. ²⁶ I tell you the truth, you will not get out until you have paid the last penny. ^d

^a 21 Exodus 20:13 ^b 22 Some manuscripts brother without cause ^c 22 An Aramaic term of contempt ^d 26 Greek kodrantes

5:21-22. Jesus first cites the prohibition of murder from the sixth commandment of the decalogue (Exod 20:13), along with an allusion to the legal proceedings leading to punishment for its violation (see Exod 21:12; Num 35:12; Deut 17:8-13). Although the letter of the Law may appear clear, Jesus extends the grounds for " judgment" to include " anger" and demeaning and insulting language directed at one's brother ( Raca =" empty-headed," " good for nothing," and the synonymous term " fool" ). While the prohibition Do not murder may have originally been concerned to regulate acts of violence within the covenant community of Israel, the intent underlying the command was to cultivate a deepened sense of the worth and sanctity of human life and the preservation of community. Jesus' words, in fact, address fundamental attitudes and practices that reflect the devaluing of others which is the source and root of a wanton disregard for human life. Whereas the Law prohibited " murder" Jesus envisions a scenario where the factors that lead to hostility and broken relationships are no longer present.

The ascending order of judicial procedure ( judgment , Sanhedrin , hell ) is probably intended to counter (ironically) the Jewish understanding that one's standing before God can be determined by one's legal standing. The irony of Jesus' words is that while human courts may declare one guiltless of the external act of murder, who would be declared innocent if the criteria of judgment was every angry thought or demeaning insult that undermined true brotherhood? The surpassing righteousness which Jesus upholds extends to every thought and action that is destructive of the bond that unites people under the reign of God.

5:23-24. Jesus draws out the practical implications of his teachings with two illustrations designed to impress the hearer (and reader!) with the importance of pursuing the restoration of broken relationships (5:23-26). First, cultic piety in the form of offering your gift at the altar is to be interrupted in the pursuit of seeking reconciliation with a brother who has something against you . Observe that Jesus expects the offender to pursue the offended in an effort to restore relationships. In the kingdom one's relationship to God is intimately related and practically exhibited by the willingness to take the initiative to be reconciled with an offended brother or sister (cf. 18:15-18). Jesus' form of righteousness places a high priority on restoring broken relationships (cf. 5:9).

5:25-26. The second illustration depicts a legal scene where broken relationships result in a judicial proceeding leading to the possibility of imprisonment. Jesus' point seems to be that the only way to avoid the escalation of legal action ( way , judge , officer , prison ) is to seek reconciliation early in the process. In the face of grievous consequences, Jesus enjoins his followers with a sense of urgency in seeking reconciliation.

Both examples place the initiative upon the one who becomes aware of a severed relationship to pursue with diligence all efforts to overcome the alienation with a spirit amenable to reconciliation. Truly the depth of God's demand, as disclosed in Jesus, reveals a standard of righteousness far surpassing all legal maneuvering and external forms often characteristic of the Pharisaic tradition.

Adultery (5:27-30)

²⁷" You have heard that it was said, 'Do not commit adultery.' ^{a 28} But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. ²⁹ If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. ³⁰ And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell.

^a 27 Exodus 20:14

5:27. Jesus once again goes to the core of Jewish Law, this time citing the seventh commandment of the Decalogue: Do not commit adultery (Exod 20:14; Deut 5:18). In the OT adultery was understood to involve sexual relations between a man (married or single) and another man's wife, or a virgin betrothed to be married to someone else (Lev 18:20; 20:10; Deut 22:22). The primary concern in the injunction against adultery was the violation or defiling of another man's wife. Hence, the seventh commandment (" you shall not covet your neighbor's wife" ). The excessive desire for the wife of one's neighbor (along with anything else that belonged to the man, v. 12, " house," " manservant," " maid servant," " ox," " donkey," Exod 20:17; Deut 5:21), is viewed as a serious breach of a covenantal relationship and the " gateway to the violation of every other principle in the Decalogue."

5:28. Jesus radically internalizes the concept of adultery by tracing its root to a lustful look. The phrase, looks at a woman lustfully (prov" toΙ [ pros to ] + infinitive) describes a look that results in another's spouse becoming the object of one's sexual desire (cf. 2 Pet 2:14). Since Jesus intends the whole person to be captivated by the will of God, he places emphasis upon the inner disposition of the heart, not just the overt physical act. God would rule over his people from the inside out.

It should be observed that unlike some Jewish thinking, Jesus does not regard women as the sole or primary causal factor of male involvement in sexual sins. According to certain rabbis, men do not initiate a lustful look or an adulterous act but are merely enticed by the alluring look of a woman. Rather than demanding the seclusion of women, Jesus places the responsibility upon the male to exercise sexual restraint.

5:29-30. Two hyperbolic illustrations now follow to dramatically reinforce the radical measures one must take to avoid succumbing to illicit desire. If the eye or hand cause one to sin, drastic action must be taken ( gouge it out , cut it off ) to avoid the snare of sin. Of course, the language is not to be taken literally, since lust cannot ultimately be controlled by maiming the body. The " eye" and " right hand" metaphorically illustrate valued possessions or desires that must be sacrificed for the sake of the kingdom of God. The alternative is the loss of the whole body in gehenna .

Obviously, such a standard of righteousness cannot be measured by a mere legal criteria. The entire person, including inner motivations must be radically transformed to reflect a righteousness commensurate with the very character of God. It should also be observed, as noted by Levison,

As in 5:21-26, the hearer must take initiative: there, to effect reconciliation, and here, to keep oneself from stumbling. Jesus makes no concession for various inner motivations or external causes. He calls his hearers to radical, responsible initiative, particularly in the light of the inevitable judgment of sin (cf. 7:24-27).

Divorce (5:31-32)

³¹" It has been said, 'Anyone who divorces his wife must give her a certificate of divorce.' ^{a 32} But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery.

^a 31 Deut. 24:1

5:31. Jesus now counters popular Jewish notions concerning divorce which were based on a faulty reading of Deut 24:1-4. Jewish divorce laws grounded the authorization of a husband's right to divorce his wife in Deut 24 by reading the language " he writes her a certificate of divorce" (24:1) as a legitimation of divorce. Since it was assumed that only the husband could initiate a divorce, rabbinic debate shifted to the precise meaning of the vague phrase, " he finds something indecent about her" (24:1). On the one hand, the rabbinic tradition represented by the school of Shammai interpreted the phrase as some form of immorality, while the school of Hillel understood the phrase to include virtually anything that her husband found displeasing (which could include something as trivial as burning his food). Later Rabbi Akiba emphasized the phrase " she finds no favor in his eyes," and concluded that divorce was permitted when the husband was attracted to someone more beautiful than his wife (m. Gitten 9:10). It should be noted that originally Deut 24:1-4 was not intended to provide divine sanction for divorce, but was intended as a legal provision to protect the woman from a potentially abusive situation. Later Jesus will interpret the Mosaic legislation not as a command, but as a concession to the hardness of heart characterizing Jewish males (see 19:8-9).

5:32. While the Mosaic Law implicitly upheld the sanctity of marriage, Jesus explicitly held males accountable for propagating adulterous unions if women are persistently discarded because of a husband's frivolous displeasure. Jesus' radical limitation on the right of divorce is later explained as an expression of God's ideal will who places value and sanctity upon the marital state (cf. 19:3-9).

Jesus' words are intended to drive home, especially to Jewish males (cf. Mark 10:11-12), the seriousness of initiating divorce proceedings against one's wife. The husband, in effect, cannot divorce his wife, unless the " certificate of divorce" is intended to publicly announce that the wife has already severed the relationship through some form of illicit sexual activity (porneiva, porneia , cf. 1:18-19). In that case the formal act of divorce is simply the legal ratification that the wife has dissolved the union by her infidelity. It follows that Matthew's unique exception clause (cf. Mark 10:11; Luke 16:18) is not intended to introduce a new provision for divorce, but simply makes explicit what any Jewish reader would have taken for granted.

Precisely what is meant by the " exception clause" ( except for marital unfaithfulness , parektoΙ" lovgou porneiva", parektos logou porneias ) has not found unanimity of opinion. In general, proposals tend to gravitate either to a specifically restrictive meaning of porneia (e.g., premarital sex, incest, adultery), or to a much more inclusive meaning, referring to any form of illicit sexual conduct. Since there is no contextual reason in 5:32 (or 19:9) to limit porneia to some specific form of sexual immorality, it appears that the NIV rendering of " marital unfaithfulness" adequately communicates the broad range of sexual misconduct inherent in the term. While adultery (moiceiva, moicheia ) is not to be equated with porneia , it certainly falls within the broad semantic domain suggested by porneia . However, by the use of porneia rather than moicheia the Matthean " exception clause" would probably be understood by Jewish readers to include any form of indiscretion or illicit conduct undermining the marital covenant.

The husband who divorces his wife for reasons other than porneia is guilty of promoting subsequent adulterous unions. Two unstated assumptions seem to undergird Jesus' perspective. First, the saying assumes a first century culture where a divorced woman would naturally remarry. Second, any remarriage of the divorced woman is viewed as adulterous because she is still the wife of her first husband. Hence, implicitly Jesus upholds the permanence of marriage in contrast to the legal maneuvering of Jewish males based on Deut 24. Certainly, calling a man who legally marries a divorced woman (not guilty of immorality) an adulterer would have struck Jewish hearers as overly rigid (cf. 19:10). However, the idealism of kingdom righteousness demands a return to God's original intent for marriage.

It is doubtful that Jesus intended his words to be construed as case law demanding legal extrapolation to cover all circumstances leading to divorce. In fact, a survey of the divorce sayings within the Synoptic tradition (i.e., 5:31-32; 19:3-12; Mark 10:2-12; Luke 16:18), reveals a fluidity of interpretation and application of Jesus' words. By far the clearest emendation of Jesus' words is the notorious " Pauline privilege" (1 Cor 7:12-15) which seems to permit divorce and remarriage for reasons not explicitly stated in the Gospel tradition. It appears that the disconcerting realities of our fallen condition, to some extent, determine the application of God's ideal will.

While Jesus assumes a prophetic spirit by articulating the timeless truth that God " hates divorce" (Mal 2:16), his disclosure of the heart of God also reveals a compassionate response to the particulars of the human condition (cf. 9:13; 12:7). It would seem that while we should never compromise our pursuit of the ideal, the hard reality of our persistent failures demands a redemptive response to those who fail. After all, the radical demands of the kingdom include statements about anger, lust, revenge, and loving our enemies, along with the prohibition of divorce. Interpreting Jesus' words legalistically always fails to take seriously both the depth of God's demand and the extent of human failure.

Oaths (5:33-37)

³³" Again, you have heard that it was said to the people long ago, 'Do not break your oath, but keep the oaths you have made to the Lord.' ³⁴ But I tell you, Do not swear at all: either by heaven, for it is God's throne; ³⁵ or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. ³⁶ And do not swear by your head, for you cannot make even one hair white or black. ³⁷ Simply let your 'Yes' be 'Yes,' and your 'No,' 'No'; anything beyond this comes from the evil one.

5:33. Jesus' reference to oaths has no explicit OT parallels, but reflects a summary of OT texts that call for the faithful performance of one's oaths or vows (cf. Lev 19:12; Num 30:2; Deut 23:33). The Law's prohibition of false oaths and unfulfilled vows was intended to create a community where one's word, strengthened by an oath, was a guarantee of performance or truthfulness. However, the mere need for oaths and vows is a concession (cf. divorce, Deut 24:1-4) to the reality of our fallen state. An oath assumes that the reliability of one's word is suspect unless accompanied by some external confirmation. Ultimately, scribal tradition developed a hierarchal system whereby the relative value and binding force of various oaths and vows could be distinguished. Such efforts contributed to much abuse, since one's veracity or performance of a vow was predicated upon legal niceties not personal integrity.

5:34-36. Jesus counters such practice by an absolute prohibition of all oath taking. He totally rejects the subtle distinctions often used to distinguish between binding oaths and those less binding (cf. 23:16-22). It was common within some Jewish circles to view swearing by " heaven," " earth," " Jerusalem," and " one's head" as less binding than an oath that evoked the name of God. Jesus repudiates such notions by contending that heaven , earth , Jerusalem , and one's own head are inseparably linked to God, and that all oaths are equally binding. Jesus calls his disciples to a new realization of the presence of God in every aspect of life.

Jesus expects that among his followers the veracity of a " yes" or " no" will be grounded in one's personal integrity, not the appeal to some external confirmation. In effect, " Jesus raises every spoken word to the level of an oath." Consequently, all appeals to external oaths amount to a concession to the ongoing power of the " evil one" over our lives. But in the new state of affairs introduced by Jesus, a person's word can be relied upon without need for confirmation by an oath. In the kingdom a simple " yes" or " no" is raised to the status of a sacred oath.

An Eye for an Eye (5:38-42)

³⁸" You have heard that it was said, 'Eye for eye, and tooth for tooth.' ^{a 39} But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. ⁴⁰ And if someone wants to sue you and take your tunic, let him have your cloak as well. ⁴¹ If someone forces you to go one mile, go with him two miles. ⁴² Give to the one who asks you, and do not turn away from the one who wants to borrow from you.

^a 38 Exodus 21:24; Lev. 24:30; Deut. 19:21

5:38. Following the call for personal integrity in every aspect of life (vv. 33-37), Jesus now spells out the proper response to injury, insults, and those who make unjust demands upon us. As usual, Jesus begins with a familiar portion of OT texts, from which he draws radical conclusions more in keeping with the mind of the Father than conclusions drawn by rabbinic leaders. In this instance, Jesus cites verbatim a legal precept fundamental to the social order of the Jewish nation: Eye for eye, and tooth for tooth (Exod 21:24; Lev 24:20; Deut 19:21). In these texts the lex talionis (=law of retribution) was intended to establish a legal basis for assuring that injured parties received just compensation or retribution, while at the same time, limiting punishment to what was commensurate with the crime. It appears that the lex talionis was not always practiced literally in ancient Israel, and by the time of Jesus, physical penalties were largely replaced by monetary fines. Nevertheless, the precept presupposes a world where violence and injustice are taken for granted.

5:39. Jesus radically undercuts the need for such legislation among his followers by prohibiting all retaliation and personal vengeance. Jesus' prohibition not to resist (ajntisth'nai, antistçnai) an evil person probably includes both physical and legal retaliation. However, Jesus' words are not intended to produce a passive disregard for injustice or to reduce his followers to doormats in a hostile world. Jesus calls his followers to a radical self-denial that refuses to insist on personal rights over the well-being of others. In the face of evil, we pattern our lives after him, whom " when they hurled their insults at him he did not retaliate; when he suffered, he made no threats. Instead he entrusted himself to him who judges justly" (1 Pet 2:23).

The four graphic examples that follow (i.e., personal insult, taken to court, forced labor, and requests for assistance) demonstrate that Jesus' words should not be interpreted to imply a passive resignation to the reality of evil. In each instance the disciple is to respond to the situation with an active concern to overcome evil with good (cf. Rom 12:17-21).

To be slapped on the right cheek would be interpreted more as an insulting act of contempt than a violent physical attack (cf. 26:67). The tendency would be to respond to such demeaning and abusive behavior by striking back. Remarkably, the course of action Jesus demands is one that exposes the disciple to even further abuse. Jesus' words are illustrative of the extreme measures to which one would go not to respond to hurting insults with a vindictive and vengeful spirit. While " turning the other cheek" stands in deliberate tension with the way one normally thinks and lives, it illustrates a powerful principle that must be taken seriously when we encounter similar situations. Even when wrongfully abused, our course of action must always be governed by the higher principles of the kingdom, not the mere satisfaction of personal rights.

5:40. Next, Jesus envisions a scenario where legal action has resulted in the loss of one's inner garment (citwvn, chitôn, " tunic, shirt, a garment worn next to the skin," BAGD, p. 882). Rather than taking action to recover the garment, Jesus instructs his disciples to be willing to give up the outer, more important garment (iJmation, himation , cf. Luke 6:29). Legally, one was required to return another's outer garment by sunset since it was necessary to protect one from the cold of the night (Exod 22:26-27; Deut 24:12-13). However, in the kingdom, higher principles sometimes supersede our personal and legal rights. Paul seems to allude to this principle in his effort to preserve Christian community and witness among the Corinthian Christians (1 Cor 6:7).

5:41. The Roman practice of commandeering civilians to carry military equipment or a soldier's personal items was especially infuriating to the Jewish population of Palestine. Jesus alludes to this practice, but rather than excite outrage or resentment he charges his followers to volunteer for extended service. Once again Jesus assumes a new starting point for human relationships based upon kingdom principles that even responds to humiliating situations by doing good.

5:42. The final illustration calls for a charitable response to all who ask for assistance. Several OT texts encourage a sensitive regard for the plight of the poor and those in need (Exod 22:25; Lev 25:36-37; Deut 15:7-11). Almsgiving and interest-free loans were grounded in the " care for the community which God had liberated from slavery." Jesus' words call for a generous spirit that refuses to put one's personal possessions or needs above the needs of others. While the specific response given to a request will vary according to genuine needs, the presence of God's kingdom, not one's personal interest, will be the primary factor shaping our response.

In each of Jesus' illustrative statements he proposes a course of action that runs counter to conventional thinking and behavior. Such texts should not be read legalistically, as if Jesus had in mind a new law legislating behavior along literalistic lines. In reality, these illustrations are intended to radically challenge how we think and respond to all instances of abuse, insult, and injustice. In an unredeemed world the radical selflessness of genuine discipleship constitutes a powerful witness to the presence of the kingdom and a new way of righteousness.

Love Your Enemies (5:43-48)

⁴³" You have heard that it was said, 'Love your neighbor ^a and hate your enemy.' ⁴⁴ But I tell you: Love your enemies ^b and pray for those who persecute you, ⁴⁵ that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. ⁴⁶ If you love those who love you, what reward will you get? Are not even the tax collectors doing that? ⁴⁷ And if you greet only your brothers, what are you doing more than others? Do not even pagans do that? ⁴⁸ Be perfect, therefore, as your heavenly Father is perfect.

^a 43 Lev. 19:18 ^b 44 Some late manuscripts enemies, bless those who curse you, do good to those who hate you

The concluding paragraph brings to a fitting conclusion a major theme implicit in the previous five sayings. Critical in Jesus' effort to distinguish the righteousness of the kingdom from that practiced by the scribes and Pharisees is his concern to reveal the ultimate intention of God's Law. Jesus' description of a superior righteousness challenges a Pharisaic reading of the text which minimalizes the Law through legal loopholes and natural tendencies. He reveals the depth of God's demand, which in this section involves nothing less than unrestricted love toward all and the active pursuit of the perfection of the Father.

5:43-44. Jesus cites the language of Lev 19:18 ( love your neighbor ) and follows with a popular deduction based on a narrow definition of " neighbor," therefore hate your enemy . Since " neighbor" was understood to refer only to a fellow Israelite, it follows that love was restricted by ethnic boundaries. After all, are not the enemies of Israel also the enemies of God (see Deut 7:2; 30:7; Psa 139:21-22; 26:5)? And, at Qumran the truly pious Jew was explicitly instructed to hate his enemy (1QS 1:4,10-11; 9:21-26). It is this popular interpretation of the love command that Jesus counters with the words: love your enemies and pray for those who persecute you . Contemporary Jewish literature has no parallel to the nondiscriminatory, all-embracing love demanded by Jesus. It is a love that knows no class or ethnic boundary, but actively seeks the eternal well-being of others, regardless of the harm they seek to inflict upon you.

5:45-47. For the first time Jesus' ethical instructions are supported by explicit statements setting forth a basis and goal for his demand. Jesus' command for unrestricted love is grounded in one's relationship to the Father, which necessarily demands a love surpassing conventional standards or expectations. The Father's indiscriminate love and goodness results in natural blessings being poured out upon all alike. God's children will emulate his benevolent compassion by exhibiting the same unrestricted love for all humanity. Such love is not conditioned upon reciprocity. As Jesus illustrates: to love in response to love is natural; to be favorably disposed to those whom we like is a common everyday occurrence. Even those considered outsiders and undesirables respond favorably when it is reciprocated. Jesus calls his followers to an uncommon love grounded in the very character of God. It is this distinctive feature that separates Jesus' form of righteousness from that of the Pharisees.

5:48. The resumptive therefore followed by the emphatic you (cf. 7:12) introduces " one all-embracing demand" that aptly concludes and summarizes the basis for the " greater righteousness" (5:20), which has been illustrated in 5:21-47. The " righteousness" Jesus demands is not to be confused with mere external conformity to the letter of the Law. Such godly behavior cannot be comprehensively legislated by a legal code. The " righteousness" that goes beyond the scribes and Pharisees finds its " completeness" or " wholeness" (teleivo", teleios ) in conformity to the character of God. The realization of the qualities discussed in 5:21-47 came only by the creation of a new heart (cf. Ezek 36:26; Jer 31:33) and a new starting point for human relationships. As Israel was set apart and challenged with the words, " You shall be holy, for I am holy" (Deut 18:13; Lev 11:44-45; 19:2; 20:26), so the new people of God are called to a life wholly consumed by and integrated with the character of the God who calls them into the kingdom.

The true intent of God's will is nothing less than a " perfection" conforming to the perfection of the Father. Jesus refuses to compromise God's ideal will either by a casuistic reading of texts or by sifting God's demand through natural or conventional tendencies. He upholds the integrity of the Law by unfolding its full and intended meaning. While the ethics of the kingdom may appear extreme or hopelessly unattainable, they are fundamental to our identity as children of God. The practicality and applicability of Jesus' words become clearer if they are not read as case law demanding literal observance. The concluding words of Davies and Allison are helpful on this point:

The text [i.e., 5:21-48] functions more like a story than a legal code. its primary character is to instill principles and qualities through a vivid inspiration of the moral imagination. What one should come away with is not a grossly incomplete set of irrevocable statutes or bloodless abstractions but an unjaded impression of what is right and wrong, a challenging moral ideal. That ideal may, in truth, forever exceed human grasp. Yet it is precisely because it is always before us and never within reach that our gospel's window on the ideal, like a guiding star, ever beckons the faithful to move forward.

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 5:17-48

XLII.
THE SERMON ON THE MOUNT.
(A Mountain Plateau not far from Capernaum.)
Subdivision D.
RELATION OF MESSIANIC TEACHING TO
OLD TESTAMENT AND TRADITIONAL TEACHING.
^aMATT. V. 17-48; ^cLUKE VI. 27-30, 32-36.

   ^a17 Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil. [This verse constitutes a preface to the section of the sermon which follows it. It is intended to prevent a misconstruction of what he was about to say. Destroy is here used in antithesis, not with perpetuate, but with fulfill. To destroy the law would be more than to abrogate it, for it was both a system of statutes designed for the ends of government, and a system of types foreshadowing the kingdom of Christ. To destroy it, therefore, would be both to abrogate its statutes [235] and prevent the fulfillment of its types. The former, Jesus eventually did; the latter, he did not. As regards the prophets, the only way to destroy them would be to prevent the fulfillment of the predictions contained in them. Instead of coming to destroy either the law or the prophets, Jesus came to fulfill all the types of the former, and (eventually) all the unfulfilled predictions of the latter. He fulfills them partly in his own person, and partly by his administration of the affairs of his kingdom. The latter part of the process is still going on, and will be until the end of the world.]  18 For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass from the law, till all things be accomplished. [The jot or yod answering to our letter i was the smallest of the Hebrew letters. The tittle was a little stroke of the pen, by which alone some of the Hebrew letters were distinguished from others like them. To put it in English, we distinguish the letter c from the letter e by the tittle inside of the latter. This passage not only teaches that the law was to remain in full force until fulfilled, but it shows the precise accuracy with which the law was given by God.]  19 Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven: but whosoever shall do and teach them, he shall be called great in the kingdom of heaven. [Disobedience is a habit, and it is not easily laid aside. Hence he that is unfaithful in that which is little will also be unfaithful in that which is great. So also those who were disobedient and reckless under the Jewish dispensation would be inclined to act in like manner in the new, or Christian, dispensation: hence the warning. Not only shall God call such least, but men also shall eventually do likewise. Those who by a false system of interpretation, or an undue regard for the traditions of men, enervate or annul the obligations of Christ's laws or ordinances, and teach others to do the same, shall be held in low esteem or contempt by the church or kingdom of God as fast as it comes to a knowledge [236] of the truth. Greatness in the kingdom of heaven is measured by conscientiousness in reference to its least commandments. Small Christians obey the great commandments, but only the large are careful about the least.]  20 For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven. [Since the scribes and Pharisees were models of righteousness in their own sight and in that of the people, Jesus here laid down a very high ideal. Though one may now enter the kingdom of heaven having of himself far less righteousness than that of the Pharisees, yet he must attain righteousness superior to theirs, or he can not abide in the kingdom. A large portion of the sermon from this point on is a development of the righteousness of the kingdom of heaven in contrast with old dispensation righteousness and Pharisaic interpretation of it. The laws of Moses regulated civil conduct, and being state laws, they could only have regard to overt acts. But the laws of the kingdom of Christ are given to the individual, and regulate his inner spiritual condition, and the very initial motives of conduct; in it the spirit-feelings are all acts -- 1Jo 3:15.]  21 Ye have heard [Exo 20:13, Deu 5:17. The common people, for the most part, knew the law only by its public reading, and hence the exposition of the scribes which accompanied the readings shared in their estimation the very authority of Scripture itself.] that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger [shall be liable to] of the judgment;  22 but I say unto you, that every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca [an expression of contempt frequently used in rabbinical writings, but of uncertain derivation, so that it may mean "empty head" or "spit out;" i. e., heretic], shall be in danger of the council: and whosoever shall say, Thou fool ["'Thou impious wretch;' folly and impiety being equivalent with the Hebrews" -- Bloomfield], shall be in [237] danger of hell fire. [We have here three degrees of criminality or offence as to the sin of anger: 1. Silent rage; 2. Railing speech; 3. Bitter reproach (Psa 14:1). With these are associated respectively three different degrees of punishment. The law of Moses provided for the appointment of judges (Deu 16:18), and Josephus informs us that in each city there were seven judges appointed (Ant. iv. 8, 14). This tribunal was known as the judgment, and by it the case of the manslayer was determined. Compare Num 35:15, Num 35:24, Num 35:25, Jos 20:4. And in determining his case this court might certify it for decision to the Sanhedrin, or they might themselves confine the man in of the cities of refuge, or order him to be stoned to death. The second punishment would be the result of a trial before the Sanhedrin or council. This chief court of the Jews sat at Jerusalem (Deu 17:8-13), and common men stood in great awe of it. The third punishment passes beyond the pale of human jurisdiction. It is the final punishment -- being cast into hell. The Scripture word for hell is derived from the name of a place in the neighborhood of Jerusalem, called the valley of Hinnom. It was a deep, narrow valley, lying southeast of Jerusalem. The Greek word Gehenna (which we translate hell) is first found applied to it in the Septuagint translation of Jos 18:16. (For the history of the valley, see the following passages of Scripture: Jos 15:8, 2Ch 28:3, 2Ch 33:6, Jer 7:31, Jer 19:1-5, 2Ki 23:1-14, 2Ch 34:4, 2Ch 34:5.) The only fire certainly known to have been kindled there was the fire in which children were sacrificed to the god Moloch. This worship was entirely destroyed by King Josiah, who polluted the entire valley so as to make it an unfit place even for heathen worship. Some commentators endeavor to make this third punishment a temporal one, and assert that fires were kept burning in the valley of Hinnom, and that as an extreme punishment the bodies of criminals were cast into those fires. But there is not the slightest authentic evidence that any fire was kept burning there; nor is there any evidence at all that casting a criminal into the [238] fire was ever employed by the Jews as a punishment. It was the fire of idolatrous worship in the offering of human sacrifice which had given the valley its bad name. This caused it to be associated in the mind of the Jews with sin and suffering, and led to the application of its name, in the Greek form of it, to the place of final and eternal punishment. When the conception of such a place as hell was formed, it was necessary to give it a name, and there was no word in the Jewish language more appropriate for the purpose than the name of this hideous valley. It is often used in the New Testament, and always denotes the place of final punishment (Mat 10:28, Mat 18:9, Mat 23:33, Mar 9:43). We should note that while sin has stages, God takes note of it from its very first germination in the heart, and that a man's soul is imperiled long before his feelings bear their fruitage of violence and murder.]  23 If therefore [having forbidden anger, Jesus now proceeds to lay down the course for reconciliation] thou art offering thy gift at the altar [that which was popularly esteemed the very highest act of worship], and there rememberest that thy brother hath aught against thee,  24; leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. [Reconciliation takes precedence of all other duties, even of offerings made to God. A very important teaching in these days, when men, by corrupt practices, by extortionate combinations, and by grinding the face of the poor, accumulate millions of dollars and then attempt to placate God by bestowing a little of their pocket change upon colleges and missionary societies. God hears and heeds the voice of the unreconciled brethren, and the gift is bestowed upon the altar in vain. The offering of unclean hands is an abomination. The lesson teaches us to be reconciled with all who bear grudges against us, and says nothing as to whether their reasons are sufficient or insufficient, just or unjust. "It is enough to say, I have naught against him, and so justify myself" -- Stier.]  25 Agree with thine adversary [opponent in a lawsuit] [239] quickly, while thou art with him in the way [on the road to the judge]; lest haply thy adversary deliver thee to the judge, and the judge deliver thee to the officer [one answering somewhat to our sheriff], and thou be cast into prison. ["In this brief allegory one is supposed to have an adversary at law who has just cause against him, and who will certainly gain a verdict when the case comes into court. The plaintiff himself used to apprehend the defendant" (Bengel). The defendant is, therefore, advised to agree with this adversary while the two are alone on the way to the judge, and thus prevent a trial. Jesus still has in mind the preceding case of one who has given offence to his brother. Every such one is going to the final judgment, and will there be condemned unless he now becomes reconciled to his brother.]  26 Verily I say unto thee, Thou shalt by no means come out thence, till thou have paid the last farthing. [This is the text on which the Roman Catholic Church has built its doctrine of purgatory, and one of those on which the Universalists build theirs of final restoration. But neither "prison" nor "till" necessarily point to ultimate deliverance. Compare 2Pe 2:4, Jud 1:6. The allusion here is of course to imprisonment for debt. In such a case the debtor was held until the debt was paid, either by himself or some friend. If it were not paid at all, he remained in prison until he died. In the case which this is made to represent, the offender would have let pass all opportunity to make reparation and no friend can make it for him; therefore, the last farthing will never be paid, and he must remain a prisoner forever. So far, therefore, from being a picture of hope, it is one which sets forth the inexorable rigor of divine justice against the hardened and impenitent sinner. It is intended to teach that men can not pay their debts to God, and therefore they had better obtain his forgiveness through faith during these days of grace. It exposes the vain hope of those who think that God will only lightly exact his debts. God knows only complete forgiveness or complete exaction. This is an action founded upon the perfection of his nature. The Greek word [240] translated "farthing," is derived from the Latin "quadrans," which equals the fourth part of a Roman As, a small copper or bronze coin which had become common in Palestine. The farthing was worth about one-fifth part of a cent.]  27 Ye have heard that it was said [Exo 20:14, Deu 5:18], Thou shalt not commit adultery:  28 but I say unto you, that every one that looketh on a woman to lust after her hath committed adultery with her already in his heart. [Here, as in reference to murder, Jesus legislates against the thought which lies back of the act. He cuts off sin at its lowest root. The essence of all vice is intention. Those who indulge in unchaste imaginations, desires and intentions are guilty before God -- 2Pe 2:14.]  29 And if thy right eye [the organ of reception] causeth thee to stumble, pluck it out, and cast it from thee [these words indicate decision and determination, and suggest the conduct of a surgeon, who, to protect the rest of the body, unflinchingly severs the gangrened members]: for it is profitable for thee that one of thy members should perish, and not thy whole body be cast into hell.  30 And if thy right hand [the instrument of outward action] causeth thee to stumble, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy whole body go into hell. [Jesus here emphasizes the earnestness with which men should seek a sinless life. To this the whole Scripture constrains us by the terrors of hell, and encourages us by the joys of heaven. The right eye and hand and foot were regarded as the most precious (Zec 11:17, Exo 29:20), but it is better to lose the dearest thing in life than to lose one's self. To be deprived of all earthly advantage than to be cast into hell. Of course the Saviour does not mean that we should apply this precept literally, since bodily mutilation will not cure sin which resides in the will and not in the organ of sense or action. A literal exaction of the demands of this precept would turn the church into a hospital. We should blind ourselves by taking care not to look with evil eyes; we should [241] maim ourselves by absolutely refusing to go to forbidden resorts, etc. "'Mortify' (Col 3:5) is a similar expression" -- Bengel.]  31 It is said also [Deu 24:1, Deu 24:3], Whosoever shall put away his wife, let him give her a writing of divorcement:  32 but I say unto you, that every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress [the mere fact of divorce did not make her an adulteress, but it brought her into a state of disgrace from which she invariably sought to free herself by contracting another marriage, and this other marriage to which her humiliating situation drove her made her an adulteress]: and whosoever shall marry her when she is put away committeth adultery. [The law of divorce will be found at Deu 24:1-4. Jesus explains that this law was given by Moses on account of the hardness of the people's heart; i. e., to prevent greater evils (Mat 19:8). The law permitted the husband to put away the wife when he found "some unseemly thing in her." But Jesus here limits the right of divorce to cases of unchastity, and if there be a divorce on any other ground, neither the man nor the woman can marry again without committing adultery (Mat 19:9). Such is Jesus' modification of the Old Testament law, and in no part of the New Testament is there any relaxation as to the law here set forth. It is implied that divorce for unchastity breaks the marriage bond, and it is therefore held almost universally, both by commentators and moralists, that the innocent party to such a divorce can marry again. Of course the guilty part could not, for no one is allowed by law to reap the benefits of his own wrong. For further light on the subject, see Rom 7:1-3, 1Co 7:10-16, 1Co 7:39. It is much to be regretted that in many Protestant countries the civil authorities have practically set aside this law of Christ by allowing divorce and remarriage for a variety of causes. No man who respects the authority of Christ can take advantage of such legislation.]  33 Again, ye have heard that it hath been said to them of old time, Thou shalt not forswear thyself, but shalt perform [242] unto the Lord thine oaths [Lev 19:12, Num 30:2, Deu 23:21]:  34 but I say unto you, Swear not at all; neither by heaven; for it is the throne of God;  35 nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. [Psa 48:2.]  36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black.  37 But let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of the evil one. [It will be seen from the quotation given by Jesus that the law permitted oaths made unto the Lord. It was not the intention of Jesus to repeal this law. But the Jews, looking upon this law, construed it as giving them exemption from the binding effect of all other oaths. According to the their construction no oath was binding in which the sacred name of God did not directly occur. They therefore coined many other oaths to suit their purposes, which would add weight to their statements or promises, which, however, would not leave them guilty of being forsworn if they spoke untruthfully. But Jesus showed that all oaths were ultimately referable to God, and that those who made them would be forsworn if they did not keep them. To prevent this evil practice of loose swearing Jesus lays down the prohibition, "Swear not at all;" but the universality of this prohibition is distributed by the specifications of these four forms of oaths, and is, therefore, most strictly interpreted as including only such oaths. Jesus surely did not intend to abolish now, in advance of the general abrogation of the law, those statutes of Moses which allowed, and in some instances required, the administration of an oath. See Exo 22:11, Num 5:19. What we style the judicial oaths of the law of Moses then were not included in the prohibition. This conclusion is also reached when we interpret the prohibition in the light of authoritative examples; for we find that God swore by himself (Gen 22:16, Gen 22:17, Heb 6:13, Heb 7:21). Jesus answered under oath before the Sanhedrin (Mat 26:63), and Paul also made oath to the Corinthian church (2Co 1:23). See also Rom 1:9, Gal 1:20, Phi 1:8, 1Co 15:31, Rev 10:5, Rev 10:6. We conclude, then, that judicial oaths, and oaths taken in the name of God on occasions of solemn religious importance, are not included in the prohibition. But as these are the only exceptions found in Scriptures, we conclude that all other oaths are forbidden. Looking at the details of the paragraph, we find that oaths by heaven and by the earth, by Jerusalem and by the head, are utterly meaningless save as they have reference to God. "Swearing is a sin whereunto neither profit incites, nor pleasure allures, nor necessity compels, nor inclination of nature persuades" -- Quarles.]  38 Ye have heard that it was said [Exo 21:24, Lev 24:20, Deu 19:21], An eye for an eye, and a tooth for a tooth:  39 but I say unto you, Resist not him that is evil [The lex talionis, or law of like for like, was the best possible rule in a rude state of society, its object being not to sacrifice the second eye, but to save both, by causing a man when in a passion to realize that every injury which he inflicted upon his adversary he would in the end inflict upon himself. From this rule the scribes drew the false inference that revenge was proper, and that a man was entitled to exercise it. Thus a law intended to prevent revenge was so perverted that it was used as a warrant for it. This command which enjoins non-resistance, like most of the other precepts of this sermon, does not demand of us absolute, unqualified pacivity at all times and under all circumstances. In fact, we may say generally of the whole sermon on the mount that it is not a code for slaves, but an assertion of principles which are to be interpreted and applied by the children of freedom. We are to submit to evil for principle's sake and to accomplish spiritual victories, and not in an abject, servile spirit as blind followers of a harsh and exacting law. On the contrary, taking the principle, we judge when and how to apply it as best we can. Absolute non-resistance may so far encourage crime as to become a sin. As in the case of the precept about swearing just above, Jesus distributes the universal prohibition by the specification of certain examples, which in this case are three in number]: but [244] whosoever smiteth thee on thy right cheek, turn to him the other also. [This first example is taken from the realm of physical violence. The example given, a slap in the face, has been regarded as a gross insult in all ages, but it is not an assault which imperils life. We find this precept illustrated by the conduct of the Master himself. He did not literally turn the other cheek to be smitten, but he breathed forth a mild and gentle reproof where he might have avenged himself by the sudden death of his adversary (Joh 18:22, Joh 18:23). The example of Paul also is given, but it is not so perfect as that of the Master (Act 23:2-5). Self-preservation is a law of God giving rights which, under most circumstances, a Christian can claim. He may resist the robber, the assassin and all men of that ilk, and may protect his person and his possessions against the assaults of the violent and lawless (Act 16:35-39). But when the honor of Christ and the salvation of man demands it, he should observe this commandment even unto the very letter.]  40 And if any man would go to law with thee, and take away thy coat, let him have thy cloak also. [This second case is one of judicial injustice, and teaches that the most annoying exactions are to be endured without revenge. The coat was the inner garment, and the cloak was the outer or more costly one. The creditor was not allowed to retain it over night, even when it was given to him as a pledge from the poor, because it was used for a bed-covering (Exo 22:26, Exo 22:27). The idea therefore is, "Be ready to give up even that which by law can not be taken" (Mansel). This case, as the one just above, is also an instance of petty persecution, and shows that the command does not forbid a righteous appeal to the law in cases where large and important interests are involved.]  41 And whosoever shall compel thee to go one mile [the Roman mile; it was 142 yards short of the English mile], go with him two. [This third instance is a case of governmental oppression. It supposes a man to be impressed by government officials to go a mile. The custom alluded to is said to have originated with Cyrus, king of Persia, and it [245] empowered a government courier to impress both men and horses to help him forward. For an example of governmental impress, see Luk 23:26. The exercise of this power by the Romans was exceedingly distasteful to Jews, and this circumstance gave a special pertinency to the Saviour's mention of it. (See Herodotus viii. 98; Xen. Cyrop. viii. 6, 7; Jos. Ant. xiii. 2, 3.) The command, "Go with him two," requires a cheerful compliance with the demands of a tyrannical government -- a doubling of the hardship or duty required rather than a resistance to the demand. But here again the oppression is not an insupportable one. A man might go two miles and yet not lose his whole day's labor. The Saviour chooses these lesser evils because they bring out more distinctly the motives of conduct. If we resist the smaller evils of life, we thereby manifest a spirit of pride seeking revenge; but when the larger evils come upon us, they waken other motives. A man may strive for self-protection when life is threatened without any spirit of revenge. He may appeal to the law to protect his property without any bitterness toward the one who seeks to wrest it from him, and he may set himself against the oppression of his government from the loftiest motives of patriotism. If revenge slumbers in our breast, little injuries will waken it as quickly as big ones.]  42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away. [Jesus here turns from the negative to the positive side of life. Our conduct, instead of being selfish and revengeful, should be generous and liberal. A benevolent disposition casts out revenge as light does darkness. No lending was provided for by the law of Moses except for benevolent purposes, for no interest was allowed, and all debts were canceled every seventh year. The giving and lending referred to, then, are limited to cases of real want, and the amount given or loaned is to be regulated accordingly. Giving or lending to the encouragement of vice or indolence can not, of course, be here included. Good actions are marred if they bear evil fruit.]  43 Ye have heard that it was said [Lev 19:18], [246] Thou shalt love thy neighbor, and hate thine enemy:  44 but I say unto you, cthat hear, Love your enemies, do good to them that hate you  28 bless them that curse you [1Co 4:12], aand pray for them that persecute you; cthat despitefully use you. [The law commanding love will be found at Lev 19:18, while the sentiment "hate thy enemy" is not found in the law as a precept. But the Jews were forbidden by law to make peace with the Canaanites (Exo 34:11-16, Deu 7:2, Deu 23:6), and the bloody wars which were waged by God's own command inevitably taught them to hate them. This was the feeling of their most pious men (1Ch 20:3, 2Ki 13:19), and it found utterance even in their devotional hymns; e. g., Psa 137:8, Psa 137:9, Psa 139:21, Psa 139:22. It is a true representation of the law, therefore, in its practical working, that it taught hatred of one's enemies. This is one of the defects of the Jewish dispensation, which, like the privilege of divorce at will, was to endure but for a time. To love an enemy has appeared to many persons impossible, because they understand the word "love" as here expressing the same feeling in all respects which are entertained toward a friend or a near kinsman. But love has many shades and degrees. The exact phase of it which is here enjoined is best understood in the light of examples. The parable of the good Samaritan is given by Jesus for the express purpose of exemplifying it (Luk 10:35-37); his own example in praying on the cross for those who crucified him serves the same purpose, as does also the prayer of Stephen made in imitation of it (Luk 23:34, Act 7:60). The feeling which enables us to deal with an enemy after the manner of the Samaritan, or Jesus, or Stephen, is the love for our enemies which is here enjoined. It is by no means an impossible feeling. Prayer, too, can always express it, for as Hooker says, "Prayer is that which we always have in our power to bestow, and they never in theirs to refuse."]  ^a45 that ye may be sons of your Father who is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on [247] the just and the unjust. [Jesus here gives two reasons why we should obey this precept: 1. That we may be like God; 2. That we may be unlike publicans and sinners. Of course right action towards our enemies does not make us sons of God, but it proves us such by showing our resemblance to him. We are made children of God by regeneration. God, in his daily conduct toward the children of this earth, does not carry his discrimination to any great length. Needful blessings are bestowed lavishly upon all.]  ^c29 To him that smiteth thee on the one cheek offer also the other; and from him that taketh away thy cloak withhold not thy coat also.  30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. [The teaching of this passage has been explained above. It is repeated because of its difference in verbiage, and because its position here illustrates the spirit of the verses which precede it.]  ^a46 For  {^c32 And} if ye love them that love you, what thank {areward} have ye? do not even the publicans the same? cfor even sinners love those that love them.  33 And if ye do good to them that do good to you, what thank have ye? for sinners also do the same? [The Roman publican proper was a wealthy man of the knightly order, who purchased from the state the privilege of collecting the taxes, but the publicans mentioned in the Scripture were their servants -- the men who actually collected the taxes, and the official name for them was portitores. These latter were sometimes freedmen or slaves, and sometimes natives of the province in which the tax was collected. The fact that the Jews were a conquered people, paying tax to a foreign power, made the tax itself odious, and hence the men through whom it was extorted from them were equally odious. These men were regarded in the double aspect of oppressors and traitors. The odium thus attached to the office prevented men who had any regard for the good opinion of their countrymen from accepting it, and left it in the hands of those who had no self-respect and no reputation. Jesus teaches that our religion is [248] worth little if it begets in us no higher love than that which is shown by natural, worldly men. "Christianity is more than humanity" -- M. Henry.]  34 And if ye lend to them of whom ye hope to receive, what thank have ye? even sinners lend to sinners, to receive as much again.  35 But love your enemies, and do them good [Exo 23:4, Pro 24:17, Rom 12:17, Rom 12:19-21], and lend, never despairing; and your reward shall be great, and ye shall be sons of the Most High: for he is kind toward the unthankful and evil. ["To make our neighbor purchase, in any way, the assistance which we give him is to profit by his misery; and, by laying him under obligations which we expect him in some way or other to discharge, we increase his wretchedness under the pretense of relieving him" -- Clarke.]  ^a47 And if ye salute your brethren only, what do ye more than others? do not even the Gentiles the same? [The Jews despised the Gentiles, so that they did not usually salute them. This was especially true of the Pharisees. The morality, therefore, of this sect proved to be, in this respect, no better than that of the heathen. Salutation has always been an important feature in Eastern social life. The salutation, with all its accompaniments, recognized the one saluted as a friend.]  ^c36 Be ye merciful, even as your Father is merciful.  ^a48 Ye therefore shall be perfect, as your heavenly Father is perfect. [Luke emphasizes the particular characteristic of God's perfection which Jesus has been discussing; namely, mercy; but Matthew records the broader assertion which bids us resemble God's perfections in all their fullness and universality. God is our model. Everything short of that is short of what we ought to be. God can not be satisfied with that which is imperfect. This requirement keeps us in mind of our infirmities, and keeps us at work. Like Paul, we must be ever striving (Phi 3:12). Our standard is not the perfection of great and heroic men, but of the infinite Creator himself.] [249]

[FFG 235-249]

Lapide: Mat 5:1-48

CHAPTER 5

Went up into a mountain. Let us inquire what mountain this was? "Some simple brethren," says S. Jerome, "think that Christ taught the Beatitudes, and the things which follow, on the mount of Olives. But that was not so." For from what precedes and follows in the Gospel the place must have been in Galilee; in our opinion Tabor, or a similarly lofty mountain. Geographies of the Holy Land, such as Brochard's Itinerary, say that this mountain is called "Mons Christi," because Christ was wont to pray and preach upon it. It lies westward of Capernaum, three miles distant; it is not far from the Sea of Galilee, and is close to the city of Bethsaida. Its height is so great that from it may be seen the land of Zebulon and Naphthali, Trachonitis, Ituræa, Shenir, Hermon, and Libanus. It is carpeted with grass and flowers. Here Christ spent whole nights in prayer. Here He called to Him His disciples, and chose twelve of their number whom He ordained and called apostles. Here He taught that compendium of the new law which is called the Sermon on the Mount. Adrichomius says the stone on which Christ sat to preach may still be seen.

Observe, Matthew wished to commence with the preaching of Christ, and to deliver the sum of it at the beginning of his Gospel, which he did by giving an account of this discourse, although it was actually preached some considerable time after. For many events preceded it, which he relates subsequently. The sequence of the history was as follows:—After Christ had restored the hand of a certain man which was withered, on the Sabbath day (Mat 12:15), He fled from the anger of the Scribes, and betook Himself to the Sea of Galilee. Here a vast multitude of people flocked to Him, and after He had healed many who were sick, He went up into a mountain, where He remained the whole night in prayer. In the morning He appointed the twelve Apostles (Luk 6:12). When He had done this He came down from the top of the mountain to a lower level, and there He delivered the sermon which follows, partly to His disciples and partly to the whole multitude. That the people were present at it is plain from chap. Mat 7:28. Moreover, that this is the same sermon of which S. Luke gives an account in his sixth chapter is clear, because the general thread of each is the same, and because they have the same commencement and the same conclusion. For although Matthew has eight Beatitudes and Luke only four, yet in the eight of the former are comprised the four of the latter; and in S. Luke's four S. Matthew's eight are contained.

Moreover, Matthew puts off the vocation of the Apostles, which preceded the sermon, to the tenth chapter; for not as yet has he related his own calling by Christ, which he gives in chap. ix. But it is certain that Matthew as well as the other Apostles was present at the sermon. This sermon was delivered about the middle of May, and the choosing of the Apostles had taken place on the morning of the same day, in Christ's thirty-second year, and the second year of His ministry.

And opening his mouth. To open the mouth is the Hebrew idiom for to speak. But there is an emphasis in the expression in this place. It means that Christ opened out sublime things—things great and wonderful, and Divine mysteries—concerning which He had hitherto kept silence. So S. Hilary. S. Bernard says, "He opened now His mouth, who afore had opened the mouths of the prophets. Truly was His mouth opened, in whom are hid all the treasures of wisdom and knowledge."

Blessed are the poor in spirit. Christ commences His discourse with a Beatitude which all seek and covet, though but few find; as David also begins his Book of Psalms, "Blessed is the man," &c.

Blessed, I say, are the poor in spirit, in hope, not as yet of right; blessed are they in the blessedness of the way, not of the country; blessed in the beginning of peace, of virtue, not in the consummation of the crown of glory. Beatitude, says Nyssen, is the special endowment of God; when therefore Christ makes blessed the poor in spirit, He makes them partakers of divinity.

Our Lord alludes here to the words of Moses (Deu 33:29), "Blessed art thou, 0 Israel, what people is like unto thee, who art saved by the Lord?" For the poor in spirit are Israel, the elect people who place their hope, their riches, their salvation and happiness in the Lord. For because they despise the riches of earth, and are lords over them, therefore are they Israel, lords with God and in heaven. Moreover, Isidore (lib. 10, Orig. Litera B.) says, "Blessed means increased. He is said to be blessed who has what he desires, and does not suffer what he would not. He then is truly blessed who has all good things for which he wishes, and who does not wish for anything which is evil." So also Varro (lib. 4, de ling. Lat.), "He is said to be blessed who possesses many good things, as dives, 'rich,' comes from divus, 'a god,' as one who, like God, wants for nothing." And what are the real goods Christ here shows—poverty of spirit, meekness, holy grief, &c.; for they who have these things are blessed, and therefore they always rejoice. Whence Aristotle derives the Greek word μακάριος, happy, or blessed, from χαίρειν, to rejoice, because he who is blessed is always rejoicing.

These eight Beatitudes are, as it were, the eight paradoxes of the world. For the world and philosophers place blessedness in wealth, not in poverty, in loftiness, not in humility, &c. Whence S. Ambrose says, "According to the Divine judgment blessedness begins where man deems misery to begin." Says S. Bernard, "The Truth speaks, which can neither deceive nor be deceived. It is the Truth which says, blessed are the poor in spirit. Are ye so senseless, 0 ye sons of Adam, as so greatly to seek for riches and desire riches, when the Beatitude of the poor has been commended and preached to the world by the mouth of God? Let the heathen, who live without God, seek for riches; let the Jews, who believe in earthly promises, seek them; but with what face can a Christian seek them, after Christ has preached, Blessed are the poor? " Gregory Nazianzen too says, "The riches of monks are in their poverty, their possessions in pilgrimage, their glory in contempt, their strength in weakness, their fruitfulness in celibacy; who have nothing in the world, and who live above the world; who, in the flesh, live out of the flesh; who have the Lord for their portion; who, on account of the kingdom, labour in poverty, and, on account of poverty, are kings." When Simeon Stylites was a keeper of sheep, he heard these Beatitudes of Christ read in church, and straightway he left his sheep and entered a monastery. By-and-by he ascended a pillar, and stood upon it, day and night, eating little, and becoming a wonder to the world, that he might attain to these Beatitudes. The same Simeon was wont to preach twice a day to the crowds who flocked to his pillar, saying only these words—"Despise earthly things; love and desire only heavenly things, which alone will make you blessed." So Theodoret, an eye and ear-witness, testifies in his Life of S. Simeon.

Blessed are the poor. Not all poor; not those who are poor by a pitiable necessity against their will; not they who are poor from vain glory, or from a desire to be at liberty for the pursuit of philosophy, like Diogenes, or that Crates of Thebes, who, as S. Jerome says, threw a vast weight of gold into the sea, saying, "Begone, wicked pleasures, I sink you, that I may not be made to sink by you." But it is the poor in spirit who are blessed, who have a will inspired by the Holy Ghost, tending to spiritual goods. It is poverty voluntarily undertaken for the sake of God and the kingdom of heaven.

Note, there are three sorts of poor. 1. Those who are so actually, as beggars. 2. In spirit, but not actually, as Abraham, who was rich in fact, poor in spirit. 3. Both in fact and in spirit, as the religious, who vow poverty from love and affection for it, and who divest themselves of all their worldly goods. "Do you wish to know," says Nyssen ( lib. de Beatitud.), "who is poor in spirit? It is he who exchanges corporeal opulence for the riches of the soul, who is poor for the sake of the spirit, who has thrown off earthly riches like a heavy load, and who would be borne aloft through the air to be with God. If, then, it behoves us to advance to the things above, we must needs be poor and needy in the things which drag us down, that we may become conversant with things supernal."

The word spirit signifies three things:—1. It is opposed to the flesh, and signifies that the subject of this poverty is not the body, but the spirit—that is to say, the will. In this sense spirit is often used in Scripture. As S. Paul (Rom. i. 9), "God is my witness, whom I serve in the spirit." And Christ says (S. John iv.), "God is a Spirit, and they that worship him must worship him in spirit and in truth"—meaning, that God must be worshipped, not with outward ceremonies, but with the inward spirit, and with devotion of the mind, according to the saying of Cato—

"If God be Mind, as poets tell,

 Then with the mind we worship well."

So also S. Bernard says, "The poor in spirit—i.e., with the will of the spirit, with spiritual intention and spiritual desire, for the alone sake of pleasing God, and the salvation of souls. And Christ uses this expression, in spirit, because of those who are poor by a miserable necessity, not by a laudable will."

2. It is what S. Augustine says, "A rich man, who is able to despise in himself whatsoever there is in him by which pride can be puffed up, is God's poor man." And S. Jerome says, "The poor in spirit are they who are voluntarily poor because of the Holy Spirit."

3. In spirit signifies the end of this poverty—namely, that the contempt of wealth be referred to the spirit, that, being freed from earthly things, we may the better reach forward to heavenly things.

The root and foundation of blessedness and evangelical perfection are voluntary poverty and humility, just as the root of all sin is pride and covetousness.

Admirably says S. Cyprian ( Tract. de Nativ. Christi ), "The poor are elected, the proud neglected. Neither haughtiness nor any such thing obtains a place of discipleship near to Christ. Christ, the poor man, despises rich disciples. A poor mother, a poor son, a poor hospice, give plain evidence to those who are exercised in the school of Christ's Church."

Lastly, S. Bernard ( Serm. 1 de Omn. Sanc.): "Consider how prudently Wisdom hath ordained, appointing the first remedy against the first sin, as though she said plainly, 'Wilt thou obtain heaven which the proud angel lost, he who trusted in his strength and in the multitude of his riches? embrace the lowliness of poverty, and it shall be thine.'"

Anagogically. Francis of Sales, lately Bishop of Geneva, a man equally wise, pious, and holy, says (lib. 12 Theot., c. 2), "The poor, or beggars in spirit are those who beg—i.e., who have an insatiable hunger and thirst for the Spirit—that is, for increase of love and zeal for God, that He may ever grow and burn in them with constant increase."

Hence I have heard the passage expounded thus: Blessed are the poor in spirit—i.e., blessed are they who are towards God as beggars to the rich, namely those who with as great humility of spirit confess their poverty, and with as much earnestness beg for grace from God, as beggars ask an alms from the rich. Whence S. Chrysostom says, beggars teach us how to pray and ask help of God. By showing their wounds and afflicted limbs they excite compassion.

With sound sense does our Lewis ( de ponte, part 3, Medit. 2), give these three degrees of poverty of spirit, that is, of humility. The first is to put off and purify the mind from every blast and breath of vanity, and from all vain and inflated presumption, despising all the pomps of the world. The second, that I should divest myself of all desire to call things my own, by entirely unclothing myself of my own opinions, my own will and other desires. The third and last act of poverty is so to empty myself, make myself so poor that I have nothing at all of my own, but only what God freely gives me. For I have not even so much as to be, my own, but it is of God, without whom I am not. Of myself, therefore, I have nothing else than the nothingness of nature—i.e., not to be, and the negation of grace—i.e., sin.

1. You will inquire whether this poverty of spirit be a precept, or an evangelical counsel? And, 2. How many degrees and kinds of it there are? I answer, it has various degrees, some of counsel, some of precept. The first and highest is to forsake all riches, all transitory things for the sake of the love and imitation of Christ, with inward purpose as well as outward deed, like the Apostles and religious. This degree is of counsel, not of precept. The second is to bear patiently the confiscation of goods for the sake of Christ and the orthodox faith, which is a kind of martyrdom; for he who takes away the means necessary for the support of life, takes away life itself. This is what many rich and nobly born Catholics are suffering this day in England, who would prefer death to the spoiling of their goods. For it is a hard thing indeed to deprive not only yourself but your children and all your posterity of their hereditary possessions, and the rank and position of their ancestors, and reduce all to poverty and obscurity. But all the more honour to them who do it for Christ's sake, for theirs is the kingdom of heaven. Such, too, were the Hebrew Christians whom the Apostle praises, "Ye took joyfully the spoiling of your goods, knowing that ye have a better and an enduring substance." (Heb 10:34.)

This degree is of precept, for we are bound for the sake of Christ and the Faith, not only to lose our goods, but to shed our blood.

The third grade of poverty is to bear patiently the spoiling of our goods, or any injustice done to us by those who are powerful, and tyrants, as when any one loses a just suit on behalf of an estate, or other things, because of the power or tyranny of his opponents.

The fourth is when wealth is given to any one by God, not to care for it, to give it up in intention, to be prepared to forsake it if that should be for the greater glory of God. In this grade was Abraham, rich in respect of actual possessions, but poor in spirit.

5. To prefer to be contented with a little in a station where you have greater opportunities of serving God, than one where you can have more wealth but less godliness.

6. To have wealth, but to spend it upon the poor, and pious objects, even to depriving yourself of necessaries.

7. To prefer to be poor rather than acquire riches by means of injustice, irreligion, or any other wickedness. Such was Tobit, who, when he was dying, left this testimony to his son: "Fear not, my son; we are poor it is true, but we shall have great riches if we fear God." Of these grades of poverty, the second and seventh are of precept; the first, the fourth, and the fifth of counsel; the third and the sixth of counsel, or of precept, according to circumstances.

You will ask, secondly, why Christ assigns to poverty of spirit the first place among the evangelical Beatitudes? I answer, the first reason is à priori, because this poverty overturns and destroys covetousness, which is the root and well-spring of all evil. (1Ti 6:10.) Wherefore this poverty restores man, as it were, to the state of innocence, in which nothing was his own, but all things were common to all. For the whole world was Adam's and his children's, that from it they might acknowledge, love, and praise God, there being no assertion of property, which is the root of cupidity, quarrels and law-suits. "With the poor, therefore," says S. Gregory, "what the superfluity of very slight pravity defiles, the furnace of poverty purifies."

The second reason is, because this poverty releases men from a thousand distractions and anxious cares which riches, and the desire of riches, bring with them. Wherefore, "poverty is a tranquil harbour," says S. Chrysostom; "it is the training ground, the gymnasium of wisdom." Here comes in that reason of S. Gregory's ( Hom. 32 in Evang.) that "naked with the naked (demons) we must wrestle; for if one who is clothed wrestle with one who is naked, he will soon be cast down to the ground, because he has that by which he may be laid hold of. For what are all earthly things but bodily habiliments, as it were? Let him, therefore, who is about to contend with the devil cast off his garments lest he be worsted. Let him possess nothing in this world by desire; let him require no delectations of fleeting things, lest, where his desires keep him, there he be held until he fall."

Third. Because this poverty causes a man to withdraw himself from all created things, and makes him rest entirely with all his hopes in God his Creator. In the full and perfect love of God, the summit of virtue and the true blessedness of this life consist.

Wherefore, S. Bonaventura writes, in his Life of S. Francis, that when he was often asked by his brethren which was the virtue which especially commends us to Christ our Lord, and makes us pleasing to Him, he was wont to reply with more than his usual energy, "Poverty, for it is the way of salvation, the incentive to humility, the root of perfection; and from it there spring many fruits, though they be hidden and known to but few."

These are the causes why Christ taught us this poverty of spirit both by word and example. Thus did the Blessed Virgin, the Apostles, the Essenes, yea all the first Christians, of whom it was said (Act 4:32), "Neither said any of them that ought which he possessed was his own, but they had all things common." Indeed, they vowed this; wherefore Ananias and Sapphira, who broke this vow, were punished by the Apostle Peter with sudden death.

There followed in holy poverty apostolic men and prelates, SS. Anthony, Augustine, Basil, Chrysostom, Jerome, and S. Alexius, who, by an example uncommon in the world, relinquished ample riches, a bride, and poor and a stranger followed Christ, a poor man, to Syria—as it were, a pilgrim upon earth and a citizen of heaven; and at last lived and died unrecognized in his father's house, being made a laughing-stock to the world, or rather sporting with the world, and making it a laughing-stock. In a later age S. Benedict, S. Bernard, but above all S. Francis, embraced poverty, and taught their disciples to embrace it. S. Francis made it the foundation of his Order. In all his discourses he spoke of it now as his mother, now as his wife, his lady; often, too, he called it his queen, because it had shone with such glorious refulgence in Christ the King of kings, and in His Mother. Hear what he solemnly enjoins upon his friars in his Rule, c. 6: "Let the brothers appropriate nothing to themselves, neither house, nor place, nor anything; but as pilgrims and strangers in this world, serving the Lord in poverty and humility, let them ask boldly for alms. Neither need they be ashamed, for the Lord made Himself poor for us in this world. This is that sublimity of the deepest poverty which constitutes you, my dearest brethren, heirs and kings of the kingdom of heaven. Let this be your portion, which leads you to the land of the living. And, my dearly beloved brethren, cleaving wholly to this, wish, for the name of our Lord Jesus Christ, to have nothing else for ever under heaven."

The same S. Francis, exulting in destitution, prayed for it with such fervour that fire seemed to shine from his face. "For this," said he, "is the virtue flowing into us from heaven, which so orders and informs us that we gladly trample upon all earthly things, and which removes every obstacle so that the mind of man may be most freely and speedily united to the Lord God. It is poverty which makes a man's soul, while it is yet upon earth, hold converse with the angels in heaven. It is this which has fellowship with Christ on His Gross, which is buried with Him in His tomb, which with Him rises again and ascends into heaven. It is this which grants to the souls which love it the power, even in this life, of flying above the heavens, and bestows pinions of humility and charity. Let us go forward, then, to ask the holy Apostles that they will obtain this grace for us from the Lord Jesus Christ, that He, the chief cultivator of poverty, would deign to bestow it upon us."

And as S. Francis lived, so he died, for, divesting himself of his outer garments, he lay upon the earth, saying, "I have done with what is mine, what is yours; may Christ instruct you." Then a brother, who stood by, foreseeing by a divine instinct his death and zeal for poverty, offered him his cord with femorals, and said, "These I lend thee, as a beggar, and do thou receive them by the mandate of holy obedience." With joy did the holy man take them, and, lifting up his hands to heaven, gave thanks to Christ, because, having put off every burden, he was going free to Him, and because, as in life, so in death, he was conformed to Christ crucified, who hung naked upon the Cross.

For theirs, &c.—It is just and congruous that those who for the love of Christ despise the riches of the earthly kingdom should be recompensed with the wealth of the heavenly kingdom, yea indeed, of an earthly kingdom, which by despising they possess and rule, according to the saying of S. Paul, "Having nothing, and yet possessing all things." Wherefore Climacus ( Gradu 17) does not hesitate to affirm that a poor monk is the lord of the world, and through faith possesses all nations as his servants. And he adds that a poor servant of God loves nothing wrongly, for all things which he has, or can have, he reckons as though they were not, and if it chance that they depart, he counts them as dung. Hear S. Bernard ( Serm. 21 in Cant.): "Blessed are the poor in spirit, for theirs is the kingdom of heaven. Let not men suppose that they possess only heavenly things, because they hear them only named in the promise. They possess earthly things likewise, and indeed as though having nothing and yet possessing all things, the less they desire the more are they masters.

Lastly, to a believer there is a whole world of riches. A whole world, indeed, because both prosperous and adverse things are equally his servants, and work together for his good. And so, a covetous man hungers after earthly things like a beggar, the believer despises them as a master. The one by possessing loses, the other by despising keeps. S. Chrysostom gives the reason ( Hom. 57 , ad pop.): "God is the poor man's steward." And S. Francis lays it down in his Rule thus: —"This evangelical poverty is the foundation of our Order. On this the whole superstruction of our Order primarily rests, that by its abiding firm, the Order may be firm; and if it be overturned the Order will be entirely overthrown. In so far therefore as the friars shall decline from poverty, the world shall decline from them. If they embrace my Lady Poverty, the world will feed them, because they are sent for the salvation of the world. There is a bargain between the world and the friars. They owe the world a good example: the world owes them necessary provision. And when becoming false to their trust, they fail to set a good example, the world, as a just censure, will draw back its hand." And indeed it is as good as a great and perpetual miracle to see so many religious men and women of the Order of S. Francis—for in the whole world they number quite a million—who have made profession of poverty, who live honestly and suitably on the alms of the faithful. Truly in this does the Providence of God over His own poor shine gloriously. Here is fulfilled that saying of the Psalmist which S. Francis gave to his brothers as their viaticum in daily life—"Cast thy care upon the Lord, and He will nourish thou." And "They that be rich, want and are hungry, but they that seek the Lord shall not be lacking in any good."

Observe, Christ does not say the kingdom of heaven shall be given them, or shall be theirs, but theirs is the kingdom of heaven, in this present time. That is to say, "By my promise and God's decree the kingdom of heaven pertains to them, they have a complete right to it, and so they are sure of entering into it, as sure as though they held it in their hands, and were already reigning in it as kings." For so firm is the hope of the promises of God, that by it the faithful as it were hold in their hands the thing promised, according to Heb. xi. 1, "Faith is the substance of things hoped for," faith, that is, which makes the celestial goods, for which he hopes, subsist in the mind of a believer. For in this way he realizes them to himself, as it were, substantially shows them to himself

The kingdom of heaven. The celestial blessedness is so called, where the blessed reign with God in all felicity and glory, through all eternity. The word kingdom here signifies, 1. The abundance of all good things in heaven. 2. The high dignity wherewith the blessed are honoured by the Holy Trinity and all angels. 3. Their regal dignity. For the blessed are kings, who reign not over one Spain, or one Asia, or even over all the earth, but over the whole universe; that is, over all the elements of the sky, over the plants and animals. This empire they have won by their poverty of spirit, wherewith they put under them all earthly goods and desires, where, wearing their golden crowns, they sing joyfully for ever to Christ. "Thou hast made us to our God a kingdom and priests, and we shall reign upon the earth." (Rev 5:10, Vulg.) The kingdom of heaven then is the kingdom of God, for the blessed possess the same kingdom which God himself possesses, and in it most happily and most gloriously reign with him eternally.

Blessed are the meek. This is the second Beatitude in the Latin Vulgate followed by SS. Jerome and Augustine, and the rest of the Latin Fathers. But in the Greek Codices, in the Syriac and Arabic versions, followed by S. Chrysostom and the other Greek Fathers it is the third Beatitude, the second with them being, Blessed are they that mourn.

Congruously to the poor in spirit the meek are joined because the poor and lowly are wont to be meek, as vice versâ the rich are proud and often impatient and quarrelsome. Poverty and meekness are neighbours, and related virtues. Whence the Hebrew words עני ani, "poor," ענ anan, "meek," are kindred words. Chromatius adds, "A man cannot be meek unless he be first poor in spirit." He gives the reason, "There cannot be a calm sea unless the winds are stilled. A fire is not put out unless you withdraw the materials by which it burns. So too the mind will not be meek and quiet unless the things which excite and inflame it be put away." The meek are they who are gentle, humble, modest, simple in faith, patient under all injury, who set themselves to follow the precepts of the gospel and the example of the saints. Christ here alludes to Psa 47:11, "The meek-spirited shall possess the earth, and shall be refreshed with the multitude of peace." Meekness, therefore, 1. Makes us pleasing to God and men. 2. Like Christ, who says, "Learn of me, for I am meek and lowly in heart." 3. Apt for wisdom and gaining celestial goods. For these the meek heart is fitted to receive, according to what the Psalm says, "Them that are meek shall he guide in judgment, and such as are gentle them shall he learn his way."

The grades of meekness and the Beatitude consequent upon it are these: 1. To converse with all with a meek heart and lips. 2. To break the anger of others by a meek reply. 3. To bear with gentleness all injuries and wrongs. 4. To rejoice in such things. 5. By our meekness and kindness to overcome the malevolence of our enemies and those who are angry with us, and win them to be our friends.

For they shall possess, &c. Gr. κληρονομήσουσι, i.e., shall possess by inheritance. S. Augustine and the Arabic have shall inherit. The Syriac, shall possess the earth by the right of inheritance. Appositely does Christ promise the earth to the meek, because the meek are often despoiled by the quarrelsome of the goods of the earth. This injury therefore Christ makes up to them by this Beatitude. But what earth does He mean?

1. S. Chrysostom, Euthymius, Theophylact, and S. Augustine, say that the present earth is here promised to the meek, in this way. The world calls blessed those who are strong and who avenge themselves; but I say, Blessed are the meek, and they who bear with patience the good things of this world being torn from them, because although such persons are often oppressed by the world, yet they do often also, by the gift of God, possess their own, firmly and quietly. Or if not, yet the whole world is the meek man's country. There is an allusion to Moses who was the meekest of men, and who by his meekness obtained for the Hebrews from God the possession of the promised land. This sense is true, but neither full nor adequate. It often fails. We often see the meek deprived of their possessions by the quarrelsome. We may add that Moses promised earthly goods to the Jews, but Christ promised heavenly things to Christians.

Better and fuller with S. Jerome ( in loc.), Nyssen. ( lib. De Beat., Orat. 2), S. Basil (on Psalm xiv.), Cyril ( in cap. 58. Isaiah ), by earth in this place, understand heaven, which is the land of the living, as this our earth is the land of the dying, as it is said in Psalm xxvii. "I believed verily to see the goodness of the Lord in the land of the living." And Psalm cxlii., "Thou art my hope and my portion in the land of the living."

For in heaven, indeed, is a land not dense, opaque, and earthy, but pure and lustrous. There is the Paradise of roses and lilies, of gems and all delights which refresh the senses of the blessed, for were it not so, the bodies and senses of the blessed, which in this life suffered such dire and awful martyrdoms, would go without their own deserts of pleasure, and only their minds and souls be blessed, which is absurd. Whence S. John beheld, (in Rev. xxi. and xxii.) a heavenly city which was foursquare, whose foundations were laid with jasper and every precious stone. Hence also the Pythagoreans, as Clement of Alexandria tells us (lib. 5 Stromat.), speak of heaven as α̉ντίχθονα, i.e., the land over against, or opposed to our earth. I say nothing of those philosophers who think that the moon and the stars are inhabited, that there are in the moon populous cities and vast regions inhabited by men called Lunares, from Luna, as Macrobius says, lib. 1 in Somn. Scipionis. See also what Plato says, in Convivio.

By every one of the Beatitudes the kingdom of heaven is promised, but under various names and titles.

And yet again, by earth in this place we may understand the new earth, which is spoken of (Isa 55:17;  Rev 12:1, Rev 12:2;  and 2Pe 3:13) as that globe of the world which is to be subjected to Christ after the general judgment, as His inheritance, and therefore to the meek as His fellow heirs. For after the judgment, the whole universe—that is, both the heavens and the earth-will be renewed and glorified, and made the possession of Christ and His saints.

A certain holy man, says Salmeron, once said, pleasantly, "Heaven is given to the humble, and earth to the meek; what remains to the proud and the cruel except the misery of hell?"

Anagogically, Hilary says, "To the meek is promised the inheritance of the earth—i.e., of that body which the Lord assumed as his habitation, because through the meekness of our minds Christ dwelleth in us, and we also, when we are glorified, shall be clothed with the glory of His body." And S. Leo ( Serm. in Fest. Omn. Sanct.) says, "The land promised to the meek, and to be given in possession to the gentle, is the flesh of the saints, which, as the desert of their humility, shall be changed at the blessed Resurrection, and endowed with the grace of immortality. For the meek shall possess that land in perfect peace, and nothing shall ever be diminished of their rights, when this corruptible shall have put on incorruption, and this mortal shall have put on immortality."

Finally, the way of attaining to meekness is (1), often to meditate upon its dignity and profit, and upon the unworthiness and unprofitableness of anger. Whence Clement of Alexandria says, that Athenodorus gave this advice to the Emperor Augustus, that if he were angry he should never do or say anything until he had said over to himself the twenty-four letters of the alphabet. "If," said he, "thou art of a lofty mind, a prince is superior to all injuries." Augustus despised the tales of detractors, "For," said be, "in a free State the tongue should be free."

A better way is, to consider the example of those who are meek, and to follow them, but especially the example of Christ crucified, of whom Isaiah foretold (chap. 53), "He shall be led as a sheep to the slaughter, and like a lamb before its shearers, he shall make himself dumb."

Blessed are they that mourn. Arabic, the sad, who mourn, not in flesh but in spirit. For the words, in spirit, are to be understood and repeated in all these Beatitudes. Blessed are they that mourn, not for the loss of wealth, or parents, or friends, but of spiritual things. Grief here is taken as belonging to the saints. It is opposed to those who laugh and overflow with joy on account of mundane prosperity, those whom the world applauds as blessed. To them Christ threatens woe. "Woe to you which laugh now, for ye shall mourn and weep." There is an allusion to Isa 55:14, "Behold, my servants shall eat, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty; behold, my servants shall rejoice, but ye shall be ashamed," &c.

This grief too has its own degrees, like the rest of the Beatitudes. They are here called blessed mourners, who bear with patience the troubles and sorrows sent, or permitted to come upon them by God. So Nyssen, de Beatitud. But more blessed are they who mourn and weep on account of their own or others' sins. And most blessed are they who through grief at the perpetual struggle which they carry on with the flesh and concupiscence, and through desire of the celestial country, and especially through love of God and Christ, lament their exile in this earthly land. Thus Paul mourned, "O wretched man that I am, who shall deliver me from the body of this death?" In this grief S. Ephraim excelled, who mourns in all his writings, and inspires his readers with holy grief and compunction. S. Macarius, as his Life records, was wont to say to his brethren, "Let us weep, brothers, let our eyes run down with tears before we go where our tears shall burn our flesh." And they all wept. For tears wash us in this world but burn us after death.

For they shall be comforted. Often in this life, but always in the life to come. As in Isa 35:10, "Everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away." Truly does compunction itself wonderfully solace and refresh the mind of him who is pricked with compunction. And if there be unadulterated joy in the world, it is in the contrite mind. Taste, and thou shalt see, for as the heart knoweth his own bitterness, so there is a joy with which a stranger intermeddleth not. So S. Jerome describing the departure of S. Paula, exclaims, "0 blessed exchange! She wept to laugh always: she beheld pools of contrition that she might find the Lord her fountain: she was clothed in sackcloth that now she might wear white robes, and say, 'Thou hast put off my sackcloth, and girded me with gladness.' She ate ashes as it were bread, and mingled her drink with weeping, saying, 'My tears have been my meat day and night,' that now she might feed for ever on angels' bread, and sing, 'O taste and see how sweet the Lord is.'"

Blessed are they that hunger, &c. The meaning both here and in S. Luke, who omits a after righteousness, is the same. Blessed are they who hunger after food and drink, in a spiritual sense, i.e., not from any bodily necessity, but with a spiritual end and intention. They hunger and thirst after righteousness, because they wish by such hunger to increase righteousness in themselves and their neighbours. Maldonatus explains righteousness or justice ( justitiam ) to mean, on account of justice. Hence S. Luke (Luk 6:5) opposes these hungry ones to such that are full, sc. with wine and delicacies. Woe to you that are full, for ye shall hunger. The world calls blessed those that are full, but I, says Christ, call those who are hungry and thirsty with maceration of the flesh, so long as it is on account of their eagerness to obtain and augment righteousness, happy. So S. Jerome, Ambrose, Augustine, Hilary, Nyssen, Euthymius, Theophilus, and others. Thus hunger, or famine, is to be understood not in a corporeal, but a spiritual sense (Amo 8:11): "Behold, the days come, saith the Lord, that I will send a famine upon the land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord." Also Ecclus 24:29: "They that eat me (wisdom) shall yet be hungry, and they that drink me shall yet be thirsty." To these words Christ here alludes.

The 1st degree of this Beatitude is to bear patiently hunger or thirst arising from public or private scarcity of food. The 2nd, to hunger and thirst in voluntary fasting, that by your fasting, you may make satisfaction for your sins, and gain the grace of God for yourselves and your neighbours. The 3rd is, for the faith of Christ to endure prisons, and in them hunger and thirst, even unto death, as befell some of the martyrs. The 4th, to hunger and thirst after righteousness, and the increase of all virtue. Whence S. Leo says, "To love God is nothing else than to love righteousness."

Righteousness. 1. Righteousness or justice may here be taken for that special virtue which gives to every one their right. As if it were said, "Blessed are they who hunger for justice, who eagerly desire that justice which once fled from the world, according to that verse of Ovid,

"Last, the lands, all wet with slaughter,

 Left Astræa, Heaven's own daughter,"

that she may return again to earth, and rule over the whole world, and defend the right. Such are they who, oppressed by tyrants, or unjust men, desire that their rights may be restored. Such are they who see widows and orphans oppressed, and have an ardent longing to see them rescued from injustice, and their oppressors punished. For as Aristotle ( Ethics ) says, "Neither the evening star, nor the sun shines as brightly as justice." And as Cicero says (lib. 2 de Offic.), "So great is the force of justice, that not even those who feed on evil-doing and wickedness can live in them without some particle of justice."

2. And more fully, take righteousness here to mean a generic term for virtue, yea, the circle of all virtues, because, for it we ought not only to wish, but vehemently to hunger after and covet it, that we may fill our soul with virtues.

Hear what S. Bernard says ( Epist. 253 ad Garinum ), explaining the insatiable desire of profiting in the righteous. "The just man never deems that he has apprehended, never says it is enough, but is always hungering and thirsting after righteousness; so that if he lived always, he would be always striving, as far as in him lies, to be more just, always endeavouring with all his might to go on from good to better, not merely for a year or some set time, like a hireling, but for ever he would surrender himself to the Divine service. Therefore unwearied zeal in making progress, and constant striving after perfection, is counted perfection." And then he concludes with a reference to Jacob's ladder.

"Jacob beheld a ladder, and on the ladder angels, but none of them resting or standing still; but all were either ascending or else descending; whereby is given plainly to understand that in the state of this mortal life there can no middle course be found between going forward and going back. For just as our body is perpetually either increasing or decreasing, so also must the soul be either making progress or else going backward."

Well says S. Augustine, "The whole life of a good Christian is holy desire."

For they shall, &c. "God will give here a constant increase of His grace to those who hunger after it." "And in heaven," says S. Bernard, "eternal hunger shall be recompensed with eternal refection."

Blessed are the merciful. Mercy is joined to justice because every work of virtue is either of debt, which is justice, or else of free gift, which is mercy, and because mercy tempers and sweetens justice. Worldlings count those blessed who give little and receive much: but Christ pronounces a paradox, which yet is most true, "It is more blessed to give than to receive" (Act 20:35), where I have gone fully into the reasons of this Beatitude, especially this one, "for they shall obtain mercy."

The same celestial Beatitude which Christ promised to the poor in spirit, under the name of the kingdom of heaven, He here promises to the merciful by the name of mercy, because, as the Apostle says (Rom 6:23), "life eternal is of grace," both because God promises it freely to those who do well and give alms, as because grace is the beginning of good works and merit. For grace prevents and stirs us up to good works, and gives them a divine worthiness and power of meriting. "Life eternal," says S. Augustine ( de Corrept. et Gratiâ, c. 13), "is grace for grace—that is, grace for the merits which grace has conferred," according to that in Ps. ciii., "Who crowneth thee with mercy and compassions" (Vulg.). Whence the Syriac renders, Blessed are the merciful, for mercies shall be upon them. As though He said, To the merciful shall be recompensed, not one but many mercies. God, therefore, bestows upon the merciful life and everlasting glory, which is the highest grace, and is here signified by the name of mercy; for, as S. Augustine says ( Epist. 105), "When God crowns our merits, He does nothing else than crown His own gifts."

The degrees of mercy are: 1. To sympathize with the wretched. 2. To alleviate corporeal misery by alms. 3. To bring succour to the ignorance of the mind, or to those who are burdened with sin. 4. To seek out the wretched, that we may help them. 5. To deprive yourself of advantages in order to succour them. 6. To spend all you are and all you have, even life itself, for them, as Christ, S. Paul, and S. Paulinus did.

Symbolically. Merey—i.e., the vision and possession of God, and God Himself, is promised. For the nature of God is nothing else than mercy, according to the words of the fifty-ninth Psalm, "My God my mercy." (Vulg.) Give therefore to the poor, and you receive God. For alms is not so much mercy as a vast interest and usury with God. Whence the saying: "If you wish to be a usurer lend to God." As it is in Proverbs, "He that giveth unto the poor lendeth unto the Lord, and what he layeth out it shall be paid him again." As S. Chrysologus says ( Serm. 42), "God eateth the bread in heaven which the poor man hath received on earth. Give, then, your bread, give your drink, if you would have God for your debtor instead of your judge." Powerfully writes S. Augustine (on Ps. 37), "Consider what the usurer does: he wishes to give little and gain much. Do thou the same. Give small things, receive great. Behold how wonderfully your interest grows. Give temporal things, receive eternal. Give earth, receive heaven." Lastly, S. Chrysostom ( Hom. 32 in Epist. ad Heb.) says, "Almsgiving is a virgin who hath golden wings, and is seen of all. She hath a beautiful girdle. Her face is gentle and comely. Her carriage is graceful, and she always stands before the throne of the King. When we are judged, straightway she comes to our aid, and delivers us from punishment, overshadowing us with her wings. God Himself loves her better than innumerable sacrifices."

Blessed are the pure in heart. 1. A pure heart means a chaste mind, free from all lust and carnal concupiscence. As though He said, Blessed, not those who have a clear intellect, as philosophers, nor yet those who have clean and fashionable clothes, which many cannot have, but who have a pure and chaste mind which all can have. So. S. Chrysostom.

2. And more fully: Blessed are those who have a pure conscience—those, namely, who have cleansed it from every stain of sin, from evil thoughts and desires, from passions and perturbations, from all evil intention, and especially from all duplicity and hypocrisy. Thus if a fountain be pure and unmuddy, so will the waters which flow from it be pure and unmuddy likewise; and if the heart be pure, the actions which spring from it will be pure and clean. So S. Jerome.

3. And most fully: They are in the highest grade of purity of heart, who have cleansed their hearts from all creature love, that their hearts may be like that of an angel—a pure mirror—and shrine of the Deity.

Cassian (lib. 6 de Instit. Renunc., c. 10) gives it as a mark of perfect purity of heart when any one has no impure dreams, but all his visions are pure and holy. Moreover, Cassian and Sulpitius, (lib. 4 Vit. Pat., c. 31) describe the ladder by which we may mount by degrees to this purity. "The beginning of our salvation is the fear of the Lord. Of the fear of the Lord is born wholesome compunction. From compunction proceedeth contempt of possessions, and divesting ourselves of them. From this divesting proceeds humility. Of humility is generated mortification of the will. By mortification of the will all vices are rooted out. When vices are expelled, virtues fructify and increase. By the growth of virtues purity of heart is gained. By purity of heart the perfection of apostolic charity is possessed."

Wherefore S. Anthony, according to S. Athanasius, teaches that purity of heart is the way to prophecy. "If any one would be in a position," he says, "to know future events, let him have a clean heart, for I believe that the soul which serves God, if it shall persevere in that wholeness in which it has been born again, is able to know more than the demons. Such was the soul of Eliseus, who was wont to perform miracles unknown to others."

For they shall see God—i.e., face to face, and shall be blessed with the vision of God. "Cleanness of heart, and purity of conscience," says Chromatius, "will suffer no cloud to obscure the vision of God." Hear S. Leo ( Serm. in Fest. Omn. Sanct.): "Let all the mists of earthly vanities pass away, and let the interior eyes be cleansed from all squalor of iniquity, that the purified sight may feed only upon the vision of God." Hence it is plain, as S. Augustine says, that God is seen by the blessed, not with the eyes, but with the heart—i.e., with the mind.

Lastly, this vision of God may be understood to mean the pure and affectionate knowledge which He often imparts in greater degree in this life to the pure in heart than to others. Let, then, every one say, with Herminius, "I had rather die than be defiled in heart."

Blessed are the peacemakers. As though Christ said, The world calls blessed those who bravely wage war, and subdue their enemies, but I pronounce those to be blessed who reconcile those who quarrel and fight, and recall them to peace and union among themselves and with God. This, indeed, is a work arduous and difficult, but one most pleasing to God. So S. Chrysostom, &c. (See S. Gregory, 3 p. Pastor. Admonit. 24.)

The degrees of this Beatitude are—1. To have or procure inward peace of soul with God. 2. To cultivate peace with neighbours and friends. 3. To recall those who disagree to the concord of charity. The 4th grade is to make others like ourselves, by instilling into them a zeal for peace, that they too may study to make peace between those who disagree.

There might be a religious order or congregation instituted to promote this object, with great profit to the Church, in the same way that congregations have been instituted for the promotion of the other works of mercy—such as nursing the sick, showing hospitality to strangers, burying the dead, &c. Similarly, there might be founded a congregation of peacemakers, whose office it would be to quell all lawsuits in a city, and to bring back all who quarrelled to concord and charity. For this is an exemplary work of charity, in which one Father (Gaspar Barzaus, of Goa) so excelled, that the lawyers said they should die of hunger, in consequence of his putting an end to all the litigations by which they gained a living. (See his Life, written by Father Trigantius.) In fact, in some cities, such congregations of peacemakers have been founded, by which much harm arising from discords, strifes, hatreds, has been warded from the commonwealth.

For they shall be called, &c., i.e., they shall be sons of God. For God very greatly loveth peace, and for its sake He sent His Son into the world. For He Himself is in His essence peace and union: for God Himself unites and joins in closest union the Three Divine Persons in one and the same undivided Essence and Godhead. Hence God is called the God of peace (Philip. iv.); as, on the contrary, the devil is a god of contention, and they who sow it are sons of the devil.

2. Peacemakers are called the sons of God, because they share in the name and office of Christ the Son of God, whose office it is to reconcile men to God and one another, and to bring to the world that peace which the world cannot give. Whence His name is the Prince of Peace. (Isa 9:6.)

3. Most properly and most fully, the peacemakers shall be called and shall be sons of God and heirs of God in celestial glory, which they shall inherit as the reward of their efforts to make peace. For in heaven all the Saints are, through the beatific glory, sons and heirs of God. "These are the peacemakers," says S. Leo ( Serm. in Fest. Omn Sanc ); "these who are of one mind, who shall be called by an everlasting title sons of God, and co-heirs with Christ, for this shall be the reward which love of God and our neighbour shall win, that it shall feel no adversity, fear no scandal, but, all the contest of temptation being finished, it shall rest in the most tranquil peace of God."

Blessed are the which are persecuted, &c. This is the eighth and chief Beatitude, subsisting in suffering and patience, whereas the others were placed in action. Whence S. Ambrose says, "He leads thee to the end. He brings you up to martyrdom, and there He fixes the palm of the Beatitudes." For it is more difficult to suffer hard things than to do difficult things, according to the saying, "To act bravely is the part of a Roman, to suffer bravely is the part of a Christian."

Acutely and subtilly does Nyssen (on the Beatitudes) trace out the etymology of persecution, which is a word used of those who run and follow, and strive to surpass those who are before them in a race. And so Nyssen meditates thus, that a holy man and tribulation, or persecution, as it were, are running together, but that when he does not give in to persecution, he, as the victor, runs in front, but persecution follows behind his back, and for that reason is called persecution; because, saith he, their enemies follow the righteous, but do not overtake them, for they are overcome by the patience and constancy of the righteous.

For righteousness' sake. Because they are just, because they are Christians, because they follow after justice, because they keep the law of God, or the statutes of their Order, or defend the property and rights of the Church, and stand up for the rights of orphans, or because they are zealous for the reformation of the clergy or their monastery. For righteousness here has a wide signification, and embraces every kind of virtue, says S. Chrysostom.

Although, indeed, some philosophers seem to have suffered and been killed for the sake of righteousness, as Socrates was put to death because he said, "Many gods ought not to be worshipped but one God only;" yet where there is not true faith nor charity, there neither is true and perfect righteousness, says S Augustine.

1. Blessed, then, are they who suffer for righteousness' sake, because persecution separates us from the world, and unites us to God. 2. Because we suffer it for the sake of God. 3. Because by this we become like Christ, who all His life long, unto the death of the Cross, was persecuted by the Jews. "Let us therefore go forth without the camp, bearing his reproach." (Heb. 13) The Church has always increased in time of persecution, decreased in prosperity. So too with all the religious orders.

For this cause God sends, i.e., permits, persecution to come upon the faithful, clergy or religious, to cut down the vices which, like tares, spring up in a time of peace, and revive the primitive vigour of virtue. In this way, under the two Philips, Christian Emperors of Rome, the virtue of the faithful languished in peace, and Christians gave themselves up to gluttony, avarice, and pride. Then God sent the Emperors Decius and Valerian, who sharpened the virtue of believers by persecution. This was revealed to S. Cyprian, as he himself declares (lib. 4, Epist. 4), "Ye may know that this reproof was given by a vision, that we were sleeping in our prayers. This persecution is the trial and examination of our sins." And ( Serm. de Laps.), "A long peace had corrupted the discipline delivered unto us: heavenly correction has raised up prostrate and all but slumbering faith: there was no devoted religion among the clergy, no inward faith in their ministrations, no mercy in works, no discipline in morals," &c. Eusebius gives the same reason for the persecution under Diocletian. ( Hist. lib. 8, c. 1.)

Wherefore B. Francis Borgia, the third General of the Jesuits, was wont to say, there are three things which preserve the Society of Jesus: 1. The study of prayer. 2. The union of the members among themselves. 3. Persecution. And he gives the reasons. Prayer binds us closely to God; concord unites the brethren with one another; persecution separates us from the world, and compels us to act with prudence, that our persecutors may have no handle against us.

For theirs, &c. He begins the Beatitudes with the kingdom of heaven, and He ends them there. He assigns it to the first and last Beatitudes, that we may understand that it is implied in the intervening six. S. Ambrose, indeed, thinks that the heavenly kingdom is a promise to the poor in spirit quoad the soul, which presently migrates from death to heaven; but to those who suffer persecution, quoad the body, which shall be endowed with eternal glory in heaven after the Resurrection. Beautifully and accurately does S. Augustine ( Ps. 94) make God speak thus, "I have something for sale." "What, 0 Lord?" "The kingdom of heaven." "How is it to be purchased?" "The kingdom by poverty, joy by sorrow, rest by labour, glory by vileness, life by death."

Note, 1. That these eight Beatitudes are all connected among themselves. Nor, indeed, is any one blessed who has the first, unless he has the other seven likewise. That I may say all in a word, it is, Blessed are they who despise the good things of this world through poverty of spirit, and its honours through meekness, and its pleasures through mourning, who moreover follow hard after justice and mercy, and come to purity of heart; those also who labour to make others have peace with God and among themselves, and finally who, because of these and other works of righteousness, suffer persecution, for this is the apex of Christian perfection and blessedness.

Again, the first Beatitude disposes to and becomes a step to the second, the second to the third, and so on, as S. Ambrose, Leo, and others teach. For poverty of spirit or humility disposes to meekness, for the humble are meek; meekness disposes to mourning, for the meek soon perceive their own and others' afflictions. Grief or compunction disposes to hungering and thirsting after righteousness. Thirsting after righteousness disposes to mercy, for he who desires to increase in righteousness and holiness does works of mercy. Mercy disposes to purity of heart, because almsdeeds quench sin as water does fire, and increase the charity which loves God alone with a pure heart. Purity of heart disposes us both to be at peace with ourselves, and to promote peace among others, since strifes and wars arise from a heart which is impure and full of covetousness. Lastly, those who promote peace and the other virtues spoken of, fall under the hatred of many who are depraved and covetous, and are persecuted by them, which persecution they nobly endure, and so perfect the crown of these eight Beatitudes, and crown themselves with it.

Observe, lastly, how S. Augustine (lib. 1 de Serm. Dom. in Mont.) beautifully compares the seven Beatitudes to the seven gifts of the Spirit. The fear of God is consonant to the humble, piety to the meek, wisdom to mourners, strength to the hungry and thirsty, counsel to the merciful, understanding to the pure in heart, wisdom to the peacemaker.

Blessed are ye when men shall revile (Gr. ο̉νειδίσωσι ) you, &c. Because, i.e., ye follow My faith, My morals, My life. Falsely (Syr. in a lie ), because, forsooth, they falsely accuse you as disturbers of the public, innovators, superstitious for making a God of a crucified man and worshipping Him. This, therefore, is the summit of beatitude, to suffer patiently and generously—yea, joyfully—all wrongs and injuries for the sake of Christ, for piety and virtue's sake.

Rejoice, and be exceeding glad, &c. Rejoice in calumnies, in false accusations, in persecutions, for, 1. By them ye are blessed. 2. Because there awaits you an ample reward in heaven. 3. Because ye are like the prophets, such as Isaiah, who, on account of his prophecies, was sawn asunder by Manasseh with a saw; Jeremiah, who was stoned by the Jews to death; and the rest of the prophets, who were almost all put to death in one way or another. He animates His own disciples by the example of the prophets, because by sharing their lot in suffering persecution they were about to become sharers in their society and glory. By this Christ tacitly intimates that they succeeded to the place of the prophets, yea, were superior to them, because they were called to loftier things, to preach, not the Law, but the Gospel, not only to the Jews, but to the whole world. Wherefore He subjoins, Ye are the salt of the earth, &c.

Observe here, as against modern heretics, the word reward (Gr. μισθὸς, hire, wages, Lat. merces ) from whence we collect the merit of good works. For the merit is merit of reward, and the reward is the reward of merit.

Listen to S. Cyprian (lib. 4, Epist. 6): "The Lord hath willed us to rejoice and exult in persecution, because when the persecutions are accomplished, then are given the crowns of faith, then the soldiers of God are approved, then the heavens are opened to the martyrs."

Thus did S. Ignatius, Bishop of Antioch, exult, when sent to Rome. Bravely and with alacrity he entered the amphitheatre, and looking round upon the vast multitude of at least a hundred thousand people, he saluted them in a friendly manner, and said, "Do not think, 0 ye Romans, that I am here condemned to the wild beasts on account of any evil deed, for I have committed none, but because I desire to be united to Christ, for whom I insatiably thirst." And when he heard the lions roaring he said, "I am the corn of Christ, let me be ground by the teeth of the beasts, that I may be found pure bread." Read his Epistle to the Romans, in which he begs, and as it were conjures, them, not to hinder his martyrdom nor take away his crown from him. "I wish to enjoy the beasts which are prepared for me. If they will not come to me I will use force. Now I begin to be a disciple of Christ."

This is the thought which S. James proposes to be as it were the theme of his Epistle: "My brethren, count it all joy when ye fall into divers temptations;" where I have said a good deal upon this subject.

Ye are the salt, &c. That is, you, 0 ye Apostles, who are sitting here next to Me, to whom I have spoken primarily the eight Beatitudes—ye are, by My election and appointment (for I have chosen and appointed you unto this) the salt of the earth, i.e., ye ought to be, and by My grace ye shall be. Christ passes from the Beatitudes to salt, because He delivers His moral teaching after the manner of the ancients, by short, separate maxims, and because the connection here may be easily traced. You, 0 Apostles, whom I choose to be, after My example, humble, meek, &c., shall, in so being, be the salt of the world.

You ask why does Christ call His Apostles the salt of the earth rather than the gold, or silver, or precious stones? I answer, because salt is a thing universally necessary and useful. Salt is as it were the balsam of nature, which preserves and seasons al

Lapide: Mat 5:13-47

ye are the salt, &c. That is, you, 0 ye Apostles, who are sitting here next to Me, to whom I have spoken primarily the eight Beatitudes—ye are, by My election and appointment (for I have chosen and appointed you unto this) the salt of the earth, i.e., ye ought to be, and by My grace ye shall be. Christ passes from the Beatitudes to salt, because He delivers His moral teaching after the manner of the ancients, by short, separate maxims, and because the connection here may be easily traced. You, 0 Apostles, whom I choose to be, after My example, humble, meek, &c., shall, in so being, be the salt of the world.

You ask why does Christ call His Apostles the salt of the earth rather than the gold, or silver, or precious stones? I answer, because salt is a thing universally necessary and useful. Salt is as it were the balsam of nature, which preserves and seasons almost all things with which it is mixed, and keeps them from corruption. Thus the Apostles were the salt, i.e., the balsam of the earth.

2. Salt denotes the office, power, and dignity of the Apostles. For salt is the symbol of wisdom. For as salt seasons food and makes it savoury, so does wisdom season the mind and make it wise. Thus in Latin a foolish man is called a man without salt ( insulsus ) or unsalted, according to the verse of Catullus—

"Not one grain of salt in so big a body."

The Apostles therefore were salt because they corrected the unsavoury morals of the world, and made them wise and savoury.

3. Salt, says Pliny (lib. 31, c. 10), contains two elements, of an igneous and watery nature—igneous because it is sharp, like fire, and if it be cast into fire it makes it flare up; and if salt be cast into water it is dissolved in it. The same Pliny adds (c. 9) that there is nothing more beneficial to the body than salt. The Apostles therefore were the salt of the earth, because by their igneous force they kindled it with the love of God, and by their aqueous flow of words and their wisdom they watered its dryness as with a spiritual dew, and made it fruitful, that it should bring forth the fruit of good works and all virtues.

4. Salt flavours insipid food, and by its pungency renders it pleasant and wholesome. Thus the Apostles have emended the insipid and foolish opinions, mistakes, and customs of men by their forcible language, and made them pleasing to God and the angels.

5. As salt penetrates flesh, and preserves it from corruption by drying up the humours by which flesh is corrupted, so have the Apostles taken away from the minds of men the corruption of fleshly concupiscences, and preserved them for the immortality of everlasting incorruption. So Cicero (lib. 2 de Nat. Deorum ) says, "What hath a sow besides its flesh? Chrysippus says that a soul hath been given it for salt, lest it should corrupt." Thus to men who, like sows, were wallowing in flesh and blood, God bath given the Apostles, as it were salt and a soul, which might spiritually animate them, lest they should putrefy.

6. Salt excites thirst. So the Apostles have excited a thirst for heavenly things. Hear S. Hilary. "The Apostles are the preachers of heavenly things and, as it were, sowers of eternity: they bring immortality to all upon whom their speech is sprinkled." Or Euthymius: "Ye have been chosen by Me to cure all the putridity of the world: ye are the salt of the earth."

7. Salt, by its pungency, bites and pricks, dries and burns. Listen to Pliny (lib. 31, c. 7): "The nature of salt is igneous, and yet an enemy to fire. Putting it to flight, it dries substances and binds them together. But salt has such power over dead and putrescent substances that by its means they will endure for ages." Thus, too, the Apostles, by their sharp and fiery speech, and by their life, have bitten, pricked, dried up, and shaken off the vices of men. Hear S. Gregory ( Hom. 17): "If we are salt we ought to season the minds of the faithful. As is among brute beasts a rock of salt, so ought to be a priest among the people, that whosoever is joined to a priest, he may be seasoned, as if from a rock of salt, with the seasoning of eternal life." Let priests read that entire homily of S. Gregory's, and they will find it a golden mirror for their life, that they may be the salt of the earth. Wisely saith S. Chrysostom, "Do you wish to know if the people of any place are righteous? Look what sort of a pastor they have. If you find him pious, just, sound, believe the people will be the same, for they are seasoned with the salt of his wisdom."

But if the salt have lost his savour, &c. If an apostle, if a bishop, if a priest—who ought, like salt, to season the morals of others—shall, through gluttony, uncleanness, fear, or flattery, lose the vigour of his spiritual salt, who shall restore it to him? No one. This may be seen in the case of some of the priests and pastors of the past age, who either led scandalous lives, or else were ignorant and negligent in instructing the people wandering in, or verging upon, heresy. Whence the ecclesiastical order came into sad contempt, whence the heresies of Luther, Calvin, and the rest sprung up, who, says Maldonatus, are like unto unsavoury bugs: when they are alive they bite, when dead they give out an offensive smell.

Trodden under foot, &c. "For it is not he who suffers persecution," says S. Augustine, "who is trodden under foot of men, but he who is so foolish as to fear persecution. For only an inferior can be trodden down; but an inferior he cannot be whose heart is fixed in heaven, although his body may suffer many things upon earth."

Although salt be of an igneous nature, yet it dissolves if it be mingled with water. A good religious priest too is dissolved and becomes effeminate, if he associate too much with women, even pious ones. Hear what the Elder, cited by John Moschus, says in his Spiritual Meadow, c. 217: "My little children, salt is of water; and if it approach water, forthwith it fails and is dissolved. A monk suffers the same from a woman; and if he approach a woman, he too is dissolved, and comes to such a pass that he is no more a monk."

So too does a priest come to naught if he be too accommodating to people of the world. Let him remember that he ought to be salt, and preserve his vigour, gravity, and liberty in rebuking vices. Let him not be ashamed to profess openly that he is an ecclesiastic and a religious, that is, a worshipper of God, a spiritual person, a despiser of the world, a lover of heavenly things. "Let him enter with another man's, let him go out with his own," says our S. Ignatius. That is, in the beginning, let him accommodate himself to the disposition and speech of seculars, but afterwards let him dexterously bring them round to spiritual things, to change of character, to sanctity of life. Thus shall he be as the salt of the world.

Ye are the light of the world. Ye are ; again this means, ye are by My election and commission what ye ought to be in actual truth. The light of the world, that ye may by the light of your doctrine and evangelical life illuminate the world obscured by the darkness of errors and sins. So S. Hilary.

S. Chrysostom ( Hom. 10 in Epist. ad Timoth.) says, "For this purpose hath He chosen us, that we should be as lights, and act as leaven, that as angels we should be conversant with men on earth, that we should act as men with boys, as spiritual with those who are carnal." The sun is in heaven, but from thence it disperses its rays upon the earth; so do thou be with thy mind in heaven, whilst thy body is on earth, that thou mayest by thy conversation, and the example of thy virtue, illuminate, warm, and kindle it; so shalt thou be a light and a sun to the world.

S. Chrysostom adds something to be pondered deeply: "Assuredly, there would be no heathen, if we Christians took care to be what we ought to be; if we obeyed God's precepts, if we bore injuries without retaliation, if when cursed we blessed, if we rendered good for evil. For no man is so savage a wild beast, that he would not run forthwith to the worship of the true religion, if he saw all Christians acting as I have said. And that you may learn that it is so, consider how many one Paul drew to the knowledge of God. If we were all like him, how many worlds might we not be able to win?"

A city set on an hill, &c. Christ here compares His Apostles, 1. To salt. 2. To light. 3. To a city conspicuous on a mountain. The Church, that is to say, the prelates of the Church. are often compared in the Psalms to the same thing, as Ps. xlvi. and xlviii. and lxxxvii; also Is. lx., lxv., and Ezek. xl. As, therefore, a city upon a mountain cannot be bid, but strikes the eyes of all beholders, so do apostles, prelates, and priests come before the eyes of all men, that if they discharge their office rightly, and preach the gospel more by their lives than by their words, they will attract many to Christ, and have praise of all: but if they do otherwise, they will turn many away from the Saviour and be blamed by all.

Neither do men light a candle, &c. A candle is not wont to be bid under a bushel, i.e., under a vessel, as the Syriac, the Hebrew, and S. Luke have it, of measurement, but it is placed on high on a candlestick. So be ye, 0 ye Apostles! who are placed on a higher step of office and dignity, that ye may enlighten all by your preaching and sanctity.

Allegorically. SS. Hilary, Ambrose, and Bede say, that it is here meant that the light of the Gospel was not to be shut up within the narrow confines of Judæa, but to be placed upon the height of Rome, that it might illuminate all the subject nations.

1 Candle, Gr. λύχνον, i.e., lamp, torch, candle, anything which gives light; for torches and candles are properly placed upon stands, and in Italy, lamps upon lamp-stands. So also the Hebrew לפיר lappid, which we translate, lamp or lantern, signifies anything which gives a light of flame. Hence lamps and torches, as here and elsewhere in Scripture, signify holy, and especially Apostolic men, who illuminate others by the light of their doctrine and holiness, and who inflame them by the fire of their charity. Whence Christ says of John the Baptist, "He was a burning and shining lamp." (Vulg.) So Enoch and Elias are called two olive-trees, and two candelabra. (Rev 11:4.)

Let your light, &c. That they may see, &c. The particle that denotes that the Apostles of Christ and all their followers must be careful to shine both in word and example, not for themselves but for God, in order that they may draw men to God; and by considering this we may reconcile what is here said with Christ's teaching in chap. vi. 1, 2, and 5. "Take heed that ye do not your righteousness before men, that ye may be seen of them. " The emphasis is upon these last words, that the Apostles should not do righteous works with any such end in view as being glorified and praised by men; but here Christ commends the doing of good works before men, so this only end be kept in view, that they may glorify God by them. Hear S. Gregory (3 p. Pastor. Admonit. 36): "Why then is it commanded that our work shall be so done as not to be seen, and yet that it shall be seen, but that what we do must be hidden, so that we ourselves be not praised, and yet must be made manifest that we may increase the glory of our Heavenly Father? For when the Lord forbids our doing our righteousness before men, He immediately adds, lest we should be seen of them ; and when, on the other hand, he tells us that our good works should be seen of men, he forthwith subjoins, that they may glorify your Father which is in heaven. Whether, therefore, works should be seen, or not seen, He showed must be according to the end we have in view."

Think not that I am come to destroy ( Gr. καταλϋσαι, to dissolve, abolish) the law and the prophets. Christ's special meaning in this place is that He came to fulfil the moral precepts of the Law by teaching and expounding them more perfectly, and by substituting the sanction of eternal for temporal rewards and punishments, and by adding to things of precept evangelical counsels of perfection, as will be plain from what follows. It is also meant that Christ supplied the imperfection of the Law of Moses by justifying us through faith and the sacraments of the New Law, which He instituted, which the Law of Moses could not do.

Verily I say, &c. Verily, Gr. Amen—i.e., "in truth;" whence Aquila translates the Hebrew amen by πεπιστομενως—i.e., faithfully, truly, certainly. As S. Jerome says ( Epist. ad Sophron.), "Amen is the word not of one who swears, but of one who affirms something he is about to say, or confirms something which he has said. In the former case it is prefixed, in the latter it is affixed, as it were a seal." This may be seen from Deu 27:26, &c., and 1Co 14:16. Wherefore the LXX translate the word by γενοιτο, may it be done. In this place Amen has the meaning of affirming and gravely asserting.

Moreover, Christ Himself is called Amen, Rev 3:14: "Thus saith the Amen, the Faithful Witness."

Until heaven pass away. Not by nature and the perishing of nature, but by the mutation of its condition—that is, until heaven be changed from this state of corruption to a new and glorious state at the Resurrection. In other words, before the end of the world, when heaven and earth shall pass away, i.e., shall be renewed, it is necessary that all things which are written of Me in the Law be fulfilled. Or, rather, until heaven pass away means until it wholly perish. The sentence is a hypothetical one, and means, sooner may heaven be destroyed, sooner the earth be riven in twain, sooner the universe come to an end, than the minutest point of the Law not be fulfilled, either in this life or in the life to come. So long, therefore, as heaven and earth shall stand, so long the whole Law shall stand. Heaven and earth shall endure for ever, much more shall the whole Law endure eternally, according to these words of Christ, "Heaven and earth shall pass away, but my words shall not pass away." Whence the Greek is in the past tense, έως άν παρέλθη, meaning, the whole frame of the universe shall perish sooner than the Law of God.

Hear S. Irenæus. "Now, of the name Ίησοϋς, Jesus, the letters iota and eta, i and e, make up the number 18. These, say the Valentinians, are the eighteen Æons; and this is why the Saviour said, one jot or one tittle, &c."

A similar phrase is used in a similar sense (Psa 72:7): "In his days justice shall arise, and abundance of peace until the moon be taken away;" also Psa 89:37, meaning, "The sun and moon shall endure for ever, much more shall the throne of Christ remain eternally."

One jot. Christ, speaking to Hebrews, said, one yod, as the Syriac has. For the Greek translator substituted the equivalent, iota. Yod in Hebrew, like iota in Greek and i in Latin, is the smallest letter in the alphabet. From the letter yod, although the least, Valentinus, as S. Irenæus testifies, constructed the greatest heresy—viz., that of his Æons, in truth portents of names, rather than names of real existences.

Or one tittle (Vulg. apex ) of the law. He calls the apices of the law, not the Hebrew points and accents, which were not invented by the Rabbin until long after the time of Christ, but the tops or little extremities of the letters in which the Law was written.

Till all be fulfilled. All things, that is, which have been spoken concerning Me and My acts, My Church and Sacraments in the Law and the Prophets. Again, all things mean all which have been commanded, or promised, or threatened.

Whosoever therefore shall break, &c. Of these least commandments— viz., which the Law just spoken of commands, or in respect of which I am about to explain and perfect the Law. This is why He subjoins, I say unto you that unless your righteousness, &c. It does not mean, then, that all the commandments of the Law are very small; but that he should be condemned who should break one of even its smallest precepts, or, like the Pharisees, pervert them by a false interpretation, as by teaching, for example, that only outward adultery, not inward concupiscence, was forbidden by the Law. We must observe in this place that commandment is to be taken strictly for a weighty precept binding under the penalty of mortal sin, like the Ten Commandments. For he who shall break one such commandment, although the least in the Decalogue, shall surely be condemned. For it is entirely probable that certain trifling things in the Old Law, although they were commanded by God Himself, bind only under venial sin and temporal punishment. Such, I mean, as taking a bird together with her young ones in the nest, seething a kid in its mother's milk, &c. Not such as these are here called least commandments, but those which are least amongst the great commandments, such as to look upon a woman to lust after her, which the Pharisees considered a very small thing, and scarcely a sin at all.

Shall be called the least. Shall be accounted the least; shall be looked upon as vile; shall be had in contempt by God and the holy angels, as the last of men, and altogether unworthy to be admitted into the kingdom of heaven, but to be damned and cast into hell. Wherefore S. Chrysostom and Theophylact interpret least to mean not at all, because in heaven there are none who are not great, as S. Augustine says, "all kings of heaven, sons of God."

In the kingdom of heaven. Strictly so called, say S. Chrysostom and Theophylact. But S. Augustine and others interpret the kingdom of heaven here to mean the Church.

But whosoever shall do and teach, &c. Great, viz., a doctor, father, and prince of the disciples whom he has taught. And all the commandments of the Law are reckoned as having been done, when whatsoever has not been done is pardoned by God, says S. Augustine. For a fault is corrected and compensated for by penitence. As S. Bernard says ( Tr. de dispensat. et præcept. ), "A part of rule is regular correction." When, therefore, the guilty one undergoes this, he fulfils the rule.

Moraliter. Learn from hence the right way and method of teaching, that a doctor should first do what he is about to teach. Christ, says S. Luke, began to do and to teach. He was first Himself poor, humble, meek, a mourner, and then He taught, "Blessed are the poor in spirit." Let a doctor therefore examine his conscience before God before he teach, whether he be poor in spirit, meek, and soon; let him see whether he cleave to the world or to Christ, for that he may be Christ's he ought to break his pledge of friendship with the world, and be able to say with S. Paul, "If I yet pleased men I should not be the servant of Christ."

For I say unto you that except your righteousness shall exceed, &c., i.e., be more abundant, excellent, full, and perfect. Your righteousness, i.e., your observance of the Law. For it fulfils that which the Law declares to be just or righteous. It also makes us really just before God. As the Apostle says, "Not the hearers of the law are just before God, but the doers of the law shall be justified." (Rom 2:13.)

Ye have heard that it was said, i.e., commanded. Ye have heard, i.e., from the Scribes, teaching and expounding the Law of Moses. Christ here begins to show in detail that He was not dissolving the Law, but fulfilling it, and that Christian righteousness ought to excel Judaic and Pharisaic righteousness. Christ therefore here proposes and prefers Himself and His own doctrine both to the Scribes and Pharisees, who by their δευτερώσεις, or traditions, perversely interpreted the Law, as is plain from verses 20 and 43, and to the Law of Moses itself. For Christ added to the Law precepts of explicit belief concerning God the Three in One, and concerning Christ's Incarnation, Passion, and Redemption. He moreover supplied the defects and imperfections of the Old Law, for the Law of Moses was given to the comparatively uninstructed Jews, and this Law Christ perfected by His Evangelical Law.

Thou shalt not kill. Many thought that by this law murder only was forbidden, but Christ here teaches that by it even all angry words, blows, reproaches, are forbidden, for such things are, as it were, preludes leading by a direct road to homicide.

But I say unto you, &c. Christ here explains and fulfils the commandment, Thou shall not kill, and teaches that even inward anger is forbidden by it. I say unto you. I decree, assert, and sanction, I who am Legislator of all law, Evangelical, Mosaic, and natural.

Whosoever is angry. The Greek adds ει̉κη̃, rashly, without cause. But the Roman Codices, S. Jerome, and S. Augustine (lib. 1, Retract., c. 19) omit it. But those or similar words must be understood. For unlawful anger is what is here treated of; since anger for a just cause, as for example against sin and sinners, is both lawful and praiseworthy. Anger has been for this very purpose implanted in man's nature, that it should make them brave against vice, and against those things which are really their enemies.

Observe, anger is the thirst for vengeance, and is itself a mortal sin if it deliberately contrive, or wish for, any serious evil of body, or goods, or reputation of one's neighbour, or rejoice in such evils, even though he deserve them, for he who is angry rejoices in them not as fruits of justice but of revenge. But anger is a venial sin if it desire some trifling calamity to one's neighbour, even though the anger be violent, and flame out both internally and externally. Lastly, anger is no sin at all if it be assumed from zeal for righteousness, for the extirpation of sin and sinners. Such was the anger of Mattathias when he slew the legate of Antiochus, who was forcing the Jews to sacrifice to idols. (1 Mac.2:25.) Such was the anger of Christ when He drove the buyers and sellers out of the Temple.

Hear S. Chrysostom on the words in Ps. iv., Be ye angry and sin not : "We may be angry lawfully, for Paul was angry with Elymas, and Peter with Sapphira. But I should not call this anger without qualification. I should call it philosophy, carefulness. The father is angry with his child, but it is because he cares for him. It is he who avenges himself who is rashly angry, but he who corrects the faults of others is of all men the meekest. For even God is angry, not to revenge Himself, but to correct us. Let us therefore imitate Him. Thus to act is divine, otherwise it is human anger." Hear also S. Gregory (on Job v. 2, Anger slayeth the foolish man ): "There is an anger which springs from zeal for righteousness. This is the anger which, because Eli had it not, he roused against himself the vengeance of the wrath of God. For the sword of the eternal Ruler flames against him who is lukewarm in correcting the vices of those who are placed under him."

Shall be in danger of the judgment. Judgment here is to be taken in a somewhat different sense from that in which it occurs just above, Whosoever shall kill shall be in danger of the judgment. For there the human tribunal by which men were condemned to death for murder is meant; but here is understood the Divine judgment, which judges and condemns venial anger to temporal punishment, such as purgatory, but deadly anger to eternal punishment, i.e., to hell.

How vile a thing anger is! See S. Basil and S. Chrysostom ( Hom. on Anger ); Cicero (4 Tuscul.), where, among other things, he says, "Is there anything more like to madness than anger—anger which Ennius well calls the beginning of madness? The colour, voice, glare of the eye, impotence of words and deeds, what have they to do with sanity? What is more shameful than Homer's Achilles—than Agamemnon quarrelling? Anger brought Ajax to madness and death."

But whoso shall say to his brother, &c. Raca. 1. S. Chrysostom thinks raca here signifies thou, as if any one should say contemptuously to his neighbour, Go thou about thy business, what wouldest thou?—to address any one as thou out of disrespect.

2. Theophylact says raca means one worthy of being spat upon, for רוק rok means spittle ; but this would be a worse form of reproach than to call any one a fool, which Christ here places as the worst reproach.

3. Some think raca here is the Greek ρακος, ragged.

4. And more probably, S. Augustine, Rupert, Anselm, and others think raca is an interjection of despising and opposing, and that by it are denoted all the tokens of an evil-disposed mind, whether murmuring, shouting, or spitting, or wrinkling the brow, and so on.

5. And last, S. Jerome, Angelus Caninius, and others think that raca is a Hebrew word, derived from ריק ric, i.e., "empty," though not in brain, as S. Jerome says, for that would be a fool; but empty in purse; so that raca would mean a man of straw, a pauper. So the Vulgate translates Jdg 11:3.

Lastly, George Michaelis, the Maronite (in Proœmio Grammaticæ Syriacæ, c. de præstantia Syr. Linguæ ) says raca is Syriac, and has three meanings—1. A tortoise, which animal is considered so deformed by the Syrians that they nauseate and abhor it; so too, the Italians, when they would speak of a man slow and deformed, say, pare tartaruga, like a tortoise. 2. Raca, from rac, "he has spit." For the Syrians, when they would burn any one up with ignominy, call him raco, i.e., "spat upon;" or raca is the same as rauco, i.e., "spittle;" for a Syrian, to show that he made no account of a person, would say, "Thou art but as spittle to me." 3. Raca with the Syrians means one despised, vile, abject, dirty ; and this is the sense in which I think the word raca is here used by Christ. Thus far Georgius.

It is certain that raca is more than to be angry, less than to say, Thou fool! Again, raca is ambiguous. It may be venial, or it may be mortal; but to say, Thou fool, is certainly a mortal sin.

In danger of the council. Gr. συνεδριω, from which word the Jews called their highest tribunal the "Sanhedrim." As though Christ had said, "He shall be obnoxious to the judgment of the highest court, the Sanhedrim."

Observe, the Talmudic Doctors, and from them Franc. Lucas, Maldonatus, and others, say that the Hebrews had three courts: The first din mammona, which was a court for the trial of money causes; it was a court presided over by three judges. The second court was din mishpat, or the Court of Judgment, i.e., for capital offences. By this tribunal cases of murder were examined and decided. This court consisted of twenty-three judges. The third was the Sanhedrim, which consisted of seventy-two judges, by which grave causes and crimes were tried, such as heresy, false prophets, idolatry, apostacy, &c. Christ, omitting the first, alludes here to the two latter tribunals, and calls the second the judgment, the third συνεδριον, the Sanhedrim, the council. The meaning is, that the proportion between anger and a reproachful word, and between the punishment of both, was the same as between the judgment of Mishpat and the Sanhedrim, or the highest tribunal—that as the latter excelled the former, so the penalty of an opprobrious word exceeded the penalty of anger. For in this comparison, as is usual, it is not necessary to make everything apply. There is, then, a catachresis in the words judgment and council. For by judgment is signified the lesser fault of anger, and consequently the lesser condemnation and penalty; and by council the greater fault and the severer punishment.

The meaning then is, as a murderer under the Old Law was in danger of the judgment—namely, that his cause should be tried by the criminal judges, and he himself condemned to death; so in like manner anger, which is the first step to murder, is a criminal cause, and consequently pertains not to the lowest tribunal of Mammona, but of Judgment, not human but Divine; so that if it should be intense and voluntary, that is, with a deliberate intention of inflicting death or grave evil upon his neighbour, he should for this be condemned to death, not temporal but eternal.

But if anger should break forth into a rough word, such as raca, a man would sin grievously—grievously I say, because he would manifest anger by an outward sign, which would pertain to the tribunal of the Sanhedrim, to be heavily punished, according to the degree of the fault. But if he should say, Thou fool, it would not be a case for the Judgment, but would render him liable to the damnation of hell.

From this explanation it appears, in opposition to the Stoics and Jovinian, that there are degrees of faults and punishments, that some sins are worse than others, and so deserve a severer punishment from God. Whence there is sin which is venial, and there is sin which is mortal. Consequently, in opposition to Calvin, there is clearly a distinction between hell and purgatory.

But whosoever shall say, Thou fool, &c. Under this word fool, we are to understand all kinds of revilings, calumnies, reproaches, curses, which are mortal sins, if the be uttered grievously to dishonour our neighbour, or if the desire to do him injury and revile him, spring from the heart. For the gravity or triviality of a contumelious word must be weighed by the intention of the speaker. If you say it in joke, or not really to dishonour, but to correct, it is not formal, but material contumely, says D. Thom. (2. 2. q. 72, art. 2). Hence parents may severely correct and reprove and rebuke their children, and masters their servants, if it be done with moderation, and for just correction. Thus Christ calls Peter Satan (Matt. xvi. 23), and Paul calls the Galatians "foolish" (Gal 3:1). Again, the gravity of the contumely must be measured by the dignity of the person spoken to. For to say to a grave and honourable man, "Thou fool," is a grave contumely; but to call a man a fool who really is one, is a comparatively light reproach.

Of hell fire. The Arabic has, the fire of hell. S. Jerome observes that Christ here first uses the word Gehenna for hell. It is nowhere in the Old Testament used in that sense. Gehenna is derived from ge, a valley, and Hinnom or Ennon, a Jew so called. Gehenna is the valley of Hinnom. It was a pleasant vale near Jerusalem, in which parents were accustomed to burn their children in sacrifice to Moloch; and they beat drums that their cries and wails might not be heard. Hence the same place was called Tophet, i.e., "a drum." Wherefore, Christ here speaks of the Gehenna of fire, to show that nothing but fire, and that eternal fire, is meant. See Isa 3:33, where Gehenna and its torments are graphically depicted. For Tophet is ordained of old, &c.

Ver. 23. —Therefore, if thou bring thy gift, &c. If thy brother have anything to complain of in thee, any wrong for which to expostulate with thee, as that thou hast called him raca, or fool. This is the force of therefore in this passage. It would appear that the Scribes taught that all sins, and especially violations of the Sixth Commandment, were expiated by sacrifices and offerings at the altar of God, even when no satisfaction was made for a wrong done to one's neighbour. But Christ teaches the contrary, and sanctions the law of justice and charity, by which He bids that satisfaction must first be made to our neighbour who has been injured by us either in word or deed. Wherefore he subjoins,

Leave there thy gift, &c. This is a precept both of law and of natural religion, which has been by Christ in this place most strictly sanctioned, both because by the Incarnation of Himself He has, in the very closest manner, united us all to Himself and to one another. This greater union, which we have therefore through Christ, demands greater love and unity among Christian brethren: so He has said, "A new commandment give I unto you, that ye love one another." Furthermore, the sacrifice of the Eucharist is more holy than the ancient sacrifices. It is the gathering together and the communion of the Body, of which we all partake; and therefore we are all mutually united to Christ and one another. Hence it is called communion, that is, the common union of all. Since therefore the Eucharist is a sacrifice, as well as a Sacrament and profession of mutual love and peace, it is necessary that all discord should be done away, and that those who have offended should reconcile themselves to those whom they have offended before this holy Synaxis, lest they be found liars. For in truth he is a liar who takes the Sacrament of union, that is, the Eucharist, and is not in union with, but bears a grudge or rancour against, his neighbour.

This is why it used to be the custom at Mass, that before Holy Communion, Christians were wont to give one another a holy kiss, as a symbol of reconciliation and union, in place of which what is called the Pax is now bestowed.

S. John the Almoner, Patriarch of Alexandria, to fulfil literally this precept or counsel of Christ, was once standing at the altar to say Mass, when he remembered that a certain cleric had conceived a hatred for him, and although he was the offended party, yet he asked his pardon first, and being thus reconciled, he went with him joyfully to the altar and finished the sacrifice, saying with confidence to God, "Forgive us our debts as we forgive our debtors," as Leontius records in his Life. He adds that the same John repelled Damianus, a deacon, from Communion, and said to him, "Go first and be reconciled to thy brother." Damianus promised so to do, when the Patriarch gave him the Sacred Mysteries.

Agree, Gr. ευ̉νοω̃ν, i.e., be of good will, Syriac, a friend: with thine adversary, Gr. τω̃ α̉τιδίκω σου, i.e., thine accuser, thy prosecutor, Syriac ,Beel dinoch, "the master, or lord of thy lawsuit," Arabic, with him who is at law with thee: the uttermost fathing, i.e., of thy debt.

You will ask, who is this adversary? 1. Tertullian ( lib. de Animâ ), answers, it is the devil. He is Satan, i.e., our adversary.

2. S. Athanasius, or whoever be the author of Quæst. S. Script. ad Antioch. ( quæst. 26), thinks the adversary means the flesh: for it is an adversary to the soul. "For the flesh lusteth against the spirit, and the spirit against the flesh" (Gal 5:17). But we must not agree either with the devil, or the flesh, which is what we are here told to do by Christ.

3. The same Athanasius says with better reason, elsewhere, that it is our conscience, for this is our adversary, and stings us when we do ill, until we agree with it, by following its dictates.

4. SS. Augustine, Anselm, and Bede are of opinion that God, or the law of God is meant, for these fight against our lusts. Wherefore clearly we ought to consent unto them, lest we incur the punishments with which they threaten us. But these are mystical, or symbolical interpretations.

Wherefore I say with SS. Jerome, Hilary, and Ambrose, that by our adversary is here meant any one who has been unjustly offended, or injured by us, and is therefore in a position to be able to accuse us before God. With such a one Christ in the preceding verse bade us be reconciled.

Note that there is here a Hebraism, and a parabolical form of expression, in which it is not necessary to adapt every word, but the general scope and meaning is what must be chiefly considered. And these, in this case, are rather hinted at than expressed. The sense then is this:—As a debtor, or one who is accused by a prosecutor before a judge, acts prudently if he agree with his adversary before judgment, and so escape the condemnation of the judge, prison, or infamy, so in like manner do thou act; and if thou hast injured thy brother in any way, as for instance by calling him raca, or a fool, thou hast made thyself a debtor, as it were, to restore him to honour: come in then, and be reconciled with him speedily, before thou be delivered as guilty to God the judge, who by a righteous vengeance shall deliver thee to prison, until thou shalt pay all thy debt. That prison is hell, or purgatory, according to the greater or less heinousness of thy sin. The word until, seems to bear a reference to purgatory, as though it signified terminable punishment, which is purgatory, whereas the punishment of hell has no end.

Farthing. Greek, κοδράντην. This is a word which has been borrowed from the Latin, like many others which are found in the Evangelists, such as prætorium, centurio, &c.

The quadrans, here translated farthing, was the fourth part of the Roman as, and is put for any very small coin. And the spiritual application is, that every debt, even the very least of the fault of anger, must be paid and atoned for after this life, in the place of justice. Wherefore in this life, where is the place for mercy, agreement and pardon, let us be reconciled to our adversary—i.e., whomsoever we have injured, either by word or deed. I have read in a history that a certain servant who had departed this life appeared to his master, who asked him of his state and condition. The servant answered, "I am in that place where every debt is exactly and rigidly reckoned, and where not so much as a straw is overlooked." Doctor Jacobus also relates that a certain religious man, who had departed this life, appeared in vile raiment and with a sad countenance, and said to a companion, "No one believes, no one believes, no one believes how strictly God judges, and how severely He punishes."

Ver. 27 and 28. — Ye have heard, &c... to lust after her— that is, with the design and object of indulging sinful passion with her—hath already committed adultery with her in his heart. Because by adultery he hath already corrupted her in his mind, and therefore before God, who beholds the heart, he is an adulterer, and as an adulterer he will be punished by Him.

Christ passes from anger to concupiscence, because these two passions have the greatest influence over men. And as He explained the commandment, Thou shall nor kill, to forbid anger, so He here explains Thou shall not commit adultery to forbid concupiscence. For many of the Scribes and Pharisees greatly erred in their exposition of this precept as well as of the former. For although they knew that it was commanded by the tenth precept of the Decalogue, Thou shall not covet thy neighbour's wife, nevertheless they erred—1. Because they understood it of concupiscence, not altogether internal, but such as is wont to break out in touch, kisses, lascivious words, and such like, according to the maxim, "The law prohibits the hand, not the mind." But this is true of civil and state law, which only punishes external wrongdoing, but not of the law of God, which weighs and chastises the inmost thoughts of the heart. Josephus, the Jewish historian, fell into this very mistake, when, in the twelfth book of his Antiquities, he cites Polybius as saying that Antiochus Epiphanes perished miserably because he had wished to spoil the temple of Diana. Josephus finds fault with Polybius, saying, "To have wished merely, and not to have effected the sacrilege, does not seem a thing worthy of punishment." And R. David Kimchi, cited by Gerebrard (Ps. lxvi.), says, "Even if I should see iniquity in my heart, which I was even prepared to carry out in act, that it should be in the presence of God, and if I should utter it with my lips, yet will not God hear it—i.e., it will not be imputed to me for wickedness. For God does not reckon an evil thought as a work, unless it be against the faith of God and religion." Thus, too, there are many in this day who say, "To think evil is not a sin, but to do evil."

But this is a crass error, known and confuted by Aristotle and other heathens. For free will is the proper test and criterion of goodness and wickedness, of virtue and vice. For if free will seeks what is good and honest, it is itself good and laudable; but if evil, it is evil and blameworthy. Wherefore the external act, as, for instance, of adultery, is not, speaking precisely, a sin in itself (as in plain from the case of idiots being adulterers), unless it proceeded from free will. For from free will it derives all its formal sinfulness.

2. The Scribes erred in thinking that immodest looks, touch, kisses, &c., were not sins of adultery and fornication, but of concupiscence, and so were done against the Tenth Commandment, Thou shalt not covet thy neighbour's wife, but not against the Seventh. In opposition to this Christ here teaches the contrary, and so expounds the Seventh Commandment that all impurity is forbidden by it, because all such things are the road to adultery, and so a kind of beginning of adultery.

3. They were in error who thought that by this commandment only concupiscence in respect to another man's wife, but not of any unmarried woman, was forbidden. This error Christ here corrects, and teaches that all impurity between the sexes is forbidden by this law.

Vers. 29 and 30. —But if thy right eye, &c. It is plain that there are here two parables, taken from the two most excellent and most useful of our bodily members—the right eye and the right hand. And Christ signifies that everything which entices us to sin must be cast away, however dear, precious, and necessary it may be to us. He makes mention of the eye first, because he had just before said, Whoso looketh upon a woman, &c. 1. Thus, S. Chrysostom ( Hom. 17), by the right eye and hand, understands a woman beloved, such a one as he had just been speaking of, that she must be cast off, if by her look, voice, or gesture she provoke to lust. 2. S. Augustine ( lib. de Serm. Dom. in Mont., lib. 1), understands any friend and minister, even one who is necessary. 3. S. Hilary, Theophylact ( in loc. ), Cyril, Pacian ( Epist. 3), understand parents and relations, that intercourse with them must be cut off, if it leads us into sin. 4. S. Jerome understands affections and vices of the mind. 5. Auctor Imperfecti considers that by the right eye and hand the mind and will are meant, which must be called away from carnal pleasures.

But more simply and plainly you may take the right eye and hand to be actually meant, but in such a sense as to subserve the meaning of the parable, and to be parabolically explained. For there is here a continuous parable, in which Christ has regard to concupiscence of sight. Christ is dealing with such an implied objection as this which follows: "You may urge that if the eye and the sight are adulterous when they look upon a woman to lust after her, what then shall I do with the eyes which God has given me to see with?"

Again, it is a metaphor taken from surgery. As those who are sick and injured take care that a surgeon should amputate or remove the most noble and useful of our members, if their remaining imperil the safety of the whole body; so, also, I admonish you, 0 my faithful people, that ye endure any loss whatsoever, rather than commit a sin, especially a deadly sin; that, indeed, whatever is a stumbling-block to you and draws you to sin, although it be as dear and necessary to you as your right eye, you should altogether pluck it out and cast it from you, at whatever cost to you of pain and inconvenience: for example, that ye should put away the sight of an eye, even if modest in other respects, that is, the friendship and society of female relations, a wife, a son, a parent, if they bring upon you peril of sin, i.e., if by other means you are not able to escape sin, for it is better to enter into heaven having one eye, than having two eyes to be cast into hell. But because it is always possible to escape from sin in some other way than by cutting off a member, it is not lawful to cut it off and so mutilate oneself. Thus it was that Origen, who made himself a eunuch for the sake of chastity, was condemned by the Church. Finally, the concupiscences which have to be cut off and mortified by every one so tenaciously cleave to the eyes and the body, yea, to the soul itself, that they cannot be rooted out without great force and sense of pain, so that they who cut them off suffer as much as if they plucked out an eye or a tooth. They who have gone through it know what it is. Whence it is called mortification, because it produces the feeling and pain of death.

Thus according to the letter, SS. Aquilinus and Andomarus, as is related in their Lives in Surius, who had been blind, and recovered their sight by a miracle, asked of God that they might be again deprived of sight, that they might be free from the distractions and temptations to which sight gives rise. Furthermore it was by a special leading of God that the virgin mentioned in the Spiritual Meadow of Sophronius, plucked out her eyes and sent them to her lover, who persecuted her with his attentions, because he was ravished with the beauty of her eyes. When he received this gift the lover was smitten with compunction, and exchanged his secular for a monastic life.

S. Antonius asked Didymus, a blind man, whom S. Jerome calls his seer, that is, his teacher, if he grieved over his blindness. He was silent for a little while, and nodded; then he said, "A prudent man ought not to grieve because he is without eyes, which are possessed by flies and bees; but he ought to rejoice, because he has greater opportunities for opening the eyes of his mind, by which he may see God and divine things."

Ver. 31. — It has been said, &c. See what I have written upon the givin g a bill of divorce in Deu 24:1.

Ver. 32. — But I say unto you, &c. Christ here corrects and settles the law of divorce. 1. Because the law easily conceded divorce for various causes. But Christ permits it only on account of fornication, if a wife be an adulteress; and from an adulterer the innocent wife is at liberty to depart, according to that maxim, "If a man break his marriage vow that may be broken with him." 2. The Law conceded both to the woman who was put away, and to the husband who repudiated her, the liberty of contracting a second marriage. But Christ denies it to both. 3. The Law conceded to the husband alone the power of giving a writing of divorcement. But Christ, with respect to this matrimonial right places the man and the woman upon a perfect equality, as S. Paul teaches, 1Co 7:4.

Except for the cause of fornication. By fornication here some understand any sin whatever, that is, in the form of a sort of spiritual fornication with any creature, leaving God, the Creator and Husband of the Soul. Thus S. Augustine, Origen, in loc. But this is taking it in too loose a sense.

By fornication others understand infidelity. For this is constantly called fornication by the prophets, that is to say, spiritual and mystical fornication.

But expositors, ancient and modern, passim, understand fornication here in its strict, literal sense, as denoting all illicit sexual intercourse.

You will say it is lawful to put away a wife if she endeavour to draw her husband into any sin, as is laid down in the chapter, Quæsivi de divortiis, and as Christ Himself sufficiently indicates, ver. 29. Also if the wife practise sorcery, or compass her husband's death; so that it is lawful to put a wife away for other causes besides fornication.

I answer, what you say is true, but Christ here assigns fornication as the only cause of divorce, both because it is the only proper cause of divorce, speaking in a strict sense, from marriage, as being immediately destructive of it, whilst the others are general causes, and would absolve a Christian from any union whatever; also because the divorce of even a repentant adulteress is conceded in perpetuity, so that although the wife repent of her adultery the husband is not bound to receive her again to his house, whereas in the other cases he is bound to receive her back again to favour; lastly, because Christ here wishes entirely to exclude all such causes of divorce as the wife's deformity, poverty, disagreeableness, &c., which were common among the Jews. And to them He is here addressing Himself.

And whoso shall marry her that is put away committeth adultery. Cajetan and others here repeat the words, excepting for the cause of fornication, as though it were lawful for the man putting away the adulterous wife, and for the adulteress herself, to enter again into matrimony. But what S. Paul says (1Co 8:11), is plainly repugnant to this idea. For he there bids the innocent wife remain unmarried, or else be reconciled to her adulterous husband. See what I have there said; and this is the constant usage and interpretation of the Church, of which more on chap. 19:9.

Ver. 33. —Again, ye have heard, &c. Thou shall perform, i.e., Thou shalt pay, shalt fulfil what thou hast sworn unto the Lord, or by the Lord that thou wilt do. So S. Chrysostom properly explains that by oaths are here meant vows confirmed by an oath, that we are bound to render them, that is, perform them unto God. Suarez explains differently. "If thou desirest to swear, swear by the true God, not by idols."

Ver. 34. —But I say unto you, &c. Christ here explains and perfects the third precept of the Decalogue, which the Scribes and Pharisees had explained falsely. For, 1. they asserted that an oath became an oath, and was binding, if it were made by God, and called Him to witness, but not so if it were sworn by creatures. Christ here teaches the contrary. For in creatures the Creator is understood, for they were made by God, and all that they have and are is from God. For he who swears, calls God, who is the prime Verity, to witness his oath. He therefore who swears by a creature, either makes that creature a God, which is the sin of idolatry, or else it behoves to understand God the Creator in the oath.

2. The Scribes erred, who thought that by this precept perjury only was forbidden. On the contrary Christ here teaches that by it every oath is forbidden, all irreverence and abuse of the name of God.

But I say unto you, &c. From this passage, the Pelagians, as S. Augustine testifies ( Epist. 89, q. 5.) taught that no oath was lawful for Christians. The Waldenses thought the same, as we see from the Council of Constance, and the Anabaptists of the present day hold the same opinion, who will not swear in a trial at the bidding of the judge.

But this is an error of faith, which the perpetual practice of the Church, as well as the example of God Himself, of S. Paul, and the Saints condemns, as is plain from Psa 110:4;  Rom 1:9;  Phi 1:8;  1Co 15:31, &c. Reason itself shows us the same thing; for an oath is an honour to God as the prime Verity, because he who swears appeals to Infallible Truth as his witness. Wherefore an oath is an act of religion, and the highest worship, so that it be done in truth and justice, as Jeremiah says, 4:2.

You will ask, Why, then, does Christ say, Swear not at all? S. Bernard answers ( Serm. 65 in Cant.) that this is not of precept, but only of counsel.

2. Others allow that this is a precept, but one which only forbids perjury.

3. Others think that the command, Swear not at all, applies only to swearing by creatures, not by God. To this opinion S. Jerome inclines.

But all these explanations are forced and incorrect, and are refuted by what follows; for Christ bids us swear not at all, (1) because, as S. Augustine says ( de Verb. Apostoli ), "False swearing is destructive, true swearing is perilous, swearing not at all is safe." Not at all—i.e., "As far as lieth in thee, that thou shouldst not affect nor love swearing, nor take any pleasure in an oath, as though it were a good thing." Again, to swear is, per se, a moral evil of irreverence with respect to God; just as it is a moral evil, per se, to kill any one; yet there are cases in which it is a duty. So it is with an oath. In Paradise it was not lawful to swear, nor will it be lawful in heaven. So great is the majesty of the Name of God that It must not be called to witness unless necessity compel. For to invoke It about small and worthless things is to make It small and vile, just as would be the action of one who should call the king as witness about a single guinea. Hence the saints were cautious about swearing. In the Life of S. Chrysostom it is recorded as a notable thing that he never swore. The same is testified of S. John the Almoner.

You will ask whether also for Christians it is lawful to swear? For (1) many of the Fathers seem to say that it is not. SS. Jerome, Chrysostom, Euthymius, say that swearing was permitted by God to the Jews, lest they should swear by idols, but is not permitted to Christians. (2) Theophylact and Euthymius are of opinion that an oath was a legal precept of the old law, like circumcision. Wherefore, as the latter has been done away by Christ, so has the former. (3) Others think that an oath was allowed by God to the Jews, as being uninstructed, imperfect, and hard of belief, but has been forbidden to Christians because more perfect things become them as being more perfect, and because they ought to beware of the slightest peril of perjury. That in the same way divorce was permitted to the Jews, lest they should kill the wives whom they hated; and yet Christ takes away this permission from Christians. Thus think S. Hilary ( in loc., Can. 4), S. Ambrose ( in Ps. 119, Serm. 1), S. Basil ( in Ps. 13), Chromatius and Origen ( in loc., Tract. 35), Epiphanius (Hæres. 19), S. Athanasius ( Serm. de Passione et Cruce Domini ), S. Chrysostom ( Hom. ad pop.).

If you object that in Holy Scripture God took an oath, as in Gen 22:16, SS. Athanasius, Basil, and Ambrose answer that such oaths of God were not strictly speaking oaths, but. asseverations only—or promises; or, as S. Ambrose says, God may swear because He is able to fulfil that which He swears, and He cannot repent of it. But a man ought not to swear because he has not any certain power of doing that to which he pledges his oath.

If, further, you object that surely S. Paul swore when he said (2Co 1:23), "I call God to witness upon my soul" (Vulg.), S. Basil answers that this is not really an oath, but only a simple mode of speech, uttered with the appearance and form of an oath as a stronger affirmation.

But I say that not to the Jews only, but to Christians, is it lawful to swear. This is of faith, as is plain from the perpetual sense, use, and practice of the Church. "For of all strife among men"—even Christians—"an oath for confirmation is the end," says the Apostle to the Heb 6:16. Moreover, in Scripture there is no affirmative precept for swearing, as there is for praying, sacrificing, loving and praising God, honouring parents, &c., because an oath is not, per se, desirable, but only for the sake of something else, and, as it were, per accidens, in such sort that it is a kind of medicine for unbelief. And there is a negative precept for swearing, namely that you shall not commit perjury or swear by false gods, but only by the true God. There is also a conditional precept that if you swear you shall only swear what is just, true, and necessary.

You may say, Christ here solemnly says to Christians, Swear not at all. I answer, this is true because, per se, it is unbecoming and improper to call the Great and Good God to witness about human disputes on account of men's mutual distrusts, unless this impropriety may be excused by mutual necessity, as it is often excused by the want of witnesses and other judicial proofs.

To the Fathers who have been cited, I reply that they seem to have spoken in the same sense that Christ did, because they saw men often swearing falsely or unjustly, and, still more frequently, lightly, foolishly and rashly; hence on account of the peril of these things, they forbade an oath to Christians, that they should refrain from it as much as possible. But if any one is careful to avoid such dangers, then it is lawful for him to swear in a case of necessity. This is plain from S. Chrysostom, who, in his homilies to the people of Antioch, frequently and sharply rebuked their habit of rash swearing. And to those who wondered at his so doing, he thus replies. "I say and repeat, as I am accustomed, because ye say and repeat what ye are accustomed." And he declares that he will not cease from this repetition until they leave off swearing. "For a hard knot a hard and constant wedge must be used."

Neither by heaven, &c. It seems that the Jews were wont to swear by heaven and earth, and similar oaths. And because the Pharisees thought that these oaths, being made by creatures, were of small account, Christ here teaches the contrary—viz., that he who swears by heaven or earth, swears by God their Creator, who has placed the throne of His glory in heaven, and his footstool on earth.

Ver. 37. — But let your communication be, &c.—i.e., a simple affirmation, or negation. For what is more than these, Gr. περισσὸν. The Syriac has, what is added beyond these. In the Hebrew Gospel ascribed to S. Matthew, we have אין אין ain, ain, כן כן ken, ken—that is no, no, so, so. In this passage a simple affirmation or negation is opposed to an oath; so in S. James (v. 12) ; and it means that whatever is added to these in the way of swearing, is of evil. So S. Chrysostom and S. Jerome, or rather Paulinus, Epist. ad Celantium.

Of evil. Evil here may be taken either in the masculine or the neuter gender. If the masculine the devil is meant, who, as a ringleader of all iniquity, incites thee to swear without necessity, and so draws thee on by degrees to swear falsely, which is the sin of perjury. So Theophylact, Maldonatus, and others. If you take the neuter, it means cometh of vice, either your own or another's— that is to say, the custom of swearing arises either from your own vice of levity or irreverence, or else from another man's incredulity and distrust. Because a man does not believe my simple assertion, I confirm my words by an oath, which, however, is a fault become necessary since the fall of man. So S. Augustine.

Vers. 38 and 39. —You have heard, &c. This was the law of retaliation. But I say unto you, Resist not evil. That is, an evil or unjust thing, or an injury done to thee by a wicked man. That is, do not requite evil by evil, injury by injury. Or better, resist not evil, taking evil in the masculine—i.e., the evil man who injures you. The Greek τω̃ πονηρω̃, though both meanings amount to much the same thing.

Note—1. That the ancient lex talionis was just, but in practice it was often unjust, and sprang from a desire of revenge, by which one who had had an eye or tooth plucked out brought before the magistrate the person who had injured him, and demanded, by way of retaliation, that his eye or tooth should be plucked out. But Christ supplies the deficiency of this law and perfects it, by opposing to the lex talionis the law and counsel of patience, and to a disposition thirsting for revenge the law of meekness.

Lapide: Mat 5:23-47

Leave there thy gift, &c. This is a precept both of law and of natural religion, which has been by Christ in this place most strictly sanctioned, both because by the Incarnation of Himself He has, in the very closest manner, united us all to Himself and to one another. This greater union, which we have therefore through Christ, demands greater love and unity among Christian brethren: so He has said, "A new commandment give I unto you, that ye love one another." Furthermore, the sacrifice of the Eucharist is more holy than the ancient sacrifices. It is the gathering together and the communion of the Body, of which we all partake; and therefore we are all mutually united to Christ and one another. Hence it is called communion, that is, the common union of all. Since therefore the Eucharist is a sacrifice, as well as a Sacrament and profession of mutual love and peace, it is necessary that all discord should be done away, and that those who have offended should reconcile themselves to those whom they have offended before this holy Synaxis, lest they be found liars. For in truth he is a liar who takes the Sacrament of union, that is, the Eucharist, and is not in union with, but bears a grudge or rancour against, his neighbour.

This is why it used to be the custom at Mass, that before Holy Communion, Christians were wont to give one another a holy kiss, as a symbol of reconciliation and union, in place of which what is called the Pax is now bestowed.

S. John the Almoner, Patriarch of Alexandria, to fulfil literally this precept or counsel of Christ, was once standing at the altar to say Mass, when he remembered that a certain cleric had conceived a hatred for him, and although he was the offended party, yet he asked his pardon first, and being thus reconciled, he went with him joyfully to the altar and finished the sacrifice, saying with confidence to God, "Forgive us our debts as we forgive our debtors," as Leontius records in his Life. He adds that the same John repelled Damianus, a deacon, from Communion, and said to him, "Go first and be reconciled to thy brother." Damianus promised so to do, when the Patriarch gave him the Sacred Mysteries.

Agree, Gr. ευ̉νοω̃ν, i.e., be of good will, Syriac, a friend: with thine adversary, Gr. τω̃ α̉τιδίκω σου, i.e., thine accuser, thy prosecutor, Syriac ,Beel dinoch, "the master, or lord of thy lawsuit," Arabic, with him who is at law with thee: the uttermost fathing, i.e., of thy debt.

You will ask, who is this adversary? 1. Tertullian ( lib. de Animâ ), answers, it is the devil. He is Satan, i.e., our adversary.

2. S. Athanasius, or whoever be the author of Quæst. S. Script. ad Antioch. ( quæst. 26), thinks the adversary means the flesh: for it is an adversary to the soul. "For the flesh lusteth against the spirit, and the spirit against the flesh" (Gal 5:17). But we must not agree either with the devil, or the flesh, which is what we are here told to do by Christ.

3. The same Athanasius says with better reason, elsewhere, that it is our conscience, for this is our adversary, and stings us when we do ill, until we agree with it, by following its dictates.

4. SS. Augustine, Anselm, and Bede are of opinion that God, or the law of God is meant, for these fight against our lusts. Wherefore clearly we ought to consent unto them, lest we incur the punishments with which they threaten us. But these are mystical, or symbolical interpretations.

Wherefore I say with SS. Jerome, Hilary, and Ambrose, that by our adversary is here meant any one who has been unjustly offended, or injured by us, and is therefore in a position to be able to accuse us before God. With such a one Christ in the preceding verse bade us be reconciled.

Note that there is here a Hebraism, and a parabolical form of expression, in which it is not necessary to adapt every word, but the general scope and meaning is what must be chiefly considered. And these, in this case, are rather hinted at than expressed. The sense then is this:—As a debtor, or one who is accused by a prosecutor before a judge, acts prudently if he agree with his adversary before judgment, and so escape the condemnation of the judge, prison, or infamy, so in like manner do thou act; and if thou hast injured thy brother in any way, as for instance by calling him raca, or a fool, thou hast made thyself a debtor, as it were, to restore him to honour: come in then, and be reconciled with him speedily, before thou be delivered as guilty to God the judge, who by a righteous vengeance shall deliver thee to prison, until thou shalt pay all thy debt. That prison is hell, or purgatory, according to the greater or less heinousness of thy sin. The word until, seems to bear a reference to purgatory, as though it signified terminable punishment, which is purgatory, whereas the punishment of hell has no end.

Farthing. Greek, κοδράντην. This is a word which has been borrowed from the Latin, like many others which are found in the Evangelists, such as prætorium, centurio, &c.

The quadrans, here translated farthing, was the fourth part of the Roman as, and is put for any very small coin. And the spiritual application is, that every debt, even the very least of the fault of anger, must be paid and atoned for after this life, in the place of justice. Wherefore in this life, where is the place for mercy, agreement and pardon, let us be reconciled to our adversary—i.e., whomsoever we have injured, either by word or deed. I have read in a history that a certain servant who had departed this life appeared to his master, who asked him of his state and condition. The servant answered, "I am in that place where every debt is exactly and rigidly reckoned, and where not so much as a straw is overlooked." Doctor Jacobus also relates that a certain religious man, who had departed this life, appeared in vile raiment and with a sad countenance, and said to a companion, "No one believes, no one believes, no one believes how strictly God judges, and how severely He punishes."

Ver. 27 and 28. — Ye have heard, &c... to lust after her— that is, with the design and object of indulging sinful passion with her—hath already committed adultery with her in his heart. Because by adultery he hath already corrupted her in his mind, and therefore before God, who beholds the heart, he is an adulterer, and as an adulterer he will be punished by Him.

Christ passes from anger to concupiscence, because these two passions have the greatest influence over men. And as He explained the commandment, Thou shall nor kill, to forbid anger, so He here explains Thou shall not commit adultery to forbid concupiscence. For many of the Scribes and Pharisees greatly erred in their exposition of this precept as well as of the former. For although they knew that it was commanded by the tenth precept of the Decalogue, Thou shall not covet thy neighbour's wife, nevertheless they erred—1. Because they understood it of concupiscence, not altogether internal, but such as is wont to break out in touch, kisses, lascivious words, and such like, according to the maxim, "The law prohibits the hand, not the mind." But this is true of civil and state law, which only punishes external wrongdoing, but not of the law of God, which weighs and chastises the inmost thoughts of the heart. Josephus, the Jewish historian, fell into this very mistake, when, in the twelfth book of his Antiquities, he cites Polybius as saying that Antiochus Epiphanes perished miserably because he had wished to spoil the temple of Diana. Josephus finds fault with Polybius, saying, "To have wished merely, and not to have effected the sacrilege, does not seem a thing worthy of punishment." And R. David Kimchi, cited by Gerebrard (Ps. lxvi.), says, "Even if I should see iniquity in my heart, which I was even prepared to carry out in act, that it should be in the presence of God, and if I should utter it with my lips, yet will not God hear it—i.e., it will not be imputed to me for wickedness. For God does not reckon an evil thought as a work, unless it be against the faith of God and religion." Thus, too, there are many in this day who say, "To think evil is not a sin, but to do evil."

But this is a crass error, known and confuted by Aristotle and other heathens. For free will is the proper test and criterion of goodness and wickedness, of virtue and vice. For if free will seeks what is good and honest, it is itself good and laudable; but if evil, it is evil and blameworthy. Wherefore the external act, as, for instance, of adultery, is not, speaking precisely, a sin in itself (as in plain from the case of idiots being adulterers), unless it proceeded from free will. For from free will it derives all its formal sinfulness.

2. The Scribes erred in thinking that immodest looks, touch, kisses, &c., were not sins of adultery and fornication, but of concupiscence, and so were done against the Tenth Commandment, Thou shalt not covet thy neighbour's wife, but not against the Seventh. In opposition to this Christ here teaches the contrary, and so expounds the Seventh Commandment that all impurity is forbidden by it, because all such things are the road to adultery, and so a kind of beginning of adultery.

3. They were in error who thought that by this commandment only concupiscence in respect to another man's wife, but not of any unmarried woman, was forbidden. This error Christ here corrects, and teaches that all impurity between the sexes is forbidden by this law.

Vers. 29 and 30. —But if thy right eye, &c. It is plain that there are here two parables, taken from the two most excellent and most useful of our bodily members—the right eye and the right hand. And Christ signifies that everything which entices us to sin must be cast away, however dear, precious, and necessary it may be to us. He makes mention of the eye first, because he had just before said, Whoso looketh upon a woman, &c. 1. Thus, S. Chrysostom ( Hom. 17), by the right eye and hand, understands a woman beloved, such a one as he had just been speaking of, that she must be cast off, if by her look, voice, or gesture she provoke to lust. 2. S. Augustine ( lib. de Serm. Dom. in Mont., lib. 1), understands any friend and minister, even one who is necessary. 3. S. Hilary, Theophylact ( in loc. ), Cyril, Pacian ( Epist. 3), understand parents and relations, that intercourse with them must be cut off, if it leads us into sin. 4. S. Jerome understands affections and vices of the mind. 5. Auctor Imperfecti considers that by the right eye and hand the mind and will are meant, which must be called away from carnal pleasures.

But more simply and plainly you may take the right eye and hand to be actually meant, but in such a sense as to subserve the meaning of the parable, and to be parabolically explained. For there is here a continuous parable, in which Christ has regard to concupiscence of sight. Christ is dealing with such an implied objection as this which follows: "You may urge that if the eye and the sight are adulterous when they look upon a woman to lust after her, what then shall I do with the eyes which God has given me to see with?"

Again, it is a metaphor taken from surgery. As those who are sick and injured take care that a surgeon should amputate or remove the most noble and useful of our members, if their remaining imperil the safety of the whole body; so, also, I admonish you, 0 my faithful people, that ye endure any loss whatsoever, rather than commit a sin, especially a deadly sin; that, indeed, whatever is a stumbling-block to you and draws you to sin, although it be as dear and necessary to you as your right eye, you should altogether pluck it out and cast it from you, at whatever cost to you of pain and inconvenience: for example, that ye should put away the sight of an eye, even if modest in other respects, that is, the friendship and society of female relations, a wife, a son, a parent, if they bring upon you peril of sin, i.e., if by other means you are not able to escape sin, for it is better to enter into heaven having one eye, than having two eyes to be cast into hell. But because it is always possible to escape from sin in some other way than by cutting off a member, it is not lawful to cut it off and so mutilate oneself. Thus it was that Origen, who made himself a eunuch for the sake of chastity, was condemned by the Church. Finally, the concupiscences which have to be cut off and mortified by every one so tenaciously cleave to the eyes and the body, yea, to the soul itself, that they cannot be rooted out without great force and sense of pain, so that they who cut them off suffer as much as if they plucked out an eye or a tooth. They who have gone through it know what it is. Whence it is called mortification, because it produces the feeling and pain of death.

Thus according to the letter, SS. Aquilinus and Andomarus, as is related in their Lives in Surius, who had been blind, and recovered their sight by a miracle, asked of God that they might be again deprived of sight, that they might be free from the distractions and temptations to which sight gives rise. Furthermore it was by a special leading of God that the virgin mentioned in the Spiritual Meadow of Sophronius, plucked out her eyes and sent them to her lover, who persecuted her with his attentions, because he was ravished with the beauty of her eyes. When he received this gift the lover was smitten with compunction, and exchanged his secular for a monastic life.

S. Antonius asked Didymus, a blind man, whom S. Jerome calls his seer, that is, his teacher, if he grieved over his blindness. He was silent for a little while, and nodded; then he said, "A prudent man ought not to grieve because he is without eyes, which are possessed by flies and bees; but he ought to rejoice, because he has greater opportunities for opening the eyes of his mind, by which he may see God and divine things."

Ver. 31. — It has been said, &c. See what I have written upon the givin g a bill of divorce in Deu 24:1.

Ver. 32. — But I say unto you, &c. Christ here corrects and settles the law of divorce. 1. Because the law easily conceded divorce for various causes. But Christ permits it only on account of fornication, if a wife be an adulteress; and from an adulterer the innocent wife is at liberty to depart, according to that maxim, "If a man break his marriage vow that may be broken with him." 2. The Law conceded both to the woman who was put away, and to the husband who repudiated her, the liberty of contracting a second marriage. But Christ denies it to both. 3. The Law conceded to the husband alone the power of giving a writing of divorcement. But Christ, with respect to this matrimonial right places the man and the woman upon a perfect equality, as S. Paul teaches, 1Co 7:4.

Except for the cause of fornication. By fornication here some understand any sin whatever, that is, in the form of a sort of spiritual fornication with any creature, leaving God, the Creator and Husband of the Soul. Thus S. Augustine, Origen, in loc. But this is taking it in too loose a sense.

By fornication others understand infidelity. For this is constantly called fornication by the prophets, that is to say, spiritual and mystical fornication.

But expositors, ancient and modern, passim, understand fornication here in its strict, literal sense, as denoting all illicit sexual intercourse.

You will say it is lawful to put away a wife if she endeavour to draw her husband into any sin, as is laid down in the chapter, Quæsivi de divortiis, and as Christ Himself sufficiently indicates, ver. 29. Also if the wife practise sorcery, or compass her husband's death; so that it is lawful to put a wife away for other causes besides fornication.

I answer, what you say is true, but Christ here assigns fornication as the only cause of divorce, both because it is the only proper cause of divorce, speaking in a strict sense, from marriage, as being immediately destructive of it, whilst the others are general causes, and would absolve a Christian from any union whatever; also because the divorce of even a repentant adulteress is conceded in perpetuity, so that although the wife repent of her adultery the husband is not bound to receive her again to his house, whereas in the other cases he is bound to receive her back again to favour; lastly, because Christ here wishes entirely to exclude all such causes of divorce as the wife's deformity, poverty, disagreeableness, &c., which were common among the Jews. And to them He is here addressing Himself.

And whoso shall marry her that is put away committeth adultery. Cajetan and others here repeat the words, excepting for the cause of fornication, as though it were lawful for the man putting away the adulterous wife, and for the adulteress herself, to enter again into matrimony. But what S. Paul says (1Co 8:11), is plainly repugnant to this idea. For he there bids the innocent wife remain unmarried, or else be reconciled to her adulterous husband. See what I have there said; and this is the constant usage and interpretation of the Church, of which more on chap. 19:9.

Ver. 33. —Again, ye have heard, &c. Thou shall perform, i.e., Thou shalt pay, shalt fulfil what thou hast sworn unto the Lord, or by the Lord that thou wilt do. So S. Chrysostom properly explains that by oaths are here meant vows confirmed by an oath, that we are bound to render them, that is, perform them unto God. Suarez explains differently. "If thou desirest to swear, swear by the true God, not by idols."

Ver. 34. —But I say unto you, &c. Christ here explains and perfects the third precept of the Decalogue, which the Scribes and Pharisees had explained falsely. For, 1. they asserted that an oath became an oath, and was binding, if it were made by God, and called Him to witness, but not so if it were sworn by creatures. Christ here teaches the contrary. For in creatures the Creator is understood, for they were made by God, and all that they have and are is from God. For he who swears, calls God, who is the prime Verity, to witness his oath. He therefore who swears by a creature, either makes that creature a God, which is the sin of idolatry, or else it behoves to understand God the Creator in the oath.

2. The Scribes erred, who thought that by this precept perjury only was forbidden. On the contrary Christ here teaches that by it every oath is forbidden, all irreverence and abuse of the name of God.

But I say unto you, &c. From this passage, the Pelagians, as S. Augustine testifies ( Epist. 89, q. 5.) taught that no oath was lawful for Christians. The Waldenses thought the same, as we see from the Council of Constance, and the Anabaptists of the present day hold the same opinion, who will not swear in a trial at the bidding of the judge.

But this is an error of faith, which the perpetual practice of the Church, as well as the example of God Himself, of S. Paul, and the Saints condemns, as is plain from Psa 110:4;  Rom 1:9;  Phi 1:8;  1Co 15:31, &c. Reason itself shows us the same thing; for an oath is an honour to God as the prime Verity, because he who swears appeals to Infallible Truth as his witness. Wherefore an oath is an act of religion, and the highest worship, so that it be done in truth and justice, as Jeremiah says, 4:2.

You will ask, Why, then, does Christ say, Swear not at all? S. Bernard answers ( Serm. 65 in Cant.) that this is not of precept, but only of counsel.

2. Others allow that this is a precept, but one which only forbids perjury.

3. Others think that the command, Swear not at all, applies only to swearing by creatures, not by God. To this opinion S. Jerome inclines.

But all these explanations are forced and incorrect, and are refuted by what follows; for Christ bids us swear not at all, (1) because, as S. Augustine says ( de Verb. Apostoli ), "False swearing is destructive, true swearing is perilous, swearing not at all is safe." Not at all—i.e., "As far as lieth in thee, that thou shouldst not affect nor love swearing, nor take any pleasure in an oath, as though it were a good thing." Again, to swear is, per se, a moral evil of irreverence with respect to God; just as it is a moral evil, per se, to kill any one; yet there are cases in which it is a duty. So it is with an oath. In Paradise it was not lawful to swear, nor will it be lawful in heaven. So great is the majesty of the Name of God that It must not be called to witness unless necessity compel. For to invoke It about small and worthless things is to make It small and vile, just as would be the action of one who should call the king as witness about a single guinea. Hence the saints were cautious about swearing. In the Life of S. Chrysostom it is recorded as a notable thing that he never swore. The same is testified of S. John the Almoner.

You will ask whether also for Christians it is lawful to swear? For (1) many of the Fathers seem to say that it is not. SS. Jerome, Chrysostom, Euthymius, say that swearing was permitted by God to the Jews, lest they should swear by idols, but is not permitted to Christians. (2) Theophylact and Euthymius are of opinion that an oath was a legal precept of the old law, like circumcision. Wherefore, as the latter has been done away by Christ, so has the former. (3) Others think that an oath was allowed by God to the Jews, as being uninstructed, imperfect, and hard of belief, but has been forbidden to Christians because more perfect things become them as being more perfect, and because they ought to beware of the slightest peril of perjury. That in the same way divorce was permitted to the Jews, lest they should kill the wives whom they hated; and yet Christ takes away this permission from Christians. Thus think S. Hilary ( in loc., Can. 4), S. Ambrose ( in Ps. 119, Serm. 1), S. Basil ( in Ps. 13), Chromatius and Origen ( in loc., Tract. 35), Epiphanius (Hæres. 19), S. Athanasius ( Serm. de Passione et Cruce Domini ), S. Chrysostom ( Hom. ad pop.).

If you object that in Holy Scripture God took an oath, as in Gen 22:16, SS. Athanasius, Basil, and Ambrose answer that such oaths of God were not strictly speaking oaths, but. asseverations only—or promises; or, as S. Ambrose says, God may swear because He is able to fulfil that which He swears, and He cannot repent of it. But a man ought not to swear because he has not any certain power of doing that to which he pledges his oath.

If, further, you object that surely S. Paul swore when he said (2Co 1:23), "I call God to witness upon my soul" (Vulg.), S. Basil answers that this is not really an oath, but only a simple mode of speech, uttered with the appearance and form of an oath as a stronger affirmation.

But I say that not to the Jews only, but to Christians, is it lawful to swear. This is of faith, as is plain from the perpetual sense, use, and practice of the Church. "For of all strife among men"—even Christians—"an oath for confirmation is the end," says the Apostle to the Heb 6:16. Moreover, in Scripture there is no affirmative precept for swearing, as there is for praying, sacrificing, loving and praising God, honouring parents, &c., because an oath is not, per se, desirable, but only for the sake of something else, and, as it were, per accidens, in such sort that it is a kind of medicine for unbelief. And there is a negative precept for swearing, namely that you shall not commit perjury or swear by false gods, but only by the true God. There is also a conditional precept that if you swear you shall only swear what is just, true, and necessary.

You may say, Christ here solemnly says to Christians, Swear not at all. I answer, this is true because, per se, it is unbecoming and improper to call the Great and Good God to witness about human disputes on account of men's mutual distrusts, unless this impropriety may be excused by mutual necessity, as it is often excused by the want of witnesses and other judicial proofs.

To the Fathers who have been cited, I reply that they seem to have spoken in the same sense that Christ did, because they saw men often swearing falsely or unjustly, and, still more frequently, lightly, foolishly and rashly; hence on account of the peril of these things, they forbade an oath to Christians, that they should refrain from it as much as possible. But if any one is careful to avoid such dangers, then it is lawful for him to swear in a case of necessity. This is plain from S. Chrysostom, who, in his homilies to the people of Antioch, frequently and sharply rebuked their habit of rash swearing. And to those who wondered at his so doing, he thus replies. "I say and repeat, as I am accustomed, because ye say and repeat what ye are accustomed." And he declares that he will not cease from this repetition until they leave off swearing. "For a hard knot a hard and constant wedge must be used."

Neither by heaven, &c. It seems that the Jews were wont to swear by heaven and earth, and similar oaths. And because the Pharisees thought that these oaths, being made by creatures, were of small account, Christ here teaches the contrary—viz., that he who swears by heaven or earth, swears by God their Creator, who has placed the throne of His glory in heaven, and his footstool on earth.

Ver. 37. — But let your communication be, &c.—i.e., a simple affirmation, or negation. For what is more than these, Gr. περισσὸν. The Syriac has, what is added beyond these. In the Hebrew Gospel ascribed to S. Matthew, we have אין אין ain, ain, כן כן ken, ken—that is no, no, so, so. In this passage a simple affirmation or negation is opposed to an oath; so in S. James (v. 12) ; and it means that whatever is added to these in the way of swearing, is of evil. So S. Chrysostom and S. Jerome, or rather Paulinus, Epist. ad Celantium.

Of evil. Evil here may be taken either in the masculine or the neuter gender. If the masculine the devil is meant, who, as a ringleader of all iniquity, incites thee to swear without necessity, and so draws thee on by degrees to swear falsely, which is the sin of perjury. So Theophylact, Maldonatus, and others. If you take the neuter, it means cometh of vice, either your own or another's— that is to say, the custom of swearing arises either from your own vice of levity or irreverence, or else from another man's incredulity and distrust. Because a man does not believe my simple assertion, I confirm my words by an oath, which, however, is a fault become necessary since the fall of man. So S. Augustine.

Vers. 38 and 39. —You have heard, &c. This was the law of retaliation. But I say unto you, Resist not evil. That is, an evil or unjust thing, or an injury done to thee by a wicked man. That is, do not requite evil by evil, injury by injury. Or better, resist not evil, taking evil in the masculine—i.e., the evil man who injures you. The Greek τω̃ πονηρω̃, though both meanings amount to much the same thing.

Note—1. That the ancient lex talionis was just, but in practice it was often unjust, and sprang from a desire of revenge, by which one who had had an eye or tooth plucked out brought before the magistrate the person who had injured him, and demanded, by way of retaliation, that his eye or tooth should be plucked out. But Christ supplies the deficiency of this law and perfects it, by opposing to the lex talionis the law and counsel of patience, and to a disposition thirsting for revenge the law of meekness.

Note—2. That this law of Christ has not regard to magistrates, as Anabaptists say, that all war not only offensive, but even defensive, is forbidden to Christians by Christ, but has regard to private persons; for it is the office of the magistrate to scourge the guilty and to put murderers to death.

Note—3. This law of Christ does not take away from private individuals the lex talionis which is of the law of nations and of nature, both for the reparation of offended justice and for the correction of the guilty person who has offended; much less does it take away the right of defending ourselves when we are attacked by an enemy, but only forbids the desire of vengeance.

Note—4. That Christ here wishes to imprint upon us a disposition to meekness and patience, that however much thou mayest be injured, yet still that thou shouldst not depart so much as a hair's breadth from inward peace and charity; and that if love of your neighbour and the glory of God, in any conjuncture of circumstances, should absolutely require that you resist not evil, but patiently accept it, that you should in such a case do as the first Christians did—suffer joyfully the spoiling of your goods, or even the deprivation of life itself. I say then, with regard to these three cases spoken of by Christ, If any one smite thee on thy right cheek, turn to him the other also; If any one will take away thy coat, let him have thy cloke also; Whosoever shall compel thee to go a mile, go with him twain, that they are, speaking generally, matters of counsel, not of direct precept; but if the salvation of our neighbour and the glory of God require them to be done, then they are of precept. For instance, if the Indians or the Japanese knew that Christ has commanded Christians to turn the other cheek to him who smote them upon one cheek, and unless they did so those heathens would be scandalized and turned away from embracing the faith of Christ, then I say that it would be the bounden duty of any Christian, but especially of a preacher, to turn the other cheek to him who smote him upon one. There is a literal example of this in the life of S. Francis Xavier, the Apostle of India and Japan. When the Japanese were laughing at him as a foreigner, and at his new doctrine concerning Christ crucified, it happened that a certain Japanese, hearing John Fernandez, a companion of Xavier, preaching in the street, out of petulance spat in his face. Fernandez, in no way disturbed, quietly wiped away the spittle, and proceeded with his discourse. The Japanese were so filled with admiration at his patience and struck with the wisdom of the new preachers, that they gave themselves to them as disciples, and in great numbers embraced the faith of Christ.

Lastly, it is a distinguishing characteristic of a martyr not to resist, not to defend himself, but to suffer himself to be slain for Christ. For, "a soldier fights, not a martyr." A martyr is a sharer in the Passion of Christ, as the martyrs write to S. Cyprian, (lib. 5, Epist. 12.) For the passion of Christ is the pattern of all martyrdom.

Wherefore that Theban Legion of very many and very brave soldiers, being condemned to death by the Emperor Maximian, because they would not sacrifice to idols, when soldiers were sent amongst them to slay them, would not defend themselves, even though they might have sold their lives dear and made an immense slaughter of their enemies. But at the instigation and exhortation of S. Mauritius, they piled their arms and suffered themselves to be immolated like a flock of lambs, for the sake of Christ. It was Christ who taught this new philosophy, a paradox to the world, unknown to the philosophers, unheard of among men, but heavenly and divine, and confirmed the same by His own example, when He willingly gave Himself up to the Jews to be bound, scourged, and crucified. Whence He says Himself, "I gave my back to the smiters, and my cheeks to them that plucked off the hair." (Isa 1:6.)

Whosoever shall smite thee on thy right cheek, &c. This is, as I have said, a matter sometimes of precept, sometimes of counsel. Compliance with it flows from a generous mind, prompt to suffer, and earnestly desirous of imitating the Life and Passion of Christ. Hence S. Ambrose by the right cheek mystically understands patience, which conquers all things. "For as," saith he, "Samson by the jaw-bone of an ass slew a thousand Philistines, so Christ by His patience overthrew the demons and all His enemies."

Thus that glorious Spiridion, Bishop of Trimituns, in Cyprus, being invited by the Emperor Constantine to visit him on account of the fame of his sanctity, when he was entering the imperial palace in a mean and foreign garb, was derided by one of the servants and slapped on the cheek. On receiving it he immediately turned the other cheek, on which the servant was so struck with his virtue, that he became ashamed, and falling down on the ground at his feet begged him to forgive him. (See Spiridion's Life in Surius, Decemb. 12.)

Similarly, a monk who was slapped on one cheek by an energumen, offered her the other; and by this drove out the devil. Hear the account ( Auctor. Doctrinæ Pat. Tract. de humilitate n. 5) : "When the monk entered into the house, there came the girl who was vexed by the devil, and gave the monk a slap in the face, but he, according to the Divine precept, offered her his other cheek to slap. The devil, being constrained, began to cry out, '0! The power of the precepts of Jesus Christ drives me hence.' And immediately the girl was cleansed. When the monk came to some old men, he told them what had been done, and they glorified God, saying, 'It is the habit of diabolical pride to fall before the lowliness of the commands of Jesus.'"

Cassian celebrates the patience of a certain religious man, who in order to try his virtue, received a very sharp slap on his cheek from his Abbot Paul in a large assemblage, and so severe was the blow that it was heard by a number of persons who were sitting a considerable distance off. Yet not only did not the monk murmur, but his face was not even suffused with a blush, as is usual.

Lastly, S. Eulogius, presbyter and martyr of Cordova, being sentenced to death by a Saracen prince because he had spoken evil of Mahomet, whilst he was being led to martyrdom, was struck by a Saracen on his cheek. He offered him the other, when he received another slap upon that. Soon afterwards he was beheaded, when a dove came and sat upon his body, a sign and a vindication of his dove-like meekness, innocence, and patience. This happened A.D. 859, On the 11th day of March.

And if any man will sue thee at the law, &c. The cloak is an outer garment, and often of considerable value; the coat in this passage is an inner garment, whence the saying, "Your coat is nearer than your cloak." Wherefore the coat cannot be plucked away until the cloak has been taken off. So S. Luke rightly inverts the order of the two, and says, And him that taketh away thy cloke forbid not to take away thy coat also. But the meaning is the same in both. If any one shall take one garment away from thee, do not go to law with him to recover it, but rather let him take possession of another, if he will. S. Francis did this literally. On account of his profuse almsdeeds he was taken by his father before the Bishop of Assisi, that he might be made to give up his property. Not only did he yield up his other goods, but he resigned even his clothes to his father, saying, "Now shall I say more boldly, 'Our Father, which art in heaven.'" S. Elizabeth, daughter of the King of Hungary, afforded in this matter a rare example of patience and poverty. After the death of her husband, the Landgrave of Hesse, she was expelled with the utmost indignity by his vassals and relations from her home, she was despoiled of all she had, and reduced to the most extreme poverty. With joy and alacrity she went to a Franciscan convent; and there she asked the brethren to sing Te Deum laudamus in thanksgiving to God. Afterwards she wandered from house to house, like a beggar, with her children, and at last entered a hut, where she was tormented with the smoke, heat, wind, and rain, yet always did she give God thanks. The insults, reproaches, and scoffs of her relations she joyfully endured, being glad that she was counted worthy to suffer such things for God. At length, her father, King Andrew, begged her to go back to Hungary to share in the royal splendour. She would not, but in great poverty, gaining her own living by spinning wool, she spent the rest of her life, performing the most menial offices for poor, ulcerated, and leprous people. And so, a little before her death, she heard the singing of the angels, and the sweet voice of Christ calling her to His heavenly kingdom—"Come, My chosen one, and enjoy the bed in heaven which I have destined for thee from all eternity." (See her Life in Surius, Nov. ig.)

And whoso shall compel thee to go a mile, Gr. α̉γγιαριζει̃ν, Angiare is a Persian word. The Persian royal messengers and postmen were called angari. They had the right of seizing horses, men or ships, and enforcing their service, so that angiare has the same meaning as to impound, compel. Hence the words Angarice and Panangarice in law books. In Hebrew iggheret means a letter, that which is carried by angari or runners.

The meaning is—If any one shall force thee to go one mile with him, go to the second mile-post rather than contend; so will you keep peace, exercise patience, and conquer by your charity him who compels you, and make him your friend.

And let not believers think that this is too difficult for them to do. S. Basil (in his Homiy on reading heathen books ) shows that philosophers taught and did as much. For instance, Pericles, who, upon a certain occasion, had suffered abuse from a person during a whole day, took him home in the evening with a light. Of Julius Cæsar, Cicero says that he forgot nothing except injuries. But those things were but shadows of Christian virtues, which existed in a far greater and more solid degree in S. Paul, S. Laurence, S. Vincent, who gave thanks to their tormentors for weaving for them their martyrs' crowns. S. Cyprian ordered twenty pieces of gold to be given to the executioner who was to behead him. Brother Juniper, the companion of S. Francis, received taunts as Christ's jewels. Once to him who reproached him, he cried, "Cast your jewels into my lap; would that I might be stoned with precious stones like these all the way to Rome!" In the Lives of the Fathers we read of a certain religious man, who the more any one vexed him, or laughed at him, the more he rejoiced, saying, "These are the men who afford us an opportunity of becoming perfect; but they who commend us disturb our minds, for it is written, 'They who speak well of you are those who deceive you. '"

Climacus ( Gradu 4 de Obedientiâ ) says that a certain religious, named Abbakirus, suffered divers trials and tribulations at the hands of his brethren for fifteen years. He was even driven from table by the servants. But he bore all patiently, and took none of the indignities offered to him seriously, but as proving him. And when he lay a-dying he said, "I give thanks to Jesus Christ the Lord, and to you, that ye have tried me unto salvation, for, lo! for these seventeen years I have remained untempted of the devil." The same Climacus relates that an old man, named Macedonius, who by his own desire had been sent among the novices, said, "Never have I felt freedom from all strife and the sweetness of divine light within my soul as I do now."

Give to him that asketh, &c. At first sight the precept might not seem to be in harmony with what has gone before concerning the lex talionis, but it is indeed in perfect harmony. The meaning is this—I, Christ, instead of the law of retaliation, appoint a law of love and kindness. Wherefore, whosoever asketh anything of thee, be he friend or be he enemy who has injured thee, or smitten thee on the cheek, or taken away thy cloak, give him what he asks; and if he should desire to borrow from thee, turn not thy face away from him, as people are wont to do, but treat him kindly as a neighbour, and lend him that he requires, as though he had never injured thee.

In fine, the sermon and sanction of Christ here does not decrease but increases, for although it may be easier per se to give to every one that asketh thee, than when thou art smitten upon one cheek to offer the other to the smiter, yet it is more difficult in the connection, which implies both the patience which suffers such things and such men, and the beneficence by which we give or lend to those who ask us. For it is more difficult to do a kindness to one who has injured us, than simply to bear an injury patiently. So S. Augustine, lib. de Serm. Dom., c. 40.

The liberality of S. John, Patriarch of Alexandria, is well known. Encouraged by these words of Christ, he gave large alms to all who asked him, whence he derived his name of the Almoner. And the more he gave the more he received, so that it seemed as though there were a strife between God and him who should be the more liberal. For John overcame God, but much more did God overcome John. John would not examine those who asked him, whether they were rich or poor, worthy or unworthy, few or many. "I am persuaded," he said, "that if the whole world should come to Alexandria, needing alms, they would be very far from exhausting the treasury of God." S. Francis, upon one occasion, shortly after his conversion, refused, contrary to his custom, to give an alms to a poor man. But he very soon afterwards repented of his refusal, and gave the man a large alms; and he made a vow that in future he would never refuse to give when he was asked. By this his liberality, he drew down upon him that abundant grace of God by which he attained to such eminent sanctity.

That is a rare thing which we read in the Chronicles of the Franciscans concerning Alexander Aleusis, who was called a fountain of life, and who was the teacher of S. Bonaventura. His affection for the Mother of God was so great that he would never deny anything to any one who. asked him in her name. A certain Franciscan got to know of this, and, seeing that he was by far the most celebrated Doctor of the University of Paris, came to him and said, "By S. Mary, I beg of you to become one of us." He believed the man was sent by God, and immediately followed him, and became a Franciscan Brother.

Ver. 41.— Ye have heard, &c. It has been asked, where is it said, "Thou shalt hate thine enemy?" Maldonatus replies, in Deu 25:19, "Thou shalt blot out his name from under heaven." God had commanded Joshua and the Hebrews utterly to destroy the impious Canaanites, and to seize their land. But the Law bade only the Canaanites to be slain, not other nations, and even them, not out of hatred: just as a judge might order a guilty person to be put to death, not because he hated him, but even one whom he loved.

I Maintain, therefore, that this saying was not in the Law, but was said by the Scribes who interpreted the Law. For they, because they found in Lev 29:18, "Thou shalt love thy neighbour," or "thy friend," as the Vulgate translates, inferred from thence that they should hate their enemies. Wherefore Christ here corrects this interpretation of theirs, and explains the Law, that by neighbour or friend every man is meant, even a foreigner, a Gentile, and an enemy. For all men are neighbours, through their first forefather, Adam, and brethren one of another. We are also brethren through our second Father, Christ, through whom we have been born again, and, as it were, created anew in the likeness of God, and called to the common inheritance of God, our Father in heaven. So S. Jerome, Augustine, Theophylact, and others.

But I say unto you, &c. Christ here bids us love our enemies in heart, in word, and in deed. In heart, when He says, "Love your enemies;" in word, "Bless them that curse you;" in deed, by adding, "Do good to them that hate you."

That ye may be the children of your Father, &c. Christ bids that in loving our enemies we should imitate God, who does good to his impious enemies, giving them rain and sunshine, corn and fruits. For the mind of God is so lofty, that He regards no injury nor blasphemy of any one, however impious, as done against Himself. He perceives no diminution of His honour and glory. He is so impassible and so holy that no anger or revenge can affect Him, and so good and element that He showers His gifts upon His enemies, preventing them with His grace, and alluring and drawing them to reconciliation. Yea, He gave up His only Son to be crucified, that He might reconcile them and save them. Let us imitate these things as far as we can.

For if ye love them, &c. The publicans were so called because they farmed and collected the public taxes. And they extorted from the poor with the utmost rigour more than they had a right to pay. For this reason they were accounted by the Jews iniquitous and infamous.

What reward have ye? None: for if ye love your friends only, not your enemies, ye only do as the publicans do, and God will give you no reward in heaven. For such love is of nature, not of grace and charity, which latter love extends itself even to enemies. And ye do receive a reward from your friends, namely, reciprocal love. But if ye love your enemies as well as your friends, ye will deserve and obtain great grace and glory from God, since both kinds of love are the fruit of charity. Charity therefore bids us love both friends and enemies, corrupt nature our friends only.

Publius Sulla was wont to boast that he surpassed his friends in benefits, his enemies in injuries. Other heathen did the same. There were indeed a few among them who did love even their enemies. Such was Phocion, who being condemed to death, and at point of execution, being asked what message he would send to his son, made answer, "I wish him to forget this injury which the Athenians have done to me."

Lycurgus, King of the Lacedæmonians, being deprived of an eye by a certain young man, the youth was presented to him by the people that he should punish him in any way he pleased. Lycurgus took the youth, and gave him excellent instruction; and when he had quite reformed his character, he brought him into the theatre, and presented him to the people, saying, "Lo! him whom I received from you violent and injurious I restore to you profitable and acceptable." See Plutarch in Life of Lycurgus. If the Gentiles, led by nature and reason, did such things as these, for the sake of temporal glory, what ought not Christians to do, led by faith and grace for the reward of a blissful eternity?

And if ye salute your brethren only, &c. Brethren, i.e., relations, kinsfolk, friends. Salute. Gr. α̉σπάσησθε, salute with a kiss and embrace, which was the customary method of salutation among the Greeks and Romans, and indeed amongst the first Christians, according to those words of S. Paul, "Salute one another with an holy kiss." (2Co 13:12.)

Be ye therefore perfect, &c. The emphasis here is upon the word ye. Because ye are separated from the heathen, and chosen of God that ye should be His faithful ones, His friends, His sons and heirs, therefore imitate the holiness and perfection of your Heavenly Father.

The word therefore refers partly to what immediately precedes concerning love of our enemies. "Do ye therefore, 0 faithful, who are the friends of God, and who ought therefore to be better than the heathen, do you love all men, enemies as well as friends, even as your Father wholly extends His love to all." But the therefore also partly refers to all that has gone before. For this maxim is the end and completion of all the sayings of this chapter, as though Christ said, "Thus far I have unfolded the commandments of God, which are the sanction of the perfection of all virtue. Be ye therefore perfect in meekness, in purity of heart, in patience, in chastity, in charity, and in every virtue which the Law of God enjoins."

You will ask whether this perfection be of counsel or of precept? I reply, partly of counsel, partly of precept. First, it is of precept that every believer in Christianity should endeavour to be perfect, in such wise that he should perfectly love his enemies as well as his friends, and keep perfectly all the other commandments of God. For Christ is here speaking to all the faithful, as is plain from what precedes. Hence we learn from this passage that all Christians are under obligation to be advancing towards perfection according to their state and condition. For this is required that they should be the children of their Heavenly Father, as Christ says. Whosoever therefore desires to be the child and heir of this Father ought to imitate Him in perfection because, as S. Cyprian says ( Serm. de bono Patient.), "The children of such and so great a Parent ought not to be degenerate."

Moreover, S. James (chap. i.), addressing not religious, but all believers, says: "That ye may be perfect and entire, wanting nothing." For if soldiers in battle wish to be most brave, disciples in a school most learned, workmen, each in their own craft, most exact, servants in obeying their own masters most diligent, why should not Christians, who are called by Christ to holiness and perfection, wish to be most holy and most perfect?

Blessed Theresa was wont to say that God has an especial love for those who are perfect, and makes them, as it were, captains and generals of others, that they should convert, save, and perfect many. Wherefore she herself made a vow that in every work she would do that which should be more perfect, and for the greater glory of God. See S. Chrysostom (lib. 3. de Vitupererat. vitæ Monast. ), where he teaches that the precepts of Christ bind seculars as well as religious, and that therefore both ought to aim at perfection, each in his own state and rank, according to that which God said to Israel, "Thou shalt be perfect and without spot before the Lord thy God." (Deu 18:13.)

2. This perfection is of counsel so far as it extends itself to the observance, not only of commands, but of evangelical counsels, such as voluntary poverty, chastity, and religious obedience; such, I mean, as when Christ said, "If thou wilt be perfect, sell that thou hast and give to the poor." (Mat 19:21.)

Moreover, this perfection mainly consists in charity and love, especially of our enemies. For this is the perfection of life, since the perfection of the country consists in the vision and fruition of God. Christ here tacitly intimates that the way of attaining perfection and eminent sanctity is for any one to exercise himself in love of his enemies, both because this is the highest and most difficult act of charity, as because it is the greatest victory over ourselves. For he who does this generously vanquishes anger, revenge, and the other passions of the soul; and God, requites his charity with far more abundant gifts of grace. So that holy virgin mentioned by D. Tauler, when asked how she had attained to so great sanctity, replied, "I have ever loved with a special love any who have been troublesome to me; and to any one who has injured me, I have always endeavoured to show some special mark of kindness."

As your Father which is in heaven, &c., For He with a perfect love loves all men. Upon all He sheds the beams of His beneficence, as it were a perennial sun of kindness, Who expects not to derive any advantage from any one, but out of pure love desires to communicate His benefits to others, that thus He may contend with the wickedness and ingratitude of man; for few indeed are they who love Him, their Benefactor, in return as they should do. The word as signifies likeness, not equality; for we cannot come up to the perfection of God, for that infinitely transcends all our perfection; but we ought to imitate it as far as we are able.

The perfection then which Christ here requires of a Christian is not merely human but Divine perfection, and similar to God's perfection. For he is our Father not only by nature, but by grace, for by it "we are partakers of the Divine nature," as S. Peter says. Therefore we are made to be really sons of God, and as it were gods upon earth. And so S. Peter proposes the words in Lev 11:44 as a kind of mirror for Christians saying, "Ye shall be holy, for I am holy." (1Pe 1:16.) And S. Paul says, "Be ye imitators of God as dear children." (Eph 5:1.) Beautifully says S. Cyprian, "If it be a pleasure and glory to men to have children like themselves, how much more is there gladness with God our Father, when any one is so born spiritually, that the Divine nobility is manifest in his actions?"

1. The perfection of God consists in the most ample love of all men, bad as well as good. And it is to this Christ has special reference in this passage.

2. It consists in the highest forbearance, kindness, and tranquillity, and the impossibility of being affected by injury, wrath, or revenge, so that He is imperturbable and without passions. So in like manner must we, if we would be perfect, be meek and tranquil, and to that end must mortify anger and all other mental passions. Whence S. Ambrose says ( lib. de Jacob et vita beata ), "It is the part of a perfect man to sustain like a brave soldier the onset of the most terrible misfortunes, and like a wise pilot to manage his ship in a storm, and as he runs through the surging billows, to avoid shipwreck rather by facing the waves than by shrinking from them."

Hence we shall find it a singularly efficacious means of attaining perfection for every one to search carefully into the state of his own soul, and find out his chief vice, from which, like branches from a root, all his other faults spring, and to strive against this with all his might until he root it out. For example, the radical and dominating vice in Peter is pride, in Paul gluttony, in James luxury, in John acerbity, in Philip anger, in Andrew sadness, in Matthew pusillanimity. Let every man know his own vice, and when it is known, let him fight against it with suitable weapons and mortify it.

3. God looks down from on high upon all earthly things as mean and poor, and gloriously presides over heaven and heavenly things. So in like manner, ought the man who is aiming at perfection to despise earthly honours and pleasures as worthless matters, pertaining to flies and gnats and fleas, and ought to look up to and covet the heavenly things, which are God's.

4. The mind and will of God are most just, holy, and perfect. With this mind, then, ought we to be clothed, that we may be like God—yea, one with God. Hear what S. Bernard says about this: "The unity of a man's spirit with God is his having his heart lifted up towards God, and entirely directed to Him; when he only wills what God wills; when there is not only affection, but perfect affection for God, so that he cannot will anything save and except what God wills. For to will what God wills is to be already like God. But not to be able to will except what God wills, this is to be what God is, to whom to will and to be are the same thing.

5. God is of a great and lofty mind, which transcends all things, and which ever abides and is established in His own blessed and tranquil eternity, and so converts and draws all things to Himself. Hear, again, S. Bernard ( ad Fratres de Monte Dei ): "Thou shalt, amid the adverse and prosperous changes and chances of the world, hold fast as it were an image of eternity; I mean an inviolable and unshaken constancy of mind, blessing God at all times, and vindicating for thyself, even in the uncertain events of this changeful world, and in its certain troubles, to some extent at least, a condition of abiding unchangeableness, so shalt thou begin to be changed and formed anew into the image and likeness of the eternal God, with whom is no changeableness, neither shadow of turning; for as He is, so also shalt thou be in this world, neither fearful in adversity nor dissolute in prosperity."

Lastly, all perfection in this life is begun only, and is imperfect. For concupiscence, like a Jebusite, dwelleth in our members, and can be kept under, but not entirely extirpated; but in heaven, perfection shall be full and complete, where this corruptible shall put on incorruption, and this mortal shall put on a blessed immortality, where death and concupiscence shall be swallowed up of glory, and God shall be all in all. There shall be no covetousness, where love shall fill all things. Whence the Apostle says of himself (Philip 3:12):—"Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the mark for the prize of the high calling of God in Christ Jesus."

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 5 (Chapter Introduction)

Overview

Mat 5:1, Christ’s sermon on the mount; Mat 5:3, Who are blessed; Mat 5:13, the salt of the earth; Mat 5:14, the light of the world; Mat 5:17, He came to fulfil the law; Mat 5:21, What it is to kill; Mat 5:27, to commit adultery; Mat 5:33, to swear; Mat 5:38, He exhorts to suffer wrong, Mat 5:43. to love our enemies; Mat 5:48, and to labour after perfection.

Poole: Matthew 5 (Chapter Introduction)

CHAPTER 5

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 5 (Chapter Introduction)

(Mat 5:1, Mat 5:2) Christ's sermon on the mount.

(Mat 5:3-12) Who are blessed.

(Mat 5:13-16) Exhortations and warnings.

(Mat 5:17-20) Christ came to confirm the law.

(Mat 5:21-26) The sixth commandment.

(Mat 5:27-32) The seventh commandment.

(Mat 5:33-37) The third commandment.

(Mat 5:38-42) The law of retaliation.

(Mat 5:43-48) The law of love explained.

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 5 (Chapter Introduction)

This chapter, and the two that follow it, are a sermon; a famous sermon; the sermon upon the mount. It is the longest and fullest continued discourse of our Saviour that we have upon record in all the gospels. It is a practical discourse; there is not much of the credenda of Christianity in it - the things to be believed, but it is wholly taken up with the agenda - the things to be done; these Christ began with in his preaching; for if any man will do his will, he shall know of the doctrine, whether it be of God. The circumstances of the sermon being accounted for (Mat 5:1, Mat 5:2), the sermon itself follows, the scope of which is, not to fill our heads with notions, but to guide and regulate our practice. I. He proposes blessedness as the end, and gives us the character of those who are entitled to blessedness (very different from the sentiments of a vain world), in eight beatitudes, which may justly be called paradoxes (Mat 5:3-12). II. He prescribes duty as the way, and gives us standing rules of that duty. He directs his disciples, 1. To understand what they are - the salt of the earth, and the lights of the world (Mat 5:13-16). 2. To understand what they have to do - they are to be governed by the moral law. Here is, (1.) A general ratification of the law, and a recommendation of it to us, as our rule (Mat 5:17-20). (2.) A particular rectification of divers mistakes; or, rather, a reformation of divers wilful, gross corruptions, which the scribes and Pharisees had introduced in their exposition of the law; and an authentic explication of divers branches which most needed to be explained and vindicated (Mat 5:20). Particularly, here is an explication, [1.] Of the sixth commandment, which forbids murder (Mat 5:21-26). [2.] Of the seventh commandment, against adultery (Mat 5:27-32). [3.] Of the third commandment (Mat 5:33-37). [4.] Of the law of retaliation (Mat 5:38-42). [5.] Of the law of brotherly love (Mat 5:43-48). And the scope of the whole is, to show that the law is spiritual.

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 5 (Chapter Introduction)

The Sermon On The Mount (Mat_5:1-48)

As we have already seen, Matthew has a careful pattern in his gospel.

In his story of the baptism of Jesus he shows us Jesus realizing that the hour has struck, that the call to action has come, and that Jesus must go forth on his crusade. In his story of the Temptations he shows us Jesus deliberately choosing the method he will use to carry out his task, and deliberately rejecting methods which he knew to be against the will of God. If a man sets his hand to a great task, he needs his helpers, his assistants, his staff. So Matthew goes on to show us Jesus selecting the men who will be his fellow-workers.

But if helpers and assistants are to do their work intelligently and effectively, they must first have instruction. And now, in the Sermon on the Mount, Matthew shows us Jesus instructing his disciples in the message which was his and which they were to take to men. In Luke's account of the Sermon on the Mount this becomes even clearer. In Luke the Sermon on the Mount follows immediately after what we might call the official choosing of the Twelve (Luk_6:13).

For that reason one great scholar called the Sermon on the Mount "The Ordination Address to the Twelve." Just as a young minister has his task set out before him, when he is called to his first charge, so the Twelve received from Jesus their ordination address before they. Went out to their task. It is for that reason that other scholars have given other titles to the Sermon on the Mount. It has been called "The Compendium of Christ's Doctrine," "The Magna Charta of the Kingdom," "The Manifesto of the King." All are agreed that in the Sermon on the Mount we have the essence of the teaching of Jesus to the inner circle of his chosen men.

The Summary Of The Faith

In actual fact this is even truer than at first sight appears. We speak of the Sermon on the Mount as if it was one single sermon preached on one single occasion. But it is far more than that. There are good and compelling reasons for thinking that the Sermon on the Mount is far more than one sermon, that it is, in fact, a kind of epitome of all the sermons that Jesus ever preached.

(i) Anyone who heard it in its present form would be exhausted long before the end. There is far too much in it for one hearing. It is one thing to sit and read it, and to pause and linger as we read; it would be entirely another thing to listen to it for the first time in spoken words. We can read at our own pace and with a certain familiarity with the words; but to hear it in its present form for the first time would be to be dazzled with excess of light long before it was finished.

(ii) There are certain sections of the Sermon on the Mount which emerge, as it were, without warning; they have no connection with what goes before and no connection with what comes after. For instance, Mat_5:31; Mat_5:32 and Mat_7:7-11 are quite detached from their context. There is a certain disconnection in the Sermon on the Mount.

(iii) The most important point is this. Both Matthew and Luke give us a version of the Sermon on the Mount. In Matthew's version there are 107 verses. Of these 107 verses 29 are found all together in Luk_6:20-49; Lk 47 have no parallel in Luke's version; and 34 are found scattered all over Luke's gospel in different contexts.

For instance, the simile of the salt is in Mat_5:13 and in Luk_14:34-35; the simile of the lamp is in Mat_5:15 and in Luk_8:16; the saying that not one jot or tittle of the law shall pass away is in Mat_5:18 and in Luk_16:17 . That is to say, passages which are consecutive in Matthew's gospel appear in widely separated chapters in Luke's gospel.

To take another example, the saying about the mote in our brother's eye and the beam in our own is in Mat_7:1-5 and in Luk_6:37-42; the passage in which Jesus bids men to ask and seek and find is in Mat_7:7-12 and in Luk_11:9-13 .

If we tabulate these things, the matter will become clear:

Mat_5:13 = Luk_14:34-35

Mat_5:15 = Luk_8:16

Mat_5:18 = Luk_16:17

Mat_7:1-5 = Luk_6:37-42

Mat_7:7-12 = Luk_11:9-13

Now, as we have seen, Matthew is essentially the teaching gospel; it is Matthew's characteristic that he collects the teaching of Jesus under certain great headings; and it is surely far more likely that Matthew collected Jesus' teaching into one whole pattern, than that Luke took the pattern and broke it up and scattered the pieces all over his gospel. The Sermon on the Mount is not one single sermon which Jesus preached on one definite situation; it is the summary of his consistent teaching to his disciples. It has been suggested that, after Jesus definitely chose the Twelve, he may have taken them away into a quiet place for a week or even a longer period of time, and that, during that space, he taught them all the time, and the Sermon on the Mount is the distillation of that teaching.

Matthew's Introduction (Mat_5:1-2)

The Supreme Blessedness (Mat_5:3)

The Bliss Of The Broken Heart (Mat_5:4)

The Bliss Of The God-Controlled Life (Mat_5:5)

The Bliss Of The Starving Spirit (Mat_5:6)

The Bliss Of Perfect Sympathy (Mat_5:7)

The Bliss Of The Clean Heart (Mat_5:8)

The Bliss Of Bringing Men Together (Mat_5:9)

The Bliss Of The Sufferer For Christ (Mat_5:10-12)

The Bliss Of The Blood-Stained Way (Mat_5:10-12 Continued)

The Salt Of The Earth (Mat_5:13)

The Light Of The World (Mat_5:14-15)

Shining For God (Mat_5:16)

The Eternal Law (Mat_5:17-20)

The Essence Of The Law (Mat_5:17-20 Continued)

The Law And The Gospel (Mat_5:17-20 Continued)

The New Authority (Mat_5:21-48)

This Section of the teaching of Jesus is one of the most important in the whole New Testament. Before we deal with it in detail, there are certain general things about it which we must note.

In it Jesus speaks with an authority which no other man had ever dreamed of assuming: the authority which Jesus assumed always amazed those who came into contact with him. Right at the beginning of his ministry, after he had been teaching in the synagogue in Capernaum, it is said of his hearers: "They were astonished at his teaching; for he taught them as one who had authority, and not as the Scribes" (Mar_1:22). Matthew concludes his account of the Sermon on the Mount with the words: "And when Jesus finished these sayings, the crowds were astonished at his teaching for he taught them as one who had authority and not as their Scribes" (Mat_7:28-29).

It is difficult for us to realize just how shocking a thing this authority of Jesus must have seemed to the Jews who listened to him. To the Jew the Law was absolutely holy and absolutely divine; it is impossible to exaggerate the place that the Law had in their reverence. "The Law," said Aristeas, "is holy and has been given by God." "Only Moses' decrees," said Philo, "are everlasting, unchangeable and unshakable, as signed by nature herself with her seal." The Rabbis said, "Those who deny that the Law is from heaven have no part in the world to come." They said, "Even if one says that the Law is from God with the exception of this or that verse, which Moses, not God, spoke from his own mouth, then there applies to him the judgment. He has despised the word of the Lord: he has shown the irreverence which merits the destruction of the soul." The first act of every synagogue service was the taking of the rolls of the Law from the ark in which they were stored, and the carrying of them round the congregation, that the congregation might show their reverence for them.

That is what the Jews thought of the Law; and now no fewer than five times (Mat_5:21; Mat_5:27 ; Mat_5:33; Mat_5:38; Mat_5:43) Jesus quotes the Law, only to contradict it, and to substitute a teaching of his own. He claimed the right to point out the inadequacies of the most sacred writings in the world, and to correct them out of his own wisdom. The Greeks defined exousia (G1849), authority, as "the power to add and the power to take away at will." Jesus claimed that power even with regard to that which the Jews believed to be the unchanging and unchangeable word of God. Nor did Jesus argue about this, or seek in any way to justify himself for so doing, or seek to prove his right to do so. He calmly and without question assumed that right.

No one had ever heard anything like this before. The great Jewish teachers had always had characteristic phrases in their teaching. The characteristic phrase of the prophet was: "Thus saith the Lord." He claimed no personal authority at all; his only claim was that what he spoke God had told him. The characteristic phrase of the Scribe and the Rabbi was: "There is a teaching that . . . ." The Scribe or the Rabbi never dared to express even an opinion of his own unless he could buttress it with supporting quotations from the great teachers of the past. Independence was the last quality that he would claim. But to Jesus a statement required no authority other than the fact that he made it. He was his own authority.

Clearly one of two things must be true--either Jesus was mad, or he was unique; either he was a megalomaniac or else he was the son of God. No ordinary person would dare claim to take and overturn that which up to his coming had been regarded as the eternal word of God.

The amazing thing about authority is that it is self-evidencing. No sooner does a man begin to teach than we know at once whether or not he has the right to teach. Authority is like an atmosphere about a man. He does not need to claim it; he either has it, or he has not.

Orchestras which played under Toscanini, the master conductor, said that as soon as he mounted the rostrum they could feel a wave of authority flowing from him. Julian Duguid tells how he once crossed the Atlantic in the same ship as Sir Wilfred Grenfell; and he says that when Grenfell came into one of the ship's public rooms, he could tell (without even looking round) that he had entered the room, for a wave of authority went out from the man. It was supremely so with Jesus.

Jesus took the highest wisdom of men and corrected it, because he was who he was. He did not need to argue; it was sufficient for him to speak. No one can honestly face Jesus and honestly listen to him without feeling that this is God's last word beside which all other words are inadequate, and all other wisdom out of date.

The New Standard (Mat_5:21-48 Continued)

But startling as was Jesus' accent of authority, the standard which he put before men was more startling yet. Jesus said that in God's sight it was not only the man who committed murder who was guilty, the man who was angry with his brother was also guilty and liable to judgment. It was not only the man who committed adultery who was guilty; the man who allowed the unclean desire to settle in his heart was also guilty.

Here was something which was entirely new, something which men have not yet fully grasped. It was Jesus' teaching that it was not enough not to commit murder; the only thing sufficient was never even to wish to commit murder. It was Jesus' teaching that it was not enough not to commit adultery; the only thing sufficient was never even to wish to commit adultery.

It may be that we have never struck a man; but who can say that he never swished to strike a man? It may be that we have never committed adultery; but who can say that he has never experienced the desire for the forbidden thing? It was Jesus' teaching that thoughts are just as important as deeds, and that it is not enough not to commit a sin; the only thing that is enough is not to wish to commit it. It was Jesus' teaching that a man is not judged only by his deeds, but is judged even more by the desires which never emerged in deeds. By the world's standards a man is a good man, if he never does a forbidden thing. The world is not concerned to judge his thoughts. By Jesus' standards, a man is not a good man until he never even desires to do a forbidden thing. Jesus is intensely concerned with a man's thoughts. Three things emerge from this.

(i) Jesus was, profoundly right, for Jesus' way is the only way to safety and to security. To some extent every man is a split personality. There is part of him which is attracted to good, and part of him which is attracted to evil. So long as a man is like that, an inner battle is going on inside him. One voice is inciting him to take the forbidden thing; the other voice is forbidding him to take it.

Plato likened the soul to a charioteer whose task it was to drive two horses. The one horse was gentle and biddable and obedient to the reins and to the word of command; the other horse was wild and untamed and rebellious. The name of the one horse was reason; the name of the other was passion. Life is always a conflict between the demands of the passions and the control of the reason. The reason is the leash which keeps the passions in check. But, a leash may snap at any time. Self-control may be for a moment off its guard--and then what may happen? So long as there is this inner tension, this inner conflict, life must be insecure. In such circumstances there can be no such thing as safety. The only way to safety, Jesus said, is to eradicate the desire for the forbidden thing for ever. Then and then alone life is safe.

(ii) If that be so, then God alone can judge men. We see only a man's outward actions; God alone sees the secret of his heart. And there will be many a man, whose outward actions are a model of rectitude, whose inward thoughts stand condemned before God. There is many a man who can stand the judgment of men, which is bound to be a judgment of externals, but whose goodness collapses before the all-seeing eye of God.

(iii) And if that be so, it means that every one of us is in default; for there is none who can stand this judgment of God. Even if we have lived a life of outward moral perfection, there is none who can say that he never experienced the forbidden desire for the wrong things. For the inner perfection the only thing that is enough for a man to say is that he himself is dead and Christ lives in him. "I have been crucified with Christ," said Paul. "It is no longer I who live, but Christ who lives in me" (Gal_2:19-20).

The new standard kills all pride, and forces us to Jesus Christ who alone can enable us to rise to that standard which he himself has set before us.

The New Standard (Mat_5:21-48 Continued)

The Forbidden Anger (Mat_5:21-22)

Words Of Insult (Mat_5:21-22 Continued)

The Insurmountable Barrier (Mat_5:23-24)

Make Peace In Time (Mat_5:25-26)

The Forbidden Desire (Mat_5:27-28)

The Surgical Cure (Mat_5:29-30)

The Bond Which Must Not Be Broken (Mat_5:31-32)

The Bond That Cannot Be Broken (Mat_5:31-32 Continued)

The Bond That Cannot Be Broken (Mat_5:31-32 Continued)

A Word Is A Pledge (Mat_5:33-37)

The End Of Oaths (Mat_5:33-37 Continued)

The Ancient Law (Mat_5:38-42)

The End Of Resentment And Of Retaliation (Mat_5:38-42 Continued)

Gracious Giving (Mat_5:38-42 Continued)

Christian Love (Mat_5:43-48)

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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_____. "The Death of Christ." Bibliotheca Sacra 125:497 (January-March 1968):10-19.

_____. "The Message Of John the Baptist." Bibliotheca Sacra 113:449 (January 1956):30-36.

_____. "The Temptation of Christ." Bibliotheca Sacra 123:492 (October-December 1996):342-52.

_____. "The Transfiguration of Christ." Bibliotheca Sacra 124:494 (April-June 1967):133-43.

_____. "The Triumphal Entry of Christ." Bibliotheca Sacra 124:495 (July-September 1967):218-29.

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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.