Text -- Matthew 22:26 (NET)

22:26 The second did the same, and the third, down to the seventh.

Commentary -- Word/Phrase Notes (per phrase)

TSK: Mat 22:26

seventh : or, seven, Mat 22:26

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 22:23-33

Conversation of Jesus with the Sadducees respecting the resurrection - See also Mar 12:18-27; Luk 20:27-38.

Mat 22:23

The same day came the Sadducees - For an account of the Sadducees, see the notes at Mat 3:7.

No resurrection - The word "resurrection"usually means the raising up the "body"to life after it is dead, Joh 11:24; Joh 5:29; 1Co 15:22. But the Sadducees not only denied this, but also a future state, and the separate existence of the soul after death altogether, as well as the existence of angels and spirits, Act 23:8. Both these doctrines have commonly stood or fallen together, and the answer of our Saviour respects both, though it more distinctly refers "to the separate existence of the soul, and to a future state of rewards and punishments,"than to the resurrection of the body.

Mat 22:24

Saying, Master, Moses said ... - Deu 25:5-6. This law was given by Moses in order to keep the families and tribes of the Israelites distinct, and to perpetuate them.

Raise up seed unto his brother - That is, the children shall be reckoned in the genealogy of the deceased brother; or, to all civil purposes, shall be considered as his.

Mat 22:25-28

There were with us seven brethren - It is probable that they stated a case as difficult as possible; and though no such case might have occurred, yet it was supposable, and in their view it presented a real difficulty.

The difficulty arose from the fact, that they supposed that, substantially, the same state of things must take place in the other world as here; that if there is such a world, husbands and wives must be there reunited; and they professed not to be able to see how one woman could be the wife of seven men.

Mat 22:29

Ye do err, not knowing ... - They had taken a wrong view of the doctrine of the resurrection.

It was not taught that people would marry there. The "Scriptures,"here, mean the books of the Old Testament. By appealing to them, Jesus showed that the doctrine of the future state was there, and that the Sadducees should have believed it as it was, and not have added the absurd doctrine to it that people must live there as they do here. The way in which the enemies of the truth often attempt to make a doctrine of the Bible ridiculous is by adding to it, and then calling it absurd. The reason why the Saviour produced a passage from the books of Moses Mat 22:32 was that they had also appealed to his writings, Mat 22:24. Other places of the Old Testament, in fact, asserted the doctrine more clearly Dan 12:2; Isa 26:19, but he wished to meet them on their own ground. None of those scriptures asserted that people would live there as they do here, and therefore their reasoning was false.

Nor the power of God - They probably denied, as many have done since, that God could gather the scattered dust of the dead and remould it into a body. On this ground they affirmed that the doctrine could not be true - opposing reason to revelation, and supposing that infinite power could not reorganize a body that it had at first organized, and raise a body from its own dust which it had at first raised from nothing.

Mat 22:30

Neither marry ... - This was a full answer to the objections of the Sadducees.

But are as the angels of God - That is, in the manner of their conversation; in regard to marriage and the mode of their existence.

Luke adds that they shall be "equal with the angels."That is, they shall be elevated above the circumstances of mortality, and live in a manner and in a kind of conversation similar to that of the angels. It does not imply that they shall be equal in intellect, but only "in the circumstances of their existence,"as that is distinguished from the way in which mortals live. He also adds, "Neither do they die any more, but are the children of God; being the children of the resurrection,"or being accounted worthy to be raised up to life, and therefore "sons of God raised up to him."

Mat 22:31, Mat 22:32

As touching ... - That is, in proof that the dead are raised.

The passage which he quotes is recorded in Exo 3:6, Exo 3:15, This was at the burning bush (Mark and Luke). Abraham, Isaac, and Jacob had been dead for a long time when Moses spoke this - Abraham for 329 years, Isaac for 224 years, and Jacob for 198 years - yet God spake then as being still "their God."They must, therefore, be still somewhere living, for God is not the God of the dead; that is, it is absurd to say that God rules over those who are "extinct or annihilated,"but he is the God only of those who have an existence. Luke adds, "all live unto him."That is, all the righteous dead, all of whom he can be properly called their God, live unto his glory. This passage does not prove directly that the dead "body"would be raised, but only by consequence. It proves that Abraham, Isaac, and Jacob had an existence then, or that their souls were alive. This the Sadducees denied Act 23:8, and this was the main point in dispute. If this was admitted - if there was a state of rewards and punishments - then it would easily follow that the bodies of the dead would be raised.

Poole: Mat 22:23-28

Ver. 23-28. Mark thus repeats the same history, Mar 12:18-22 . So doth Luke, Luk 20:27-33 . Concerning the Sadducees we have before spoken; they were a sect amongst the Jews much differing from the Pharisees, as may be seen, Act 23:8 . Amongst other erroneous tenets, they denied the resurrection, as may be seen in that text, as well as this; and (which indeed was their fundamental error) they denied spirits, and consequently the immortality of the soul in its separate estate. Their design seemeth not so much to have been to have drawn out a discourse from our Saviour which might have touched his life, (which was the Pharisees’ design), as to have exposed him, by bringing him to an absurdity. To this purpose they put a case to our Saviour upon the law, Deu 25:5 , where God had ordained, for the preservation of the inheritances of the several tribes and families distinct, That if brethren dwelt together, and one of them died leaving no issue; the wife of the dead should not marry unto a stranger; her husband’ s brother should go in unto her, and take her to him to wife, &c. Now they either knew of, or else supposed, a ease of seven brethren, successively marrying the same woman; they desire to know whose wife of the seven this woman should be in the resurrection. Instead of discovering their acuteness, and putting our Saviour upon a difficulty, they did but betray their own ignorance as to the state of the resurrection.

Gill: Mat 22:26

Likewise the second also,.... The eldest of the surviving brethren, having married his brother's wife, after sometime died also without children, and left her to his next brother to marry her; and the third brother accordingly did marry her, and in process of time died likewise, leaving no issue behind him; and thus they went on in course, unto the seventh: the fourth, fifth, and sixth, married her in turn, and so did the seventh; and all died in the same circumstances, having no children by her.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 22:1-46

1 The parable of the marriage of the king's son.

9 The vocation of the Gentiles.

12 The punishment of him that wanted the wedding garment.

15 Tribute ought to be paid to Caesar.

23 Christ confutes the Sadducees for the resurrection;

34 answers the lawyer, which is the first and great commandment;

41 and puzzles the Pharisees by a question about the Messias.

MHCC: Mat 22:23-33

The doctrines of Christ displeased the infidel Sadducees, as well as the Pharisees and Herodians. He carried the great truths of the resurrection and a future state, further than they had yet been reveled. There is no arguing from the state of things in this world, as to what will take place hereafter. Let truth be set in a clear light, and it appears in full strength. Having thus silenced them, our Lord proceeded to show the truth of the doctrine of the resurrection from the books of Moses. God declared to Moses that he was the God of the patriarchs, who had died long before; this shows that they were then in a state of being, capable of enjoying his favour, and proves that the doctrine of the resurrection is clearly taught in the Old Testament as well as in the New. But this doctrine was kept for a more full revelation, after the resurrection of Christ, who was the first-fruits of them that slept. All errors arise from not knowing the Scriptures and the power of God. In this world death takes away one after another, and so ends all earthly hopes, joys, sorrows, and connexions. How wretched are those who look for nothing better beyond the grave!

Matthew Henry: Mat 22:23-33

We have here Christ's dispute with the Sadducees concerning the resurrection; it was the same day on which he was attacked by the Pharisees about paying tribute. Satan was now more busy than ever to ruffle and disturb him; it was an hour of temptation, Rev 3:10. The truth as it is in Jesus will still meet with contradiction, in some branch or other of it. Observe here,

I. The opposition which the Sadducees made to a very great truth of religion; they say, There is no resurrection, as there are some fools who say, There is no God. These heretics were called Sadducees from one Sadoc, a disciple of Antigonus Sochaeus, who flourished about two hundred and eighty-four years before our Saviour's birth. They lie under heavy censures among the writers of their own nation, as men of base and debauched conversations, which their principles led them to. They were the fewest in number of all the sects among the Jews, but generally persons of some rank. As the Pharisees and Essenes seemed to follow Plato and Pythagoras, so the Sadducees were much of the genius of the Epicureans; they denied the resurrection, they said, There is no future state, no life after this; that, when the body dies, the soul is annihilated, and dies with it; that there is no state of rewards or punishments in the other world; no judgment to come in heaven or hell. They maintained, that, except God, there is not spirit (Act 23:8), nothing but matter and motion. They would not own the divine inspiration of the prophets, nor any revelation from heaven, but what God himself spoke upon mount Sinai. Now the doctrine of Christ carried that great truth of the resurrection and a future state much further than it had yet been revealed, and therefore the Sadducees in a particular manner set themselves against it. The Pharisees and Sadducees were contrary to each other, and yet confederates against Christ. Christ's gospel hath always suffered between superstitious ceremonious hypocrites and bigots on the one hand, and profane deists and infidels on the other. The former abusing, the latter despising, the form of godliness, but both denying the power of it.

II. The objection they made against the truth, which was taken from a supposed case of a woman that had seven husbands successively; now they take it for granted, that, if there be a resurrection, it must be a return to such a state as this we are now in, and to the same circumstances, like the imaginary Platonic year; and if so, it is an invincible absurdity for this woman in the future state to have seven husbands, or else an insuperable difficulty which of them should have her, he whom she had first, or he whom she had last, or he whom she loved best, or he whom she lived longest with.

1. They suggest the law of Moses in this matter (Mat 22:24), that the next of kin should marry the widow of him that died childless (Deu 25:5); we have it practised Rth 4:5. It was a political law, founded in the particular constitution of the Jewish commonwealth, to preserve the distinction of families and inheritances, of both which there was special care taken in that government.

2. They put a case upon this statute, which, whether it were a case in fact or only a moot case, is not at all material; if it had not really occurred, yet possibly it might. It was of seven brothers, who married the same woman, Mat 22:25-27. Now this case supposes,

(1.) The desolations that death sometimes makes in families when it comes with commission; how it often sweeps away a whole fraternity in a little time;: seldom (as the case is put) according to seniority (the land of darkness is without any order,) but heaps upon heaps; it diminishes families that had multiplied greatly, Psa 107:38, Psa 107:39. When there were seven brothers grown up to man's estate, there was a family very likely to be built up; and yet this numerous family leaves neither son nor nephew, nor any remaining in their dwellings, Job 18:19. Well may we say then, Except the Lord build the house, they labour in vain that build it. Let none be sure of the advancement and perpetuity of their names and families, unless they could make a covenant of peace with death, or be at an agreement with the grave.

(2.) The obedience of these seven brothers to the law, though they had a power of refusal under the penalty of a reproach, Deu 25:7. Note, Discouraging providences should not keep us from doing our duty because we must be governed by the rule, not by the event. The seventh, who ventured last to marry the widow (many a one would say) was a bold man. I would say, if he did it purely in obedience to God, he was a good man, and one that made conscience of his duty.

But, last of all, the woman died also. Note, Survivorship is but a reprieve; they that live long, and bury their relations and neighbours one after another, do not thereby acquire an immortality; no, their day will come to fall. Death's bitter cup goes round, and, sooner or later, we must all pledge in it, Jer 25:26.

3. They propose a doubt upon this case (Mat 22:28); " In the resurrection, whose wife shall she be of the seven? You cannot tell whose; and therefore we must conclude there is no resurrection. "The Pharisees, who professed to believe a resurrection, had very gross and carnal notions concerning it, and concerning the future state; expecting to find there, as the Turks in their paradise, the delights and pleasures of the animal life, which perhaps drove the Sadducees to deny the thing itself; for nothing gives greater advantage to atheism and infidelity than the carnality of those that make religion, either in its professions or in its prospects, a servant to their sensual appetites and secular interests; while those that are erroneous deny the truth, those that are superstitious betray it to them. Now they, in this objection, went upon the Pharisees' hypothesis. Note, It is not strange that carnal minds have very false notions of spiritual and eternal things. The natural man receiveth not these things, for they are foolishness to him. 1Co 2:14. Let truth be set in a clear light, and then it appears in its full strength.

III. Christ's answer to this objection; by reproving their ignorance, and rectifying their mistake, he shows the objection to be fallacious and unconcluding.

1. He reproves their ignorance (Mat 22:29); Ye do err. Note, Those do greatly err, in the judgment of Christ, who deny the resurrection and a future state. Here Christ reproves with the meekness of wisdom, and is not so sharp upon them (whatever was the reason) as sometimes he was upon the chief priests and elders; Ye do err, not knowing. Note, Ignorance is the cause of error; those that are in the dark, miss their way. The patrons of error do therefore resist the light, and do what they can to take away the key of knowledge; Ye do err in this matter, not knowing. Note, Ignorance is the cause of error about the resurrection and the future state. What it is in its particular instances, the wisest and best know not; it doth not yet appear what we shall be, it is a glory that is to be revealed: when we speak of the state of separate souls, the resurrection of the body, and of eternal happiness and misery, we are soon at a loss; we cannot order our speech, by reason of darkness, but that it is a thing about which we are not left in the dark; blessed be God, we are not; and those who deny it are guilty of a willing and affected ignorance. It seems, there were some Sadducees, some such monsters, among professing Christians, some among you, that say, There is no resurrection of the dead (1Co 15:12) and some that did in effect deny it, by turning it into an allegory, saying, The resurrection is past already. Now observe,

(1.) They know not the power of God; which would lead men to infer that there may be a resurrection and a future state. Note, The ignorance, disbelief, or weak belief, of God's power, is at the bottom of many errors, particularly theirs who deny the resurrection. When we are told of the soul's existence and agency in a state of separation from the body, and especially that a dead body, which had lain many ages in the grave, and is turned into common and indistinguished dust, that this shall be raised the same body that it was, and live, move, and act, again; we are ready to say, How can these things be? Nature allows it for a maxim, A privatione ad habitum non datur regressus - The habits attaching to a state of existence vanish irrecoverably with the state itself. If a man die, shall he live again? And vain men, because they cannot comprehend the way of it, question the truth of it; whereas, if we firmly believe in God the Father Almighty, that nothing is impossible with God, all these difficulties vanish. This therefore we must fasten upon, in the first place, that God is omnipotent, and can do what he will; and then no room is left for doubting but that he will do what he has promised; and, if so, why should it be thought a thing incredible with you that God should raise the dead? Act 26:8. His power far exceeds the power of nature.

(2.) They know not the scriptures, which decidedly affirm that there shall be a resurrection and a future state. The power of God, determined and engaged by his promise, is the foundation for faith to build upon. Now the scriptures speak plainly, that the soul is immortal, and there is another life after this; it is the scope both of the law and of the prophets, that there shall be a resurrection of the dead, both of the just and of the unjust, Act 24:14, Act 24:15. Job knew it (Job 19:26), Ezekiel foresaw it (Eze. 37), and Daniel plainly foretold it, Dan 12:2. Christ rose again according to the scriptures (1Co 15:3); and so shall we. Those therefore who deny it, either have not conversed with the Scriptures, or do not believe them, or do not take the true sense and meaning of them. Note, Ignorance of the scripture is the rise of abundance of mischief.

2. He rectifies their mistake, and (Mat 22:30) corrects those gross ideas which they had of the resurrection and a future state, and fixes these doctrines upon a true and lasting basis. Concerning that state, observe,

(1.) It is not like the state we are now in upon earth; They neither marry, nor are given in marriage. In our present state marriage is necessary; it was instituted in innocency; whatever intermission or neglect there has been of other institutions, this was never laid aside, nor will be till the end of time. In the old world, they were marrying, and giving in marriage; the Jews in Babylon, when cut off from other ordinances, yet were bid to take them wives, Jer 29:6. All civilized nations have had a sense of the obligation of the marriage covenant; and it is requisite for the gratifying of the desires, and recruiting the deficiencies, of the human nature. But, in the resurrection, there is no occasion for marriage; whether in glorified bodies there will be any distinction of sexes some too curiously dispute (the ancients are divided in their opinions about it); but, whether there will be a distinction or not, it is certain that there will be no conjunction; where God will be all in all, there needs no other meet-help; the body will be spiritual, and there will be in it no carnal desires to be gratified: when the mystical body is completed, there will be no further occasion to seek a godly seed, which was one end of the institution of marriage, Mal 2:15. In heaven there will be no decay of the individuals, and therefore no eating and drinking; no decay of the species, and therefore no marrying; where there shall be no more deaths (Rev 21:4), there need be no more births. The married state is a composition of joys and cares; those that enter upon it are taught to look upon it as subject to changes, richer and poorer, sickness and health; and therefore it is fit for this mixed, changing world; but as in hell, where there is no joy, the voice of the bridegroom and the voice of the bride shall be heard no more at all, so in heaven, where there is all joy, and no care or pain or trouble, there will be no marrying. The joys of that state are pure and spiritual, and arise from the marriage of all of them to the Lamb, not of any of them to one another.

(2.) It is like the state angels are now in in heaven; They are as the angels of God in heaven; they are so, that is, undoubtedly they shall be so. They are so already in Christ their Head, who has made them sit with him in heavenly places, Eph 2:6. The spirits of just men already made perfect are of the same corporation with the innumerable company of angels, Heb 12:22, Heb 12:23. Man in his creation was made a little lower than the angels (Psa 8:5); but in his complete redemption and renovation will be as the angels; pure and spiritual as the angels, knowing and loving as those blessed seraphim, ever praising God like them and with them. The bodies of the saints shall be raised incorruptible and glorious, like the uncompounded vehicles of those pure and holy spirits (1Co 15:42, etc.), swift and strong, like them. We should therefore desire and endeavour to do the will of God now as the angels do it in heaven, because we hope shortly to be like the angels who always behold our Father's face. He saith nothing of the state of the wicked in the resurrection; but, by consequence, they shall be like the devils, whose lusts they have done.

IV. Christ's argument to confirm this great truth of the resurrection and a future state; the matters being of great concern, he did not think it enough (as in some other disputes) to discover the fallacy and sophistry of the objection, but backed the truth with a solid argument; for Christ brings forth judgment to truth as well as victory, and enables his followers to give a reason of the hope that is in them. Now observe,

1. Whence he fetched his argument - from the scripture; that is the great magazine or armoury whence we may be furnished with spiritual weapons, offensive and defensive. It is written is Goliath's sword. Have ye not read that which was spoken to you by God? Note, (1.) What the scripture speaks God speaks. (2.) What was spoken to Moses was spoken to us; it was spoken and written for our learning. (3.) It concerns us to read and hear what God hath spoken, because it is spoken to us. It was spoken to you Jews in the first place, for to them were committed the oracles of God. The argument is fetched from the books of Moses, because the Sadducees received them only, as some think, or, at least, them chiefly, for canonical scriptures; Christ therefore fetched his proof from the most indisputable fountain. The latter prophets have more express proofs of a future state than the law of Moses has; for though the law of Moses supposes the immortality of the soul and a future state, as principles of what is called natural religion, yet no express revelation of it is made by the law of Moses; because so much of that law was peculiar to that people, and was therefore guarded as municipal laws used to be with temporal promises and threatenings, and the more express revelation of a future state was reserved for the latter days; but our Saviour finds a very solid argument for the resurrection even in the writings of Moses. Much scripture lies under ground, that must be digged for.

2. What his argument was (Mat 22:32); I am the God of Abraham. This was not an express proof, totidem verbis - in so many words; and yet it was really a conclusive argument. Consequences from scripture, if rightly deduced, must be received as scripture; for it was written for those that have the use of reason.

Now the drift of the argument is to prove,

(1.) That there is a future state, another life after this, in which the righteous shall be truly and constantly happy. This is proved from what God said; I am the God of Abraham.

[1.] For God to be any one's God supposes some very extraordinary privilege and happiness; unless we know fully what God is, we could not comprehend the riches of that word, I will be to thee a God, that is, a Benefactor like myself. The God of Israel is a God to Israel (1Ch 17:24), a spiritual Benefactor; for he is the Father of spirits, and blesseth with spiritual blessings: it is to be an all-sufficient Benefactor, a God that is enough, a complete Good, and an eternal Benefactor; for he is himself an everlasting God, and will be to those that are in covenant with him an everlasting Good. This great word God had often said to Abraham, Isaac, and Jacob; and it was intended as a recompence for their singular faith and obedience, in quitting the country at God's call. The Jews had a profound veneration for those three patriarchs, and would extend the promise God made them to the uttermost.

[2.] It is manifest that these good men had no such extraordinary happiness, in this life, as might look any thing like the accomplishment of so great a word as that. They were strangers in the land of promise, wandering, pinched with famine; they had not a foot of ground of their own but a burying-place, which directed them to look for something beyond this life. In present enjoyments they came far short of their neighbours that were strangers to this covenant. What was there in this world to distinguish them and the heirs of their faith from other people, any whit proportionable to the dignity and distinction of this covenant? If no happiness had been reserved for these great and good men on the other side of death, that melancholy word of poor Jacob's, when he was old (Gen 47:9), Few and evil have the days of the years of my life been, would have been an eternal reproach to the wisdom, goodness, and faithfulness, of that God who had so often called himself the God of Jacob.

[3.] Therefore there must certainly be a future state, in which, as God will ever live to be eternally rewarding, so Abraham, Isaac, and Jacob, will ever live to be eternally rewarded. That of the apostle (Heb 11:16), is a key to this argument, where, when he had been speaking of the faith and obedience of the patriarchs in the land of their pilgrimage, he adds, Wherefore God is not ashamed to be called their God; because he has provided for them a city, a heavenly city; implying, that if he had not provided so well for them in the other world, considering how they sped in this, he would have been ashamed to have called himself their God; but now he is not, having done that for them which answers it in its true intent and full extent.

(2.) That the soul is immortal, and the body shall rise again, to be united; if the former point be gained, these will follow; but they are likewise proved by considering the time when God spoke this; it was to Moses at the bush, long after Abraham, Isaac, and Jacob, were dead and buried; and yet God saith, not, " I was, "or " have been, "but I am the God of Abraham. Now God is not God of the dead, but of the living. He is a living God, and communicates vital influences to those to whom he is a God. If, when Abraham died, there had been an end of him, there had been an end likewise of God's relation to him as his God; but at that time, when God spoke to Moses, he was the God of Abraham, and therefore Abraham must be then alive; which proves the immortality of the soul in a state of bliss; and that, by consequence, infers the resurrection of the body; for there is such an inclination in the human soul to its body, as would make a final and eternal separation inconsistent with the bliss of those that have God for their God. The Sadducees' notion was, that the union between body and soul is so close, that, when the body dies, the soul dies with it. Now, upon the same hypothesis, if the soul lives, as it certainly does, the body must some time or other live with it. And besides, the Lord is for the body, it is an essential part of the man; there is a covenant with the dust, which will be remembered, otherwise the man would not be happy. The charge which the dying patriarchs gave concerning their bones, and that in faith, was an evidence that they had some expectation of the resurrection of their bodies. But this doctrine was reserved for a more full revelation after the resurrection of Christ, who was the first-fruits of them that slept.

Lastly, We have the issue of this dispute. The Sadducees were put to silence (Mat 22:34), and so put to shame. They thought by their subtlety to put Christ to shame, when they were preparing shame for themselves. But the multitude were astonished at this doctrine, Mat 22:33. 1. Because it was new to them. See to what a sad pass the exposition of scripture was come among them, when people were astonished at it as a miracle to hear the fundamental promise applied to this great truth; they had sorry scribes, or this had been no news to them. 2. Because it had something in it very good and great. Truth often shows the brighter, and is the more admired, for its being opposed. Observe, Many gainsayers are silenced, and many hearers astonished, without being savingly converted; yet even in the silence and astonishment of unsanctified souls God magnifies his law, magnifies his gospel, and makes both honourable.

Barclay: Mat 22:23-33

When the Pharisees had made their counter-attack on Jesus and been routed, the Sadducees took up the battle.

The Sadducees were not many in number; but they were the wealthy, the aristocratic, and the governing class. The chief priests, for instance, were Sadducees. In politics they were collaborationist; quite ready to cooperate with the Roman government, if co-operation was the price of the retention of their own privileges. In thought they were quite ready to open their minds to Greek ideas. In their Jewish belief they were traditionalists. They refused to accept the oral and scribal law, which to the Pharisees was of such paramount importance. They went even further; the only part of scripture which they regarded as binding was the Pentateuch, the Law par excellence, the first five books of the Old Testament. They did not accept the prophets or the poetical books as scripture at all. In particular they were at variance with the Pharisees in that they completely denied any life after death, a belief on which the Pharisees insisted. The Pharisees indeed laid it down that any man who denied the resurrection of the dead was shut out from God.

The Sadducees insisted that the doctrine of life after death could not be proved from the Pentateuch. The Pharisees said that it could and it is interesting to look at the proofs which they adduced. They cited Num 18:28which says, "You shall give the Lord's offering to Aaron the priest." That is permanent regulation; the verb is in the present tense; therefore Aaron is still alive! They cited Deu 31:16: "This people will rise," a peculiarly unconvincing citation, for the second half of the verse goes on, "and play the harlot after the strange gods of the land"! They cited Deu 32:39: "I kill and I make alive." Outside the Pentateuch they cited Isa 26:19: "Thy dead shall live." It cannot be said that any of the citations of the Pharisees were really convincing; and no real argument for the resurrection of the dead had ever been produced from the Pentateuch.

The Pharisees were very definite about the resurrection of the body. They discussed recondite points--Would a man rise clothed or unclothed? If clothed, would he rise with the clothes in which he died, or other clothes? They used 1Sa 28:14(the witch of Endor's raising of the spirit of Samuel at the request of Saul) to prove that after death men retain the appearance they had in this world. They even argued that men rose with the physical defects with which, and from which they died--otherwise they would not be the same persons! All Jews would be resurrected in the Holy Land, so they said that under the earth there were cavities and, when a Jew was buried in a foreign land, his body rolled through these cavities until it reached the homeland. The Pharisees held as a primary doctrine the bodily resurrection of the dead; the Sadducees completely denied it.

The Sadducees produced a question which, they believed, reduced the doctrine of the resurrection of the body to an absurdity. There was a Jewish custom called Levirate Marriage. How far it was ever carried out in practice is very doubtful. If a man died childless, his brother was under obligation to marry the widow, and to beget children for his brother; such children were legally regarded as the brother's children. If the man refused to marry the widow, they must both go to the elders. The woman must loosen the man's shoe, spit in his face, and curse him; and the man was thereafter under a stigma of refusal (Deu 25:5-10). The Sadducees cited a case of Levirate Marriage in which seven brothers, each dying childless, one after another married the same woman; and then asked, "When the resurrection takes place, whose wife will this much-married woman be?" Here indeed was a catch question.

Jesus began by laying down one principle--the whole question starts from a basic error, the error of thinking of heaven in terms of earth, and of thinking of eternity in terms of time. Jesus' answer was that anyone who reads scripture must see that the question is irrelevant, for heaven is not going to be simply a continuation or an extension of this world. There will be new and greater relationships which will far transcend the physical relationships of time.

Then Jesus went on to demolish the whole Sadducean position. They had always held that there was no text in the Pentateuch which could be used to prove the resurrection of the dead. Now, what was one of the commonest titles of God in the Pentateuch? "The God of Abraham, and of Isaac, and of Jacob." God cannot be the God of dead men and of mouldering corpses. The living God must be the God of living men. The Sadducean case was shattered. Jesus had done what the wisest Rabbis had never been able to do. Out of Scripture itself he had confuted the Sadducees, and had shown them that there is a life after death which must not be thought of in earthly terms. The crowds were amazed at a man who was a master of argument like this, and even the Pharisees can hardly have forborne to cheer.

Constable: Mat 19:3--26:1

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

This section of the Gospel continues Jesus' instruction of His disciples in preparation for their future (19:3-20:34). Then Jesus presented Himself formally to Israel as her King with His triumphal entry (21:1-17). This resulted in strong rejection by Israel's leaders (21:18-22:46). Consequently Jesus pronounced His rejection of Israel (ch. 23). Finally He revealed to His disciples that He would return to Israel later and establish the kingdom (chs. 24-25).

Throughout this entire section the Jewish leaders' opposition to Jesus continues to mount in intensity, and it becomes more focused on Him. Reconciliation becomes impossible. Jesus revealed increasingly more about Himself and His mission to His disciples and stressed the future inauguration of the kingdom. Between these two poles of opposition and eschatology God's grace emerges even more powerfully than we have seen it so far. Matthew never used the word "grace" (Gr. karis), but its presence is obvious in this Gospel (cf. 19:21-22; 20:1-16).

". . . despite the gross rejection of Jesus, the chronic unbelief of opponents, crowds, and disciples alike, and the judgment that threatens both within history and at the End, grace triumphs and calls out a messianic people who bow to Jesus' lordship and eagerly await his return."⁷⁰⁷

Constable: Mat 21:18--23:1

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

This section of Matthew's Gospel presents Israel's formal rejection of her Messiah. Jesus had made a formal presentation of Himself to the nation's populace and leadership in the messianic capital (21:1-17). Now Matthew recorded Israel's response.⁷⁷⁹

Constable: Mat 22:23-33

4. Rejection by the Sadducees 22:23-33 (cf. Mark 12:18-27; Luke 20:27-40)

Sometime later that day another group of leaders approached Jesus with another question but with the same purpose, to trap Him in a theological controversy that would destroy His reputation.

22:23 The Pharisees believed in resurrection from the dead (Isa. 26:19; Dan. 12:2). The Sadducees did not because they did not find it explicitly taught in the Pentateuch. They believed that both the material and the immaterial parts of man perish at death (cf. Acts 23:8).⁸¹⁸ There was much diverse opinion concerning death and the afterlife in Jesus' day.⁸¹⁹

22:24-28 The Sadducees also approached Jesus with hypocritical respect calling Him "teacher" (cf. v. 16). They had evidently learned to appreciate Jesus' high regard for the Old Testament because they came to Him with a question of biblical interpretation (Deut. 25:5-6).

Levirate marriage was an ancient Near Eastern custom that antedated the Mosaic Law (Gen. 38:8). The law incorporated it and regulated it. This law encouraged the younger brother to marry his deceased brother's widow and have children by her. People considered the children born to be the older brother's heirs, and they would perpetuate his name in Israel.

This was an unlikely question for Sadducees to ask since they did not believe in resurrection. Probably they knew that Jesus believed in resurrection and wanted to create what they thought was an impossible situation to embarrass Him.

"It was probably an old conundrum that they had used to the discomfiture of the Pharisees."⁸²⁰

The case they posited could have been a real one or, more likely, a hypothetical one. Their question presupposed that life the other side of the grave will be exactly as it is this side, in terms of human relationships. Since the woman had had seven husbands, whose wife would she be in the resurrection, or would she be guilty of incest? For the Sadducees, belief in resurrection created insuperable problems. Would Jesus deny the resurrection and so obviate the problem but alienate Himself even further from the Pharisees?

22:29-30 The Sadducees did not understand the Scriptures because the Scriptures taught resurrection. They did not understand God's power because they assumed life after resurrection would be the same as it is now. God is able to raise people to a form of existence unlike what we experience now.

In the resurrection form of existence, sexual relationships will be different from what they are now. Jesus was speaking of the resurrection life, not a particular resurrection event, as is clear from the Greek preposition en ("in," v. 30, not "at," NIV). Marriage relationships as we now know them will not exist in the resurrection. Jesus' reference to the angels was an additional correction of their theology since the Sadducees also denied the existence of angels (Acts. 23:8).

Jesus did not say that in the resurrection state all memory of our former existence and relationships will end. This is a conclusion some interpreters have drawn without warrant.

"The greatness of the changes at the Resurrection (cf. 1 Cor 15:44; Phil 3:21; 1 John 3:1-2) will doubtless make the wife of even seven brothers (vv. 24-27) capable of loving all and the object of the love of all--as a good mother today loves all her children and is loved by them."⁸²¹

22:31-32 Jesus returned to what Scripture teaches (v. 29). He introduced His clarification with a customary rebuke, "Have you not read?" (cf. 21:42; et al.). The passage He cited, Exodus 3:6, came from the Pentateuch, a part of the Old Testament that the Sadducees treated with great respect.

God described Himself to Moses as then being the God of Abraham, Isaac, and Jacob. He was still their God even though they had died hundreds of years earlier. This statement implied the continuing bodily existence of the patriarchs. The logical conclusion is that if God will fulfill His promise to continue to be the God of the patriarchs He must raise them from the dead. Thus Jesus showed that the Pentateuch, the abbreviated canon of the Sadducees, clearly implied the reality of a future resurrection.

22:33 Matthew closed his account of this encounter by recording the reaction of the multitude, not the reaction of the Sadducees. Probably few of the Sadducees changed their theology as a result of this conversation since they continued to oppose Jesus. However the reaction of the crowd shows that Jesus' teaching had a powerful impact. To the unprejudiced observer, Jesus' arguments, authority, and understanding of the Old Testament were astonishing. Matthew undoubtedly hoped this would be the reaction of his readers too.

This pericope reveals the intensity of the opposition to Jesus that existed among Israel's leaders. This was the third group to try to trap Him in one day. It also shows the guilt of Israel's leaders since they did not understand either the Scriptures or God's power. Jesus had spoken of people entering the kingdom after death (v. 10). To do so there would have to be a resurrection. Jesus also confirmed belief that the patriarchs would live in the kingdom by what He said. Thus Jesus' teaching about resurrection answered questions about participation in the kingdom because of its postponement. Not many in Jesus' immediate audience may have understood this, but Matthew's readers could.

College: Mat 22:1-46

MATTHEW 22

G. PARABLE OF THE WEDDING FEAST (22:1-14)

¹ Jesus spoke to them again in parables, saying: ²" The kingdom of heaven is like a king who prepared a wedding banquet for his son. ³ He sent his servants to those who had been invited to the banquet to tell them to come, but they refused to come.

⁴" Then he sent some more servants and said, 'Tell those who have been invited that I have prepared my dinner: My oxen and fattened cattle have been butchered, and everything is ready. Come to the wedding banquet.'

⁵" But they paid no attention and went off - one to his field, another to his business. ⁶ The rest seized his servants, mistreated them and killed them. ⁷ The king was enraged. He sent his army and destroyed those murderers and burned their city.

⁸" Then he said to his servants, 'The wedding banquet is ready, but those I invited did not deserve to come. ⁹ Go to the street corners and invite to the banquet anyone you find.' ¹⁰ So the servants went out into the streets and gathered all the people they could find, both good and bad, and the wedding hall was filled with guests.

¹¹" But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes. ¹² 'Friend,' he asked, 'how did you get in here without wedding clothes?' The man was speechless.

¹³" Then the king told the attendants, 'Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.' ¹⁴" For many are invited, but few are chosen."

The parable of the wedding feast continues the emphasis on the exclusion/replacement motif, based upon Israel's refusal to honor the " son" (22:2-3; cf. similarities and differences to Luke 14:15-24). Although Jesus is elsewhere portrayed as a king (2:1-3; 21:5; 25:34), this parable stresses God as king to emphasize that his sovereign intention is that his people pay homage to his " son." By rejecting the king's invitation to honor the " son" they demonstrate that they will not be responsive to God's reign. On the other hand, those who accept the king's invitation acknowledge his authority and demonstrate it by honoring the " son."

22:1-6. Jesus addresses the religious leaders with a third parable, this time comparing the kingdom of God to a royal wedding banquet. A king (=God) is desirous of honoring his son (=Jesus), by means of a wedding feast (=messianic banquet; cf. 8:11; 25:1ff.). Jesus has previously used the figure of a " bridegroom" to depict the messianic times dawning with his ministry (9:15). It was customary to issue two invitations; the first being a general invitation to the feast, while the second brings the message that the feast is now ready. To the second invitation those invited refuse to come. Such a response to a royal invitation constituted " a direct insult to the king's honor." Remarkably, the king exercises great restraint and sends out more servants to implore those who have been invited to come to the feast, for everything has been prepared. But all to no avail. In spite of the royal invitation and the necessity of compliance, those invited are too concerned with their own affairs to honor the king's request. Inexplicably, some of those invited even respond to the invitation with hostility directed at those delivering the invitation. While such a response may seem totally unrealistic, keep in mind that this is a parable, not a realistic depiction of an actual event. As France observes: " If the story verges on the absurd, why not? It is after all, a parable, not a sober historical narrative, and parables are designed to convey lessons, not to be mirrors of real life."

22:7. The king has finally had enough and responds with fierce revenge, resulting in the " destruction of the murderers and the burning of their city." Such language could certainly be interpreted by Matthew's early readers as an allusion to Jerusalem's destruction in A.D. 70. However, the imagery has many OT parallels depicting the downfall of rebellious cities (cf. Judg 1:8; Isa 5:24-25). Therefore, while the language certainly fits the fate of Jerusalem's destruction (esp. the temple), it cannot be determined with certainty that Jesus had Jerusalem specifically in mind by the language of v. 7.

22:8-10. Once again the king sends out his servants with invitations to come to the feast prepared on behalf of his son. This time the invitations are extended indiscriminately, to those occupying the crossroads, city squares, the places where the nonelite of the city would be found. As in the previous parables (see 21:31-32; 41:43) those who failed to respond to God's will are replaced by others who are readily responsive. The result is a wedding hall filled with guests; even if the invitations have attracted all kinds of people, both good and bad (cf. 13:47-48). While contemporary Jewish conventions would have assessed such an inclusive practice of table fellowship as ritually polluting, Jesus' parable envisions a social practice not driven by exclusivism or the rejection of people based on social status or cultic purity. Of course, Jesus' welcoming of sinners should not be construed as an endorsement of their sinfulness, as is indicated by the next scene in the parable (vv. 11-14).

22:11-12. The presence at the banquet of a man who lacked the proper wedding clothes serves to indicate that some care and preparation is demanded before one can legitimately partake of the blessings of God. It has been suggested, though with little evidence, that the proper attire for the wedding feast would have been provided by the king to those he invites to the banquet. If such be the case, the king's wrath is stirred because this man had failed to avail himself of the necessary garments suitable for such an occasion. Others suggest that the man's fault is not to be found in his failure to wear a special type of garment, but rather that on such a special occasion the man had failed to change his dirty clothes for clean garments. There is simply not enough evidence to determine with certainty why the king was so offended by the attire of one of his guests. Whatever the situation, the man was speechless when questioned concerning his conduct, thereby acknowledging his misconduct. The scene reminds the hearers that acceptance of the invitation of God to participate in kingdom blessings necessitates a commitment to a life of righteousness and moral reform (cf. 13:20-22).

22:13. The king responds to the offender by ordering his servants to bind him and to cast him outside the banquet hall. For the metaphorical language of darkness and weeping and gnashing of teeth see 8:12 and 13:42, 50. Needless to say the king takes very seriously the failure of the man to be adequately clothed for such a momentous occasion.

22:14. The closing proverbial saying, ( For many are invited, but few are chosen ) succinctly sums up why this man has been ejected. He is of the class of those who have been invited, but not chosen. In other words, he responded favorably to the gracious invitation, but refused to fully embrace the norms of the kingdom, as indicated by his lack of proper attire. On the other hand, those who are " chosen" (ejklektoiv, eklektoi ) are those who take seriously their calling and freely adhere to the demands of discipleship. As observed by Blomberg:

Divine sovereignty and human responsibility are again finely balanced. Neither can be jettisoned at the expense of the other. The man's behavior demonstrates he is not elect. Election does not violate free will nor occur irrespectively of the man's conduct.

H. CONFRONTATIONS WITH THE RELIGIOUS LEADERS (22:15-46)

The series of confrontations that comprise 22:15-46 are introduced by Matthew's observation that, based on Jesus' self-disclosure and warnings to the Jewish leaders (22:15, tovte, tote ), they conspire to entrap him in debate. However, Jesus knows their " evil intent" (22:18) and demonstrates his authority by reducing the entirety of official Judaism to silence (22:46). The reader is reminded of the " authority" theme by the emphasis on the reaction of those who heard: " they were amazed" (22:22; cf. 8:10, 27; 9:33); and " they were astonished at his teaching" (22:23; cf. 7:28; 13:54). Jesus shows himself to be superior by speaking authoritatively of God's jurisdiction (22:17-21), his transcendent power (22:29-30), and the priority of " love" as the greatest commandment (22:34-46). In each instance, Jesus shows that when one takes seriously the role of God in human affairs, dilemmas such as they pose are easily resolved.

1. Paying Taxes to Caesar (22:15-22)

¹⁵ Then the Pharisees went out and laid plans to trap him in his words. ¹⁶ They sent their disciples to him along with the Herodians. " Teacher," they said, " we know you are a man of integrity and that you teach the way of God in accordance with the truth. You aren't swayed by men, because you pay no attention to who they are. ¹⁷ Tell us then, what is your opinion? Is it right to pay taxes to Caesar or not?"

¹⁸ But Jesus, knowing their evil intent, said, " You hypocrites, why are you trying to trap me? ¹⁹ Show me the coin used for paying the tax." They brought him a denarius, ²⁰ and he asked them, " Whose portrait is this? And whose inscription?"

²¹" Caesar's," they replied.

Then he said to them, " Give to Caesar what is Caesar's, and to God what is God's."

²² When they heard this, they were amazed. So they left him and went away.

22:15-16a. The Pharisaic plan to " trap" (pagideuvswsin, pagideusôsin) Jesus in his words was an attempt to discredit him before the crowds by means of public disputation. To that end they send their disciples , teamed with the Herodians , to pose a question calculated to probe the political-economic implications of Jesus' kingdom-agenda. As noted by Wright, " Jesus' Temple-action is bound to have raised questions like these."

22:16b. Jesus' opponents first use flattery in an effort to provoke a response that could be construed as either undermining Roman authority, or as an endorsement of Roman subjugation. Ironically, their assessment of Jesus as a courageous teacher, who refuses to compromise God's truth to gain popular favor, stands in vivid contrast to their own agenda and nefarious tactics (cf. 21:46). Jesus had a reputation for speaking his mind and not couching his teachings so as to win public acclaim. Therefore, in their mind, Jesus should not be afraid to answer a question having serious political and social implications.

22:17. Their question concerning the payment of taxes raised an extremely sensitive and potentially explosive issue in first century Judaism. First, as noted by Malina and Rohrbaugh, one should not imagine that in antiquity religion, politics and economics were separate institutions, existing in a distinctive realm all their own. In fact, taxation and the political rule of Rome raised serious religious questions, not the least of which was the legitimacy of paying taxes to a foreign power occupying the land that was considered to rightfully belong to Israel. For a fiercely independent people, the vast majority of which were suffering economically, the burden of Roman taxation would have been especially infuriating. It is perhaps significant that the question posed to Jesus pertains to the " lawfulness" of taxation, not to the amount of the tax.

Furthermore, taxation burdens appear to be a major source of social unrest and political agitation among the Palestinian peasantry. Fiensy estimates that " the peasant paid around 12% of his harvest in land taxes, one denarius for everyone in his household over fourteen years old, and a wave offering perhaps equaling one-fortieth of the harvest." If the tax in question specifically referred to the poll tax, then payment of such a tax was especially burdensome for the poor, since it amounted to a tax on one's body which, like the land, was also viewed as belonging to Rome. No doubt Jesus' opponents felt confident that whichever side of the issue Jesus endorsed they would be successful in undermining his reputation.

22:18-21. Jesus is fully aware of their sinister motives, therefore, addresses them as hypocrites (cf. 15:7; ch. 23). The effort to " test" him by means of questioning has been a consistent Pharisaic ploy (cf. 4:1, 3; 16:1; 19:3; 22:35). Jesus unexpectedly calls for them to produce the coin used for paying the tax . Certainly the stance of Jesus' opponents was greatly weakened by their own possession of a coin bearing the image of Caesar and the inscription Tiberius Caesar Augustus, son of divine Augustus . At any rate, the coin produced was a Roman denarius, most appropriate to illustrate his point. Jesus calls upon his opponents to acknowledge whose image and name were to be found on the Roman coin. Their admission that the coin bore the image and name of Caesar elicits a response from Jesus that undercuts any notion that his kingdom-agenda necessitated either a tax-revolt or a compromise of Yahweh's sovereignty and kingship. The verb translated give (ajpovdote, apodote ) signifies a payment made " in response to an incurred obligation" (Louw-Nida, Greek Lexicon , p. 575), hence the payment of the denarius amounts to giving back to Caesar that which already belongs to him. As Bruce observes, " Obedience to God's will is not compromised by letting Caesar have money which bears his name."

Jesus then enjoins an even deeper obligation: give to God what is God's . Jesus' words should not be viewed as suggesting a radical division between the secular and sacred, as if advocating the modern notion of separation of church and state. Instead, Jesus' point is that loyalty to God should remain one's ultimate priority. Simply put, " Caesar is owed what bears his image and name - money. But God is owed what bears God's image and name - our very selves."

22:22. The questioners could not help but be amazed with the ease with which Jesus dealt with their question. He had successfully avoided the extremes to which they sought to push him. There was nothing left to do but to leave the scene and let a new group of antagonists take their best shot at him.

2. Marriage in the Afterlife (22:23-33)

²³ That same day the Sadducees, who say there is no resurrection, came to him with a question. ²⁴" Teacher," they said, " Moses told us that if a man dies without having children, his brother must marry the widow and have children for him. ²⁵ Now there were seven brothers among us. The first one married and died, and since he had no children, he left his wife to his brother. ²⁶ The same thing happened to the second and third brother, right on down to the seventh. ²⁷ Finally, the woman died. ²⁸ Now then, at the resurrection, whose wife will she be of the seven, since all of them were married to her?"

²⁹ Jesus replied, " You are in error because you do not know the Scriptures or the power of God. ³⁰ At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven. ³¹ But about the resurrection of the dead - have you not read what God said to you, ³² 'I am the God of Abraham, the God of Isaac, and the God of Jacob' ^a ? He is not the God of the dead but of the living."

³³ When the crowds heard this, they were astonished at his teaching.

^a 32 Exodus 3:6

22:23. The " testing" continues on the same day (cf. 13:1), now with the Sadducees attempting to entrap him by posing a question that has no doubt proved vexing to proponents of the resurrection of the dead (esp. the Pharisees). The Sadducees were the aristocratic party, enjoying popularity largely among the wealthy and within high priestly circles. They would certainly have a vested interest in assisting the Pharisees in discrediting Jesus since their security and position would be threatened by any revolutionary overtones suggested by his teachings. Even though they differed radically with the Pharisees on the issue of the resurrection (cf. Acts 23:8; Josephus, Ant . 18.16; cf. War 2.165), their interrogation of Jesus used that issue in an effort to discredit him and undermine his popularity.

22:24-28. Like the antagonists in the preceding exchange (vv. 15-16), the Sadducees address Jesus as teacher . They question Jesus by loosely citing the provision found in Deuteronomy 25:5-6 and Leviticus 38:8 (LXX), which stipulates the obligation of a brother of a man who dies childless to marry his brother's widow in order to provide his deceased brother with legitimate offspring (termed a " levirate marriage" ). It is the premise of this injunction that formed the basis of the question posed by the Sadducees. They present a case study, either an actual situation with which they are familiar (note among us ), or a hypothetical circumstance, perhaps patterned after the story of Sarah in Tobit 3:8-15. Their question involved an unfortunate situation where seven brothers have been married to the same woman, and all have died without any of them providing a rightful heir for the first brother. Since all seven brothers had been legally married to the woman, the Sadducees raise what appears to be an insurmountable problem for those who believe in a literal bodily resurrection: at the resurrection, whose wife will she be of the seven, since all of them were married to her?

22:29-30. Jesus responds by identifying two fundamental flaws that lie at the root of their misconception: you do not know the Scriptures or the power of God ). The Sadducees erroneously assume that life in the New Age must be a continuation of our earthly existence, hence heavenly relationships must take the same form as earthly ones. They fail to see that in the afterlife God's power will transform his people into creatures that neither marry nor procreate. Jesus thus envisions a New Age in which God's power has dramatically brought about a new state of affairs where marriage and sex are no longer part of the heavenly order. Jesus illustrates his authoritative pronouncement by comparing the future state of humans with angels, who also do not marry. Hence all family relationships in the life to come will be transcended, and therefore marriage, even in this life, should not be given ultimate priority (see 10:37; 12:46-50; 19:29).

22:31-32. Next, Jesus demonstrates the Sadducean failure to take seriously the implications of Scripture concerning the resurrection. In typical fashion, Jesus chides his opponents with the question, have you not read . . . , designed to call attention to their superficial knowledge of Scripture (cf. 12:3, 5; 19:4; 21:15, 42). In this instance Jesus cites from Exodus 3:6 (LXX) where God reveals himself as the God of Abraham, Isaac, and Jacob long after the Patriarchs were dead. But why, hundreds of years after their deaths, would God speak in the present tense as being their God if in fact they no longer exist as the Sadducees affirm? The only explanation for the language of Exodus 3:6 is that the patriarchs are very much alive and await the resurrection of the dead. The extreme materialism of the Sadducees has blinded their eyes, both to God's power and to the implications of God's revelation in Scripture.

22:33. While Matthew does not record the reaction of the Sadducees to Jesus' rebuttal, he does observe that the crowds . . . were astonished at his teaching . Never before had they heard anyone with such ease and persuasive authority completely expose and refute Sadducean assumptions. It is time for the Pharisees to regroup for a final assault, this time with an " expert in the law" (vv. 34-40).

3. The Greatest Commandment (22:34-40)

³⁴ Hearing that Jesus had silenced the Sadducees, the Pharisees got together. ³⁵ One of them, an expert in the law, tested him with this question: ³⁶" Teacher, which is the greatest commandment in the Law?"

³⁷ Jesus replied: " 'Love the Lord your God with all your heart and with all your soul and with all your mind.' ^{a 38} This is the first and greatest commandment. ³⁹ And the second is like it: 'Love your neighbor as yourself.' ^{b 40} All the Law and the Prophets hang on these two commandments."

^a 37 Deut. 6:5 ^b 39 Lev. 19:18

22:34-36. With the Sadducees defeated, the Pharisees gather together (sunhvcqhsan ejpiΙ toΙ aujtov, synçchthçsan epi to auto; cf. Psa 2:2, LXX) to plan their next offensive maneuver. This time instead of sending some of their disciples, they send an expert in the law (nomikoΙ", nomikos ) to " test" Jesus. Unlike the Markan account (12:28f), this legal expert is not portrayed as sincere, but like his predecessors questions Jesus in order to find fault so as to accuse him. For the third time Jesus is addressed as teacher , and a question is posed having momentous concern within Judaism. The question regarding the relative weight of commandments was perennially debated within rabbinic circles. Among the 613 commandments isolated by rabbinic authorities (365 negative and 248 positive), rabbis differentiated between " light" and " heavy" commandments. However, the distinction was not intended to suggest that some commandments were unimportant or could be neglected. The general principle was, " Be as heedful of a light precept as of a weighty one, for thou knowest not the recompense of reward of each precept" (m. Abot 2:1; see Str-B 1:901-5). Therefore any suggestion in Jesus' response that implied that certain commandments were unimportant would provide the Pharisees with sufficient grounds for Jesus' immediate repudiation.

22:37-38. Jesus responds to the question by first citing the Shema (Deut 6:5) as the greatest commandment ; a response that would be widely endorsed within the Pharisaic tradition. Loving the Lord with all your heart, soul, and mind simply describes a devotion comprising the whole person, and is not intended to depict a neat triad categorization of the human psyche.

22:39-40. Linked to the first commandment is an equally weighty and binding commandment drawn from Leviticus 19:18: Love your neighbor as yourself . Nowhere in Judaism are these commandments linked as having absolute priority among God's commandments. However, even though some Jewish disputants may debate the meaning of neighbor , generally, Jesus' high regard for those two commandments as foundational for Jewish piety would not have been regarded as particularly offensive. What might be less favorably received would be the notion that the entirety of the Torah hangs (krevmatai, krematai ) from these two commandments . Jesus has in effect made the double love command a " hermeneutical filter - virtually synonymous with Hosea 6:6 - that governs the community's entire construal of the law." Those trained for the kingdom no longer ascertain God's will solely through external obedience to legal norms and precepts. Individual commandments and their applications must be sifted through the grid of mercy and love, which remain constant, though applications may vary with different circumstances. Without love, " Obedience to commandments degenerates into mere legalism." Love for God necessarily entails the pursuit of the external welfare of others, regardless of race, class, or economic condition (=neighbor). Love therefore becomes the basis and guiding principle for understanding and applying the law in diverse and complex situations.

4. The Son of David (22:41-46)

⁴¹ While the Pharisees were gathered together, Jesus asked them, ⁴²" What do you think about the Christ ^a ? Whose son is he?"

" The son of David," they replied.

⁴³ He said to them, " How is it then that David, speaking by the Spirit, calls him 'Lord'? For he says,

⁴⁴" 'The Lord said to my Lord:

" Sit at my right hand

until I put your enemies under your feet." ' ^b

⁴⁵ If then David calls him 'Lord,' how can he be his son?" ⁴⁶ No one could say a word in reply, and from that day on no one dared to ask him any more questions.

^a 42 Or Messiah ^b 44 Psalm 110:1

22:41-42. The series of controversy scenes is brought to a closure by Jesus taking the offensive and posing a direct question to the Pharisees (cf. Mark 12:35f.) concerning the fundamental nature of the expected Messiah. As Verseput has pointed out, " the question - tivno" uiJov" ejstin [ tinos huios estin , Whose son is he ] - is not one of mere genealogy of the Messiah. Rather, the issue related directly to the character of the messianic figure." The question raises the issue, to whom does the Messiah owe his ultimate nature and filial relationship? Nevertheless, since the Pharisees understand the question to be addressing the lineage of the Messiah, they respond, The son of David .

22:43-45. Although Jesus does not challenge their genealogical expectation, the second question inquires how , in view of the fact that David by divine inspiration ( by the spirit ) calls him my Lord , the Messiah can be understood as both David's son and his Lord. The question is not intended to undermine his Davidic roots, but to emphasize the transcendent status of the Messiah. The true nature of the Messiah cannot be understood as merely a kingly figure. He is David's pre-existent Lord, who, as Psalm 110:1 affirms, has been exalted to regal glory by the hand of God. Hence, the suggestive language of Psalm 110 enabled Jesus to stretch the limited messianic hopes popularly associated with Davidic expectations. In addition, Jesus responds indirectly to their authority question (21:23) by showing that it is the Lord (God) who ultimately bestows authority upon the Son (Messiah) by inviting him to sit at his right hand (cf. 28:18-20).

22:46. The Jewish leaders will never perceive the basis of Jesus' authority until they come to understand and accept his transcendent status as David's Lord. Matthew's editorial remark that no one dared to ask him any more questions reaffirms Jesus' superior authority and builds suspenseful anticipation concerning the ultimate resolution of Jesus' conflict with the Jewish leaders (26:1f.).

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 22:23-33

CIX.
JEWISH RULERS SEEK TO ENSNARE JESUS.
(Court of the Temple. Tuesday, April 4, A. D. 30.)
Subdivision B.
SADDUCEES ASK ABOUT THE RESURRECTION.
^aMATT. XXII. 23-33; ^bMARK XII. 18-27; ^cLUKE XX. 27-39.

   ^a23 On that day there came {bcome} unto him ccertain of the the Sadducees, they that {bwho} say there is no resurrection [As to the Sadducees, see Deu 25:5, Deu 25:6. The object of this law was to preserve families. But the custom was older than the law -- Gen 38:6-11], cthat ^bIf a man's brother die, chaving a wife, and he be childless, {band leave a wife behind him, and leave no child,} that his brother should take his {cthe} wife, and raise up seed unto his brother. ^aMoses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.  25 Now there were ctherefore awith us seven brethren: and the first ctook a wife, amarried and deceased, band dying left no seed; {cand died childless;} aand, having no seed left his wife unto his brother:  ^b21 And  ^a26 In like manner the second also, btook her, and died, leaving no seed behind him; and the third likewise: ctook her; aunto the seventh. cand likewise the seven also left no children, {bleft no seed.} cand died.  32 Afterward [600] ^bLast of all  ^a27 And after them all, bthe woman also died.  ^a28 In the resurrection therefore whose wife shall she be of the seven? {bof them?} for the seven aall had her. bto wife. [This was evidently a favorite Sadducean argument against the resurrection. On the assumption that the marital state is continued after the resurrection, it makes the doctrine of a resurrection appear ridiculous, because, seemingly, it involves difficulties which even brothers could hardly settle amicably, and which even God would have in a sense to settle arbitrarily.]  ^c34 And {^a29 But} Jesus answered and said unto them, Ye do not err, not knowing the scriptures, nor the power of God. ^bIs it not for this cause that ye err, that ye know not the scriptures, nor the power of God? [The relevancy of these statements will be discussed in the treatment of Act 23:8), but the basal principle of their infidelity was the denial of spirits. It was, as it were, the tree trunk from which their other errors sprang as branches. If there were such things as spirits, it was not worth while to deny that there was an order of them known as angels. If man had a spirit which could survive his body, it was reasonable to believe that God, having so fashioned him that a body is essential to his activity and happiness, would in some manner restore a body to him. Jesus therefore does not pursue the argument until he has proved a resurrection; but rests when he has proved that man has a spirit. Jesus proves that man has a spirit by a reference from the Pentateuch, that part of Scripture which the Sadducees accepted as derived from God through Moses. The reference shows that God was spoken of and spoke of himself as the God of those who were, humanly speaking, long since dead. But the Sadducees held that a dead man had ceased to exist, that he had vanished to nothingness. According to their view, therefore, God had styled himself the God of nothing, which is absurd. The Sadducees could not thus have erred had they known or understood the significance of this Scripture, and they could not have doubted the resurrection had they known the absolute power with which God deals with material such as that of which the body is formed. See verses 24 and 39 supra.]  ^a33 And when the multitude heard it, they were astonished at his teaching.  ^c39 And certain of the scribes answering said, Teacher, thou hast well said. [Some of the scribes of less bitter spirit could not refrain from expressing their admiration at the ease with which Jesus answered an argument which their own wisdom could not refute.] [602]

[FFG 600-602]

Lapide: Mat 22:1-46

CHAPTER 22

And Jesus answered, &c., refuting the incredulity of the Scribes. The meaning is: it is the same in the kingdom of Heaven, i.e., in the Church militant here on earth, as if a king made a marriage for his son, &c. For in other respects the kingdom of Heaven is not directly and precisely like a king, but a kingdom. S. Gregory treats this parable at length ( Hom. 38 , in Evang.).

The parable is similar to that which Luke records (Luk 14:16). Maldonatus thinks it is the same with that, and that Matthew has not here observed the historical order. With more reason S. Augustine ( l. 2, de consens. Evang. c. 71), S. Thomas, Jansen, and others think that this is a different parable from that in Luke; or if the same, that they were uttered upon two occasions, and in different words. It is clear on comparison that they have numerous differences. For, not to speak of other things, Luke says that the parable was spoken in the house of a Pharisee. Matthew here asserts that it was spoken publicly in the temple. This is plain from ver. 23. Again, Luke calls this marriage feast a supper ; Matthew, a dinner.

And sent his servants, &c. For marriage, the Syriac version has throughout feast, meaning marriage feast.

The whole parable may be expounded and applied as follows:—1st The king is God the Father; the son of the king, the bridegroom is God's Incarnate Son, Jesus Christ, whose spouse is the Church, whose nuptials were begun in the Incarnation of Christ, for in it Christ espoused human nature to Himself, hypostatically, and the Church, that is, all faithful people, mystically, to be His Spouse by grace. But in Heaven these nuptials shall be consummated with glory. So Origen, SS. Hilary, Jerome, Gregory, and others. Wherefore, tropologically, "by marriage, understand," says Origen, "the union of Christ with the soul; and by offspring, good works."

2d. God the Father made a marriage feast for Christ, since in Judea, and in the whole world, He hath, through Christ, spread a table of evangelical doctrine and sacraments, especially the Sacrament of the Eucharist.

3d. To this nuptial feast the Jews were invited by God, through Moses and the prophets, as the servants of God, both before and after the incarnation of Christ, that they might believe first that it was about to take place, and then that it had taken place; that so, believing in Christ, repenting and seeking grace from Him, they might obtain justice and salvation.

4th Bulls and fatlings have only the general signification of rich provision for a banquet. They denote the grandeur of the doctrines of the Gospel, says S. Jerome, and of the Sacraments.

Moreover, fatlings ( altilia, Vulg.) do not mean winged creatures, birds and fowls, but bulls and calves, and other creatures which are fed up. Altilia is derived from alo, to nourish. The Greek is σιτιστά, fatlings. Wherefore the Arabic translates, and my calves are now fed, and have been killed, Gr. τεθυμένα, i.e., have been immolated. For in olden time, as now, weddings were wont to be inaugurated by a sacrifice, and marriage feasts were kept with victims slain and offered in sacrifice. So also the marriage feast of Christ, which is here parabolically described, took its beginning from the sacrifice of the Cross. Symbolically, by bulls (Vulg.) S. Gregory understands the Fathers of the Old Covenant, who, by the permission of the Law, smote their enemies with the horn of corporeal strength. But the fatlings, saith he, are the Fathers of the New Testament, raised by contemplation from the things of earth to things above. But Chrysostom says, " fatlings are Prophets; bulls, those who were both Prophets and Priests." As bulls are leaders of the herd, so are Priests the princes of the people. S. Hilary says, the bulls are martyrs, who, like victims, have been immolated. The fatlings are spiritual persons, filled as it were with spiritual bread. Lastly, Origen says, the dinner is the word of God. Bulls signify the strong meat of the word; fatlings its sweeter portions.

5th. The field, the farm, whither those who were invited went away, despising the invitation, signify temporal good things, which drew away the Jews from the faith of Christ, and from heavenly good things; and which led them to slay the servants of God, yea, even Christ Himself. Wherefore, God sent Titus, who slew the Jews as being murderers, and burnt up their city, namely, their capital, Jerusalem.

Christ in this parable has an allusion to Isa 25:6, "And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined;" and Isa 30:23-24, "Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures. The oxen likewise and the young asses that ear the ground shall eat clean provender, which hath been winnowed with the shovel and with the fan."

Learn from hence that Christ always sets before us in the Church a rich spiritual banquet of holy doctrine and grace, abundantly seasoned with sacred lections, sermons, exhortations, and with innumerable examples in every kind of virtue, of Apostles, Martyrs, Confessors, Virgins, with frequent receiving of the Sacraments, especially the Eucharist, which is "the corn of the elect, and the wine that maketh virgins," as Zechariah saith (Zec 19:17); with the Sacrifice of the Mass, with such great adornment of the sacred ministers, altars, and temples, and with the heavenly harmony of music and organs, and many other things which feed, delight, inebriate the souls of the faithful, so that Christianity is to the pious one continual banquet, according to the words in Isa 66:23, "The feast of the new moon shall be from one month to another, and from sabbath to sabbath."

Lastly, Christ Himself, Incarnate, is the perennial food and joy of the faithful. For He, through the Incarnation, really communicates to them not only all the gifts of His grace, but Himself, in all His fulness, and therefore His very Deity itself. And this He gives them to taste, to eat, to enjoy, as it is said in S. Joh 6:51, "I am the Living Bread, who came down from heaven. Whosoever shall eat of this Bread, shall live eternally." This is the reason why Isaiah, when declaring beforehand the delights and happiness which were to come to the new Church from Christ Incarnate, everywhere rejoices and exults, and invites all Christians evermore to rejoice and exult with him. See chaps. 2, 7.; chaps. 30,35,60., 61.,62., &c. Let Christians therefore, and especially Priests and Religions, take care to feed in these feasts in their souls; and serve Christ in righteousness and holiness, that thus they may begin that life of beatitude with Him now, which by and by will be perfected and consummated in Heaven.

Ver. 8. Then saith he, &c. This is the second part of the parable of the guests. Then, that is to say, when these who were invited, meaning the Jews, refused to come to the nuptial table of the evangelical doctrine of Christ, because they were not worthy of it, because they despised it—then saith the King, that is God, to His servants, the Apostles—

Go ye into the highways ; Vulg. the ends of the ways ; Gr. διεξόδους όδω̃ν, the passages, the outlets of the ways. The meaning is, Traverse and run through all the ways, and the turnings, and corners, and bendings of the roads. Let there be no nook which you do not traverse. Do ye, 0 ye Apostles, travel over the whole world; go into all the countries of the nations, that ye may preach the faith of Christ to them, and invite all men to it. He also bids the Apostles to transfer the Gospel from the invited guests, that is the Jews, to all nations. Wherefore He adds—

And his servants went out, &c. The Apostles were to go and preach the Gospel in all nations unto the ends of the earth, according to the words in Psa 19:4-5, "Their sound is gone out into all lands, and their words unto the end of the world." Mystically : the servants are angels who preside over the conversion of the Gentiles, says Origen.

Symbolically : the highways are the various and contradictory errors and sects of the Gentiles, which the Apostles destroyed. So Remigius. 2d. S. Chrysostom says, The ways are the various professions of men in the world, as the profession of philosophy, arms, &c. Christ therefore bids that men of every profession shall be invited to believe. 3d. S. Hilary says, " The way is the time of the world. They are bidden to go out to the end, because the past is forgiven to all." 4th. S. Gregory says, The ways are actions : their terminations ( exitus ) are defects.

They gathered together all, &c. This is an ornament ( emblema ) of the parable, and only signifies that all men, without any distinction whatsoever, are invited to the faith of Christ.

And the wedding, &c. The Church has been filled with a copious multitude of all nations.

When the king came in, &c., that he might survey and examine them. This shall take place when God shall come to the general judgment at the end of the world, to judge, and reward or punish all mankind. So Origen, &c.

And he saw . . . wedding garment ; Syr. a festal garment. The garment for the wedding, that is, one which is clean, precious, and splendid, is not faith, as the heretics say. For all who were at this feast of the Church, indeed, could not have entered in except by faith. Therefore this garment is charity, and holiness of life. A pure and holy life is like a clean and splendid robe, woven of virtues and good works, which are a glorious adornment of a man. So SS. Jerome, Hilary, Tertullian, and others. S. Gregory explains the not having a wedding garment to mean faith without works of charity, by which the Lord comes to unite the Church in marriage with Himself. But S. Augustine ( lib. 2, contra Faust. c. 19) explains it to mean one who seeks his own, not the Lord's glory. But S. Hilary says, the wedding garment is the grace of the Holy Spirit, and the brightness of heavenly conversation, which being received by the good answer of confession, is preserved spotless for the celestial company. S. Jerome says, works which are fulfilled out of the Law and the Gospel, form the garment of the new man.

Many in the day of judgment who believed in Christ shall be found without this robe of charity and sanctity; yet one only is mentioned, because this matter is spoken of, as it were, by the way. For the direct object of Christ in this parable was to declare that when the unbelieving Jews were rejected, the Gentiles were called to Christ. This one, however, denotes all who are like Him. It also signifies that not even one wicked person can lie hid in the day of judgment, or go away unpunished.

And said to him, Friend (Syr. my comrade ), &c. The word friend signifies that God will speak thus to the wicked, not out of hatred, or a desire to condemn them, but in a friendly manner, from zeal of justice. S. Jerome adds, he calls him friend, because he was invited to the wedding feast. Therefore he rebukes him for his impudence, because he came in a rude manner without a wedding garment. Whence S. Gregory says, "It is marvellous how he calls him friend, and yet rejects him." It is as though he said plainly, "Friend, and not friend; friend by faith, but not friend by works."

But he was speechless. For, says S. Jerome, that was no place of denial; for God shall there "bring to light the hidden things of darkness, and make manifest the counsels of the heart," according to the words, "I will search Jerusalem with candles." (Zep 1:12).

Then said the king—to his servants, his angels, as is plain from Mat 13:39. And as Daniel saith concerning them, "Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him."

Bind him, &c. This is an emblem, signifying that the damned cannot resist the sentence of God, nor from thenceforth do any good thing; altogether as if they had their hands and feet, their mouth and souls, their will and judgment bound. For as S. Augustine says ( lib. II , de Trin. ), "The binding of an evil will is a chain." And S. Gregory says, "They who now are willingly in bonds to sin, shall then, against their will, be bound in punishment."

Cast him . . . teeth. These are the teeth which delighted in gluttony, says S. Gregory. And again the same S. Gregory says appositely, " The inner darkness is the darkness of the heart; the outer darkness is the night of eternal damnation."

Many are called, &c. Because all who were first invited and refused to come were rejected, that is to say, all the Jews, who would not believe in Christ, to whom this parable bears special reference. Besides these, one was rejected, even of those who were called, and did come, who entered in, not having a wedding garment, who represents all wicked Christians. For inasmuch as Christ did not intend in this place specially to refer to these, it sufficed that by naming one, He should refer to that matter by the way, to signify that not all who believe in Christ shall be saved, but those only who adorn their faith with a wedding garment, that is, with love and holy works. This saying of Christ ought to raise great fear and awe. For no one knoweth whether he be elect or reprobate. Every one therefore ought to strive, by means of good works, to make his calling and election sure.

S. Gregory gives the example of his three paternal aunts. The first of these was named Tharsilla. She lived in holy virginity, and was called away to Heaven by her grandfather, who was already among the blessed, in these words, "Come, that I may receive thee into this mansion of light." Then she, looking up, beheld Jesus, and cried aloud, "Depart ye, depart ye, Jesus cometh," and so delivered up her soul to Him to be eternally blessed. The second sister, Emiliana, was called away to Heaven by Tharsilla herself on the Feast of the Epiphany; and being anxious about her third sister Gordiana, she answered, "And if I come alone, to whom shall I leave Gordiana?" Again she heard her sister's voice saying, "Come, for Gordiana hath chosen her lot with the world." For, shortly afterwards, Gordiana, forgetful of her consecration to virginity, married her bailiff.

Ver. 15 . Then went the Pharisees . . . entangle, &c. For entangle, the Greek has παγιδεύσωσιν, i.e., ensnare ; for παγίδες are snares. And so the Syriac has prepare gins like bird-catchers. The Pharisees put captious questions to Christ with the design that whatever way He might answer, He should incur blame; and that so they might, as it were, entrap Him in His answer, and that He might be open to the charge of treason against either human or Divine Majesty. "They laid a plot by means of a dilemma," says S. Augustine ( l. I , contra Crescen. c. 17), that whichever He should choose of its two horns, He might be caught. If He answered that it was lawful, He would he a traitor to the people of God; but if He said it was not lawful, He would be punished as an enemy to Cæsar.

With the Herodians ; Syr. with those who were of the house of Herod.

The Herodians were a Jewish sect, who favoured the Roman Cæsar, and the payment of tribute to him. They were named from the first Herod of Ascalon, the infanticide, who was entirely devoted to Cæsar, inasmuch as he had been made king of Judea by Augustus Cæsar and the Roman Senate. So S. Jerome, Origen, and others. S. Epiphanius ( lib. I , hæres. 20) and S. Jerome ( Dialogo cont. Luciferanos ) add that these Herodians were Jewish sectaries, or heretics, who held that Herod of Ascalon was the Messiah or Christ promised by the prophets, because they saw that in him the sceptre had failed from Judah. Herod eagerly encouraged these flatterers. And the reason why he slew the infants at Bethlehem was that he might kill Christ, that no one but himself might be accounted Christ. For the same reason, he built a most magnificent temple for the Jews, vieing with that of Solomon, as Josephus shows ( Lib. Ant. 15, c. 14). Listen to S. Jerome briefly enumerating the Jewish sects, "I say nothing about the Jewish heretics, who, before the coming of Christ, made light of the law delivered to them. There was Dositheus, prince of the Samaritans, who rejected the prophets. There were the Sadducees, sprung from his root, who went on to deny the resurrection of the flesh. There were the Pharisees, divided from the rest of the Jews on account of certain superfluous observances. There were the Herodians, who took Herod for their king instead of Christ." Theophylact, Euthymius, and Philastrius say the same, with the exception, that for Herod of Ascalon, they substituted his son, Herod Antipas, who put John the Baptist to death. But they are mistaken in their assertion that Herod Antipas was ever regarded by the Jews as Messiah.

The Pharisees, therefore, who took the opposite side, namely, that Herod was not the Messiah, and that tribute ought not to be paid to the Roman Cæsar, who put themselves forward as vindicators of the law of Moses and of Jewish liberty, suborned these Herodians to go together with their own disciples to Jesus, as to a prophet and teacher, and proposed this question to Him concerning giving tribute to Cæsar. This they did with the crafty design that if Christ should assert that tribute ought to be given to Cæsar, He would incur the hostility of the Jewish populace; if, on the other hand, He should say that it was not to be paid, He might fall under the anger of Cæsar and the Romans, who would condemn Him to death as being guilty of sedition.

Master ; Heb. Rabbi. Rabbi means not only a doctor of the law, such as are the Rabbins, but a potentate and a prince, endowed with authority.

We know . . . the way of God, i.e., the law of God For the law is the way by which we go to God, and to His grace and glory. For the law teaches what is pleasing to God, what He wills us to do, that we may be justified and blessed by Him.

And carest not, &c. Thou fearest neither the anger of Herod nor the power of Cæsar, so as to be afraid to give a true answer, and deliver your opinion in behalf of your countrymen, even though you should expose yourself to the hostility of Herod and Cæsar; even as John the Baptist, when he rebuked Herod's adultery, did not shrink from incurring his anger. For they trusted that Christ would pronounce in favour of the Jews, as being faithful against Cæsar, an unbeliever. So S. Chrysostom, "By means of flattery they hope to urge Him on to boldness, that He might say something against the existing institutions, and the existing state of things;" "that He might come into collision with Cæsar on a charge of rebellion."

For Thou regardest not the person ; Syr. the face, &c. To look whether it be the face of a rich man and a prince, or a poor man and a plebeian, so that Thou shouldest flatter and defend a prince, and condemn a poor man. Rather wilt Thou, as it were, shut Thine eyes, and give sentence in favour of truth and justice, and say, Cæsar is My friend, but truth is a greater friend." The Gr. πζόσωπον signifies both person and face.

Tell us therefore . . . tribute ; Syr. capitation-tax, because each head or each person was assessed. The Jews, as God's faithful people, held aloof from the Gentiles, as idolaters. And many of them thought that it was not lawful for them to acknowledge Cæsar as their lord, and pay him tribute; because God alone was their Master, to whom they paid tithes and tribute. By Cæsar, Tiberius Cæsar, the successor of Augustus, is meant.

The occasion of this question being propounded to Christ, was as follows. About this time one Judas, of Galilee, had taught that it was not lawful for the Jews to be in subjection to the Romans, and pay them taxes. Now Christ and the Apostles were regarded as Galilæans; and the Jews professed to look upon them as upholders of this teaching of Judas the Galilæan, as being their countryman. And for this reason they frequently repudiated this error of theirs. Hear S. Jerome ( in cap. 3, ad Tit. ver. I), "I think," says he, "this precept was given by the Apostle, because at that time the teaching of Judas the Galilæan was still in vogue, and had many followers. Among their other tenets, they held it probable that, according to the law, no one ought to be called lord, except God only; and that those who paid tithes to the Temple ought not to render tribute to Cæsar. This sect increased to so great an extent as to influence a great part of the Pharisees as well as the rest of the people, so that they referred this question about the lawfulness of paying tribute to Cæsar to our Lord, who answered prudently and cautiously, Render, &c. S. Paul's teaching is in agreement with this answer, in that he bids believers be in subjection to princes and powers."

When Jesus knew, &c. It is as though He said, "You pretend to be friends, and to desire to maintain a good conscience, that you may know what you ought to do in this case truly and justly, according to the law of God, when all the while you are My enemies, and are thirsting for My blood." "The prime virtue," says S. Jerome, "in one who gives an answer is to know the mind of him who asks the question."

Ver. 19. Show Me the coin of the census. That is, Show me the coin which Cæsar exacts as a tax from each person. The Arabic has, Show Me the figure of the denarius. And they brought unto Him a denarius. You will say that, according to Mt  22:17, it appears that the Jews paid a capitation-tax of a didrachma, or a half-shekel. But the Roman denarius was only worth about half a didrachma, or ninepence. My answer is, that the didrachma was, for the sake of convenience, divided into two denarii, and that each individual paid two denarii, or one didrachma. So Jansen and Maldonatus. Lastly, it would appear that Tiberius and the other emperors ordered a denarius of this value to be struck off, which coin they required to be paid by the Jews in the way of tribute. As Baronius shows from Lampridius, the Romans were in the habit of striking off coins of such weight and value as they required to be paid in the way of tribute, and of greater or less value, according to the necessity of times and requirements.

And Jesus saith . . . superscription ; Gr. ε̉πιγραφή ; for which the Vulg. in Mark has inscription. For coins are wont to be stamped with the name and image of the prince who coins them. Hence the Arab. has, Whose figure and inscription is this?

They say unto Him, Cæsar's, i.e., Tiberius Cæsar's, who then reigned. Christ already knew this, but He put the question that He might draw from their own mouth a reply which He could turn against them and convict them. The cognomen Cæsar was first given to Julius Cæsar, from whom it passed to the succeeding emperors. Servius and Spartianus, and from them Charles Sigonius ( lib. de Nomin. Rom.), say that Cæsar was called originally from the slaughter of an elephant. For Caesar signifies elephant in the Punic tongue. I have seen on some silver coins, on one side an elephant, with the inscription Cæsar; on the reverse, instruments by means of which the Romans were wont to slay elephants.

Then saith He, &c. As though He said, "Since ye, 0 ye Jews, are now subject to Cæsar, and use his coins, do ye not so much give as render or restore ( reddite ) to him the denarius which is due to him as tribute. But spiritual things, that is to say, worship and piety, give ye ( date ) to God. For this God exacts as what is rightly His due. So shall it come to pass that ye will offend neither against God nor Cæsar."

Observe: that Christ is here unwilling to enter into the question whether the Jews were justly or unjustly subjects and tributaries of the Romans. For this was a doubtful question. For prima facie, the negative, that they were not justly subject, would seem the more correct. For Pompey, who first reduced the Jews under the Roman yoke, was only called in by Hyrcanus and Aristobulus, the grandsons of Simon the high priest, to decide between them which of the two was to succeed to the Jewish sovereignty and high-priesthood. By what right then did Pompey pass them over, and transfer the sovereign power over Judea to the Romans? For this is Turkish justice. For when the Turk is called in to aid them by Christian princes quarrelling between themselves, he seizes upon and enslaves both. And yet, if we examine what happened more carefully, we shall perceive that the contrary proposition is the more probable, namely, that Pompey seized upon Judea by the right of a just war. For when Pompey had justly decided in favour of Hyrcanus, as being the elder, his younger brother, Aristobulus, attacked Jerusalem, and filled it with his soldiers, who fought against both Pompey and Hyrcanus. Then Pompey took Jerusalem by storm, and made it subject, with the consent of Hyrcanus, to the Roman yoke. Hyrcanus being unable to keep it by himself, delivered it to Pompey, with the consent of the elders and nobles of the Jews, who preferred to be subject to the Romans rather than to Hyrcanus and Aristobulus. For they saw that without the Romans, the Jewish state would be annihilated by schisms and seditions. See the relation in Josephus ( lib. 24, c. 5, &c.).

Lastly, prescription was on the side of the Romans, for they had been in peaceful possession of Judea for about a hundred years, with at least the tacit assent of the Jewish people. And without doubt the position of the possessor is the stronger. Wherefore, if the Pharisees wished to deprive the Romans of this possession, the onus probandi lay upon them of showing that they had acquired it unjustly. Since they were not able to do this, the Romans rightly retained possession. For when the accuser does not prove his charge, the accused is absolved. In this case the accusers were the Pharisees, the accused the Romans, whom the accusers wished to deprive of their possession. Christ therefore, in this place, does not choose to enter into the question whether the Roman dominion over Judea, and their imposition of tribute, was just or unjust: but He takes for granted that, as a matter of fact, that which was strengthened and confirmed by the various titles specified above was just. For the Pharisees, in propounding this question about the payment of tribute to the Romans, did not put forward the plea of justice, but of religion and piety ; that is to say, that it was neither lawful nor becoming that they, who were the alone people of God, should pay tribute to Cæsar, a Gentile and a heathen. They do not ask, "Are we bound to pay tribute to Cæsar?" but, "Is it lawful to pay tribute to Cæsar?" And they imply that to do so was contempt of God, a disgrace to the Jews, and an injury to their religion. Christ answers, on the contrary, that it was not an injury to God and the faith, nor an indignity to a faithful nation, if the people of God were subject to Cæsar, a Gentile; and that the Jews themselves might both profitably and honourably obey both God and a Gentile prince, if they would but render to both their due; and if they would do this with prudence, so as to arouse against them neither God nor Cæsar, and so destroy their whole nation, as they did not long afterwards. For it is better to pay money than to lose life and everything.

Render therefore, &c. That is, give to Cæsar the didrachma, which he rightly exacts from you to sustain the burdens of the state, and especially to maintain soldiers to defend you against the attacks of enemies. But give God also the didrachma—tithes, oblations, victims, as S. Jerome says, such as are prescribed in Leviticus, which He, by the right of supreme dominion, demands of you as His creatures, and as faithful to Him. "Because," says Origen, "a man renders to Cæsar what belongs to Cæsar, it is not a hindrance to him in rendering to God what belongs to God." The rights which belong to Cæsar are different from those which belong to God. Political obligations are not adverse to religion; neither is religion adverse to political duties. "Wherefore, since Tiberius Cæsar reigns over you, and you are his subjects, which clearly is the case, because he has the right of coining money, I mean the denarius of such a weight and value as seems good to him; and inasmuch as you yourselves, by receiving the coin of the census from Tiberius, as your prince, acknowledge that you are his subjects, and bound to pay his taxes, —therefore by this very fact you are under obligation to pay." "What Christ spoke with His mouth," says S. Bernard ( Epist. 42), "He was careful to fulfil in act. This Creator of Cæsar delayed not to pay tribute to Cæsar." Hear Tertullian ( lib. de idololat. c. 15), " Render to Cæsar the things of Cæsar, and to God the things of God, i.e., the image of Cæsar, which is in money, to Cæsar; and the image of God, which is in man, to God; so that thou mayest give money to Cæsar, to God thyself." And S. Chrysostom, "When thou hearest that the things of Cæsar must be rendered to Cæsar, doubt not that those things only are spoken of which do no harm to piety and religion to pay thein. For the tribute, or toll, which is opposed to virtue or the faith, is the tribute and revenue of the devil" And S. Hilary says, "If we have nothing in our possession which belongs to Cæsar, then we are free from the obligation of giving him that which is his." Which is as though Christ said, "If ye wish to be exempt from tribute, renounce all things, as I and the apostles have done; for where there is nothing, there Cæsar hath no right."

Politically : Christ here tacitly admonishes Cæsars and sovereigns that, being contented with what belongs to them, they must not intermeddle with the affairs of God and the Church. Wisely and piously did Constantine the Great, as Eusebius testifies ( Vita Constant. iv. 24), say to the prelates of the Church, "You are bishops within the Church; I have been appointed by God a bishop without the Church." And Valentinian the Elder said, "It is not lawful for me, who am a layman, to interfere in such matters as this." When his son, Valentinian the Younger, was instigated by his mother, Justina, who was an Arian, to ask for a church from S. Ambrose (as he himself relates, Epist. 33 ad Marcellinam ), he heard the following reply: "Do not burden yourself, 0 emperor, by thinking that you have any imperial rights over things divine. Do not lift up yourself; but if you desire a long reign, be subject to God; for it is written, 'Give the things of God to God, the things of Cæsar to Cæsar.' To the emperor pertain palaces, but churches to the priest. You have authority over fortifications, not sacred buildings." And Hosius of Cordova said to the Arian emperor Constantius, "Do not intermeddle with matters ecclesiastical, neither give us orders with respect to such things, but rather learn them from us. To thee God has entrusted the imperial power, to us the things of the Church." And Theodosius the Younger said ( Epist. ad Conc. Ephesin.), "It is wickedness for one who has not been enrolled in the catalogue of the holy bishops to thrust himself into ecclesiastical affairs and deliberations."

Tropologically : S. Hilary says, "We are bound to render unto God the things of God, our body, soul, and will; for the coin of Cæsar is in gold, in which his image is engraven; but God's coin is man, in whom is the image of God. Give your money then to Cæsar, but keep for God the consciousness of your innocence." And S. Augustine says, "To God must be given Christian love, to kings human fear." And S. Bernard, or whoever was the author of the book on the Lord's Passion, says ( cap. 3), "Render unto Cæsar the penny which has Cæsar's image; render unto God the soul which He created after His own image and likeness, and ye shall be righteous."

Symbolically : the author of the sermon to the Brethren in the wilderness ( apud S. Augus. tom. 10, sum. 7) says, "Then do we render to Cæsar the things of Cæsar, when we pay to the Saints the reverence ( dulia ) which is due to them; and we give the things of God to God, when we render unto Him that Divine worship ( latria ) which is due to Him alone."

Lastly : S. Augustine ( in Sententiis, Sent. 15) rightly applies these words to vows, and those who make vows. "Whosoever thinks well of what he may vow to God, and what vowing pay, let him vow and render himself. This is required, and this is due. Let Cæsar's image he rendered to Cæsar, God's image to God. This is what the Psalmist commands when he says, 'Vow, and pay unto the Lord your God; all ye who are round about Him bring presents.'" ( Ps 76:12).

Ver. 22. And when they heard, they marvelled, &c. They marvelled at the wisdom of Christ, who thus easily extricated Himself from the snare which to the Pharisees seemed so impossible of escape, and twisted it round their own necks, who had laid it, according to the words of the Psalm, "In their own net which they laid privily is their foot taken." And again it is said ( Prov 21:30), "There is neither wisdom, nor prudence, nor counsel against the Lord."

Ver. 23. Then there came unto Him, &c The Sadducees had heard Christ teaching the Resurrection, and by means of it persuading men to repentance and a holy life. They oppose Him therefore with this question, which seemed to them unanswerable, in order that they might confute and overthrow Christ and His doctrine by the absurdities in which they thought to involve Him.

Ver. 24. Saying, Master, &c. Seed, i.e., posterity, a son, as the Syriac translates, who should be called after the name of the dead, that so the dead man might seem still to survive in him. This law is found in Deu 25:5.

The Sadducees expected by this question to confound Christ. For if He should say the woman was the wife of one of the men, it would incite the other brothers to wrath, and envy, and perpetual strife, since there was no reason why she should be given to one more than another. For the first husband, who might seem to have had the best right to her, lost his right by death. If, on the other hand, Christ had said that she was the wife in common of all the seven, they would have accused Him as a teacher of shameful doctrine and public incest. It was as though they said, "Such are the absurdities which follow from the doctrine of the Resurrection. Thou therefore, 0 Christ, ought not to assert it. And thus your silly followers imagine, in their stupidity, that you are wise." Then Christ, by a word, brushes aside their fallacy, as it were a spider's web, and shows them their ignorance, by adding what these men with their crass and carnal minds never took into consideration, namely, that in the world to come this widow would be no one's wife at all.

Know not the Scriptures, which clearly declare the Resurrection, as Job 19:25; Job 19:2 Macc. 7:9 et seq. and 2 Macc. 12:44; Isa 26:19 and Isa 66:14; Eze 37:1, Eze 37:9; Dan 12:12, &c.

The power of God ; Gr. δύναμις. He means, "Ye know not that God is omnipotent, and therefore can raise to life again the bodies which have been reduced to dust, even as He created them out of nothing at the beginning. For greater power is required to create a thing out of nothing than to raise it from the dead." Christ here touches upon the double root of the Sadducean error. The first was ignorance of the Scriptures, which clearly teach the Resurrection. The other was ignorance, or want of consideration, of the omnipotence of God. This caused them to interpret the Scriptures which treat of the Resurrection as referring to a mystical resurrection from vice to virtue.

In the Resurrection, i.e., in the world to come, in Heaven, and celestial bliss. Nor are given in marriage ; for women who are good and modest do not choose husbands for themselves, but are given to husbands by their parents.

But they shall be as the angels, &c. The blessed in Heaven after the Resurrection shall be like the angels, not by nature, but, 1, by purity; 2, by spiritual life, for they live by spiritual not corporeal food; 3, by incorruption and immortality; 4, by happiness and glory, in which, like the angels, they will continue for all eternity. Wherefore there will be no need then of marriage and generation; for these things have been instituted for the perpetuation of the race and the individual, by means of children. Because the father is mortal, therefore he begets a son, that after death he may live and continue in his son. But in Heaven there shall be no death, and they shall live for ever. Marriage, therefore, and procreation of children would be without an object there. Wherefore S. Luke adds (Luk 20:35), Neither can they die any more. Appositely says S. Augustine ( Quæst. Evang. in Lk 20:35), "Marriage is for the sake of children, children for the sake of succession, succession on account of death. Where, therefore, death is not, marriage is not."

S. Luke adds, And they are the sons of God, being the sons of the Resurrection. Blessed are they that rise again; they shall be like God both in body and soul; for they shall he spiritual, glorious, immortal, and eternal as God is, forasmuch as they are born the sons of the Resurrection, and are born again to a blessed and endless life, wherefore they shall neither need nor delight in the procreation of children.

From this passage Auctor Imperfecti teaches that chastity is the most angelic of all the virtues. The angels know not by experience the meaning of lust. And S. Cyril of Jerusalem ( Cat. 12) calls "virginity the conversation of angels and the purity of incorporeal nature." Wherefore S. Basil ( de Virginit. 79) teaches that virginity is the seed of future incorruption; yea, that virgins anticipate here, and begin that future likeness with the angels in Heaven, and desire to be rewarded with its perfection there, by constant struggling with and victory over the flesh here. S. Basil adds that chastity makes us like not only to the angels, but to God Himself. "How great and glorious a thing," saith he, "is virginity, which makes a corruptible man most like unto God, that he should receive the similitude of God in himself, as in a most clear mirror, from God Himself, with His favours flowing unto him after the manner of a most sweet ray (of light)!"

Elegantly and piously saith S. Bernard, "What is more beautiful than chastity, which makes clean what hath been conceived unclean, which makes a servant of an enemy, and, in short, an angel of a man? For a chaste man differs from an angel only in felicity, not in virtue. Although the chastity of the one has more happiness, the chastity of the other is stronger. Chastity stands alone in this—that in the place and time of mortality it represents the state of immortality. In the midst of marriage rites, it alone asserts the customs of that blessed country, in which they neither marry nor are given in marriage, affording here on earth some experience of that celestial converse."

Lastly, from this place S. Hilary, S. Athanasius ( Serm. 3, cont. Arian ), S. Basil ( in Ps. 114 v.), S. Jerome ( in Eph 4:13), upon the words, "until we all come . . . to a perfect man," seem to assert that after the Resurrection, in Heaven, there will be no female sex, as there is none in the angels, so that all females will be changed into males, and rise again in the male sex. S. Augustine testifies that many held this opinion in his own day ( de Civit. xxii. 19).

But S. Augustine himself teaches the contrary. So does S. Chrysostom in this passage and Tertullian ( lib. de Resurrect.), also S. Jerome and the Scholastics, passim. The a priori reason is, that the female sex is not a defect ( vitium ), but a natural condition. It existed in a state of innocence in Paradise. For Eve was created by God to be "the mother of all living," as Adam was created a man. Now, in the Resurrection the same nature shall rise again altogether in every one whatsoever; and with this the difference of sex has much to do. Sex, therefore, shall then remain, lest different individuals, different men from what they were in this life, should seem to rise again. The same thing is clear from the words of Christ. They neither marry nor are given in marriage. They neither marry, spoken of males, nor are given in marriage, of females. Christ, therefore, so far from denying, presupposes that there will then be females; but in such manner that sex will not be used for the purposes of marriage and generation. And this is what is to be understood as the meaning of the Fathers above cited, who seem at first to hold a different opinion.

Vers. 31, 32. But concerning the resurrection of the dead, &c. Christ, not satisfied with having refuted the Sadducean objection to the Resurrection, proceeds to prove it to them by the words of God to Moses, I am the God of Abraham, &c. Although Christ might have cited clearer proofs of the Resurrection from Job, Isaiah, &c., He preferred this from the Pentateuch, because it only did the Sadducces receive. They rejected the Prophets. So Origen, Bede, and others. Josephus says of the Sadducees, "They are of opinion that nothing besides the Law is to be observed." Although in that passage Josephus may be more properly taken as speaking of the Law as opposed, not to the Prophets, but to traditions ( Ant. 18. 2), and to include the Prophets under the Law. For otherwise they would have been manifest heretics, and would have been disavowed as such by all the rest of the Jews. Wherefore a better reason for this quotation would seem to be, that the authority of Moses was of greater weight with the Jews than that of the Prophets. The highest veneration was given to Abraham, Isaac, and Jacob, as their great forefathers, whom also they regarded not as dead, but as living with God, and taking care of the Hebrews, their posterity. Whence no one would dare openly to assert that they had ceased to exist.

I am the God of Abraham. First, as though it were said, "I am God, who boast of Abraham, Isaac, and Jacob as of My faithful prophets and friends; and who entered into covenant with them, to give the land of Canaan to them, that is, to their descendants. And this, dwelling with Me in the Limbus of the Fathers, they continually ask of Me. And I should not glory in them unless they were alive, forasmuch as I am especially the living God, and the Giver of life. They therefore themselves live as to the soul, and in consequence shall live in the Resurrection as to the body also; and that too in a very short time, even as it were in a few days, when I shall rise from death. Then shall I raise them also from the dead, and shall carry them with Me in triumph to Heaven." See S. Mat 27:52.

Here observe that the Sadducees and Epicurean philosophers denied the Resurrection, because they denied the immortality of the soul. The two things are closely connected. For if the soul is immortal, since it naturally has an interpendence with that ( propendeat ) of which it is the form, it verily behoves that the body should rise again. Otherwise the soul would continue always in an unnatural condition, and would only possess, as it were, a semi-existence.

2d. S. Chrysostom, Irenæus ( l. 4, c. 11) say that Abraham, Isaac, and Jacob do not signify the souls only of those Patriarchs, but the entire men. They therefore, though they be dead to men, are living unto God. They are, as it were, asleep; and God shall shortly awake them out of sleep, to a blessed and eternal life. Thus Luke adds, by way of explanation, For all live unto Him.

But when the Pharisees had heard, &c. They wished to humble Him, as imagining Him to be puffed up with His victory over the Sadducees, and to hurl back upon Himself the charge of ignorance of the Scriptures which He had brought against the Sadducees. But these foolish men only kicked against the pricks. For Christ is the eternal Truth and Wisdom, who reveals to all men the darkness of their ignorance.

And a certain lawyer asked Him, &c. This was one of the Pharisees, who put himself forward to propose a most difficult question to Jesus, in order to try whether or not He was skilful in the Law and in the Scriptures; not only in speculative matters, such as was the question of the Sadducees, but in practical matters likewise. The word tempting means the same as trying, making proof. For this man, although he pretended, in the presence of the Pharisees, that he wished to catch and entrap Jesus, yet in his heart desired to hear what Jesus would reply to this most difficult question, about which he himself hung in doubt. So, when he heard Jesus answer, that love of God and our neighbour is the greatest of the commandments, he immediately expressed his approval by saying, Well, Master, Thou hast said the truth, &c. And Jesus said to him, Thou has answered wisely: thou art not far from the kingdom of God.

Master, which is the first commandment in the Law? Bede says ( in Mark c. 12) that this was a much debated point of controversy among the Jews in the time of Christ. Many of them thought that the chief commandment of the Law was concerning sacrifices and victims to be offered to God according to the Levitical Law, beceause by these God is properly worshipped as Lord above all. And this was why the Pharisees told children to say to their parents, corban. This, too, shows why the lawyer, when he heard Christ's answer, said accordingly, To love (God), and one's neighbour as one's self, is more than all whole burnt offerings and sacrifices (Mar 12:33).

Ver. 37. Jesus saith to him, &c. Moses, in Deu 6:5, and from thence Mark and Luke add, with all thy strength. The Persian has, with the utmost power of thy mind. This answers to the Hebrew meodecha of Deuteronomy.

Observe, as against Calvin, that this precept is in every one's power as possible to keep. For the complete and highest love of God, in its utmost extent, is not that which is here spoken of, but that only which is to be understood comparatively. Thou shalt love the Lord thy God with all thy heart, and soul, and mind, is the same thing as to say, Thou shalt love God with thy whole will, namely, 1st. Comparatively, that thou shalt give no portion of thy love to an idol, or to anything whatsoever that is contrary to God. 2d. Finally, that altogether thou shouldst wish God to be the final object of all thy thoughts, actions, and thy love; and that thou shouldst choose Him as thy chief good and Last End, before all things whatsoever. 3d. Appreciatively, that thou shouldst esteem nothing as of so much worth as God, in such manner that thou shouldst apply thy whole heart, that is, thy will, to fulfil all His precepts, and to be obedient to Him in all things. What is here spoken of as the whole heart, is called in other passages an entire and perfect heart. Hence the expression so often repeated, His heart was perfect with God. (See 1Ki 14:8, &c.) This is what S. Bernard says in his Treatise on the love of God "The measure of loving God is to love without measure."

Ver. 38. This is the greatest and first commandment. For the greatest virtue, and the queen of all virtues, is charity. Wherefore charity is more noble than religious worship ( religione ). For it is more noble to love God with all the heart than to offer Him sacrifices. You may add that charity, like a queen, commands sacrifices and all other acts of religion. Lastly, love is the most noble affection and act (of the soul), and is more excellent than fear, honour, and all others.

The second is like, &c., as thyself ; Syr. as thy soul. Second— not in order of legislation, but of dignity and perfection, although far below the first. For God is far more to be loved than all angels and men, and all creatures whatsoever. But after God, among creatures, our neighbour is to be loved above all things. Like, in love and affection, and in the duties and offices which spring from them.

Christ here omits love of ourselves. For this is innate with all, and a natural property, as it were; in such wise, that if thou hast charity towards others, thou shouldst exercise it first to thyself. "For he who is bad to himself, to whom will he be good?" Whence Christ here presupposes that love of oneself, yea, appoints it, as it were, the ideal and the measure of love to our neighbour, saying love as thyself. Wherefore S. Augustine says ( lib. 1, de Doct. Christ. c. 27), "Love of thyself is not here omitted, for it is said, Thou shalt love thy neighbour as thyself. "

In the first place, then, God is to be loved with the whole heart above everything. Secondly, one's own self. Thirdly, one's neighbour. In the expression, as thyself, the word as does not signify equality, but similarity of love. For we ought to love ourselves more than our neighbour; but yet the same things which we desire for ourselves we ought to desire for our neighbour. (See Lev 19:18, where I have expounded the law.) The Hebrew רצ properly signifies companion. But the Vulgate translates neighbour, in order to give a great stimulus of love to every one; because every man, which is what is here meant, is very near, and most closely united to us, and, as it were, our brother. This is both by creation, for mankind have been created by the same God the Father; as also by recreation, because we have been regenerated by the same Father, Christ, in baptism; and we are fed by His Body and Blood in the Eucharist.

He commands, therefore, that God shall be loved with the whole heart; and our neighbour, not with the whole heart, but as ourselves. This does not mean—1st That thou shouldst love thyself only, and neglect thy neighbour, which is what self-love, arising from a nature corrupted by sin, suggests; but that thou shouldst extend to thy neighbour the love wherewith thou lovest thyself. 2d. That as thou dost not love thyself frigidly, nor feignedly, but ardently and sincerely; so, in like manner, shouldst thou love thy neighbour. This is what Christ sanctioned when He said, "Whatsoever ye would that men should do unto you, do likewise unto them." And what Tobias, when he was dying, commanded his son ( Tob. 4:16), "What thou hatest that another should do unto thee, take heed that thou do not to another." "For this is the law of love," says S. Augustine ( de Vera Religion. c. 46), that the good things which a man wishes to come to himself, he should wish likewise for his neighbour. And the evils which he wishes not to happen to himself, he should be unwilling for them to happen to him." Dost thou wish that thy property, thy honour, thy wife, thy life should be taken from thyself? Do not take them from others. Dost thou wish that they should be given and preserved to thyself? Do thou likewise preserve them for others.

On these two, &c. All the precepts of the Law and the Prophets rest upon these two commandments of love. Indeed, they spring and grow out of them, just as many branches spring from one tree and one root. Wherefore in these two precepts all are contained, as in their principles and premisses. For all commandments are included in the Decalogue. And the Decalogue contains nothing else except precepts of love to God and our neighbour. The three commandments of the first Table deal with love to God. The seven commandments of the second Table deal with love to our neighbour, as S. Augustine says ( lib. 8, de Ttin. c. 7). Wherefore the Apostle says ( Rom 13: 9), "For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself." For all the precepts of mercy, and of all the other virtues, natural and supernatural, have to do with these two commandments of love to God and our neighbour, and are contained in them. The precepts of faith, hope, and charity, and of religious worship, are included in love to God. The precepts of justice, truth, fidelity, friendship, mercy, gratitude, are included in love to our neighbour. Christ, therefore, signifies that these two precepts ought to be always in every one's heart, and ought to direct their whole life.

Ver. 41. When the Pharisees were gathered together, &c. This was in the Temple, as appears from Mark xii. 35. Christ made use of this occasion of the Pharisees tempting Him to instruct them concerning the Person and dignity of Messiah, that He might teach how to return good for evil, and turn a temptation into an occasion of instruction. He taught them that Messiah, or the Christ, was not a mere man, as they supposed, but the God-Man. They must not wonder, therefore, that He asserted Himself to be the Son of God.

Ver. 42. Whose Son is Christ? They say unto Him, David's. They ought to have said, that Christ, as God, will be the Son of God; Christ, as man, will be the son of David. But as to the first, the Pharisees were either ignorant or unbelieving. Wherefore they only made the second reply. But even from it Christ draws and proves the former. When Peter was asked, whom he thought Christ to be, being inspired by God he answered, Thou art the Christ the Son of the Living God. But the Pharisees were devoid of the Divine inspiration, wherefore they savoured only of human things, and believed Christ to be only a man.

Observe: Luke and Mark relate these things somewhat differently; but the apparent discrepancy is to be reconciled by considering that the meaning of the two former Evangelists is, that Christ, in the first place, asked the Pharisees, "Whose son was Christ?" They replied that the Scribes, or Doctors of the Law, said, "that He was the son of David." Then Christ rejoined, "How say the Scribes that Christ is the son of David, when David calls Him his Lord?"

David in Spirit, being, inspired by the Holy Ghost. For the Holy Ghost dictated the Psalms to David, endued him with their living sense. Therefore it was not so much David in Spirit, as Spirit in David, which thus spake.

Calleth Him lord, for the son is less than his father. Wherefore the father is not wont to call the son his lord, but the son his father, as is common with the Italians and other nations. From this passage the modern Rabbins are confuted, who expound this 110th Psalm not of Messiah, or Christ, but of Abraham, or David, or Hezekiah. For the Scribes and Pharisees of Christ's time understood it of Christ, and regarded it as a prophecy of Him. For had they not done so, they would have replied that Christ wrongly applied the Psalm to Messiah, when it ought to be understood of Abraham or David, &c. That it does apply to Christ is evident from the 4th verse of the same Psalm, With Thee is the beginning (secum principium, Vulg.), the headship, which is the force of the Heb. נדבוֹת, nedabot, and the Gr. α̉ρχή, in the day of thy strength, in the splendours of the saints: from the womb, before the day-star, I have begotten Thee (Vulg.). This can refer to no one save Christ. Lastly, Jonathan, the Chaldee, Rabbi Barachias, R. Levi, and the ancient Rabbins take it as referring only to Christ.

Ver. 44. Saying, The Lord said, &c. From this verse Christ clearly proves that the Messiah was not a mere man, as the Pharisees believed, but that He was David's God, and therefore his Lord. The meaning therefore is as if David said, "The Lord God hath said to my Lord, even Christ, Sit on My right hand, in that after the Death and Resurrection of Christ He will raise Him up, and exalt Him above all powers and principalities, and will set Him next to Himself in Heaven, that He may reign with the most perfect happiness, glory, and authority over all created things."

The Heb. for said is נאם, neum, i.e., pronounced, spoken prophetically, decreed by the Lord concerning David's Lord, and therefore something fixed, certain, immutable. For neum is, by metathesis, the same as Amen, or sure and faithful. And the meaning is, that "God the Father from eternity hath firmly and inviolably decreed concerning Christ His Son, not as He is God, but in that He became Incarnate and was made man (for this is the force of the Heb. אדונ׳, Adoni), that He is, by virtue both of the Hypostatic Union and of the Redemption which He accomplished on the Cross, of all men, and therefore of David, the Lord." He hath said, interiorly in His own mind, from all eternity. But He said also, in the sense that He will say at the time of the Ascension of Christ in triumph into Heaven, " Come and sit on My right hand ; reign and triumph in the glory of My majesty." So S. Jerome, Theodoret, and others. For this 110th Psalm, Psa 110:1-7 celebrates the most "glorious Kingdom of Christ both in Heaven and earth—that kingdom in which Christ, after His Ascension, began from Zion and Jerusalem to reign over all nations, and by His Apostles to bring them to His faith and worship, until He shall put down all His enemies, that is, all the wicked, under His feet in the day of judgment."

Thy footstool. This means, reign with Me in glory, until I make all Thine enemies subject unto Thee. Thus it is said that Sapor, king of Persia, made use of the Emperor Aurelian, whom he had taken captive in battle, to mount upon his horse, placing his foot upon the back of the emperor, as upon a kind of footstool.

The expression until here does not signify end or conclusion, but continuation and amplification of sitting and reigning. Reign even in the time which seems contrary and opposed to Thy Kingdom, even when Thine enemies shall seem to reign rather than Thee. Reign even in the midst of crosses, persecutions, and the tumults of Satan and his ministers.

And no one was able to answer Him a word ; Syr. to give Him a reason ; because, as I have said, they believed Messiah to be a mere man. "They were silent," says S. Chrysostom, "being smitten with a mortal blow." "They preferred," says S. Augustine, "to be broken to pieces in their swelling taciturnity, rather than to be instructed by lowly confession."

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 22 (Chapter Introduction)

Overview

Mat 22:1, The parable of the marriage of the king’s son; Mat 22:9, The vocation of the Gentiles; Mat 22:12, The punishment of him that wanted the wedding garment; Mat 22:15, Tribute ought to be paid to Caesar; Mat 22:23, Christ confutes the Sadducees for the resurrection; Mat 22:34, answers the lawyer, which is the first and great commandment; Mat 22:41, and puzzles the Pharisees by a question about the Messias.

Poole: Matthew 22 (Chapter Introduction)

CHAPTER 22

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 22 (Chapter Introduction)

(Mat 22:1-14) The parable of the marriage feast.

(Mat 22:15-22) The Pharisees question Jesus as to the tribute.

(Mat 22:23-33) The question of the Sadducees as to the resurrection.

(Mat 22:34-40) The substance of the commandments.

(Mat 22:41-46) Jesus questions the Pharisees.

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 22 (Chapter Introduction)

This chapter is a continuation of Christ's discourses in the temple, two or three days before he died. His discourses then are largely recorded, as being of special weight and consequence. In this chapter, we have, I. Instruction given, by the parable of the marriage-supper, concerning the rejection of the Jews, and the calling of the Gentiles (Mat 22:1-10), and, by the doom of the guest that had not the wedding-garment, the danger of hypocrisy in the profession of Christianity (Mat 22:11-14). II. Disputes with the Pharisees, Sadducees, and scribes, who opposed Christ, 1. Concerning paying tribute to Caesar (Mat 22:15-22). 2. Concerning the resurrection of the dead, and the future state (Mat 22:23-33). 3. Concerning the great commandment of the law (Mat 22:34-40). 4. Concerning the relation of the Messiah to David (Mat 22:41-46).

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 22 (Chapter Introduction)

Joy And Judgment (Mat_22:1-10)

The Scrutiny Of The King (Mat_22:11-14)

Human And Divine Right (Mat_22:15-22)

The Living God Of Living Men (Mat_22:23-33)

Duty To God And Duty To Man (Mat_22:34-40)

New Horizons (Mat_22:41-46)

Constable: Matthew (Book Introduction)

Introduction

The Synoptic Problem

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Writer

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

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

Language

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

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

Date and Place of Composition

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

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

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

Distinctive Features

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

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

Audience and Purposes

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

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

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

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

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

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

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

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

Plan and Structure

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

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

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

Message²⁹

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Matthew (Outline)

Outline

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

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

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

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

1. The prophecy about Bethlehem 2:1-12

2. The prophecies about Egypt 2:13-18

3. The prophecies about Nazareth 2:19-23

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

1. Jesus' forerunner 3:1-12

2. Jesus' baptism 3:13-17

3. Jesus' temptation 4:1-11

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

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

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

2. Jesus' essential message 4:17

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

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

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

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

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

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

4. The false alternatives 7:13-27

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

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

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

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

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

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

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

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

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

1. Jesus' compassion 9:35-38

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

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

4. Jesus' continuation of His work 11:1

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

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

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

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

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

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

1. Conflict over Sabbath observance 12:1-21

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

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

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

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

1. The setting 13:1-3a

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

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

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

5. The departure 13:53

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

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

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

2. The withdrawal to Bethsaida 14:13-33

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Instruction about marriage 19:3-12

2. Instruction about childlikeness 19:13-15

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

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

5. Instruction about serving 20:20-28

6. An illustration of illumination 20:29-34

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

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

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

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

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

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

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

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

4. Rejection by the Sadducees 22:23-33

5. Rejection by the Pharisees 22:34-46

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

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

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

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

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

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

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

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

4. The abomination of desolation 24:15-22

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

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

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

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

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

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

2. The arrest of Jesus 26:47-56

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

4. The crucifixion of Jesus 27:27-56

5. The burial of Jesus 27:57-66

B. The King's resurrection ch. 28

1. The empty tomb 28:1-7

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

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

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

Constable: Matthew

Matthew

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Copyright 2003 by Thomas L. Constable

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Haydock: Matthew (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MATTHEW

INTRODUCTION.

THIS and other titles, with the names of those that wrote the Gospels, are not the words of the Evangelists themselves. The Scripture itself nowhere teacheth us, which books or writings are to be received as true and canonical Scriptures. It is only by the channel of unwritten traditions , and by the testimony and authority of the Catholic Church, that we know and believe that this gospel, for example of St. Matthew, with all contained in it, and that the other books and parts of the Old or New Testament, are of divine authority, or written by divine inspiration; which made St. Augustine say, I should not believe the gospel, were I not moved thereunto by the authority of the Catholic Church: Ego evangelio non crederem, nisi me Ecclesiæ Catholicæ commoveret auctoritas. ( Lib. con. Epist. Manichæi, quam vocant fundamenti. tom. viii. chap. 5, p. 154. A. Ed. Ben.) (Witham)

S. MATTHEW, author of the gospel that we have under his name, was a Galilean, the son of Alpheus, a Jew, and a tax-gatherer; he was known also by the name of Levi. His vocation happened in the second year of the public ministry of Christ; who, soon after forming the college of his apostles, adopted him into that holy family of the spiritual princes and founders of his Church. Before his departure from Judea, to preach the gospel to distant countries, he yielded to the solicitations of the faithful; and about the eighth year after our Saviour's resurrection, the forty-first of the vulgar era, he began to write his gospel: i.e., the good tidings of salvation to man, through Christ Jesus, our Lord. Of the hagiographers, St. Matthew was the first in the New, as Moses was the first in the Old Testament. And as Moses opened his work with the generation of the heavens and the earth, so St. Matthew begins with the generation of Him, who, in the fullness of time, took upon himself our human nature, to free us from the curse we had brought upon ourselves, and under which the whole creation was groaning. (Haydock) ---This holy apostle, after having reaped a great harvest of souls in Judea, preached the faith to the barbarous nations of the East. He was much devoted to heavenly contemplation, and led an austere life; for he eat no flesh, satisfying nature with herbs, roots, seeds, and berries, as Clement of Alexanderia assures us, Pædag. lib. ii. chap. 1. St. Ambrose says, that God opened to him the country of the Persians. Rufinus and Socrates tell us, that he carried the gospel into Ethiopia, meaning probably the southern or eastern parts of Asia. St. Paulinus informs us, that he ended his course in Parthia; and Venantius Fortunatus says, by martyrdom.--- See Butler's Saints' Lives, Sept. 21 st.

Gill: Matthew (Book Introduction)

INTRODUCTION TO MATTHEW

The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελιον signifies a joyful message, good news, glad tidings of good things; such as Christ was anointed to preach, the Angels brought to the shepherds, and the Evangelists, Apostles, and Ministers of Christ published to the world. Isa 61:1. And such is the account given by this inspired writer, of the incarnation, life, actions, ministry, miracles, sufferings, and death of Jesus Christ; whereby peace and reconciliation, pardon and righteousness, atonement and redemption, life and salvation, are obtained for lost, perishing sinners. The Jews, to whom the message of grace was first sent, and among whom the Gospel was first preached, having despised and rejected it; they and their posterity, in allusion to the word "Evangelion", most wickedly and blasphemously call the whole New Testament, און גליון or וצן גליון "Aven Gilion" ^a, a "revelation", or "volume of iniquity and vanity"; but "blessed are the people that know the joyful sound", see Psa 89:15. The writer of this Gospel, Matthew, who also was called Levi in Luk 5:27 was by occupation a publican, or tax-gatherer, and was in his employ when Christ called him by his grace. He was one of the twelve Apostles sent forth by Christ to preach the Gospel of the kingdom, Mat 10:3 and was honoured to be the first of the writers of the New Testament, and to be the first publisher therein of the good news of the incarnate Saviour; and was a wonderful instance of the rich and sovereign grace of God. Though he was employed in collecting the Roman tax, yet he was of Jewish extract; as appears from his being called the son of Alphaeus, Mar 2:14 and from his name Matthew Levi; for as the latter, so the former is an Hebrew name. The Jews say ^b one of the disciples of Jesus was called yatm, Matthai or Matthew: his name signifies a "gift" or "given"; he was one of those the Father had given to Christ, and was kept by him, when the son of perdition was lost, Joh 17:6. It may not be improper to inquire in what language this Gospel was written. The ancient Christian writers were generally of opinion, that Matthew wrote it in Hebrew; Papias and ^c Pantaenus were of this mind, as also Irenaeus ^d, Origen ^e Eusebius ^f, Athanasius ^g, Epiphanius ^h, and Jerom ⁱ; and it is asserted in the titles of the Arabic and Persic versions, and at the end of the Syriac version of this Gospel, that it was written in that language; and this opinion is espoused by Grotius and Hammond, though justly exploded by others; for what has been published by Munster, Mercer, Hutter, and Robertson, are translations, made by themselves or others, and of no antiquity: and since Hebrew and Syriac words are interpreted in this Gospel, see Mat 1:23 which would not have been done, had it been written in either language; and since Matthew generally follows the Septuagint version in the passages cited by him out of the Old Testament; and since the Hebrew language was not generally known at that time to the common people, only to the learned; for the law and the prophets, when read in the synagogues in that language, required an interpreter; and since the Greek tongue was the language more commonly spoken, and the rest of the Evangelists wrote in Greek, and the Gospel was designed for the Gentiles as well as the Jews; it is most reasonable to conclude that this Gospel also was wrote in Greek; whereby that ancient prophecy was fulfilled, at least in part, "God shall enlarge" or "persuade Japheth, and he shall dwell in the tents of Shem", Gen 9:27 the Gospel being published in the language of Japheth, the Greek language, which the Jews, the posterity of Shem, now understood; agreeably to which the Palmudic writers interpret the prophecy; says ^k Bar Kaphra, mentioning the above words,

"They shall speak tpy lv wnwvlb in the language of Japheth, in the tents of Shem;''

or,

"the words of the law shall be spoken in the language of Japheth, in the midst of the tents of Shem ^l.''

R. Jochanan ^m explains them thus:

"tpy lv wyrbr "the words of Japheth" shall be in the tents of Shem; and says R. Chiya ben Aba, the sense of it is, The beauty of Japheth shall be in the tents of Shem.''

Which the gloss interprets thus:

"The beauty of Japheth is the language of Javan, or the Greek language, which language is more beautiful than that of any other of the sons of Japheth.''

The time when this Gospel was written is said ⁿ by some to be in the eighth or ninth, by others, in the fifteenth year after the ascension of Christ, when the Evangelist had received the extraordinary gifts of the Spirit, among which was the gift of tongues; and when the promise of Christ had been made good to him, Joh 14:26.

College: Matthew (Book Introduction)

INTRODUCTION

HISTORY OF INTERPRETATION

It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's Gospel prevailed as the most popular of the Gospel accounts. Not only was Matthew's text the most frequently quoted NT book among second century Christians, in virtually all textual witnesses and canonical lists Matthew is placed first.

Several factors may have contributed to the premier position assigned Matthew's Gospel. Certainly its comprehensive detail and the systematic structuring of ethical and pastoral material contributed to the Gospel's favored place in the church. In addition, the Gospel's popularity was undoubtedly based upon its explicit Jewish tendencies that enabled the church to affirm its Jewish roots while at the same time distancing the Christian movement from the synagogue. In short, both in form and content, Matthew's Gospel provided second century Christianity with an eminently practical and useful compendium of what was foundational to the Christian faith.

The priority and dominance extended Matthew's Gospel prevailed as the consensus for roughly 1700 years, until the early decades of the nineteenth century. With the development of an historical consciousness, and the refinement of literary methodology, questions of historical reliability and Synoptic relationships dominated post-Enlightenment Gospel research. While the chronological priority of Matthew was not immediately challenged, the privileged position given Matthew began to erode as scholarship presupposed that Gospel composition demanded a movement from the "more primitive" to the "more advanced." Mark's size, inferior quality, and seemingly "primitive theology," suggested to many that it was Mark not Matthew that should be regarded as the oldest Gospel, and hence the most reliable for a reconstruction of the life and teachings of Jesus. As a result, Matthew was gradually dismissed by many (esp. German scholarship), as a secondary development, being permeated by late and legendary additions (e.g., birth and infancy stories), representing more church tradition than a factual record of the life and teachings of Jesus.

The emerging nineteenth century consensus of the secondary character of Matthew received its most substantial endorsement in 1863 from H.J. Holtzmann, who argued that Mark wrote first and was used independently by Matthew and Luke. While subsequent defenders of Marcan priority have supplemented the theory with additional sources (e.g., Q, L, and M) to explain Synoptic relationships, the hypothesis that Mark is the earliest of the Gospel narratives has remained the dominant scholarly opinion for the past 100 years.

The initial result of the emergence of Mark as the pivotal document to explain Synoptic relationships was a decline of interest in Matthew in the early decades of this century. It was to Mark, rather than Matthew that scholarship turned either to find raw materials from which to reconstruct the life and teachings of Jesus, or to penetrate to the earliest form of the tradition in order to elucidate the possible factors within the Christian communities that generated the rise and preservation of certain text-forms (Form Criticism). As long as the scholarly agenda was preoccupied with penetrating behind the Gospels to isolate sources or to reconstruct early Christian communities, Matthew's Gospel would remain only of secondary interest.

Graham Stanton singles out the date of 1945 as marking a new phase in Matthean studies. The first two decades after 1945 witness a number of studies addressing Matthean themes or sections of the Gospel that begin to call attention to the editorial skills and theological concerns of the Gospel's author. The shift to an emphasis on the role of the evangelist in his selection, arrangement, and modification of the material he received, brought renewed interest in Matthew as an effective communicator and sophisticated theologian (Redaction Criticism). However, such an assessment was ultimately grounded in the hypothesis of Marcan priority and the subsequent evaluation of how Matthew used Mark as his primary literary source. The result has been an exegetical method overly preoccupied with slight literary deviations from Mark, with little sensitivity to the interconnected sequence of events, and their contribution to the whole Gospel.

Recent years have witnessed a resurgence of studies on Matthew, with many books and articles concerned to elucidate Matthew's Gospel as a "unified narrative" or "story" told by a competent story-teller who organizes his thought into a coherent sequence of events. The new concern for the Gospels as literary masterpieces demands that the reader be attentive to how Matthew develops his themes and focuses his account on a retelling of the story of Jesus in a way that does not merely rehearse the past, but speaks meaningfully as a guide for Christian discipleship.

Rather than reading Matthew through the lens of other Gospels or a hypothetical reconstruction of the evangelist's sources, priority has shifted to the whole Gospel as a unified coherent narrative. It follows that whatever written or oral sources the evangelist may have had access to, the writer has so shaped his composition that it has a life of its own, discernable only by attention to the structure of the parts and their contribution to the whole.

In order to read and appreciate Matthew's story of Jesus one must be attentive to the codes and conventions that govern the literary and social context of the first century. A coherent reading of any document demands an awareness of the literary rules that govern the various types of literature. Knowing the general category of literary genre of a text enables the reader to know what types of questions can legitimately be asked of the material. For example, if one is reading poetry, questions of factual accuracy or scientific precision may not be the most relevant inquiry for ascertaining a text's meaning. Knowing the genre of a writing enables one's understanding to be informed by the features and intentions that characterize the writing, and not by our modern expectations and concerns we may impose upon the text.

While Matthew's Gospel has certain affinities with the literary genres of biography and historiography, the Gospel is not strictly an historical biography. No Gospel writer was driven by an impulse simply to record the facts of what happened with strict chronological precision. In fact, one need only to read the Gospels side by side to see the freedom and creative manner with which each writer communicated his message. The authors have selected, arranged, and interpreted events, characters, and settings in the best way to communicate with their respective audiences. The result is four unique accounts of Jesus' life and teachings told from a particular "point of view," informed both by the primary events and the theological concerns and needs of the expanding church.

Matthew's Gospel builds reflectively upon the primary events to capture the significance of what happened in story form. An appreciation of the literary and communicative skills of the author enables one to recognize in the dramatic sequence of events a carefully constructed "plot." In this way the storyteller communicates his values and theological commitment and seeks to persuade the reader to accept his perspective.

COMPOSITION OF THE GOSPEL

Some issues and questions that may be extremely important for understanding one category of literature may contribute little to the understanding of another. For example, an informed interpretation of Paul's letters necessitates a reconstruction of the world that produced the text. The modern reader would need to know as much as possible about the author, destination of the letter, and the factors that gave rise to the text. The letter itself will constitute a prime source for acquiring such information.

However, when one approaches Gospel narratives with the same concerns the matter is complicated by the lack of information afforded by the text. The anonymity of the Gospels, alongside their silence concerning the place, time, and circumstances that may have generated their writings, necessitates that such historical inquiries be answered in terms of probability. What this means is that there is no direct access, via the text, to the historical author or primary recipients of his document. The difficulty is centered in the fact that the text is not primarily designed to function as a "window" through which to gain access into the mind and environment of the author and original readers. The author does not purport to tell his own story or that of his readers, but the story of Jesus of Nazareth. Fortunately, following the sequential development and sense of Matthew's story of Jesus does not depend on identifying with certainty the author or the historical and social matrix that may have prompted his writing.

In what follows, traditional introductory questions will be briefly discussed, alongside important insights afforded by literary theorists who focus on the Gospels as narratives.

A. AUTHORSHIP

The anonymity of the canonical Gospels necessitates heavy reliance on external evidence as a point of departure to establish Gospel authorship. The external testimony from the second century is virtually unanimous that Matthew the tax collector authored the Gospel attributed to him. Even before explicit patristic testimony regarding Gospel authorship there is convincing evidence that no Gospel ever circulated without an appropriate heading or title (e.g., KATA MAQQAION, "according to Matthew"), identifying the person thought to be the author. The common assumption that the Gospels circulated anonymously until the mid-second century when titles were finally affixed to them has been seriously challenged by Martin Hengel. While certain details of Hengel's theory regarding the origins of Gospel headings have been challenged, the lack of variation in the second-century tradition regarding Matthean authorship could well owe its origin to the time when the Gospels first began to circulate among the Christian communities.

The earliest patristic source addressing Gospel authorship comes from Papias, the Bishop of Hierapolis (ca. 60-130), whose comments are available only in quotations preserved by Eusebius, Bishop of Caesarea (ca. 260-340, H.E. 3.39.14-16). Eusebius' citation of Papias regarding Matthean authorship has been subject to various interpretations dependent upon the translation of key terms. The citation reads:

Matthew collected (sunetavxato, synetaxato , "composed," "compiled," "arranged") the oracles (taÉ lovgia, ta logia , "sayings," "gospel") in the Hebrew language (dialevktw/, dialektô, "Hebrew or Aramaic language," "Semitic style") and each interpreted (hJrmhvneusen, hçrmçneusen, "interpreted," "translated," "transmitted") them as best he could (Eusebius, H.E. 3.39.16).

It appears that patristic testimony subsequent to Papias was dependent upon his testimony and thus perpetuated the tradition of Matthean authorship alongside the notion of an original Semitic version. The testimonies of Irenaeus ( Adv. Haer. 3.1.1), Pantaenus (quoted in H.E. 5.10.3), Origen (quoted in H.E. 6.25.4), Eusebius himself ( H.E. 3.24.6), Epiphanius (quoted in Adv. Haer. 29.l9.4; 30.3.7), Cyril of Jerusalem ( Catecheses 14.15), Jerome ( DeVir. III.3), as well as Gregory of Nazianzus (329-389), Chrysostom (347-407), Augustine (354-430), and Syrian and Coptic authorities are all unanimous in affirming that Matthew authored the first Gospel originally in a Semitic language. However, since the tradition seems ultimately to rest upon the view of Papias, as cited by Eusebius, the accumulated evidence of patristic testimony, in the view of some, has very little independent worth. Especially since the idea of an original Semitic Matthew, from which our Greek Matthew has been translated has been challenged on textual and linguistic grounds. Matthew simply does not read like translated Greek. These and other difficulties with the view of Papias have resulted in many dismissing all patristic testimony concerning Matthean authorship.

While much critical opinion has assumed that Papias' errant view of an original Semitic Matthew discounts his testimony about Matthew being the author, in recent times the evidence afforded by the testimony of Papias has been reassessed. On the one hand, some scholars have argued that the terms Ebrai?di dialevktw/ (Ebraidi dialektô), do not refer to the Hebrew or Aramaic language, but rather to a Jewish style or literary form. In this view, Papias would be referring to Matthew's penchant for Semitic themes and devices, not an original Semitic Gospel. Others have rejected such an interpretation as an unnatural way to read the passage from Papias, and prefer to acknowledge that Papias was simply wrong when he claimed that Matthew was originally written in a Semitic language. However, such an admission does not warrant the complete dismissal of the testimony of Papias concerning the authorship of Matthew. One must still explain how Matthew's name became attached to the first Gospel. The obscurity and relative lack of prominence of the Apostle Matthew argues against the view that the early church would pseudonymously attribute the Gospel to Matthew. Surely, patristic tradition had some basis for attributing the Gospel to Matthew. Therefore, as noted by Davies and Allison, "the simplistic understanding of Papias which dismisses him out of hand must be questioned if not abandoned."

There is nothing inherent in the Gospel itself that convincingly argues against Matthean authorship. Contrary to the view of a few, the decided Jewish flavor of the Gospel argues decisively for the author of the first Gospel being a Jew. Other scholars have noted that Matthew's background and training as a "tax collector" along with other professional skills offers a plausible explanation for the Gospel's sophisticated literary form and attention to detail. Certainly the combined weight of external and internal considerations make the traditional view of Matthean authorship a reasonable, if not a most plausible position. However, in the words of R.T. France there is "an inevitable element of subjectivity in such judgments." Not only is hard data difficult to come by to establish the authorship of any of the Gospels, what is available is often subject to diverse but equally credible explanations. It follows that while the issue of authorship is an intriguing historical problem, it is extremely doubtful that any consensus will ever emerge given the nature of the available evidence.

The question must be raised whether the veracity of the first Gospel or its interpretation are ultimately dependent upon one's verdict concerning authorship. While one's theological bias concerning authorship may influence how the text is evaluated, the two issues are not integrally connected. Since the first Gospel offers very little (if any) insight into the identity of its historical author, recreating the figure behind the Gospel is neither relevant or particularly important for understanding Matthew's story of Jesus. Thus, while I see no compelling reason to abandon the traditional attribution of Matthean authorship to the first Gospel, no significant exegetical or theological concern hangs on the issue.

B. NARRATION OF THE STORY

Of much greater importance than deciding the identity of the author, is an evaluation of the way the author has decided to present his story of Jesus. In literary terms the way a story gets told is called "point of view." A storyteller may tell his story in the first person (i.e., "I"), and portray himself as one of the characters in the story. From a first person point of view the storyteller would necessarily be limited to what he personally has experienced or learned from other characters. Matthew's story is told in a third person narration, wherein the storyteller is not a participant in the story, but refers to characters within the story as "he," "she," or "they." From such a vantage point the Matthean narrator provides the reader with an informational advantage over story characters, and thereby, situates the reader in an advantageous position for evaluating events and characters in the story.

Perhaps the most prominent characteristic of a third person narration is the storyteller's ability to provide the reader with insights which are not normally available to one in real life. His ability to move inside his characters to reveal their innermost thoughts, feelings, emotions, and motivations, enables the reader to use these insights to form evaluations and opinions about characters and events within the story. For example, the narrator reveals when the disciples are amazed (8:29; 21:20), fearful (14:30; 17:6), sorrowful (26:22), filled with grief (17:23), and indignant (26:8). He knows when they understand (16:12; 17:13), and when they doubt (28:17). The overall impact of these insights enables the reader to better evaluate the traits exhibited by the disciples.

Similar insights are provided into the thoughts, emotions, and motivations of minor characters in the story. The inner thoughts of Joseph (1:19), Herod (2:3), the crowds (7:28; 22:33; 9:8; 12:13; 15:31), the woman (9:21), Herod the tetrarch (14:59), Judas (27:3), Pilate (27:14,18), the centurion (27:54), and the reaction of the women at the tomb (28:4,8) are all accessible to the Matthean narrator. The narrator even supplies the reader with inside information about the thoughts and motivations of the Jewish leaders (2:3; 9:3; 12:14; 21:45-46; 26:3-5; 12:10; 16:1; 19:3; 22:15). These insights function to establish in the mind of the reader the antagonist of the story.

The Matthean narrator is also not bound by time or space in his coverage of the story. Matthew provides the reader access to private conversations between Herod and the Magi (2:3-8), John and Jesus (3:13-15), Jesus and Satan (4:1-11), the disciples (16:7), Peter and Jesus (16:23), Judas and the chief priest (26:14-16; 26:40), and Pilate and the chief priest (27:62-64). He makes known to the reader the private decisions made by the chief priest and the Sanhedrin (26:59-60), and the plan of the chief priest and elders concerning the disappearance of the body (28:12-15). The narrator is present when Jesus prays alone, while at the same time he knows the difficulties of the disciples on the sea (14:22-24). He easily takes the reader from the courtroom of Pilate to the courtyard of Peter's denial (26:70f.), and eventually to the scene at the cross (27:45). For the most part, the narrator in Matthew's story stays close to Jesus, and views events and characters in terms of how they affect his main character.

Whoever the actual historical author may be, it is clear that the Matthean storyteller narrates his Gospel in a way to reliably guide his readers through the story so as to properly evaluate events and characters. On occasion the narrator will interrupt the flow of the story in order to provide the reader with an explicit comment or explanation. These intrusions may take the form of various types of descriptions (e.g., 3:4; 17:2; 28:3-4; 27:28-31), summaries (e.g., 4:23-25; 9:35-38; 12:15-16; 14:14; 15:29-31), or explicit interpretive commentary (1:22-23, 2:15, 17-18, 23; 4:15-16; 8:17; 12:17-21; 13:35; 21:4-5; 27:9-10). Detecting the narrator's voice in the story enables the reader to be sensitive to the manner in which Matthew instructs, leads, and encourages the reader to adopt a particular point of view.

SETTING OF THE GOSPEL

Traditional approaches to Gospel introduction usually treat under the heading of "setting" such issues as the date and place of the Gospel's writing, alongside the identity and problems confronting the community addressed. It is important to remember that practically speaking our exclusive source for information about the time and circumstantial factors generating the Gospel's production come only from the Gospel itself. No explicit outside information speaks directly to the issue of the social and historical conditions of the Gospel's primary readers. Essentially, scholarly efforts to establish a life-setting for the writing of the Gospel must search the Gospel for possible clues that hint at the time and circumstances of the writing. The fact that, although reading the same evidence, scholarly proposals for the setting of Matthew's Gospel have resulted in reconstructions that are opposed to one another should give one caution about dogmatic claims in such areas.

A. DATE

Efforts to recover the environmental setting that best explains the form and content of Matthew's Gospel have not resulted in a scholarly consensus. Concerning the date of the Gospel's composition scholars are divided into two broad proposals. The majority view is that Matthew was written after Mark sometime between the dates of A.D. 80-100. However, the arguments adduced to establish such a dating scheme are largely based upon prior judgments concerning the order of Gospel composition or hypothetical reconstructions of developments in the first century. Pivotal to the post-70 dating of Matthew is the contention that Matthew knew and used Mark as a major source for the writing of his Gospel. Since the consensus of scholarly judgment dates Mark in the 60s, it is therefore likely that Matthew composed his Gospel sometime after A.D. 70. Of course, if one rejects Marcan priority or the suggested date for Marcan composition, the argument fails to be convincing.

A post-70 date has also been assumed based upon Matthew's explicit language concerning the destruction of Jerusalem and his references to the "church" (16:18; 18:17). Such language is thought to be anachronistic and therefore indicative of a post-70 composition. The reference to a "king" in the parable of the wedding feast who "sent his army and destroyed those murderers and burned their city" (22:7), appears to reflect historical knowledge of Jerusalem's destruction retrojected into Jesus' ministry as prophecy. However, apart from the fact of whether Jesus could predict Jerusalem's fall, the wording of 22:7, as France observes, "is precisely the sort of language one might expect in a genuine prediction of political annihilation in the Jewish context, and does not depend on a specific knowledge of how things in fact turned out in A.D. 70." There also is no need to read a developed ecclesiology into Jesus' references to the "church." The term ejkklhsiva (ekklçsia) in Matthew says nothing about church order, and with the communal imagery attached to the term in Jewish circles (cf. Qumran), it becomes entirely credible that Jesus could speak of his disciples as constituting an ekklçsia.

Perhaps the most heavily relied upon argument for dating Matthew in the last decades of the first century is the decided Jewish polemic that seemingly dominates the first Gospel. It is thought that formative Judaism in the post-70 period provides the most suitable background for Matthew's portrayal of the Jewish leaders and his underlying view of Israel. After the destruction of the temple in A.D. 70 it was the Pharisaic movement that emerged as the normative form of Judaism. Pharisaism was particularly suited to bring stability and a renewed sense of Jewish identity after the tragedy of A.D. 70. The Pharisees saw themselves as "the most accurate interpreters of the law" (see Josephus, JW 1.5.1; 2.8.14; Life 38.191), and definers of both the social and cultic boundaries delimiting the covenanted people of God. The community addressed by Matthew's Gospel is thought to be a rival to a post-70 formative Judaism, having endured severe hostility and rejection by official Judaism.

However, the evidence does not warrant the supposition that Matthew's community has severed all contact with the Jewish community. Furthermore, not enough is known about pre-70 Pharisaism to emphatically deny a setting for Matthew's Gospel before Jerusalem's destruction. Indeed, an impressive list of scholars have cogently argued for a pre-70 dating of Matthew. Not only does such a view have solid patristic evidence, some passages in Matthew may be intended to imply that the temple was still standing at the time of the Gospel's writing (cf. Matt 5:23-29; 12:5-7; 17:23; 16:22; 26:60-61). It appears that the evidence is not sufficiently decisive so as to completely discredit all competitive views. Fortunately, understanding Matthew's story of Jesus is not dependent upon reconstructing the historical context from which the Gospel emerged.

B. PLACE OF ORIGIN

Even less important for a competent reading of the first Gospel involves the effort to decide the Gospel's precise place of origin. Because of its large Jewish community and strategic role in the Gentile mission most Matthean scholars have opted for Antioch of Syria as the Gospel's place of origin. Other proposals have included Jerusalem, Alexandria, Caesarea, Phoenicia, and simply "east of the Jordan." While certain evidence may tend to weigh in favor of one provenance over another, in the final analysis we cannot be certain where Matthew's Gospel was composed. Nevertheless, as observed by France, deciding "the geographical location in which the Gospel originated is probably the least significant for a sound understanding of the text." Much more relevant to the interpretation of the gospel is the dimension given the discussion of "setting" by a literary reading of the first Gospel.

C. NARRATIVE WORLD

In literary terms the discussion of "setting" does not involve the delineation of factors generating the text, but rather the descriptive context or background in which the action of the story transpires. Settings, as described by the narrator, are like stage props in a theatrical production. Oftentimes, the narrator's description of the place, time, or social conditions in which action takes place is charged with subtle nuances that may generate a certain atmosphere with important symbolic significance. For example, early in Matthew's story the narrator relates places and events to create a distinct atmosphere from which to evaluate his central character, Jesus. The story opens with a series of events that are calculated to evoke memories of Israel's past, and thereby to highlight the significance of the times inaugurated by Jesus. By means of a genealogy, cosmic signs, dream-revelations, the appearance of the "angel of the Lord," and the repeated reference to prophetic fulfillment, the narrator highlights God's renewed involvement with his people and the climactic nature of the times realized in Jesus. The locations of Jerusalem, Bethlehem, and Egypt evoke feelings of continuity between Jesus' history and that of Israel's. Other locations such as the "desert" and "mountain" function to create a certain aura around events and characters in the story. Later in the story specific locations such as "synagogue," the "sea," and the "temple" all contribute to a distinct atmosphere from which to evaluate the course of events. While real-life settings of the author and his readers can only be reproduced in terms of probability, the temporal and spatial settings established in the story provide an integral context for interpreting Matthew's story.

THE LITERARY CHARACTER OF MATTHEW

A. LITERARY AND RHETORICAL SKILL

Since Matthew's text would have been handwritten without systematic punctuation or modern techniques for delineating structural features such as bold print, underlining, paragraph indention, or chapter headings, any clues for discerning the structure and nature of the composition is dependent upon "verbal clues" within the narrative itself. Within both Hebrew and classical traditions communication on a literary level assumed a level of competency in conventional communicative techniques. While NT authors may not have been formally trained in rhetoric, an effective exchange of ideas demands some awareness of conventional patterns for communication. A study of Matthew's literary style puts emphasis on the literary devices he employs to lead the reader to experience his story in a certain way.

Reading Matthew's story (whether orally before an audience, or in private), would have demanded that the reader attend to the various structural features which might illumine the meaning and flow of the narrative. Some of these literary strategies function on a broader structural level providing the text with a sense of progression and cohesion (e.g., Matt see the formulaic phrases in 7:28; 11:1; 13:53; 19:1; 26:1; and 4:17; 16:21). However, most structural features primarily contribute to a sense of cohesion within smaller textual units. These features may highlight or bracket unifying themes by opening and closing distinct units with similar words or phrases (see, e.g., 4:23-24 and 9:35); build anticipation by foreshadowing subsequent events (e.g., ch. 2 foreshadows the passion narrative); or stimulate reflection and a sense of development in the story by verbal repetition and episodic similarities (cf. 8:23-27/14:22-33; 9:27-31/20:29-34; 9:32-34/12:22-34; 14:13-21/15:32-38). These elements along with Matthew's fondness for grouping materials according to a thematic or even numerical scheme, are indicative of an environment largely educated through oral proclamation not the written word. Matthew's compositional scheme greatly facilitated learning by providing the listener (or reader) with a coherent and orderly presentation that aided comprehension and memorization.

The meticulous structural concerns, both in the whole and the smaller details of Matthew, have been widely recognized by scholarship. However, as we shall see in the next section, there is great diversity with respect to the overall structural pattern of the first Gospel. The difficulty lies with going from clearly delineated structural features in the smaller units of text, to the use of the same devices to explain the total composition. Often the analysis seems forced and unable to fit the details into a single coherent pattern. It may not always be easy to identify the precise contribution that a particular literary device makes to the overall composition of a literary work, and certainly there always exists the danger of reading too much into a text by artificially imposing symmetrical patterns where none exist. However, these problems are overcome by a greater sensitivity to the nature and function of literary devices, and not by ignoring these features of a text. The question remains concerning what features might provide clues to the overall structure of Matthew's Gospel.

B. STRUCTURAL-PLOT

Consideration of Matthew's skill in the smaller portions of his text has stimulated numerous efforts to locate structural indications that may provide the organizing pattern for the entire Gospel. Structural appraisals of Matthew's Gospel usually begin with the discovery of a literary device or formulaic expression that appears to be unique to the evangelist. However, while scholars may agree on the existence of a literary device or formula, they may diverge widely concerning the function or theological significance of a literary feature. For example, although the expressions kaiÉ ejgevneto o{te ejtevlesen oJ =Ihsou'" (kai egeneto hote etelesen ho Içsous, "and when Jesus had finished;" 7:28; 11:1; 13:53; 19:1; 26:1), and ajpoÉ tovte h[rxato oJ =Ihsou'" (apo tote erxato ho Içsous, "from that time Jesus began," 4:17; 16:21) are recognized to be structurally significant, it is difficult to establish that Matthew consciously adopted these expressions as the organizational key to his entire Gospel. As helpful as these phrases are for marking off the major discourses of Jesus or highlighting major new developments in the story, neat structural schemes based upon repeated formulae cannot do justice to the subtle twists and turns of the dramatic flow of Matthew's story.

Several scholars have centered on Matthew's use of Mark to determine the structure of his Gospel. Attention has been called to the peculiar Matthean organization of 4:12-13:58 in contrast to the faithful following of Marcan order in 14:1-28:20. Certainly a source-critical study of Matthew must account for the seemingly independent structural form and sequence in the first half of the Gospel as opposed to the latter half. However, it is doubtful that Matthew intended his readers to compare his Gospel with Mark in order to understand his structural scheme. If Matthew could clearly structure patterns on a smaller scale, independent of Mark, why not on a larger scale? Furthermore, there are too many structural peculiarities even in the second half of the Gospel to assume that Matthew merely succumbed to a slavish reproduction of Mark in the second half of his Gospel.

More recent investigations have delineated the Gospel's structure in terms of how the individual events or episodes connect sequentially to form a discernable plot. It is the organizing principle of plot which determines the incidents selected, their arrangement, and how the sequence of events or episodes are to impact the reader. Given the episodic and thematic flavor of Matthew's narrative, his plot development does not exhibit a linear tightness or the flair for the dramatic found in other narratives (cf. Mark). Nevertheless, Matthew does tell a story, and thus the various episodes are carefully interrelated by causal and thematic developments. There are definite major and minor story lines and character development, with certain episodes marking key turning points in the unfolding drama. An analysis of plot has the advantage of moving the discussion away from isolated literary devices or contrived symmetrical patterns, to a consideration of how the sequence of events and portrayal of characters connect meaningfully to tell a continuous and coherent story.

Matthew's story is organized around several narrative blocks comprised of events that are interconnected according to a particular emphasis or theme. The unifying factor giving coherence to the overall sequence of events is the explicit and implicit presence of the central character Jesus in virtually every episode. Within this story-form events of similar nature are often clustered or repeated for their accumulative impact, as various themes are reinforced and developed. An analysis of the sequence and function of Matthew's major narrative blocks enables the reader to discern an overall progression of events according to a consciously constructed plot. The following seven narrative blocks provide the story with a clear sense of dramatic progression:

1:1-4:16 Establishing the identity and role of Jesus, the protagonist of the story.

4:17-11:1 Jesus embarks upon a ministry of teaching and healing to manifest God's saving presence in Israel.

11:2-16:20 While faulty interpretations of Jesus' ministry lead to misunderstanding and repudiation, the disciples, through divine revelation, are provided special insight into Jesus' person and mission.

16:21-20:34 During Jesus' journey to Jerusalem he engages his disciples in explicit discussion concerning the ultimate values, priorities, and intentions of his messianic mission.

21:1-25:46 Upon entering Jerusalem Jesus' actions and teachings lead to conflict and rejection by the Jewish authorities.

26:1-27:50 While hostility and misunderstanding coalesce in betrayal, desertion, and death, Jesus is resolved to consciously and voluntarily fulfill the divine plan.

27:51-28:20 God ultimately vindicates his Son as evidenced by cosmic signs and by raising him from the dead and giving him authority to commission his disciples to a worldwide mission.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

SELECTED COMMENTARIES:

Albright, W.F. and C.S. Mann. Matthew . AB. Garden City: Doubleday, 1971.

Beare, Francis Wright. The Gospel According to Matthew . San Francisco: Harper and Row, 1981.

Blomberg, Craig L. Matthew. New American Commentary 22. Nashville: Broadman, 1992.

Carson, D.A. "Matthew." In The Expositor's Bible Commentary , 8:3-599. Edited by Frank Gaebelein. 12 vols. Grand Rapids: Zondervan, 1984.

Davies, Margaret. Matthew Readings: A New Biblical Commentary . Sheffield, U.K.: JSOT Press/Sheffield Academic Press, 1993.

Davies, W.D. and Dale C. Allison. Introduction and Commentary on the Gospel According to Saint Matthew I-VII . Vol. 1 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew. International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1988.

. Introduction and Commentary on Matthew VIII-XVIII . Vol. 2 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew . International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1991.

France, R.T. Matthew. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1985.

Gardner, Richard B. Matthew. Believers Church Bible Commentary. Scottdale, PA: Herald Press, 1991.

Garland, David. Reading Matthew: A Literary and Theological Commentary on the First Gospel . New York: Crossroad, 1993.

Gundry, Robert. Matthew: A Commentary on His Literary and Theological Art . Grand Rapids: Eerdmans, 1982.

Hagner, Donald. Matthew 1-13 . Word Biblical Commentary 33A. Dallas: Word, 1993.

. Matthew 14-28. Word Biblical Commentary 33B. Dallas: Word, 1995.

Harrington, D.J. The Gospel of Matthew . Sacra Pagina 1. Collegeville, MN: Liturgical, 1991.

Hill, David. The Gospel of Matthew . New Century Bible. Grand Rapids: Eerdmans, 1972.

Keener, Craig S. Matthew . The IVP New Testament Commentary Series. Ed. Grant R. Osborne. Downers Grove, IL: InterVarsity Press, 1997.

Luz, U. Matthew 1-7 . Minneapolis: Fortress, 1989.

Malina, Bruce J. and Richard L. Rohrbaugh. Social Science Commentary on the Synoptic Gospels . Minneapolis: Augsburg Fortress, 1992.

Meier, J.P. The Vision of Matthew . New York: Crossroad, 1979, 1991.

Morris, Leon. The Gospel According to Matthew . Grand Rapids: Eerdmans, 1992.

Patte, Daniel. The Gospel According to Matthew: A Structural Commentary on Matthew's Faith . Philadelphia: Fortress, 1987.

Schweizer, Eduard. The Good News According to Matthew . Translated by David E. Green. Atlanta: John Knox Press, 1975.

SELECTED STUDIES:

Allison, Dale C. The New Moses: A Matthean Typology . Minneapolis: Fortress, 1993.

Bauer, D.R. The Structure of Matthew's Gospel: A Study in Literary Design . JSNTSup 31. Sheffield: Almond, 1988.

Borg, Marcus. Conflict, Holiness, and Politics in the Teachings of Jesus . New York: Edwin Mellen Press, 1984.

France, R.T. Matthew: Evangelist and Teacher . Grand Rapids: Zondervan, 1989.

Hill, David. "Son and Servant: An Essay on Matthean Christology." JSNT 6 (1980) 2-16.

Kingsbury, Jack D. Matthew As Story. 2d ed. Philadelphia: Fortress, 1988.

Lohr, C. "Oral Techniques in the Gospel of Matthew." CBQ 23 (1961): 339-352.

Luz, U. The Theology of the Gospel of Matthew . Translated by J. Bradford Robinson. Cambridge: Cambridge University Press, 1995.

Matera, Frank. "The Plot of Matthew's Gospel." CBQ 49 (1987): 233-253.

. Passion Narratives and Gospel Theologies . New York: Paulist, 1986.

Powell, M.A. God With Us: A Pastoral Theology of Matthew's Gospel . Minneapolis: Fortress, 1995.

Senior, D. The Passion of Jesus in the Gospel of Matthew . Wilmington: Michael Glazier, 1985.

. What Are They Saying About Matthew? Revised and Expanded Edition. New York: Paulist Press, 1996.

Stanton, Graham. A Gospel For a New People: Studies in Matthew . Edinburgh: T&T Clark, 1992.

. "The Origin and Purpose of Matthew's Gospel: Matthean Scholarship from 1945 to 1980." In ANRW II.25.3. Edited by W.Haase. Pages 1889-1895. Berlin and New York: Walter de Gruyter, 1985.

Verseput, Donald J. "The Title Son of God in Matthew's Gospel." NTS 33 (1987): 532-556.

Westerholm, Stephen. Jesus and Scribal Authority . ConNT 10. Lund, Sweden: CWK Gleerup, 1978.

Wilkens, M.J. The Concept of Discipleship in Matthew's Gsopel as Reflected in the Use of the Term Mathçtçs. Leiden: E.J. Brill, 1988.

Witherup, Ronald D. "The Death of Jesus and the Rising of the Saints: Matthew 27:51-54 in Context." SBLASP. Pages 574-585. Atlanta: Scholars Press, 1987.

Wright, N.T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

. The New Testament and the People of God . Minneapolis: Fortress Press, 1992.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

AnBib Analecta Biblica

ANTJ Arbeiten zum Neuen Testament und zum Judentum

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BibRev Bible Review

BSac Bibliotheca Sacra

BZNW Beheifte zur ZNW

CBQ Catholic Biblical Quarterly

ConBNT Coniectanea biblica, New Testament

ConNT Coniectanea neotestamentica

DJG Dictionary of Jesus and the Gospels

ETL Ephemerides theologicai lovanienses

ExpTim The Expository Times

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

Int Interpretation

ISBE International Standard Bible Encyclopedia

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of New Testament Theology

LXX Septuagint

NIDNTT New International Dictionary of New Testament Theology

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NT New Testament

NTM New Testament Message

NTS New Testament Studies

OT Old Testament

RevQ Revue de Qumran

RQ Restoration Quarterly

SBLASP Society of Biblical Literature Abstracts and Seminar Papers

SBLDS SBL Dissertation Series

SBLMS SBL Monograph Series

SJT Scottish Journal of Theology

SNTSMS Society for New Testament Studies Monograph Series

Str-B Kommentar zum Neuen Testament by Strack and Billerbeck

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

TIM Tradition and Interpretation in Matthew by Bornkamm, Barth, and Held

TrinJ Trinity Journal

TynBul Tyndale Bulletin

UBSGNT United Bible Society Greek New Testament

USQR Union Seminary Quarterly Review

WUNT Wissenschaftliche untersuchungen zum Neuen Testament

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: Matthew (Outline)

OUTLINE

I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16

A. Genealogy of Jesus - 1:1-17

B. The Annunciation to Joseph - 1:18-25

C. The Infancy of Jesus - 2:1-23

1. The Gentile Pilgrimage - 2:1-12

2. The Messiah's Exile and Exodus - 2:13-23

D. The Mission and Message of John the Baptist - 3:1-12

E. The Baptism and Commission of Jesus - 3:13-17

F. The Testing of the Son - 4:1-11

G. Introducing the Ministry of Jesus - 4:12-16

II. GOD'S SAVING PRESENCE IN THE MIDST OF HIS PEOPLE - 4:17-10:42

A. Programmatic Heading: Proclamation of the Kingdom - 4:17

B. Call of the Disciples - 4:18-22

C. Programmatic Summary - 4:23-25

D. Sermon on the Mount: Ministry in Word - 5:1-7:29

1. The Setting - 5:1-2

2. The Beatitudes - 5:3-12

3. Salt and Light - 5:13-16

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

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

a. Murder - 5:21-26

b. Adultery - 5:27-30

c. Divorce - 5:31-32

d. Oaths - 5:33-37

e. An Eye for an Eye - 5:38-42

f. Love Your Enemies - 5:43-48

6. Practicing Greater Righteousness Before God - 6:1-18

a. Summary - 6:1

b. Giving to the Needy - 6:2-4

c. Prayer - 6:5-15

d. Fasting - 6:16-18

7. The Priorities and Values of the GreaterRighteousness - 6:19-34

a. Treasures in Heaven - 6:19-24

b. Worry - 6:25-34

8. The Conduct of Greater Righteousness - 7:1-12

a. Judging Others - 7:1-5

b. Honor What Is Valuable - 7:6

c. Ask, Seek, Knock - 7:7-11

d. The Golden Rule - 7:12

9. The Call for Decision - 7:13-27

a. The Narrow and Wide Gates - 7:13-14

b. A Tree and Its Fruit - 7:15-23

c. The Wise and Foolish Builders - 7:24-27

10. Conclusion - 7:28-29

E. Ministry in Deed - 8:1-9:34

1. Cleansing of a Leper - 8:1-4

2. Request of a Gentile Centurion - 8:5-13

3. Peter's Mother-in-Law - 8:14-15

4. Summary and Fulfillment Citation - 8:16-17

5. Two Would-Be Followers - 8:18-22

6. Stilling of the Storm - 8:23-27

7. The Gadarene Demoniacs - 8:28-34

8. Healing of the Paralytic - 9:1-8

9. Jesus' Association with Tax Collectors and Sinners - 9:9-13

10. Question on Fasting - 9:14-17

11. Raising the Ruler's Daughter and Cleansing the Unclean Woman - 9:18-26

12. Healing Two Blind Men - 9:27-31

13. Healing of a Deaf Mute - 9:32-34

F. A Call to Mission - 9:35-10:4

G. The Missionary Discourse - 10:5-42

1. Instructions for Mission - 10:5-15

2. Persecution and Response - 10:16-23

3. The Disciples' Relationship to Jesus - 10:24-42

III. ISRAEL'S MISUNDERSTANDING AND REPUDIATION OF JESUS - 11:1-14:12

A. John's Question from Prison - 11:1-6

B. The Person and Mission of John - 11:7-19

1. Identification of John by Jesus - 11:7-15

2. Rejection of John and Jesus - 11:16-19

C. Unrepentant Cities - 11:20-24

D. Jesus' Response and Invitation - 11:25-30

E. Sabbath Controversy: Incident in the Grainfield - 12:1-8

F. Sabbath Controversy: Healing in the Synagogue - 12:9-14

G. The Character and Mission of God's Servant - 12:15-21

H. The Beelzebub Controversy - 12:22-37

I. The Request for a Sign - 12:38-42

J. A Concluding Analogy - 12:43-45

K. Jesus' True Family - 12:46-50

L. The Parables of the Kingdom - 13:1-52

1. The Parable of the Four Soils - 13:1-9

2. The Purpose of the Parables - 13:10-17

3. The Interpretation of the Parable ofthe Soils - 13:18-23

4. Parable of the Weeds - 13:24-30

5. Parable of the Mustard Seed - 13:31-32

6. Parable of the Leaven - 13:33

7. The Purpose of Parables - 13:34-35

8. The Interpretation of the Parable of the Weeds - 13:36-43

9. Parables of the Hidden Treasure and the Pearl - 13:44-46

10. Parable of the Dragnet - 13:47-50

11. Trained in the Kingdom - 13:51-52

M. Rejection at Nazareth - 13:53-58

N. The Death of John the Baptist - 14:1-12

IV. EDUCATING THE DISCIPLES: IDENTITY AND MISSION - 14:13-16:20

A. Feeding of the Five Thousand - 14:13-21

B. Walking on the Water - 14:22-33

C. Summary: Healings at Gennesaret - 14:34-36

D. Jesus and the Teachings of the Pharisees - 15:1-20

E. The Canaanite Woman - 15:21-28

F. Feeding of the Four Thousand - 15:29-39

G. Request for a Sign - 16:1-4

H. The Leaven of the Pharisees and Saducees - 16:5-12

I. Confession at Caesarea Philippi - 16:13-20

V. THE WAY OF THE CROSS - 16:21-20:34

A. The Things of God Versus the Things of Men - 16:21-28

B. Transfiguration - 17:1-8

C. The Coming Elijah - 17:9-13

D. The Power of Faith - 17:14-21

E. The Second Passion Prediction - 17:22-23

F. Jesus and the Temple Tax - 17:24-27

G. Fourth Discourse: Life in the Christian Community - 18:1-35

1. Becoming Like a Child - 18:1-5

2. Avoiding Offense - 18:6-9

3. Value of the "Little Ones" - 18:10-14

4. Reconciling an Offending Brother - 18:15-20

5. Importance of Forgiveness - 18:21-35

H. Transition from Galilee to Judea - 19:1-2

I. Marriage and Divorce - 19:3-9

J. The Bewildered Response of the Disciples - 19:10-12

K. The Little Children - 19:13-15

L. The Rich Young Man - 19:16-22

M. Wealth, Reward and Discipleship - 19:23-30

N. The Generous Landowner - 20:1-16

O. Third Passion Prediction - 20:17-19

P. Requests on Behalf of the Sons of Zebedee - 20:20-28

Q. Two Blind Men Receive Sight - 20:29-34

VI. CONFLICT IN JERUSALEM - 21:1-25:46

A. Jesus' Entry into Jerusalem - 21:1-11

B. Demonstration in the Temple - 21:12-17

C. The Fig Tree - 21:18-22

D. The Authority Question - 21:23-27

E. Parable of the Two Sons - 21:28-32

F. Parable of the Tenants - 21:33-46

G. Parable of the Wedding Feast - 22:1-14

H. Confrontations with the Religious Leaders - 22:15-46

1. Paying Taxes to Caesar - 22:15-22

2. Marriage in the Afterlife - 22:23-33

3. The Greatest Commandment - 22:34-40

4. The Son of David - 22:41-46

I. Denunciation of the Scribes and Pharisees - 23:1-39

1. Do Not Practice What They Preach - 23:1-12

2. Woes against the Teachers of the Law andthe Pharisees - 23:13-36

3. Lament over Jerusalem - 23:37-39

J. Fifth Discourse: Judgment to Come - 24:1-25:46

1. Introduction - 24:1-3

2. Warnings Not to Be Deceived - 24:4-14

3. The Coming Tribulation in Judea - 24:15-28

4. The Climactic Fall of Jerusalem within "This Generation" - 24:29-35

5. The Coming Judgment of the Son ofMan - 24:36-25:46

a. The Coming Son of Man~ - 24:36-51

b. The Ten Virgins - 25:1-13

c. Parable of the Talents - 25:14-30

d. Judgment of the Son of Man - 25:31-46

VII. THE PASSION AND RESURRECTION OF JESUS - 26:1-28:20

A. The Plot to Arrest and Execute Jesus - 26:1-5

B. Anointing in Bethany - 26:6-13

C. Judas' Betrayal - 26:14-16

D. Preparation for Passover - 26:17-19

E. The Last Supper - 26:20-30

F. Jesus Predicts the Disciples' Desertion and Denial - 26:31-35

G. The Gethsemane Prayer - 26:36-46

H. The Arrest of Jesus - 26:47-56

I. The Hearing Before Caiaphas - 26:57-68

J. The Denial of Peter - 26:69-75

K. Transition to the Roman Authorities - 27:1-2

L. The Suicide of Judas - 27:3-10

M. The Trial Before Pilate - 27:11-26

N. Mockery and Abuse of Jesus - 27:27-31

O. The Crucifixion - 27:32-44

P. The Death of Jesus - 27:45-56

Q. The Burial of Jesus - 27:57-61

R. Keeping Jesus in the Tomb - 27:62-66

S. The Empty Tomb - 28:1-7

T. The Appearance of Jesus to the Women - 28:8-10

U. The Bribing of the Guards - 28:11-15

V. The Great Commission - 28:16-20

-College Press New Testament Commentary: with the NIV

Lapide: Matthew (Book Introduction)

PREFACE.

——————

IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapide, I desire to mention that it has not been within my purpose to give an equivalent for every word of the original. This ought to have been stated at the commencement of the first volume, and I greatly regret the omission.

The stern exigencies of publication have compelled me to compress the translation of the Commentary upon the Gospels within five octavo volumes, when a reproduction of the Latin original, verbatim et literatim , would have probably necessitated seven.

The matter standing thus, I have had to exercise my own judgment as to the character of the necessary omissions and compression. I am perfectly aware that in omitting or compressing anything at all, I expose myself to the full fury of the blasts of unkind, bitter, or unscrupulous criticism; though criticism of this kind has, I am thankful to say, been confined to a single print.

I have no fault whatever to find with the criticism of the R. Catholic Tablet . It was dictated by a thoroughly honest and commendable, but certainly mistaken fear, that I had made omissions for controversial purposes. Of this, I hope I am incapable.

With regard to the other adverse criticism to which I have alluded, I am sorry that I cannot regard it as either just or righteous. One reason is this; the reviewer in question concludes his remarks by saying—"Those who are familiar with Cornelius' work are aware of the terseness and pungency of the author's style. Whether it would be possible to give this in English we cannot say, but the present translators do not appear to have even attempted the task, either in their literal rendering, or in their paraphrased passages, so that much of the sententiousness of the original has evaporated."

It would be almost impossible to single out from the whole range of the history of criticism a more telling example of its frequent utter worthlessness and disregard of a strict adherence to truth. In the first place, with regard to Cornelius himself, those who are best acquainted with him—his greatest lovers and admirers—are aware that if there is one thing more than another which they are disposed to regret, it is his great prolixity, and the inordinate length of his sentences.

Secondly, if the hostile reviewer had examined my translation solely for the purposes of an honest criticism, he could not have helped becoming aware of the fact that there is scarcely a page in which I have not broken up what is a single sentence in the Latin into two, three, and sometimes even more sentences in the English.

Lastly, I need not tell scholars that it would be far more easy and pleasant to myself to translate literally, without any omission whatever, than to have continually to be, as it were, upon the stretch to omit or compress what must be omitted, when very often all seems valuable. I can truly say I have often spent as much time in deliberating what to omit, or how to compress a passage, as would have sufficed to have written a translation of it in full twice over.

About two-thirds of the twenty-first chapter of S. Matthew, the last in this second volume, have been translated without any omission, or compression whatever. A note is appended to the place where this unabridged translation begins. This will enable any one who cares to do so, to compare the abridged portion with the unabridged, and both with the original.

T. W. M.