Text -- Matthew 6:2 (NET)

6:2 Thus whenever you do charitable giving, do not blow a trumpet before you, as the hypocrites do in synagogues and on streets so that people will praise them. I tell you the truth, they have their reward.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 6:2

Sound not a trumpet ( mē salpisēis ).

Is this literal or metaphorical? No actual instance of such conduct has been found in the Jewish writings. McNeile suggests that it may refer to the blowing of trumpets in the streets on the occasion of public fasts. Vincent suggests the thirteen trumpet-shaped chests of the temple treasury to receive contributions (Luk 21:2). But at Winona Lake one summer a missionary from India named Levering stated to me that he had seen Hindu priests do precisely this very thing to get a crowd to see their beneficences. So it looks as if the rabbis could do it also. Certainly it was in keeping with their love of praise. And Jesus expressly says that "the hypocrites"(hoi hupokritai ) do this very thing. This is an old word for actor, interpreter, one who personates another, from hupokrinomai to answer in reply like the Attic apokrinomai . Then to pretend, to feign, to dissemble, to act the hypocrite, to wear a mask. This is the hardest word that Jesus has for any class of people and he employs it for these pious pretenders who pose as perfect.

Robertson: Mat 6:2

They have received their reward ( apechousin ton misthon autōn ).

This verb is common in the papyri for receiving a receipt, "they have their receipt in full,"all the reward that they will get, this public notoriety. "They can sign the receipt of their reward"(Deissmann, Bible Studies , p. 229). So Light from the Ancient East , pp. 110f. Apochē means "receipt."So also in Mat 6:5.

Vincent: Mat 6:2

Sound a trumpet ( σαλπίσης )

There seems to be no trace of any such custom on the part of almsgivers, so that the expression must be taken as a figurative one for making a display. It is just possible that the figure may have been suggested by the " trumpets" of the temple treasury - thirteen trumpet-shaped chests to receive the contributions of worshippers. (See Luk 21:2.)

Vincent: Mat 6:2

Have their reward ( ἀπέχουσιν )

The preposition ἀπὸ indicates receipt in full. Rev. renders they have received, so that there is nothing more to receive. So Wyc., They have received their meed.

Wesley: Mat 6:2

Many of the scribes and Pharisees did this, under a pretence of calling the poor together.

Wesley: Mat 6:2

All they will have; for they shall have none from God.

JFB: Mat 6:2

The expression is to be taken figuratively for blazoning it. Hence our expression to "trumpet."

JFB: Mat 6:2

This word--of such frequent occurrence in Scripture, signifying primarily "one who acts a part"--denotes one who either pretends to be what he is not (as here), or dissembles what he really is (as in Luk 12:1-2).

JFB: Mat 6:2

The places of religious and secular resort.

JFB: Mat 6:2

In such august expressions, it is the Lawgiver and Judge Himself that we hear speaking to us.

JFB: Mat 6:2

All they wanted was human applause, and they have it--and with it, all they will ever get.

Clarke: Mat 6:2

Therefore when thou doest thine alms - In the first verse the exhortation is general: Take Ye heed. In this verse the address is pointed - and Thou - man - woman - who readest - hearest

Clarke: Mat 6:2

Do not sound a trumpet - It is very likely that this was literally practised among the Pharisees, who seemed to live on the public esteem, and were excessively self-righteous and vain. Having something to distribute by way of alms, it is very probable they caused this to be published by blowing a trumpet or horn, under pretense of collecting the poor; though with no other design than to gratify their own ambition. There is a custom in the east not much unlike this. "The derveeshes carry horns with them, which they frequently blow, when any thing is given to them, in honor of the donor. It is not impossible that some of the poor Jews who begged alms might be furnished like the Persian derveeshes, who are a sort of religious beggars, and that these hypocrites might be disposed to confine their alms-giving to those that they knew would pay them this honor."Harmer’ s Observat. vol. i. p. 474

It must be granted, that in the Jewish writings there is no such practice referred to as that which I have supposed above, viz. blowing a trumpet to gather the poor, or the poor blowing a horn when relieved. Hence some learned men have thought that the word שופר shopher , a trumpet, refers to the hole in the public alms chest, into which the money was dropped which was allotted for the service of the poor. Such holes, because they were wide at one end and grew gradually narrow towards the other, were actually termed שופרות shopheroth , trumpets, by the rabbins; of this Schoettgen furnishes several examples. An ostentatious man, who wished to attract the notice of those around him, would throw in his money with some force into these trumpet-resembling holes, and thus he might be said שופר σαλπιζειν, to sound the trumpet. The Jerusalem Gemara, tract Shekalim, describes these שופרות shopheroth thus - These trumpet holes were crooked, narrow above and wide below, in order to prevent fraud. As our Lord only uses the words, μη σαλπισης, it may be tantamount to our term jingle. Do not make a public ostentatious jingle of that money which you give to public charities. Pride and hypocrisy are the things here reprehended. The Pharisees, no doubt, felt the weight of the reproof. Still the words may be taken in their literal meaning, as we know that the Moslimans, who nearly resemble the ancient Pharisees in the ostentation, bigotry, and cruelty of their character, are accustomed, in their festival of Muhurram, to erect stages in the public streets, and, by the sound of a trumpet, call the poor together to receive alms of rice, and other kinds of food. See Ward

Works of charity and mercy should be done as much in private as is consistent with the advancement of the glory of God, and the effectual relief of the poor

Clarke: Mat 6:2

In the synagogues and in the streets - That such chests or boxes, for receiving the alms of well-disposed people, were placed in the synagogues, we may readily believe; but what were the streets? Schoettgen supposes that courts or avenues in the temple and in the synagogues may be intended - places where the people were accustomed to walk, for air, amusement, etc., for it is not to be supposed that such chests were fixed in the public streets

Clarke: Mat 6:2

They have their reward - That is, the honor and esteem of men which they sought. God is under no obligation to them - they did nothing with an eye to his glory, and from Him they can expect no recompense. They had their recompense in this life; and could expect none in the world to come.

Calvin: Mat 6:2

2.When thou doest alms He expressly reproves a long established custom, in which the desire of fame might not only be perceived by the eye, but felt by the hands. In places where streets or roads met, and in public situations, where large assemblies were wont to be held, they distributed alms to the poor. There was evident ostentation in that practice: for they sought crowded places, that they might be seen by multitudes, and, not satisfied with this, added even the sound of trumpets. ⁴²⁵ They pretended, no doubt, that it was to call the poor, as apologies are never wanting: but it was perfectly obvious, that they were hunting for applause and commendation. Now, when our service is rendered to the eyes of men, we do not submit our life to the judgment and approbation of God. Justly, therefore, does Christ say, that those persons, who exhibit themselves in this manner, have their reward: for they whose eyes are held by such vanity cannot look upon God.

For the same reason, all who are desirous of vain-glory are called hypocrites. Profane authors gave the name of ὑποκριταὶ , hypocrites, to those who personated assumed characters in plays and on the stage; and Scripture has applied this term to men who are double in heart and insincere. ⁴²⁶ There are various kinds of hypocrites. Some, though conscious of being very wicked, impudently give themselves out for good men before the world, and endeavor to conceal their vices, of which they have an inward conviction. Others allow themselves to proceed to such a pitch of audacity, that they venture to claim even perfect righteousness before God. Others do good, not from a desire to do what is right, nor on account of the glory of God, but only to obtain for themselves fame and a reputation for holiness. This last mentioned class Christ now describes, and he properly calls them hypocrites: for, having no proper object in view in the performance of good works, they assume a different character, that they may appear to be holy and sincere worshippers of God.

TSK: Mat 6:2

when : Job 31:16-20; Psa 37:21, Psa 112:9; Pro 19:17; Ecc 11:2; Isa 58:7, Isa 58:10-12; Luk 11:41, Luk 12:33; Joh 13:29; Act 9:36, Act 10:2, Act 10:4, Act 10:31, Act 11:29, Act 24:17; Rom 12:8; 2Co 9:6-15; Gal 2:10; Eph 4:28; 1Ti 6:18; Phm 1:7; Heb 13:16; Jam 2:15, Jam 2:16; 1Pe 4:11; 1Jo 3:17-19

do not sound a trumpet : or, cause not a trumpet to be sounded, Pro 20:6; Hos 8:1

as : Mat 6:5, Mat 7:5, Mat 15:7, Mat 16:3, Mat 22:18, 23:13-29, Mat 24:51; Isa 9:17, Isa 10:6; Mar 7:6; Luk 6:42, Luk 12:56, Luk 13:15

in the synagogues : Mat 6:5, Mat 23:6; Mar 12:39; Luk 11:43, Luk 20:46

glory : 1Sa 15:30; Joh 5:41, Joh 5:44, Joh 7:18; 1Th 2:6

verily : Mat 6:5, Mat 6:16, Mat 5:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 6:2

Do not sound a trumpet before thee, as the hypocrites do - The word "hypocrite"is taken from "stage-players,"who act the part of others, or speak not their own sentiments, but the sentiments of others. It means here, and in the New Testament generally, those who "dissemble"or hide their real sentiments, and assume or express other feelings than their own - those who, for purposes of ostentation, gain, or applause, put on the appearance of religion. It is probable that such persons, when they were about to bestow alms, caused a trumpet to be sounded, professedly to call the poor together to receive it, but really to call the people to see the proofs of their liberality and piety; or perhaps it may mean that they should not make a great noise about it, like sounding a trumpet.

In the synagogues - The word "synagogue"commonly means the place of assembling for religious worship known by that name. See the notes at Mat 4:23. It might mean, however, any "collection of people"assembled for any purpose, and it is not improbable that it has that meaning here. It does not appear that they made a noise in bestowing charity in the synagogues, or that charity was commonly bestowed there; but it was probably done on occasion of any great assemblage, in any place of concourse, and at the corners of the streets, where it could be seen by many.

They have their reward - That is, they obtain the applause they seek the reputation of being charitable; and as this applause was all they wished, there is, of course, no further reward to be looked for or obtained.

Lightfoot: Mat 6:2

Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.   

[Do not sound a trumpet before thee, as the hypocrites do in the synagogues, and in the streets.] It is a just scruple, whether this sounding a trumpet be to be understood according to the letter, or in a borrowed sense. I have not found, although I have sought for it much and seriously, even the least mention of a trumpet in almsgiving. I would most willingly be taught this from the more learned.   

You may divide the ordinary alms of the Jews into three parts:   

I. The alms'-dish. They gave alms to the public dish or basket: Tamchui (according to the definition of the author of Aruch, and that out of Bava Bathra in the place lately cited) was a certain vessel, in which bread and food was gathered for the poor of the world. You may not improperly call it the alms-basket; he calls it a dish. By the poor of the world are to be understood any beggars; begging from door to door; yea, even heathen beggars. Hence the Jerusalem Talmud in the place above quoted, The alms-dish was for every man. And the Aruch moreover, This alms was gathered daily by three men, and distributed by three. It was gathered of the townsmen by collectors within their doors; which appears by that caution; The collection of alms may not separate themselves one from another, unless that one may go by himself to the gate, and another to the shop. That is, as the Gloss explains it, they might not gather this alms separately and by themselves; that no suspicion might arise, that they privily converted what was given to their own use and benefit. This only was allowed them; when they went to the gate, one might betake himself to the gate, and another to a shop near it, to ask of the dwellers in both places: yet with this proviso, that withal both were within sight of one another. So that at each door it might be seen that this alms was received by the collectors. And here was no probability at all of a trumpet, when this alms was of the lowest degree, being to be bestowed upon vagabond strangers, and they very often heathen.   

II. The poor's-chest. They gave alms also in the public poor's-box: which was to be distributed to the poor only of that city. The alms'-dish is for the poor of the world, but the alms'-chest for the poor only of that city. This was collected of the townsmen by two Parnasin; of whom before, to whom also a third was added, for the distributing it. The Babylonian Gemarists give a reason of the number, not unworthy to be marked: "A tradition of the Rabbins. The alms'-chest is gathered by two, and distributed by three. It is gathered by two, because they do not constitute a superior office in the synagogue less than of two, and it is distributed by three, as pecuniary judgments are transacted by three."   

This alms was collected in the synagogue, on the sabbath (compare 1Co 16:2), and it was distributed to the poor on the sabbath-eve. Hence is that, "The alms'-chest is from the sabbath-eve to the sabbath-eve; the alms'-dish, every day."   

Whether, therefore, the trumpet sounded in the synagogue when alms were done, it again remains obscure, since the Jewish canonists do not openly mention it, while yet they treat of these alms very largely. Indeed, every synagogue had its trumpet. For,   

1. They sounded with the trumpet in every city in which was a judiciary bench, at the coming in of the new year. But this was not used but after the destruction of the Temple.   

2. They sounded with the trumpet when any was excommunicated. Hence among the utensils of a judge is numbered a trumpet. For the instruments of judges; as appears there, were a rod, a whip, a trumpet, and a sandal. "A trumpet (saith the Gloss) for excommunication and anathematizing; and a sandal for the taking off of the shoe of the husband's brother." And in the same place mention is made of the excommunicating of Jesus, four hundred trumpets being brought for that business.   

3. The trumpet sounded six times at the coming in of every sabbath: that from thence, by that sign given, all people should cease from servile works. Of this matter discourse is had in the Babylonian Talmud, in The tract of the Sabbath.   

Thus, there was a trumpet in every synagogue; but whether it were used while alms were done, I still inquire. That comes into my mind, "The collectors of alms do not proclaim on a feast-day, as they proclaim on a common day; but collect it privately, and put it up in their bosom." But whether this proclamation did publish what was giving by every one, or did admonish of not giving any thing, but what might rightly be given; let the more learned judge by looking upon the place.   

III. They gave alms also out of the field, and that was especially fourfold: 1. The corner of the field not reaped. 2. Sheaves left in the field, either by forgetfulness, or voluntarily. 3. The gleaning of the vintage; of which see Lev 19:9-10; Deu 24:19. And, 4. The poor's tenth; of which the Talmudists largely in the tracts, Peah, Demai, and Maaseroth. To the gathering of these, the poor were called, " By three manifestations in the day; namely, in the morning, and at noon, and at Minchah;" or ' the evening.' That is, the owner of the field openly shewed himself three times in the day, for this end, that then the poor should come and gather: in the morning, for the sake of nurses; because, in the mean time, while their young children slept, they might the more freely go forth for this purpose: at noon, for the sake of children, who also at that time were prepared to gather: at Minchah; for the sake of old men. So the Jerusalem Gemarists, and the Glossers upon the Babylonian Talmud.   

There were the ordinary alms of the Jewish people: in the doing which, seeing as yet I cannot find so much as the least sound of a trumpet in their writers, I guess that either our Saviour here spoke metaphorically; or, if there were any trumpet used, that it was used in peculiar and extraordinary alms.   

The Jews did very highly approve of alms done secretly; hence the treasury of the silent was of famed memory in the Temple; whither "some very religious men brought their alms in silence and privacy, when the poor children of good men were maintained." And hence is that proverb, He that doth alms in secret is greater than our master Moses himself. And yet they laboured under such an itch to make their alms public, lest they should not be seen by men, that they did them not without a trumpet; or, which was as good as a trumpet, with a proud desire of making them known: that they might the more be pointed at with the finger, and that it might be said of them, 'These are the men.'

Haydock: Mat 6:2

This must be understood figuratively, that we must avoid all ostentation in the performance of our good works. Many respectable authors are of opinion, that it was customary with the Pharisees and other hypocrites, to assemble the poor they designed to relieve by sound of trumpet. (Menochius) ---

Let us avoid vain glory, the agreeable plunderer of our good works, the pleasant enemy of our souls, which presents its poison to us under the appearance of honey. (St. Basil)

Gill: Mat 6:2

Wherefore, when thou dost thine alms,.... Christ proceeds to give some directions and cautions about giving of alms, that they might be done aright, and answer some valuable purposes for the glory of God, the good of others, and their own:

do not sound a trumpet before thee, as the hypocrites do, in the synagogues, and in the streets, that they may have glory of men. The persons Christ has reference to were the Scribes and Pharisees, who did all they did to be seen of men; whom he calls "hypocrites"; as he often does, because they put on an appearance of religion and holiness, but inwardly, and otherwise, were very wicked men. It does not appear that any such practice was literally performed, as blowing a trumpet before them, when they gave their alms; though the collectors of alms did, by some means, publicly notify to the people when they were about that service: for one of their rules is ^m,

"the collectors of alms do not proclaim on a feast, as they proclaim on a common day; but they collected בצינעה, "privately", and put it into their bosom, and distributed it to everyone by himself.''

Wherefore this must be understood proverbially; and the sense is, that when they did their alms, they chose public places for it, such as the "synagogues", where was a large concourse of people met together for religious worship; or the open "streets" of the city, where people were continually walking to and fro, so that nothing could be done in this way, but what must be seen and observed: and moreover, they took care, either by themselves, or others, to proclaim their good actions, that they might "have glory of men"; not only of the poor, or the collectors for them, but of the spectators. R. Aben Ezra ⁿ says, that

"a man that gives alms to the poor, must not give it because of the glory of the collector, i.e. that he may have glory of him; nor that the children of men may praise him.''

But his ancestors were of another mind: but what did they get by it?

verily I say unto you, they have their reward; and a poor one it is, the applause of men: however, it is what they seek after, and is all their empty performances deserve, and all they will have.

"He that glories in anything done by himself, הוא נוטל את שכרו, "he takes", or receives "his reward" ^o; for as for any reward from God, they will have none;''

in this sense, as the Ethiopic version reads it, "they have lost their reward": and, as a learned critic has thought, is the sense of the Greek word, "they forbid", or "hinder their reward". By seeking the glory of men, they lay impediments in the way of receiving honour from God.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 6:2

¹ tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).

² sn See the note on synagogues in 4:23.

³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

Geneva Bible: Mat 6:2

Therefore when thou doest [thine] alms, do not sound a trumpet before thee, as the ^{( b )} hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.

^{( b )} Counterfeits, for hypocrites were players that played a part in a play.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 6:1-34

1 Christ continues his sermon on the mount, exhorting not to be careful for worldly things,

33 but to seek God's kingdom.

Maclaren: Mat 6:1-5

Trumpets And Street Corners

Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. 2. Therefore, when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues, and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 3. But when thou doest alms, let not thy left hand know what thy right hand doeth; 4. That thine alms may be in secret: and thy Father, which seeth in secret, Himself shall reward thee openly. 5. And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.'--Matt. 6:1-5.

OUR Lord follows His exposition of the deepened sense which the old law assumes in His kingdom, by a warning against the most subtle foes of true righteousness. He first gives the warning in general terms in Matt. 6:1, and then flashes its light into three dark corners, and shows how hankering after men's praise corrupts the beneficence which is our duty to our neighbour, the devotion which is our duty to God, and the abstinence which is our duty to ourselves. We deal now with the two former.

We have first the general warning, given out like the text of a sermon, or the musical phrase which underlies the various harmonies of some concerto. The first word implies that the evil is a subtle and seducing one.

Take heed' as of something which may steal into and mar the noblest lives. The serpent lies coiled under the leaves, and may sting and poison the unwary hand. The generality of the warning, and the logical propriety of the whole section, require the adoption of the reading of the Revised Version, namely, righteousness.' The thing to be taken heed of is not the doing it before men,' which will often be obligatory, often necessary, and never in itself wrong, but the doing it to be seen of them.' Not the number of spectators, but the furtive glance of our eyes to see if they are looking at us, makes the sin. We are to let our good works shine, that men may glorify our Father. Pious souls are to shine, and yet to be hid,--a paradox which can be easily solved by the obedient. If our motive is to make God's glory more visible, we shall not be seeking to be ourselves admired. The harp-string's swift vibrations, as it gives out its note, make it unseen.

The reason for the warning goes on two principles: one that righteousness is to be rewarded, over and above its own inherent blessedness; another, that the prospect of the reward is a legitimate stimulus, over and above the prime reason for righteousness, namely, that it is righteous. The New Testament morality is not good enough for some very superfine people, who are pleased to call it selfish because it lets a martyr brace himself in the fire by the vision of the crown athwart the smoke. Somehow or other, however, that selfish morality gets itself put in practice, and turns out more unselfish people than its assailants manage to produce. Perhaps the motive which they attack may be part of the reason.

The mingling of regard for man's approbation with apparently righteous acts absolutely disqualifies them for receiving God's reward, for it changes their whole character, and they are no longer what they seem. Charity given from that motive is not charity, nor prayer offered from it devotion.

I. The General Warning Is Applied To Three Cases, Of Which We Have To Deal With Two.

Our Lord speaks first of ostentatious almsgiving. Note that we are not to take blowing the trumpets' as actual fact. Nobody would do that in a synagogue. The meaning of all attempts, however concealed, to draw attention to one's beneficence, is just what the ear-splitting blast would be; and the incongruity of startling the worshippers with the harsh notes is like the incongruity of doing good and trying to attract notice. I think Christ's ear catches the screech of the brazen abomination in a good many of the ways of raising and giving money, which find favour in the Church to-day. This is an advertising age, and flowers that used to blush unseen are forced now under glass for exhibition. No one needs to blow his own trumpet nowadays. We have improved on the ruder methods of the Pharisees, and newspapers and collectors will blow lustily and loud for us, and defend the noise on the ground that a good example stimulates others. Perhaps so, though it may he a question what it stimulates to, and whether B's gift, drawn from him in imitation or emulation of A's, is any liker Christ's idea of gifts than was A's, given that B might hear of it. To a very large extent, the money getting and giving arrangements of the modern Church are neither more nor less than the attempt to draw Christ's chariot with the devil's traces. Christ condemned ostentation. His followers too often try to make use of it.

They have their reward.' Observe that have means have received in full, and note the emphasis of that their. It is all the reward that they will ever get, and all that they are capable of. The pure and lasting crown, which is a fuller possession of God Himself, has no charms for them, and could not be given. And what a poor thing it is which they seek--the praise of men, a breath, as unsubstantial and short-lived as the blast of the trumpet which they blew before their selfish benevolence. Their charity was no charity, for what they did was not to give, but to buy. Their gift was a speculation. They invested in charity, and looked for a profit of praise. How can they get God's reward? True benevolence will even hide the giving right hand from the idle left, and, as far as may be, will dismiss the deed from the doer's consciousness. Such alms, given wholly out of pity and desire to be like the all-giving Father, can be rewarded, and will be, with that richer acquaintance with Him and more complete victory over self, which is the heaven of heaven and the foretaste of it now.

In its coarsest forms, this ostentation is out and out hypocrisy, which consciously assumes a virtue which it has not. But far more common and dangerous is the subtle, unconscious mingling of it with real charity--the eye wandering from the poor, whom the hand is helping, to the bystanders--and it is this mingling which we have therefore to take most heed to avoid. One drop of this sour stuff will curdle whole gallons of the milk of human kindness. The hypocrisy which hoodwinks ourselves is more common and perilous than that which blinds others.

II. We Need Not Dwell At Length On The Second Application Of The General Warning.

To prayer; as the words are almost, and the thoughts entirely, identical with those of the former verses. If there be any action of the spirit which requires the complete exclusion of thoughts of men, it is prayer, which is the communion of the soul alone with God. It is as impossible to pray, and at the same time to think of men, as to look up and down at once. If we think of prayer, as formalists in all times have done, as so many words, then it will not seem incongruous to choose the places where men are thickest for saying our prayers,' and we shall do it with all the more spirit if we have spectators. That accounts for a great deal of the devotion' in Mohammedan and Roman Catholic countries which travellers with no love for Protestant Christianity are so fond of praising. But if we think of prayer as Christ did, as being the yearning of the soul to God, we shall feel that the inmost chamber and the closed door are its fitting accompaniments. Of course, our Lord is not forbidding united prayer; for each of the assembled worshippers may be holding communion with God, which is none the less solitary though shared by others, and none the less united though in it each is alone with God.

III. Our Lord Passes To Other Teaching About Prayer.

Our Lord passes for a time from the more immediate subject of ostentation to add other teaching about prayer, which still farther unfolds its true conception. Another corruption arising from the error of thinking that prayer is an outward act, is vain repetition,' characteristic of all heathen religion, and resting upon a profound disbelief in the loving willingness of God to help. Of course, earnest, reiterated prayer is not vain repetition. Jesus is not here condemning His own agony in Gethsemane when He thrice said the same words.' The persistence in prayer, which is the child of faith, is no relation to the parrot-like repetition which is the child of disbelief, nor does the condemnation of the one touch the other. The frenzied priests who yelled, O Baal, hear us!' all the long day; the Buddhists who repeat the sacred invocation till they are stupefied; the poor devotee who thinks merit is proportioned to the number of Paternosters and Ayes, are all instances of this gross mechanical conception of prayer. Are there no similar superstitions nearer home? Are there no ministers or congregations that we ever heard of, who have a regulation length for their prayers, and would scarcely think they had prayed at all if their devotions were as short as most of the prayers in the Bible? Are we in no danger of believing what Christ here tells us is pure heathenism --that many words may move God?

The only real remedy against such degradation of the very idea of prayer lies in the deeper conceptions of God and of it which Christ here gives. He knows our needs before we ask. Then what is prayer for? Not to inform Him, nor to move Him, unwilling, to have mercy, as if, like some proud prince, He required a certain amount of recognition of His greatness as the price of His favours, but to fit our own hearts by conscious need and true desire and dependence, to receive the gifts which He is ever willing to give, but we are not always fit to receive. As St. Augustine has it, the empty vessel is by prayer carried to the full fountain.

MHCC: Mat 6:1-4

Our Lord next warned against hypocrisy and outward show in religious duties. What we do, must be done from an inward principle, that we may be approved of God, not that we may be praised of men. In these verses we are cautioned against hypocrisy in giving alms. Take heed of it. It is a subtle sin; and vain-glory creeps into what we do, before we are aware. But the duty is not the less necessary and excellent for being abused by hypocrites to serve their pride. The doom Christ passes, at first may seem a promise, but it is their reward; not the reward God promises to those who do good, but the reward hypocrites promise themselves, and a poor reward it is; they did it to be seen of men, and they are seen of men. When we take least notice of our good deeds ourselves, God takes most notice of them. He will reward thee; not as a master who gives his servant what he earns, and no more, but as a Father who gives abundantly to his son that serves him.

Matthew Henry: Mat 6:1-4

As we must do better than the scribes and Pharisees in avoiding heart-sins, heart-adultery, and heart-murder, so likewise in maintaining and keeping up heart-religion, doing what we do from an inward, vital principle, that we may be approved of God, not that we may be applauded of men; that is, we must watch against hypocrisy, which was the leaven of the Pharisees, as well as against their doctrine, Luk 12:1. Almsgiving, prayer, and fasting, are three great Christian duties - the three foundations of the law, say the Arabians: by them we do homage and service to God with our three principal interests; by prayer with our souls, by fasting with our bodies, by alms-giving with our estates. Thus we must not only depart from evil, but do good, and do it well, and so dwell for evermore.

Now in these verses we area cautioned against hypocrisy in giving alms. Take heed of it. Our being bid to take heed of it intimates that it is sin. 1. We are in great danger of; it is a subtle sin; vain-glory insinuates itself into what we do ere we are aware. The disciples would be tempted to it by the power they had to do many wondrous works, and their living with some that admired them and others that despised them, both which are temptations to covet to make a fair show in the flesh. 2. It is a sin we are in great danger by. Take heed of hypocrisy, for if it reign in you, it will ruin you. It is the dead fly that spoils the whole box of precious ointment.

Two things are here supposed,

I. The giving of alms is a great duty, and a duty which all the disciples of Christ, according to their ability, must abound in. It is prescribed by the law of nature and of Moses, and great stress is laid upon it by the prophets. Divers ancient copies here for tēn eleēmosunēn - your alms, read tēn dikaiosunēn - your righteousness, for alms are righteousness, Psa 112:9; Pro 10:2. The Jews called the poor's box the box of righteousness. That which is given to the poor is said to be their due, Pro 3:27. The duty is not the less necessary and excellent for its being abused by hypocrites to serve their pride. If superstitious papists have placed a merit in works of charity, that will not be an excuse for covetous protestants that are barren in such good works. It is true, our alms-deeds do not deserve heaven; but it is as true that we cannot go to heaven without them. It is pure religion (Jam 1:27), and will be the test at the great day; Christ here takes it for granted that his disciples give alms, nor will he own those that do not.

II. That it is such a duty as has a great reward attending it, which is lost if it be done in hypocrisy. It is sometimes rewarded in temporal things with plenty (Pro 11:24, Pro 11:25; Pro 19:17); security from want (Pro 28:27; Psa 37:21, Psa 37:25); succour in distress (Psa 41:1, Psa 41:2); honour and a good name, which follow those most that least covet them, Psa 112:9. However, it shall be recompensed in the resurrection of the just (Luk 14:14), in eternal riches.

Quas dederis, solas semper habebis, opes .

The riches you impart form the only wealth you will always retain.

- Martial.

This being supposed, observe now,

1. What was the practice of the hypocrites about this duty. They did it indeed, but not from any principle of obedience to God, or love to man, but in pride and vain-glory; not in compassion to the poor, but purely for ostentation, that they might be extolled as good men, and so might gain an interest in the esteem of the people, with which they knew how to serve their own turn, and to get a great deal more than they gave. Pursuant to this intention, they chose to give their alms in the synagogues, and in the streets, where there was the greatest concourse of people to observe them, who applauded their liberality because they shared in it, but were so ignorant as not to discern their abominable pride. Probably they had collections for the poor in the synagogues, and the common beggars haunted the streets and highways, and upon these public occasions they chose to give their alms. Not that it is unlawful to give alms when men see us; we may do it; but not that men may see us; we should rather choose those objects of charity that are less observed. The hypocrites, if they gave alms to their own houses, sounded a trumpet, under pretence of calling the poor together to be served, but really to proclaim their charity, and to have that taken notice of and made the subject of discourse.

Now the doom that Christ passes upon this is very observable; Verily I say unto you, they have their reward. At first view this seems a promise - If they have their reward they have enough, but two words in it make it a threatening.

(1.) It is a reward, but it is their reward; not the reward which God promises to them that do good, but the reward which they promise themselves, and a poor reward it is; they did it to be seen of men, and they are seen of men; they chose their own delusions with which they cheated themselves, and they shall have what they chose. Carnal professors stipulate with God for preferment, honour, wealth, and they shall have their bellies filled with those things (Psa 17:14); but let them expect no more; these are their consolation (Luk 6:24), their good things (Luk 16:25), and they shall be put off with these. " Didst thou not agree with me for a penny? It is the bargain that thou art likely to abide by."

(2.) It is a reward, but it is a present reward, they have it; and there is none reserved for them in the future state. They now have all that they are likely to have from God; they have their reward here, and have none to hope for hereafter. Apechousi ton misthon . It signifies a receipt in full. What rewards the godly have in this life are but in part of payment; there is more behind, much more; but hypocrites have their all in this world, so shall their doom be; themselves have decided it. The world is but for provision to the saints, it is their spending-money; but it is pay to hypocrites, it is their portion.

2. What is the precept of our Lord Jesus about it, Mat 6:3, Mat 6:4. He that was himself such an example of humility, pressed it upon his disciples, as absolutely necessary to the acceptance of their performances. " Let not thy left hand know what thy right hand doeth when thou givest alms."Perhaps this alludes to the placing of the Corban, the poor man's box, or the chest into which they cast their free-will offerings, on the right hand of the passage into the temple; so that they put their gifts into it with the right-hand. Or the giving of alms with the right hand, intimates readiness to it and resolution in it; do it dexterously, not awkwardly nor with a sinister intention. The right hand may be used in helping the poor, lifting them up, writing for them, dressing their sores, and other ways besides giving to them; but, "whatever kindness thy right hand doeth to the poor, let not thy left hand know it: conceal it as much as possible; industriously keep it private. Do it because it is a good work, not because it will give thee a good name." In omnibus factis, re, non teste, moveamur - In all our actions, we should be influenced by a regard to the object, not to the observer. Cic. de Fin. It is intimated, (1.) That we must not let others know what we do; no, not those that stand at our left hand, that are very near us. Instead of acquainting them with it, keep it from them if possible; however, appear so desirous to keep it from them, as that in civility they may seem not to take notice of it, and keep it to themselves, and let it go no further. (2.) That we must not observe it too much ourselves: the left hand is a part of ourselves; we must not within ourselves take notice too much of the good we do, must not applaud and admire ourselves. Self-conceit and self-complacency, and an adoring of our own shadow, are branches of pride, as dangerous as vain-glory and ostentation before men. We find those had their good works remembered to their honour, who had themselves forgotten them: When saw we thee an hungered, or athirst?

3. What is the promise to those who are thus sincere and humble in their alms-giving. Let thine alms be in secret, and then thy Father who seeth in secret will observe them. Note, When we take least notice of our good deeds ourselves, God takes most notice of them. As God hears the wrongs done to us when we do not hear them (Psa 38:14, Psa 38:15), so he sees the good done by us, when we do not see it. As it is a terror to hypocrites, so it is a comfort to sincere Christians, that God sees in secret. But this is not all; not only the observation and praise, but the recompence is of God, himself shall reward thee openly. Note, They who in their alms-giving study to approve themselves to God, only turn themselves over to him as their Paymaster. The hypocrite catches at the shadow, but the upright man makes sure of the substance. Observe how emphatically it is expressed; himself shall reward, he will himself be the Rewarder, Heb 11:6. Let him alone to make it up in kind or kindness; nay, he will himself be the Reward (Gen 15:1), thine exceeding great reward. He will reward thee as thy Father, not as a master who gives his servant just what he earns and no more, but as a father who gives abundantly more, and without stint, to his son that serves him. Nay, he shall reward thee openly, if not in the present day, yet in the great day; then shall every man have praise of God, open praise, thou shall be confessed before men. If the work be not open, the reward shall, and that is better.

Barclay: Mat 6:2-4

To the Jew almsgiving was the most sacred of all religious duties. How sacred it was may be seen from the fact that the Jews used the same word--tsedaqah (06666)--both for righteousness and almsgiving. To give alms and to be righteous were one and the same thing. To give alms was to gain merit in the sight of God, and was even to win atonement and forgiveness for past sins. "It is better to give alms than to lay up gold; almsgiving doth deliver from death, and it purges away all sin" (Tob 12:8).

"Almsgiving to a father shall not be blotted out,

And as a substitute for sins it shall stand firmly planted.

In the day of affliction it shall be remembered to thy credit.

It shall obliterate thine iniquities as the heat, the

hoar-frost." (Sir 3:14-15).

There was a rabbinic saying: "Greater is he who gives alms than he who offers all sacrifices." Almsgiving stood first in the catalogue of good works.

It was then natural and inevitable that the man who desired to be good should concentrate on almsgiving. The highest teaching of the Rabbis was exactly the same as the teaching of Jesus. They too forbade ostentatious almsgiving. "He who gives alms in secret," they said, "is greater than Moses." The almsgiving which saves from death is that "when the recipient does not know from whom he gets it, and when the giver does not know to whom he gives it." There was a Rabbi who, when he wished to give alms, dropped money behind him, so that he would not see who picked it up. "It were better" they said, "to give a man nothing, than to give him something, and to put him to shame." There was one particularly lovely custom connected with the Temple. In the Temple there was a room called The Chamber of the Silent. People who wished to make atonement for some sin placed money there; and poor people from good families who had come down in the world were secretly helped by these contributions.

But as in so many other things practice fell far short of precept. Too often the giver gave in such a way that all men might see the gift, and gave far more to bring glory to himself than to bring help to someone else. During the synagogue services, offerings were taken for the poor, and there were those who took good care that others should see how much they gave. J. J. Wetstein quotes an eastern custom from the ancient days: "In the east water is so scarce that sometimes it had to be bought. When a man wanted to do a good act, and to bring blessing on his family, he went to a water-carrier with a good voice, and instructed him: 'Give the thirsty a drink.' The water-carrier filled his skin and went to the market-place. 'O thirsty ones,' he cried, 'come to drink the offering.' And the giver stood by him and said, 'Bless me, who gave you this drink.' " That is precisely the kind of thing that Jesus condemns. He talks about the hypocrites who do things like that. The word hupokrites (5273) is the Greek word for an actor. People like that put on an act of giving which is designed only to glorify themselves.

Barclay: Mat 6:2-4

Let us now look at some of the motives which lie behind the act of giving.

(i) A man may give from a sense of duty. He may give not because he wishes to give, but because he feels that giving is a duty which he cannot well escape. It may even be that a man can come--perhaps unconsciously--to regard the poor as being in the world to allow him to carry out this duty, and thus to acquire merit in the sight of God.

Catherine Carswell in her autobiography, Lying Awake, tells of her early days in Glasgow: "The poor, one might say, were our pets. Decidedly they were always with us. In our particular ark we were taught to love, honour and entertain the poor." The key-note, as she looked back upon it, was superiority and condescension. Giving was regarded as a duty, but often with the giving there was a moral lecture which provided a smug pleasure for the man who gave it. In those days Glasgow was a drunken city on a Saturday night. She writes: "Every Sunday afternoon, for some years, my father went a round of the cells of the police station, bailing out the week-end drunks with half-crowns, so that they might not lose their jobs on Monday morning. He asked each one to sign the pledge, and to return his half-crown out of the next week's wages." No doubt he was perfectly right, but he gave from a smug eminence of respectability, and included a moral lecture in the giving. He clearly felt himself to be in a quite different moral category from those to whom he gave. It was said of a great, but superior man: "With all his giving he never gives himself" When a man gives, as it were, from a pedestal, when he gives always with a certain calculation, when he gives from a sense of duty, even a sense of Christian duty, he may give generously of things, but the one thing he never gives is himself, and therefore the giving is incomplete.

(ii) A man may give from motives of prestige. He may give to get to himself the glory of giving. The chances are that, if no one is to know about it, or, if there is no publicity attached to it, he would not give at all. Unless he is duly thanked and praised and honoured, he is sadly disgruntled and discontented. He gives, not to the glory of God, but to the glory of himself. He gives, not primarily to help the poor person, but to gratify his own vanity and his own sense of power.

(iii) A man may give simply because he has to. He may give simply because the overflowing love and kindliness in his heart will allow him to do no other. He may give because, try as he may, he cannot rid himself of a sense of responsibility for the man in need.

There was a kind of vast kindliness about Dr. Johnson. There was a poverty-stricken creature called Robert Levett. Levett in his day had been a waiter in Paris and a doctor in the poorer parts of London. He had an appearance and manners, as Johnson said himself, such as to disgust the rich and to terrify the poor. Somehow or other he became a member of Johnson's household. Boswell was amazed at the whole business, but Goldsmith knew Johnson better. He said of Levett: "He is poor and honest which is recommendation enough for Johnson. He is now become miserable, and that insures the protection of Johnson." Misfortune was a passport to Johnson's heart.

Boswell tells this story of Johnson. "Coming home late one night he found a poor woman lying on the street, so much exhausted that she could not walk: he took her upon his back and carried her to his house, where he discovered that she was one of these wretched females, who had fallen into the lowest state of vice, poverty and disease. Instead of harshly upbraiding her, he had her taken care of with all tenderness for a long time, at considerable expense, till she was restored to health, and endeavoured to put her in a virtuous way of living." All that Johnson got out of that was unworthy suspicions about his own character, but the heart of the man demanded that he should give.

Surely one of the loveliest pictures in literary history is the picture of Johnson, in his own days of poverty, coming home in the small hours of the morning, and, as he walked along the Strand, slipping pennies into the hands of the waifs and strays who were sleeping in the doorways because they had nowhere else to go. Hawkins tells that one asked him how he could bear to have his house filled with "necessitous and undeserving people." Johnson answered: "If I did not assist them no one else would, and they must not be lost for want." There you have real giving, the giving which is the upsurge of love in the heart of a man, the giving which is a kind of overflow of the love of God.

We have the pattern of this perfect giving in Jesus Christ himself. Paul wrote to his friends at Corinth: "For you know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sake he became poor, so that by his poverty you might become rich" (2Co 8:9). Our giving must never be the grim and self-righteous outcome of a sense of duty, still less must it be done to enhance our own glory and prestige among men; it must be the instinctive outflow of the loving heart; we must give to others as Jesus Christ gave himself to us.

Constable: Mat 5:1--8:1

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Mat 5:17--7:13

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

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

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

Constable: Mat 6:1-18

Righteousness and the Father 6:1-18

Jesus moved from correcting popular misinterpretations of selected Old Testament texts that speak of righteous conduct (5:17-48) to correcting popular misconceptions about righteous conduct. Throughout this entire section proper motivation for actions is a constant emphasis.

Constable: Mat 6:2-4

Alms-giving 6:2-4

Alms were gifts of money to the needy. What Jesus said on this subject is applicable to all types of giving.

Interpreters have understood the practice of sounding a trumpet to announce alms-giving metaphorically and literally. Metaphorically it would mean that Jesus was using a figure of speech to picture showy giving something like "blowing your own horn." However, His description seems to have had a custom behind it. There is old evidence that during this period the Jewish priests blew trumpets in the Temple when they collected funds for some special need.³⁰¹ Alternatively, this may be a reference to the horn-shaped collection receptacles in the Temple that noisily announced contributions that people tossed into them.³⁰² However, Jesus mentioned the synagogues and streets, not the Temple. Probably Jesus referred to the blowing of trumpets in the streets that announced fasts that included alms-giving.³⁰³

The idea of not letting the left hand know what the right hand does pictures secrecy. The way to avoid hypocrisy is to let no other people know when we give. We can carry this to the extreme, of course. Jesus' point was that we should not draw attention to ourselves when we give. Hypocrisy does not just involve giving an impression that is incorrect, such as that one gives alms when he really does not. It also involves deceiving oneself even if one deceives no one else. A third kind of hypocrisy involves deceiving oneself and others into thinking that what one does is for a certain purpose when it is really for a different purpose. This seems to be the type of hypocrisy in view here.

"They were not giving, but buying. They wanted the praise of men, they paid for it."³⁰⁴

"The hypocrites are not identified here, but Matthew 23 clearly indicates that they are the scribes and Pharisees (Matthew 23:13, 14, 15, 23, 25, 27, 29). A clearer illustration of a facet of Matthew's style can hardly be found. First he intimates a fact, then he builds on it, and finally he establishes it. Here the intimation concerns the hypocrisy of the scribes and Pharisees."³⁰⁵

"As leaders,' the religious leaders evince their evilness most prominently by showing themselves to be hypocritical.' Hypocrisy in Matthew's story is the opposite of being perfect.' To be perfect is to be wholehearted, or single-hearted, in the devotion with which one serves God (5:48; Deut. 18:13). To be hypocritical is to be divided' in one's fealty to God. Hypocrisy, then, is a form of inner incongruity, to wit: paying honor to God with the lips while the heart is far from him (15:7-8); making pronouncements about what is right while not practicing them (23:3c); and appearing outwardly to be righteous while being inwardly full of lawlessness (23:28)."³⁰⁶

College: Mat 6:1-34

MATTHEW 6

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

Jesus now moves from a " greater righteousness" expressed in relationship to others (5:21-48), to the exhibition of a " greater righteousness" in one's relationship to God. Accordingly, contemporary forms of religious piety (e.g., almsgiving vv. 1-4; prayer vv. 5-15; fasting vv. 16-18) are evaluated in terms of one's relationship to the " Father who sees what is done in secret" (6:4, 6, 18), and not in order to win the praise of men. As in the previous section (5:21-48), Jesus expands a " righteousness" concerned with the intentions and motivations of one's inner being. True piety stems from a heart singularly devoted to God as Father, and thus all pious acts should be a positive expression of that relationship. Such religious devotion stands in stark contrast to the " hypocrite" who tailors every act of piety to maximize public recognition. Once again, Jesus' discussion assumes a new ideal state of affairs where his disciples practice a selfless righteousness and live only for God's reward.

Summary (6:1)

¹" Be careful not to do your 'acts of righteousness' before men, to be seen by them. If you do, you will have no reward from your Father in heaven.

6:1. The opening line succinctly summarizes the central theme governing the paragraphs to follow (6:2-18). Jesus warns his followers not to do their acts of righteousness for the purpose (prov" + infinitive) of being seen by others. The use of the term " righteousness" clearly indicates that what follows is still concerned to expand the theme of " greater righteousness" (5:20). In this context, " acts of righteousness" are defined as pious acts motivated by one's devotion and relationship with God. Jesus has no quarrel with the traditional forms of religious piety, but calls his followers to be truly God-centered in their performance, not oriented toward self-glorification. Elsewhere in Matthew, Jesus specifically identifies the Pharisees as those who seek public recognition for their religious observances (23:5). If performance of religious devotion is motivated by public acclaim one's reward is limited to mere earthly applause (6:2, 4, 5, 6, 16, 18). Jesus recognizes that there are proper rewards that are intrinsic to the performance of various activities. However, God's reward of true piety is always " disproportionately greater than one's effort," and qualitatively superior to mere human recognition. The illustrations that follow demonstrate the selfless devotion of true piety.

Giving to the Needy (6:2-4)

²" So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by men. I tell you the truth, they have received their reward in full. ³ But when you give to the needy, do not let your left hand know what your right hand is doing, ⁴ so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.

6:2. A fundamental expression of Jewish piety involved a charitable and benevolent response to the poor and needy. In fact, in rabbinic Judaism almsgiving was seen as more important than all the commandments, only being outranked by meditation on the Torah. Even within the Intertestamental period, the term " righteousness" became a technical expression meaning the " giving of alms" (cf. Tob 1:3, 16; 4:7-8; Sir 5:10). It should also be observed that Jesus' warnings against the ostentatious practice of charity has many parallels in Jewish literature.

Although Jesus assumes an ongoing benevolent concern for the needy he is emphatic that his followers are to refrain from actions calculated to shift attention to oneself. While we are called to let our " light shine before men" (5:16), the intention is to bring praise to God, not to call attention to ourselves. To announce benevolent deeds with a " trumpet" is illustrative of the extreme measures to which some will go in pursuit of public acclaim. Therefore, if charitable acts are performed for worldly acclaim the performer will be well compensated by the world's temporary applause.

It is the " hypocrite" who offers his or her gift with much fanfare, designed to get as much public attention as possible. Early usage of the term hypocrite (uJpokritaiv, hypokritai ) stemmed from the world of the theater and simply described an " actor" who played a role in some theatrical production. By the time of the NT the term came to have a metaphorical usage describing one who through pretense, either consciously or unconsciously, assumes a role that conceals an inner reality. It appears that the inherent duplicity attached to the term made it a fitting caricature of Israel's religious leaders (15:7; 23:13, 15, 23, 25, 27, 29).

6:3-4. The figurative expression of not letting your left hand know what your right hand is doing graphically illustrates the unpretentious and unassuming manner of true piety. Charitable acts are so fundamentally inherent to the character of those in the kingdom that they are performed even without self-conscious recognition or appraisal. They are therefore performed in secret , and only the Father, who sees what is done in secret, will reward accordingly (v. 4). We serve a God who looks upon the heart, not mere outward appearance (cf. 1 Sam 16:7), therefore religious devotion begins with the heart and the inner motivations behind the external act.

Prayer (6:5-15)

⁵" And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men. I tell you the truth, they have received their reward in full. ⁶ But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. ⁷ And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. ⁸ Do not be like them, for your Father knows what you need before you ask him.

⁹" This, then, is how you should pray:

" 'Our Father in heaven, hallowed be your name,

¹⁰ your kingdom come, your will be done

on earth as it is in heaven.

¹¹ Give us today our daily bread.

¹² Forgive us our debts,

as we also have forgiven our debtors.

¹³ And lead us not into temptation,

but deliver us from the evil one. ^a '

¹⁴ For if you forgive men when they sin against you, your heavenly Father will also forgive you. ¹⁵ But if you do not forgive men their sins, your Father will not forgive your sins.

^a 13 Or from evil ; some late manuscripts one, / for yours is the kingdom and the power and the glory forever. Amen.

6:5. The second illustration of the general principle stated in 6:1 focuses on prayer. Like almsgiving, prayer was intricately woven into the fabric of Jewish religious life. Besides one's personal prayer life, certain prayers were committed to memory and regularly recited at fixed times during the day. It appears that Jesus' quarrel is not with traditional fixed times for prayer, or even the public location where prayers were offered. Jesus' words are concerned with the tendency to use public prayer as a means to enhance one's personal reputation for devoutness. The hypocrites position themselves for prayer in the most public place so that their pious expressions will get maximum attention. As with almsgiving, prayer motivated by such worldly aspirations can only look forward to a reward of momentary fame and admiration.

6:6. In contrast to the hypocrites, the truly devout seek an environment where one's prayers can be truly focused upon God. The proverbial locked inner room (tamei'on, tameion ) graphically conveys the extreme measures one should go to seek God's presence, rather than the admiration of others. Prayer should stem from an undivided heart wholly focused on the " unseen God," not an audience of would-be admirers. God acknowledges such prayers and is faithful to bless such petitioners.

6:7. The emphasis on the manner and setting for prayer (vv. 5-6) is followed by material setting forth the nature and content of true prayer (vv. 7-13). First, Jesus encourages his followers not to pattern their language of prayer according to the prayer habits of the Gentiles. They have a tendency to resort to meaningless repetitive babble (battaloghvshte, battalogçsçte), and endless verbosity (polulogiva/, polylogia ) in an attempt to be heard by God. Jesus probably alludes to the use of magical formulas or incantations within various forms of Gentile religions, whereby the god is compelled or enticed to act by the sheer tenacity and manipulative skill of the petitioner. Even the Stoic philosopher Seneca ridiculed such efforts as merely " fatiguing the gods" ( Epistulae Morales 31.5).

6:8. In contrast to the Gentile's fear of not being heard, Jesus assures his followers that God as Father is fully aware of the needs of his children. Prayer, then, is not so much an effort to inform God on matters of which he is ignorant, as it is an expression of our confidence in God. It is an act of worship whereby we acknowledge his presence, and in intimate familiarity and trust we lift our petitions to a loving Father. The efficacy of prayer is therefore not grounded in technique or formulas but in a relationship with God as Father.

6:9. Jesus now illustrates the proper elements and attitude of true prayer by giving his hearers a positive model (vv. 9-13). Tradition has designated the prayer as the Lord's Prayer, even though Jesus' words are primarily intended to shape the prayer-life of the disciple. In addition, in light of verses 7 and 8 it certainly was not intended to be repeated mechanically, as if the " frequent repetition develops spirituality." However, the sentiment and theological focus of the prayer does provide key components that every disciple should incorporate into his/her prayer-life.

While some understand the prayer to be totally oriented toward an end-time realization, it appears that the language of the prayer lends itself to both a now and not yet perspective. In other words, each petition has both a present and end-time perspective. The first three petitions focus on God and the realization of his sovereign will on earth (" you petition," vv. 9-10). The final three petitions (" we petitions," vv. 11-13) focus on human need and call upon God to care for us both physically and spiritually.

The prayer opens with an invocation reminding the disciples that all prayer is grounded in a relationship to God as Father . The designation in heaven reminds the hearers of God's transcendent power and distinct sovereignty. Intimacy must always be properly balanced with a sense of reverential awe.

6:10. As noted earlier, the first three petitions (vv. 9b-10) focus exclusively on God and the accomplishment of his ultimate purpose in the world. First, the petitioner requests that God's name be hallowed (aJgiasqhvtw, hagiasthçtô). In Hebraic thought the very person and character of Yahweh is suggested by the term name . Hence, the first petition asks God to act in such a way so as to reveal his holy presence in the world, thus silencing his opponents and creating a renewed sense of reverential awe among his people. In a similar view, the second petition asks that God's sovereign presence and reign be fully realized in every way. While the reality of the kingdom age has dawned with the coming of Jesus (cf. 4:17), this petition calls for the full realization and experience of all that God purposes for his people. The third petition ( your will be done . . . ) synonymously parallels the preceding petition by envisioning God's will as fully established in the world, so that the present evil order has been completely and utterly vanquished by God's sovereign will. There is thus envisioned a new reality where all creation (" heaven and earth" ) is united under the Rule of God.

While these petitions call upon God to act, they all assume a human willingness to participate in their realization. By reflecting the character of God (5:47), and letting our light shine so as to glorify God (5:14-16), we play a vital part in the accomplishment of God's purpose in the world. Inherent in a request for God's purposes to be realized in the world is the commitment to become an instrument through which God can work and manifest his presence.

6:11. The next three petitions (vv. 11-13) focus on fundamental human needs. Each of them express a request that looks both to present daily needs as well as ultimate end-time concerns. The first petition (v. 11) looks to God for the very basic provisions of life: daily bread . The exact meaning of the adjective modifying bread (" daily," ejpiouvsion, epiousion ) has been the subject of much dispute. The term is found only here and in Luke's parallel reference (11:3), and is rarely if ever found in noncanonical sources. Several proposals have been suggested: A " bread" that is (1) necessary for existence; (2) for today; (3) for the " coming day" ; (4) for the future. Colin Hemer has made a convincing case for the translation " give us today the bread for our coming day's need." Thus, the petition is a morning prayer which looks to God for the basics to sustain one's life in the upcoming day. However, the request may legitimately be understood secondarily to refer to the ultimate spiritual nourishment to be realized in the end time messianic banquet (cf. 8:11).

6:12. The second petition reflects an awareness of one's personal failures and sin and thus beseeches God for forgiveness. The term translated " debts" (ojfeilhvmata, opheilçmata) is usually used as a commercial term describing financial debt not personal sin (cf. Luke 11:4, aJmartiva). However, the term may have an Aramaic background which does understand sin as a " debt owed to God." The point is that true prayer is motivated by a humble spirit ever cognizant of personal failures and inadequacies. Expectation of God's forgiveness is predicated upon a forgiving spirit extended to those who have sinned against us. Erecting barriers and continually harboring resentment toward others will have a corresponding negative impact on our relationship to God (cf. vv. 14-15; 18:21-35). In fact it is a betrayal of our identity as God's children to maintain a spirit of animosity and bitterness toward others.

6:13. The final petition has two parts ( lead us not into temptation and deliver us from the evil one ), both seeking divine protection from factors having the potential to destroy one spiritually. The term translated temptation (peirasmovn, peirasmon ) can have, depending on the context, either a negative connotation meaning " to entice to sin," or a positive sense " to test" in order to prove one's character. Since God does not tempt one to sin (Jas 1:13), many have understood the petition to be a request that one not be led into circumstances unduly risky to one's spiritual survival. It has elsewhere been noted that the parallel thought " deliver us from the evil one," assumes that Satan is ultimately behind the trial, hence " temptation," in the sense of " enticement to sin" may be a legitimate rendering in this text. The idea behind the petition then asks God to empower us so that we do not succumb to the continual enticement of Satan. It is an acknowledgment of our desperate dependency upon God to lead us in victory over the forces seeking our spiritual demise.

6:14-15. The extended treatment on the matter of " forgiveness" (vv. 14-15) reinforces the thought of 6:12 by linking the experience of God's forgiveness to a reciprocal exhibition of forgiveness toward others. The sentiment expressed is a reminder that there must be a direct correspondence between the way God has responded to our sin and the way we respond to those who sin against us. Extending forgiveness to others takes its incentive and distinctive qualities from the way that God, in Christ, has responded to our condition.

Fasting (6:16-18)

¹⁶" When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full. ¹⁷ But when you fast, put oil on your head and wash your face, ¹⁸ so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you.

6:16. The third expression of Jewish piety used to illustrate the principle in 6:1 involved the common practice of fasting. Fasting as an act of religious devotion was highly valued, not only among Jewish sectarian groups, but also in popular piety. Not only was fasting observed by the entire community during major festivals (e.g., Day of Atonement), voluntary individual fasting was widely approved of as a vital mark of religious devotion. The pious Pharisee fasted twice a week (cf. Luke 18:12), usually on Monday and Thursday. Jesus has no problem with fasting as a spiritual discipline, but as in previous expressions of piety, it is the ostentatious use of fasting as a means to display one's religious devotion for public approval that he takes issue with.

The hypocrites go out of their way to play their pious roles by disfiguring their faces (ajfanivzousin, aphanizousin , lit. " to make invisible" ), probably by a disheveled and dirty appearance. By an ironical use of the word " play" Jesus describes their efforts as an attempt to be unrecognized, so that they can be recognized (fanw'sin, phanôsin) as engaging in the pious act of fasting.

6:17-18. While Jesus assumes that his disciples will fast (9:15), he is explicit on the external demeanor and appearance of his disciples. Rather than resorting to extravagant means to appear mournful or remorseful, Jesus instructs his followers to comb their hair and wash their faces so as to provide no external indication of their fasting. Like prayer and almsgiving, fasting should be an expression of a heart totally focused upon God, not a religious gimmick designed to produce accolades for oneself.

7. The Priorities and Values of the Greater Righteousness

(6:19-34)

This section continues the theme of " greater righteousness" by sharply defining the implications of a wholehearted devotion to God and his kingdom. Building on the earlier theme contrasting " earthly reward" with an " eternal reward" (6:1, 2, 4, 5, 6, 16, 18), 6:19-24 challenges the disciple to a radical transformation of values and priorities. The section is composed of three distinct units each containing contrasting perspectives and pursuits in life: " treasures on earth" contrast with " treasures in heaven," (vv. 19-21); " light" produced by " good eyes" are contrasted with " darkness" the result of " bad eyes" (vv. 22-23); and in verse 24 two " masters" are contrasted. The common theme uniting all three units is the call to a singularity of devotion to divine rather than worldly priorities.

The reduction of anxiety and a sense of security can never by fully realized by investing in earthly treasures or by depending on wealth. If, on the other hand, we give priority to the pursuit of God's kingdom and righteousness we can be confident that God will provide the basic necessities of life (6:25-34). Anxious concerns about daily needs are therefore resolved by trusting in God's sovereign presence and his fatherly care for his people.

Treasures in Heaven (6:19-24)

¹⁹" Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. ²⁰ But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. ²¹ For where your treasure is, there your heart will be also.

²²" The eye is the lamp of the body. If your eyes are good, your whole body will be full of light. ²³ But if your eyes are bad, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!

²⁴" No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money.

6:19. The present prohibition (mhv qhsaurivzete, mç thçsaurizete, stop storing up ) calls for one to cease putting emphasis on the accumulation of worldly wealth. Hendrickx observes that in the ancient Near East possessions such as clothing, grain, gold, and precious stones were invested in as a source of security to minimize anxiety about the future. Jesus demonstrates that these earthly possessions offer no security, since they are subject to elements bringing about their destruction and loss: Beautiful clothes become " moth-eaten," and expensive stones either corrode or are stolen by thieves who can easily penetrate the typical mud or adobe-brick Palestinian house. Thus, " far from minimizing anxiety, the possession of material wealth becomes a source of anxiety, since it is constantly subject to decay and loss."

6:20-21. In contrast, Jesus exhorts his followers to continually store up (qhsaurivzete, thçsaurizete) heavenly treasures that are not subject to the transient liability of earthly possessions. To be focused on treasures in heaven is to pursue those goals and activities that have eternal significance and that have a relationship to God as the ultimate concern. Since one's treasure is indicative of a person's loyalty and inner commitment, one's ultimate pursuit and interests provide a window to the true self ( heart ).

6:22-23. The language of 6:22-23 continues the theme of verses 19-21 but shifts the imagery from treasure/heart to eye/body. Although the particulars of verses 22-23 are somewhat ambiguous in meaning, the overall emphasis reinforces the thought of verses 19-21, and the concluding point of verse 24 (i.e., the call to single minded devotion and allegiance before God). The eye is viewed as a medium through which light enters the body and gives it direction. The language reflects a popular perspective and is not intended to provide physiological precision. If one has clarity and unimpeded vision, that is, a worldview and ethical perspective grounded in undivided loyalty to God, then one can avoid the obstacles and pitfalls that lead to spiritual destruction. On the other hand, an " evil eye" is reflective of a life distracted by worldly factors, resulting in an inner darkness or blindness to true spiritual realities. This saying spells out in a practical manner the delimiting consequences of a life devoted to material pursuits.

6:24. The final saying rounds out the section (vv. 19-23) by delineating the incompatibility of attempting to serve both God and money. Since both God and the pursuit of this world's resources make absolute demands, the commitment to the one necessarily means the diminishing of the other. God calls for exclusive devotion and self-sacrifice which diminishes significantly the importance placed on the accumulation of this world's goods. The fact of the matter is, " the marching orders of God and of mammon are in entirely different directions."

Worry (6:25-34)

²⁵" Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes? ²⁶ Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? ²⁷ Who of you by worrying can add a single hour to his life ^a ?

²⁸" And why do you worry about clothes? See how the lilies of the field grow. They do not labor or spin. ²⁹ Yet I tell you that not even Solomon in all his splendor was dressed like one of these. ³⁰ If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you, O you of little faith? ³¹ So do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?' ³² For the pagans run after all these things, and your heavenly Father knows that you need them. ³³ But seek first his kingdom and his righteousness, and all these things will be given to you as well. ³⁴ Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.

^a 27 Or single cubit to his height

6:25. Jesus is emphatic that his disciples need not be overly concerned (mhΙ merimna'te, mç merimnate) with the basics of life, such as food, drink, or clothing. The intent is not to cultivate a carefree irresponsible attitude that refuses to work or plan for the future. The rhetorical question, Is not life more important than food, and the body more important than clothes? indicates that Jesus intends his hearers to cultivate a sense of priorities where even the essentials of life are not given ultimate concern. After all, a life consumed by the concern for material needs will of necessity lack commitment and devotion to that which is of ultimate value.

6:26. Jesus then uses a series of illustrations to drive home the absurdity of being anxious about the basic elements of life. First, Jesus calls attention to the birds who, although they do not labor in the typically human sense ( sow , reap , gather into barns ), are nevertheless sustained by a concerned Creator. The rhetorical question Are you not much more valuable than they? assumes that the hearer (and reader) will agree and draw the proper conclusion. If disciples are of more value than birds they then can live confidently in God's providential care. However, the promise should not be construed as a guarantee of health, wealth, or the absence of trial and suffering. This text promises that God will provide the sustenance needed to do his will and to be active in service.

6:27. The futility of worry is demonstrated by its inability to add anything to one's life span (hJlikivan, hçlikian). In fact, medical evidence points to the damaging effects of anxiety, possibly resulting in an actual shortening of one's life. Jesus' rhetorical question is therefore calculated to remind the hearer that anxiety makes no positive contribution to the quantity or quality of life.

6:28-30. Anxiety concerning clothing is countered by another example from nature, i.e., the lilies of the field . Once again Jesus argues from the " lesser to the greater" to emphasize God's fatherly concern for his children. The hearer is to take note that " flowers" merely grow, they are not involved in the process of preparing clothing ( labor or spin ). Yet, God in his providential care suitably adorns each flower for its natural environment. The splendor of God's creative clothing of flowers surpasses even what Solomon, with all his wealth (cf. 1 Kgs 3:13; 10:14-27) could provide for himself. Although the imagery shifts from " lilies" to grass in verse 30 the point is the same: if God exhibits such care for the temporal existence of a flower or grass, he will certainly be responsive to the needs of his children. Therefore, anxiety must be replaced by a faith that trusts in God's protection and care. Faith, in Matthew's Gospel, always demands a committed trust that overcomes anxiety and doubt (8:26; 14:31; 16:8; 17:20; 18:8-10; 19:2, 11-22, 28-29).

6:31-32. In what follows (6:31-34) Jesus summarizes (v. 31) and draws out the implications of 6:25-30. Gentiles are representative of those who do not know God and thus are consumed by the pursuit of earthly needs. But those who know God as Father find confidence that he knows their needs (cf. 6:8), and thus they can give priority to the pursuit of the kingdom (v. 33).

6:33. The climactic exhortation to seek first his kingdom and his righteousness sets forth the dominant concern and highest priority of the disciple. Since the presence of the kingdom is already dynamically present in Jesus (4:17f.), the imperative " seek" (zhteivte, zçteite) calls for a persistent wholehearted devotion to the realization of God's reign in one's life. Giving the kingdom our highest priority necessarily demands a commitment to a new form of righteousness (5:20) as defined by Jesus (5:21-48). When his " kingdom and his righteousness" are given ultimate priority, the disciple can be assured that God will provide the necessities of life (i.e., food, drink, clothing). Anxiety is therefore incompatible with a life devoted to the pursuit of God's kingdom.

6:34. The final words extend the prohibition of anxiety to include all possible concerns, even about the future. Jesus' confident assurance should calm all fears concerning what tomorrow may bring. Since God's faithful presence can be trusted for daily needs it is foolish to be fearful about tomorrow or the distant future. The proverbial saying about tomorrow's troubles and worries is intended to reinforce the need for living in the present, fully aware of the Father's care and concern for our well being. It surely is the case that while Christians may not know what the future holds, we live in confidence in the One who holds the future.

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 6:1-18

XLII.
THE SERMON ON THE MOUNT.
(A Mountain Plateau not far from Capernaum.)
Subdivision E.
ALMSGIVING, PRAYER, AND FASTING TO BE
PERFORMED SINCERELY, NOT OSTENTATIOUSLY.
^aMATT. VI. 1-18.

   ^a1 Take heed that ye do not your righteousness before men, to be seen of them: else ye have no reward of your Father which is in heaven. [This verse refers back to Mat 5:20, where the disciple is told that his righteousness must exceed that of the scribes and Pharisees. Matthew's fifth chapter deals with the actions themselves, but this sixth chapter treats of the motives and manners of our actions.]  2 When therefore when thou doest alms, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have received their reward. [Trumpets were sounded as signals to large bodies. This fact gave to the word trumpet a symbolic significance. Anything which is noised or blazoned abroad is spoken of as being trumpeted. The figure also conveys the idea of pompous self-laudation. Hence we still speak of an egotistical man as one who "blows his own trumpet." The hypocrites of that day did not blow a literal trumpet to call attention to their gifts any more than the hypocrites of this day do. But they used methods to call attention to their generosity as those of our time do when they publish an account of their munificence in the newspapers. Almsgiving was a prominent feature of Jewish life. Transplanted from Judaism, almsgiving became one of the characteristic features of the early church (Act 9:36, Act 10:2, Gal 2:10). Christ corrected the error as to it in what he said about the widow's mites. As these hypocrites sought the praise of men, they had their reward when they received it.]  3 But when thou doest alms, let not thy left hand know what thy right hand doeth:  4 that thine alms [250] may be in secret: and thy Father who seeth in secret shall recompense thee. [Jesus here recommends secret and noiseless giving, by the never-to-be-forgotten metaphor of the left and right hand. Our generosity is to come so spontaneously, and with so little thought, that the liberality of one part of the body shall not be communicated to the other. The command does not forbid publicity, but that spirit which desires publicity. "The true Christian cares not how much men hear of his public charities, nor how little they hear of his private ones" (Toplady). Good deeds may be published by others to stimulate good in others; but care should be taken lest they be stimulated to give for the sake of like notoriety (Mar 12:41-44, Act 4:36, Act 4:37). Salvation is a matter of favor, and not of merit. But there is, nevertheless, a recompense attendant upon it. The joys of the world come, and the blessings in this world are included in that recompense -- Mat 25:34-40.]  5 And when ye pray, ye shall not be as the hypocrites: for they love to stand and pray in the synagogues and in the corners of the street. that they may be seen of men. Verily I say unto you, They have received their reward. [Jesus deals with our conduct toward God as well as toward man. However perfectly we may act toward man, our life is one-sided and imperfect if we omit or improperly perform our duties toward God. The Pharisaical habit of standing in a prayerful attitude, to be seen of men, was certainly not prayer. In their case public opinion, and not the praise of God, "was the wind that set the wind-mill a-work" (Trapp). As Pharisees loved the standing and not the praying, so Christians should love the praying and not the standing. Yet prayer for the edification or comfort of others is not here condemned. Prayer itself is nowhere condemned. It is the ostentatious prayer-attitude which Jesus stamps with his displeasure. Needless attitudes of private prayer in pulpit and pew are here condemned.]  6 But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father who is in secret, [251] and thy Father who seeth in secret shall recompense thee. [The inner chamber was properly a little room in the interior of the house or on the housetop, but it is here used to indicate any place of privacy, and the shut door emphasizes the strictness of the privacy, for in all personal prayer we should strive to be alone with God. Jesus found a prayer-chamber upon the mountain-top and in the garden.]  7 And in praying use not vain repetitions, as the Gentiles do: for they think that they shall be heard for their much speaking.  8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. [For samples of repetitions, see 1Ki 18:26, Act 19:34. Strictly speaking, Jesus does not here forbid either a long prayer, or the use of the same words in a prayer when the heart sincerely prompts the utterance. He himself prayed at great length, even continuing in prayer all night (Luk 6:12), and in the garden he thrice repeated the same words. What he does forbid is making the number and length of prayers an object of consideration or a source of trust. This command is especially violated by the repetitions of the Roman Catholic rosary. Speech to God can not be ordered too carefully (Ecc 5:2). In stating that God knows our desires before we ask, Jesus gives the reason against vain repetitions. God does not need elaborate explanations, and prayer is not uttered to inform him, but to put ourselves in such communion with him as to make us fit to receive. Moreover, prayer is a matter of asking and receiving, and not a meritorious service, as Mohammedans and Catholics still hold, and as the Pharisees held. With them, as public prayers were to gain credit with men, so long and repeated prayers were to obtain merit before God. Christ teaches contrary to all this.]  9 After this manner therefore pray ye [having pointed out the errors which then characterized prayer, Jesus proceeds to give a brief outline as a model in matter, arrangement, and expression]: Our Father who art in heaven. [The common Jewish invocation was, "O Lord God of our fathers." Jesus, as the brother of man, [252] introduced this new and precious invocation, which puts us in prayer's proper attitude], Hallowed be thy name.  10 Thy kingdom come. Thy will be done, as in heaven, so on earth. [This is the first section of the prayer.]  11 Give us this day our daily bread. [So long as it is "this day" we do not need to-morrow's bread.]  12 And forgive us our debts, as we also have forgiven our debtors. [God can not forgive the temper that is unforgiving, for it can only exist in a heart blind as to the amount of its debt. Forgiveness, too, must be a completed act before we begin to pray. Our Lord lays stress on this one point in the prayer, returning to it after he had closed the form, that he may assure us that the divine procedure will, in this respect, be fashioned to our own. Debt is a mild word for our sin, and is broader than trespass. Trespass indicates a misstep, a wrong-doing, but debt an unfulfilled obligation of any kind. We must not be hard in exacting our rights, when to do so would be oppressive.]  13 And bring us not into temptation, but deliver us from the evil one. [This petition, to be effective, must be followed by an earnest effort on our part to fulfill it. We prefer to read "the evil," rather than "the evil one," for the neuter is more comprehensive (2Ti 4:18), and includes deliverance from the evil thoughts of man's own heart, and from evils from without as well as temptations of Satan. As to the prayer generally, we note the following: It is divided into two sections, and each section is subdivided into three heads. Of these the first three are invocations for the glory of God; thus: 1. That God may be glorified in his name, so that it shall be universally reverenced; 2. That God may be glorified in his kingdom -- that kingdom before which every power of evil shall eventually fall; 3. That God may be glorified in the hearts of humanity by all men becoming obedient unto his will. These petitions come first, for it is of first importance to us that God should be honored in his person, in his authority and in his desires. The three petitions represent three stages of spiritual growth in the communion and fellowship with God. We first know and revere his name [253] as God. From that we advance to the full recognition of his royal and divine authority. And from this in turn we again advance until we know him fully as Father, and, forgetting his authority, perform his wishes through the joyous constraint of love, as do the angels in heaven. The second three petitions are for humanity; thus: 1. For their bodies, that they may have sustenance. It is not a petition for milk and honey, symbols of luxury, but for bread, life's staff and necessity, and for bread in moderation -- bestowed day by day, like the manna. 2. For their souls in things concerning the past -- that past trespasses may be forgiven. This is the one thing needful to the soul in regard to the past. Since a certain soul condition is necessary (viz.: the spirit of forgiveness), as a condition precedent to obtaining this petition, that condition is plainly stated in the petition itself. 3. For their souls as to the future, that they may be enabled to avoid temptation, and that they may be finally delivered from evil. God does not tempt us (Jam 1:13), but he can permit us to be led into temptation, or he can shield us from it, only permitting us to enter so far into it as to come off victorious over it (1Co 10:13, 2Pe 2:9); so that it shall prove unto us a blessing instead of a curse -- Jam 1:12, Jam 5:11.]  14 For if ye forgive men their trespasses, your heavenly Father will also forgive you.  15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. [Forgiveness may be difficult, but it is essential: we should realize that as we pray. Jesus presents this truth positively and negatively, that we may make no mistake about it. Those who are accustomed to repeat the Lord's Prayer will notice that the doxology with which it closes is omitted. It was probably inserted from some early liturgy. It is absent from the oldest manuscripts, and interrupts the connection of the thought about forgiveness. All textual editors omit it.]  16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces. [by omitting to wash their faces and neglecting to dress or anoint their beards], that they may [254] appear unto men to fast. Verily I say unto you, They have received their reward.  17 But thou, when thou fastest, anoint thine head, and wash thy face;  18 that thou be not seen of men to fast, but of thy Father who is in secret: and thy Father, who seeth in secret, shall recompense thee. [Fasting, as an aid to meditation and prayer, is a wholesome practice, but stated fasts lead to hollow formality, and fasts which are endured for public praise are an abomination. Christ admonishes us to conceal the fast, and so avoid the temptation to be hypocritically ostentatious, for fasting is intended for self-abasement, and not to cultivate pride. His words allude to the practice of anointing. Rich Jews were accustomed to anoint their bodies daily with olive or sweet oil. This was refreshing, and prevented many of the disease which the dry, hot air of Palestine made prevalent. The custom still prevails among Eastern nations.]

[FFG 250-255]

Lapide: Mat 6:1-34

CHAPTER 6

Take heed. &c. Instead of alms, some Greek Codices read δικαιοσύνην, righteousness, or justice. This is the reading of the Syriac and the Latin Vulgate. The Complutensian, Royal, and other Greek Codices read alms. The Arabic translates mercy—of which the Saviour speaks next. For this is in Scripture κατ ε̉ξοχην, or par excellence, a common word for righteousness, as I have shown on 2Co 9:10. Hence S. Chrysostom reads justice, understanding alms. After Christ in the preceding chapter had expounded one by one the precepts of the Law, which prescribe all righteousness, i.e., whatever is just, and right, and holy, or all good works, now, in this chapter He proceeds to teach the way of doing things holily and rightly, that we should do them with a right intention, and with the desire of pleasing God, not man. He begins with alms. Then He teaches how we ought to pray, and next how to fast; for with these three vain glory is wont chiefly to be bound up, says S. Chrysostom.

That ye may be seen. The word that denotes the intention and the end. "Do not do holy and just works with this intention and object, to be seen and praised of men, for this is vain ostentation." But Christ does not here forbid them to be done publicly, and advantageously, that men may see them and glorify God. Whence S. Gregory says, "Let thy works be so done openly that thy intention may remain in secret, and that we may afford an example of good works to our neighbours, so that yet with our intentions, by which we seek to please God only, we may always desire secrecy."

Moreover, vain glory eats out all the dignity, worth, and merit of good works, like the worm the gourd (Jonah iv.).

Otherwise ye have no reward, &c. The reward of vain glory is the applause and favour of men. He who seeks to please men displeases God. For God, forasmuch as He is the author of good works, desires to be the object and end of the same, that we should do them for God, and refer them to His glory. Wherefore S. Paul says, "For if I yet pleased men I should not be the servant of Christ."

S. Basil ( in Constit. Monast. c. 11) calls vain glory the robber of good works. "Let us fly from vain glory," he says, "the insinuating spoiler of good works, the pleasant enemy of our souls, the moth of virtues, the flattering ruin of our good things, who colours the poison with the honeyed mixture of her deceit, and who holds out to the souls of men her deadly cup. And I think she does this that men may the more greedily drink her down, and never be satiated with her. How sweet a thing is human glory to those who have not had experience of it!"

When thou doest thine alms do not sound a trumpet before thee. Syr. do not blow a horn. When the Scribes and Pharisees were about to give away alms in the public streets they either sent a trumpeter before them, or else blew a horn themselves, under the pretext of drawing together by that means crowds of poor persons, who might run and receive alms, but in reality out of ostentation, and that their liberality might be seen and talked of by those who flocked together.

Observe that Holy Scripture, the prophets, but above all Christ, detest hypocrisy and hypocrites, who intend one thing in their heart, and pretend something else outwardly. For Christ is truth, simplicity, sincerity itself; wherefore He hates all falsehood and duplicity.

Moreover, hypocrites are like the monstrous beasts which S. John saw in the Apocalypse (chap. 9.), for they had the faces of women and the tails of scorpions. In the same manner hypocrites smile with their faces, and flatter with their mouths, but at the last they secretly strike and sting. Yet these very hypocrites, whilst they wish to hurt others, hurt themselves far more, "for there is nothing hid which shall not be revealed." Wherefore their hypocrisy and fraud is easily detected, by which means they are confounded and lose their fame and credit, and become hateful unto all men. Wherefore David prays against hypocrites, and at the same time threatens them with most dreadful punishments (Ps 120): "Deliver my soul, 0 Lord, from lying lips and from a deceitful tongue. What reward shall be given or done unto thee, 0 thou false tongue? Even mighty and sharp arrows with hot burning coals."

They have their reward—their, i.e., their own, viz., what they sought for. Again, their own is what is agreeable and congruous with their vanity, that of which alone they are worthy, that, like chameleons with wind, they may feed upon fleeting popular breath. How foolish are merchants like these, who, when by alms they might buy heavenly and eternal riches, neglecting these, prefer to buy the empty praise of men, that is, vain words, which beat the air, and then pass away!

But thou, when thou doest thine alms, &c. Omitting various explanations which are here collected by Maldonatus, I would say briefly, the meaning is as follows:—Avoid ostentation in thine alms and thy virtue, and as far as thou canst, seek for secrecy, that thou mayest not be seen of men, nor thy virtue talked about, that if, per impossibile, thy left hand could have eyes, it should not be able to see what good thy right hand doth, what, or how great alms thou dost bestow. It is a parabolical hyperbole common among the Syrians. Thus S. Chrysostom, Theophylact, and others. And as S. Jerome says in his Epitaph of Fabiola, "Virtue which is concealed rejoices in God as her judge."

That thine alms, &c. Openly, i.e., says S. Augustine at the Resurrection, "Thou shalt be blessed, because the poor have not wherewith to recompense thee; but there shall be a recompense given thee at the Resurrection of the just, when the Lord, as the Apostle says, 'shall reveal the hidden things of darkness, and make manifest the counsels of the heart, and then shall every man have praise of God.'" Just and congruous reward of secret work is public praise in the judgment. For Christ will reward thy secret work publicly in the judgment before God, angels, and men with eternal glory. Thus when S. Martin had divided his cloak, and given half of it to a poor man, in the night following, Christ appeared to Martin, clad in the same cloak, and praised him in the presence of the angels, saying, "Martin, while yet a catechumen, has clothed Me with this garment."

But if thou make a show of thine alms, or any good work, God will hide it so that no one may behold, admire, or remember it: but if thou hide it God will manifest it to the whole world, especially in the Day of judgment. Thus S. Gregory gave alms to an angel in form of a shipwrecked sailor. He gave him large alms, again and again, when the angel asked them, but always in secret. But through this he gained the very summit of public glory; for the angel afterwards revealed that it was for this cause Gregory had deserved the chief bishopric of the Church. So Christ, in the form of a ragged beggar, asked of S. Catherine of Sienna first her tunic, then her cape, then her gloves, all of which she freely and secretly gave Him. On the following night He appeared to her, showing her the tunic bespangled with jewels, and promising that he would give her an invisible gown, which would preserve her from all cold (wherefore in future she never felt any cold), and in heaven public and illustrious glory. (So Raymund in her Life.)

Ver. 5.— And when ye pray, &c. Foolish and imprudent was this vanity and ostentation of the Scribes by which they affected the public streets, where was a greater crowd of people, that they might stand before them, and exhibit their prayers and devotion, when they ought rather to have sought for a secret place for prayer, in which they might collect their thoughts, and converse with God alone without distraction. What therefore is commonly said of three places unfit for study, that it is useless at a window, in the street, by the hearth, because of the various distractions which occur at those places, may be even more truly said of prayer. Prayer is useless at a window, in the street, by the hearth.

Stand praying. From this and other passages Jansen is of opinion that the Jews stood, not knelt, to pray. But I say that the Priests and Levites sacrificed and sang Psalms to God standing, and the people who were present also stood, because if they had knelt they would have been unable to witness the sacrifices, especially in a great press of people, on account of the screen, three cubits in height, interposed between them and the altar. Again the people stood to hear a sermon, or to receive benediction, as in Solomon's case; also in a solemn thanksgiving for victory, or any similar benefit, as we stand when a Te Deum is sung. S. Azarias and his fellows stood and sang the Benedicite in the fiery furnace of Babylon.

But at other times, the Jews prayed kneeling, especially in acts of adoration or penitence. Especially Solomon at the Dedication of the Temple prayed and worshipped kneeling. For—mark this, ye courtiers and delicate ones, who like the Jews, bend one knee to Christ—he kneeled with both his knees upon the ground. (1Ki 8:54). So Daniel kneeled down three times a day and worshipped God. So Mic 6:6. "I will bow my knees to the Most High God." For this is the manner of adoration among all nations. Hence the words, "I will leave me seven thousand men in Israel, whose knees have not been bowed to Baal." And God says (Isa 45:23), "Every knee shall bow to me." And (2Ch 29:30), "They bowed their knee and worshipped." This standing then to pray on the part of the Scribes and Pharisees was a part of their pride and vanity. They thought themselves to be worthier and holier than the rest of the people.

As for Christians, from the very beginning they have been accustomed to kneel down to pray. For when Christ was near to die, he prayed, kneeling down; yea, prostrating Himself upon the earth. See also S. Peter (Act 9:40), and S. John

(Rev 19:10, Rev 22:8); and S. Paul (Act 20:36; and Eph 3:14, "For this cause I bow my knees to the Father of our Lord Jesus Christ"). Christians, therefore, in memory of the fall of Adam and his posterity, pray kneeling at all times except Sundays and the Paschal season, when they pray standing, in honour and as a figure of the Resurrection of Christ, as S. Justin teaches ( Quæst. 115), "Whence is this custom in the Church? Because we ought to retain in everlasting remembrance both our fall through sin, and the grace of our Christ by which we have risen again from our fall. So for six days we kneel in token of our fall through sin, and on the Lord's Day we stand in token of our deliverance from sin and death." S. Irenæus teaches that this practice began in the time of the Apostles. ( Lib. de Paschat.) Tertullian enjoins the same custom. ( Lib. de Corona Militis. c. 3.)

But thou . . . enter into thy closet. Gr. ταμει̃ον, i.e., any private place such as thy bedchamber; Vatablus renders, thy cell.

SS. Augustine, Jerome, and Ambrose understand by closet the heart or the mind, and their privacy, as though he who prays should enter there and shut it, so that no distractions may creep in to draw away the soul from God. As S. Jerome says: " Shut the door—i.e., shut thy lips and pray inwardly in thy mind, as Hannah, the mother of Samuel, did" (1Sa 1:13). Hear S. Ambrose: "The Saviour says, Enter into thy closet, not that which is enclosed by walls which shuts up thy bodily limbs, but the closet which is within thee, in which thy thoughts are enclosed. This closet for prayer is ever near thee, and ever private, of which there is no witness or judge but God alone." "God who," says S. Cyprian ( Tract. de Orat.), "is the hearer of the heart, not of the voice." It was a saying of Francis, that "the body is a cell, and the soul a hermit, which tarries in its cell wheresoever it may be, even among men, to pray to the Lord, and meditate upon Him. Cassian gives another reason ( Collat. 9, c. 34): "We must pray in silence, that the intention of our prayer may not become known to our enemies the demons, lest they should hinder it."

This meaning is true, but mystical rather than literal. But there is no reason why closet here should not be understood in its plain ordinary sense, of any private place. Hear S. Cyprian: "The Lord bids us pray secretly in hidden places apart, in our very chambers, because it is more agreeable to faith, in order that we may know God is everywhere present, hears and sees all, and in the plenitude of His majesty penetrates the most hidden and secret places, as it is written. "Am I a God nigh at hand, and not a God afar off." (Jer. 23)

So, then, Christ does not here condemn public prayer in church, which has been the common laudable practice both of Jews and Christians, as is plain from 1Ki 8:29, Act 1:24. Tertullian (in Apol. c. 30.) writes. "Looking up thitherwards (to heaven), we Christians pray, with hands expanded as innocuous, with head uncovered, because we are not ashamed." For the Jews, especially the priests, were wont to pray with their heads covered, as I have said on the Pentateuch. Our missionaries also in China cover their heads when saying mass, in accordance with an Indult of Pope Paul V., because among the Chinese it is a mark of disgrace to uncover the head. "Finally," proceeds Tertullian, "we pray without a prompter, because we pray from the heart." Lastly, the temple is the proper place of prayer, in which one and all may pray to God as secretly as though they were praying in their own bedchambers.

That is indeed a ridiculous heresy which has sprung up lately in Holland, from a wrong understanding of this passage by a certain innovator, who rejects all temples, and holds the conventicles of his sect nowhere but in bedrooms. The Calvinists, too, when they ask a blessing before meat, cover their faces with their hats, that they may pray in secret; but then a hat is not a bedchamber, as is very plain.

Ver. 7.— But . . . much speaking. Gr. Battologia, i.e., a trifling and futile profusion and repetition of words, as if by this their rhetoric they would give God information concerning His own affairs, and would bend Him to concede what they ask, as orators by their rhetoric endeavour to move judges to acquit an accused person.

Christ therefore here teaches that the essence of prayer does not consist in words profuse and drawn out, but in converse of the soul with God; and that the object, and, as it were, the soul of prayer is the desire and pious affection of the mind, which, however, does not, of course, exclude outward expression in words.

Be ye not therefore like unto them, &c. It means, the heathen think that God is ignorant, or at least does not consider their miseries and wants, from which they pray God to deliver them. They use, therefore, many words, that they themselves may tell Him of them. But they err, for God knows and considers their wants far more than those who pray. Still He wishes to be prayed to, and often He will not succour without being asked, that men may recognize both their own miseries and God's mercies, and may know that they are not delivered by their own merit, but by the gift and grace of God. S. Augustine adds, "that God in prayer exercises our desire, that by it we may be able to receive what he is preparing to give. For that is something very great indeed, but we are too small and narrow to receive it."

Thus therefore ye shall pray: Our Father, &c. Christ here delivers to Christians a method of prayer, but He does not command that we should use these words and none else, but only teaches the things which should be asked of God, and in what order and with what brevity they may be asked. Well, however, does the Church use these very words of Christ, as being divine, most brief, clear, and efficacious. Whence S. Cyprian ( Trac. de Orat. Domini ) says, "What can be more real prayer to the Father than that which proceeded from the mouth of the Son, who is the Truth?"

Note, the Lord's prayer comprises all the things which should be asked of God, whence Tertullian ( lib. de Orat. 1) calls it the Breviary, that is, the compendium of the Gospel, in the same way that the Ecclesiastical Office recited daily by priests is a compendium of the whole of Scripture, whence it is commonly called the Breviary.

S. Augustine ( Epist. 121, lib. 2, de Verb. Dom.), and Theologians after him, divide this prayer into seven petitions, the three first of which deal with the honour of God, the remaining four with our service. For first, before everything else, we must seek the honour of God. For this is our end, and involves our beatitude, and the means by which we may attain unto it.

Our Father. This, says Tertullian, is the title of goodness and power. By Father, S. Cyprian, Chrysostom, and Ruperti, understand the First Person of the Sacred Trinity, for to Him as it were the principium of the Trinity, the Church addresses most of the prayers, or collects in the Mass, and desires that they may be heard through the merits of the Son, saying, Through our Lord Jesus Christ, Thy Son. But other writers more correctly understand the whole Trinity or Godhead, because all the Three Persons operate equally in all things ad extra, and therefore all are equally to be invoked.

By the word Father, we are put in mind of all God's immense benefits, and consequently of that utmost fidelity, reverence, and love which we owe to God, and how we ought to strive to please Him as our Father. For what can be dearer to a child than a father? Or whom ought he to strive more to please? S. Cyprian bids us observe "the wonderful condescension of God, who bids us pray in such wise that we should call God our Father, and that as Christ is the Son of God, so we also, for whom eternity is laid up in store, may call ourselves the sons of God. Hence he gathers that "we ought to remember that when we call God, our Father, we should act as sons of God, that as we have complacency in God being our Father, so He likewise may have complacency in our being His children. Let us have our conversation as temples of God, that it may be evident that God dwelleth in us. Nor let our actions be degenerate from our spirit, that we who have begun to be celestial and spiritual may think and act only after a heavenly and spiritual manner."

Our. Christ does not here say, My Father. For this expression is appropriate to Christ alone, who is the only Son of God by nature, says the Gloss. But He says, Our Father, because He is speaking in behalf of all, that He may teach that God is the Father of all, and that all we are brethren, and ought therefore to love one another and pray for one another. "So," says S. Cyprian, "He would that one should pray for all, in such manner as He Himself bore all in one." And the Auctor Imperfecti says, "That prayer is more pleasing to God, not which necessity pleads, but which the charity of brotherhood presents." Christ willed that each should pray for all, that all might pray for each, that every one should have the gain not only of his own prayers, but obtain the profit of every one else's prayers. This is spiritual interest and usury indeed.

Which art in heaven. This expression signifies, first, the supreme power and dominion of God, that He is both able and willing to grant whatever we ask; that as being Father, he is most good, but that He is also most great. 2. It signifies our inheritance, which we hope for by reason of our adoption of God our Father, and that it is heavenly, not earthly. 3. Christ admonishes us that when we pray, we should transfer our thoughts from earth to heaven, where God manifests His glory to angels and saints. So S. Chrysostom. Therefore when we pray we turn to the east, where the sun rises, says S. Augustine, that we may be all instructed to turn to God.

Hallowed be Thy Name. 1. S. Ambrose and S. Chrysostom understand by this hallowing, the sanctification of God in our Baptism, that having received this sanctification it may remain in us. For we have need, says Cyprian, of a daily sanctification, that we who sin daily may be daily sanctified. 2. Tertullian explains it to mean, make men holy. But by this meaning the first petition would become identical with the second, Thy kingdom come. More correctly therefore SS. Augustine, Chrysostom, and others explain thus:—Grant, 0 Lord, that not the names of idols, or devils, of Mahomet, of Arius, or Luther, or Calvin, but that Thy Name may be hallowed among men.

Moreover, name may be here understood properly, and figuratively for the thing named, and this, 1. For the Deity Itself, as though He said, "Let Thy name, i.e., mayest Thou Thyself, 0 Lord our God be hallowed." 2. For the honour and glory of God, for we pray that these may be had in honour by all men. 3. For the attributes of God, as His omnipotence, wisdom, justice, mercy. And the meaning will be—Grant, 0 Lord, that men may know, worship, and sanctify Thee Thyself, as One in Essence, Three in Person, as well as Thine omnipotence, wisdom, &c. And so may they celebrate and glorify them continually, both with heart and tongue, in life and actions; and not Christians only, but Pagans, Jews, and heretics, by having a true faith in Thee, and a true love towards Thee, in a word, that Thou shouldst convert them to Thyself.

Note, the Holiness of God is the most sacred majesty, perfection, Divinity of God, His purity, faithfulness, goodness, and other Divine attributes, which the Seraphim behold, rapt as it were in an ecstacy, and which they so admire and are amazed at, that they sing for ever, "Holy, Holy, Holy, is the Lord God of Sabaoth; the whole earth is full of His glory." Hence, too, the Blessed Virgin, when she had conceived in her mind and her womb the Holiness of God, the Eternal Word, cried out in glad amazement, "My soul doth magnify the Lord," &c. "For He that is mighty hath done to me great things, and holy is His Name."

When we say, Hallowed be Thy Name, we also desire our own sanctification. We cannot sanctify God as He is in Himself, nor can we increase His eternal and infinite glory; but when we sanctify God, sanctity is added to, and increases in, ourselves, that is to say, holy faith, holy charity, the holy worship of God. By these things we are sanctified inwardly, and we hallow God outwardly, because by means of our holiness the holiness of God is glorified and made known among men. Lastly, all our own hallowing of God is finite and poor; learn therefore that there is a twofold way of infinitely hallowing God. The first is, "Glory be to the Father, and to the Son, and to the Holy Ghost, as it was in the beginning, is now, and ever shall be, world without end. Amen." That is, I ascribe to God that infinite glory which He has had from all eternity, that glory with which the Father, the Son, and the Spirit perpetually glorify each other with Divine and infinite praises. The other way is, when we offer Christ crucified to God in the Mass. For Christ, because He is God and Man, is a Divine Victim, commensurate with God, and infinite. Iterate then, and constantly use, both these methods that thou mayest hallow God as He deserves, and as He ought to be sanctified and glorified.

Thy kingdom come. This is the second petition of the Lord's Prayer. The kingdom of God is fourfold. 1. It is the empire of God over all created things. Of this it is said in Ps 145 "Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all ages." 2. God's mystical kingdom: by it, through faith and grace, He reigns in the hearts of the Faithful. It is such a kingdom as this, that the devil should cease to reign in the world, and that sin should no longer reign in our mortal bodies, that S. Ambrose, S. Jerome, and Euthymius think is here meant. Hear S. Arnbrose (lib. 6 de Sacrament. c. 5): "The petition is, that the kingdom of Christ may be in us. If God reign in us, the adversary can have no place in us. Fault, or sin reigns not, but virtue reigns, modesty and devotion reign."

3. The kingdom of God is in heaven, in which He happily and gloriously reigns among the Blessed. This is what Tertullian and S. Cyprian here understand. "Well indeed," says the latter, "do we pray for the kingdom of God, that is, the heavenly kingdom, because there is also an earthly kingdom. But he who has renounced the world is already greater than its honours and its kingdoms; and thus he who dedicates himself to God and to Christ desires not earthly but heavenly kingdoms."

4. That is the kingdom of God, most perfect and complete, in which, after the kingdom of the devil, after sin and death have been altogether conquered and destroyed, God alone shall perfectly rule over both His friends—that is, the saints—and His enemies, i.e., the impious and the reprobate. And this shall be at the Resurrection and the Day of Judgment, of which

1Co 15:28. This is the best way of understanding this petition; for, as I said, these three first petitions are concerned directly only with God's honour and glory, and with ours only as a consequence. The meaning, then, is this—We pray, 0 Lord, that Thou mayest reign wholly, and without any adversary, that all creatures whatsoever may be wholly subject unto Thee. Hence, also, we ask, as a consequence, for ourselves, that we may be speedily translated from this world, as from a wearisome pilgrimage and a perilous warfare, to the kingdom of everlasting glory and happiness, that we may reign with Christ and His saints for ever. For then shall God wholly reign in us, and we in God, according to these words of the Apocalypse, "Thou hast made us to our God a kingdom and priests, and we shall reign upon the earth." For then shall "God be all in all." (1Co 15:28).

Thy will be done, &c. This is the third petition, although Tertullian ( lib. De Orat.) places it second, and the third, Thy kingdom come. This petition, also, has respect to God and God's kingdom, because the more God's will is done, the more God's kingdom is extended. For the great honour of God, the great empire of God, is that all men and all things should be subject to His will, and that it should be fulfilled in all. Now the will of God is twofold. The will of well-pleasing, and the will of signification, or absolute and optative will. The will of well-pleasing in God is that with which God absolutely wills a thing to be done, which will is always fulfilled, and which nothing can hinder or delay, according to the words of Ps. cxxxv., "Whatsoever the Lord pleased ( voluit, Vulg.) that did he in heaven and earth." And in Is. xlvi., "All my counsel shall stand, and all my will shall be done." (Vulg.) In this will we must acquiesce, either by rejoicing at it, or by submitting to the adversity which it may bring upon us.

The will of signification is that by which God signifies that He wishes His laws and precepts, which He has imposed upon us, to be done by us. All the Fathers understand this petition to speak of this second will. The words, therefore, do not apply directly to God's will of efficacy and good pleasure, for it cannot but be fulfilled, but to that desiring and commanding will of God which theologians call significative. The meaning, then, is—"Grant, 0 Lord, unto us Thine abundant and efficacious grace, that, by means of it, all men may, both in doing Thy behests and in suffering what Thou willest, obey thy will with as much alacrity and concord as the angels obey it in heaven." So S. Jerome, Chrysostom, Theophylact, &c. Christ seems here to allude to the words of Psa 103:20-21, "Bless the Lord, all ye angels of his, ye that excel in strength, doing his will, and hearing the voice of his words. Bless the Lord, all his virtues, which do his will." (Vulg.) We ought, therefore, to imitate the promptitude, swiftness, and perfection of the angels in fulfilling the will of God, that we may venerate and honour it, and in so doing we shall do good to ourselves. For, as the Apostle says (1Thess.4), "This is the will of God, even your sanctification."

Note 1.—The optative will of God which is termed significative. First, as commanding, by which He commands, or forbids something to be done. This we are always bound to fulfil. The other, persuading and counselling, by which He counsels us to embrace a state of poverty, or virginity, or a state of perfection, &c. This we are not bound to fulfil absolutely; for we may decline on account of some special honest cause, as, for example, infirmity, temptation, the duty of succouring our parents, or the State—something which God has only counselled generally. The reason is, that God neither wills with an absolute will that which He only counsels, nor does He will to bind me to this particular thing. Hence I am not bound to fulfil it. But it is otherwise with respect to God's will of commanding.

Note 2.—Our will ought to be conformed to the Divine will. First, effectively, because that our will may be good, it ought to will that which God wishes it to will—that, namely, which the law of God wishes it to will and do. For our will ought to submit itself to the Divine law and will, as creating and ordering all things.

2. Objectively: Our will ought to consent to the Divine will, as to its formal object, or as to the reason of willing. That ours may be a right will it ought to will that which is good and conformable to right reason, and, therefore, to the Divine will. For the Divine will wills that which right reason declares ought to be done. For the eternal Law which is in the mind and will of God is the norm and the rule of all goodness and all virtue.

3. Our will, in order to be good, is not bound always to conform itself, with respect to the material object or thing willed, even when this is known, to the Divine. This is plain from examples of Holy Scripture. For God willed Sodom to be overthrown; but Abraham, as far as he was concerned, wished it not to be, wherefore he prayed to the LORD that He would not destroy it. God willed that the infant which was born to David of adultery should die. David was intensely grieved that it should die. God willed that Christ should not come in the flesh until 4,000 years had elapsed. The prophets desired that Christ should come quickly. God willed to forsake the Jewish nation, and to transfer His beneficences to the Gentiles. But Paul was so grieved at this that he wished to be anathema from Christ to avert it. In fine, this is so true, that God can command me to will something which He Himself willeth not. Thus He commanded Abraham to will to slay his son, whom, nevertheless, God willed not to be slain. The reason is that what God willeth may be inconvenient and troublesome to man. For, as S. Augustine says, one thing is suitable for man, another thing for God ( Enchirid. 101). Whence, so far as it is troublesome, a man may will it not, and grieve over it. But this affection will be in accord with the Divine will in general. For piety and charity dictate that it is right that we should desire our own safety and that of our friends, and that we should, as far as we can, procure it. But if we perceive afterwards that it is the absolute will of God that this should not be, we must not fight against it, nor murmur at it, but rather submit humbly to it, and acquiesce in it, and say with Christ in the garden, "Not My will, but Thine be done." For that first will of ours, differing from God's will, as respects the thing willed, is wishing ( velleitas ) rather than absolute will. Wherefore, it always includes this condition, expressed or implied, "if it so please God."

Hence it follows further that we are not bound to will those things which happen by God's permission only; indeed, there are some things which we ought not to will, as sins, for neither does God in any manner will these. And some other things which are not sins we are not bound to will: we may wish them not to happen, and with all our might strive against them, such are slaughters, the destruction of cities. Yet even in such things as these it seems best to say with the Psalmist, "Just art thou, 0 Lord, and right is thy judgment." (Vulg.) Wherefore it is better, for the most part, to consider that these things are permitted by the just judgment of God for His glory, and to acquiesce in the Divine dispensation, rather than to vex ourselves by grieving too much over them.

We can, therefore, be unwilling that such things should happen, so far as evils spring from them, and yet will them so far as God wills them to be for the just punishment of sins. For this is God's absolute will, which is called of God's good pleasure, to which we ought to consent by rejoicing in good things, and by suffering without murmuring in evil things, as when God chastises us with famine, or pestilence, or war. As Maldonatus says, "We ask that the will of God may be done in us, as well as by us; for it is of greater importance that the very least part of the will of God should be done than every good of a creature, quà creature, should befall. And S. Cyprian ( Traci. de Mortalitate ), when he was exhorting his people to bear patiently the pestilence which was at that time devastating the province, says, "We should remember that we ought to do not our own will but God's, according to what the Lord has bid us daily pray."

That is a notable thing which we read in the Life of S. Christina ( apud Surium, Jun. 23). On the same day on which Jerusalem and the Cross and Sepulchre of Christ were captured by Saladin and the Saracens, she, who was then in Belgium, knew what had happened by revelation from God, and yet she rejoiced in spirit. When asked why she rejoiced, she answered thus: "Christ hath decreed, that for the indignity done to Him that land should be subject to this ignominy, although it was sanctified by His Passion; yet it shall return with Him in the end of the world, when, for the sake of recovering that soul which is to live for ever, and which was redeemed with His blood, men shall be turned from iniquity to a zeal for righteousness, and shall shed their own blood, and shall, as it were, recompense the death of the Saviour with great devotion."

To this we may add that infidels relatively live better and offend God less than professing Christians who know God better, and have received greater benefits from Him. Wherefore the Holy Land was given up by God to Saladin and the Saracens on account of the multitude of the enormities which the Christians committed who inhabited it, such as not even the Turks are wont to commit. These enormities are graphically described by Marinus Sanutus, in his work entitled The Secret Cross of Christians.

Lastly, R. Gamaliel ( in Pirke Avoth, c. 2) well says, "Make God's will altogether thine own will; yea, leave thine own to fulfil His. For thus will God make the will of others concordant with thine." This is the congruous reward of obedience, that like as we obey the Divine will, so will others obey and consent to our will.

As in heaven, so in earth. "He bids us who have our conversation here below have fellowship with the inhabitants of heaven; and He would that before we come to that habitation above, we should make earth another heaven."

The hieroglyphic of prayer is a golden chain let down from heaven with the motto, Thus are we drawn to the stars. Homer feigned that a golden chain was let down from heaven by Jupiter, that the rest of the gods who were living upon earth might attach themselves to it and drag him out of heaven. They, endeavouring to do this with all their might, were by it, beyond their expectation, drawn up as by a ladder into heaven. This is the symbol of prayer, for prayer is the ascension of the mind to God; and D. Dionysius affirms it to be the golden chain by which we draw God Himself to us, and draw ourselves to Him, when we submit our will to His most just and infallible will. And this is the great result of our prayers; and this Christ Himself has expressed for us in these words of the Lord's Prayer, Thy will be done in earth, as it is in heaven.

Mystically, S. Cyprian by heaven understands the righteous, and by earth, sinners: Grant, 0 Lord, that sinners may do Thy will as the righteous do it.

Second.—S. Augustine by heaven understands Christ, who descended from heaven to earth, that He might espouse earth, i.e., the Church on earth to Himself by the Incarnation; as though He had said, Grant, 0 Lord, that like as Christ doeth Thy will in all things, so also the Church may do it; for she is the Spouse of Christ, whom it behoveth to be in all things conformed to her Bridegroom.

Moraliter. The sanctity, rest, joy, and perfection of a Christian consist in denial of his own will and conformity with the will of God. As S. Bernard says ( Serm. 28 in Cant.), "This conformity marries the soul to the Word."

S. Gertrude was wont to repeat these words, Thy will be done, three hundred and sixty-five times a day with the greatest devotion, and she perceived that this was a sacrifice most pleasing to God. Once, when she was told by God to make a choice of either health or sickness, she replied, "I most fervently desire that Thou wouldst not do my will but Thine." And by this means she abode in the deepest peace and joy. For he who knows that he possesses all things in God, and counts all other things as nothing, and considers God's will as the best, and rests wholly in it is able to say with the Psalmist, "I will lay me down in peace and take my rest;" and with S. Augustine (lib. 1 Confess., c. 1), "Thou, 0 Lord, has made us for Thyself, and our heart is restless until it resteth in Thee." There is extant a short but famous dialogue of S. Catherine of Sienna upon this subject, in which she teaches that the utmost peace and perfection consist in conformity to the Divine Will; that a man should plainly and wholly resign to that Will not only his own will but all that he is or has, and should say everywhere and always in every event whatsoever, Thy will be done. S. Catherine had fashioned an abode in her heart, with chambers tabulated according to the Divine Will; and in it she was wont to dwell most happily and holily. In it she shut herself up, so that she thought nothing, said and did nothing, save what she believed would be pleasing to the Will of God. And therefore the Holy Spirit was wont to teach her whatever ought to be done; for she had heard from God, "Believe, My daughter, that thy God is better able to know and will what is for thy good than thou art; and therefore to order and direct all things, prosperous and adverse, for thy good, far more surely than any father and mother care for, and procure benefits for, an only child "

Give us this day our supersubstantial (many MSS. read daily ) bread. This is the fourth petition, in which we begin to ask for the things which concern ourselves. S. Chrysostom connects this petition with the one preceding—thus: "I, Christ, bid you ask that the will of God may be done by you, as it is done by the angels. I do not, however, equal you to the angels, for ye have need of bread; but they require it not, for they are immortal and impassible, ye are mortal and fragile." Hence Ruperti (lib. 17, in Gen. 25) concludes that all men, even princes and kings, are beggars from God. For as God fed the children of Israel for forty years in the wilderness, by raining down manna upon them from heaven, so every day, when we sit at table, God as it were rains food upon each of us from above. Hence David says, "I am a beggar and poor. The Lord careth for me." (Psa 40:17, Vulg.) "Let us all," says Ruperti, "say as mendicants before the doors of Divine grace, Give us this day our dailv bread." Hear S. Augustine: "A beggar asks of thee, and thou art God's beggar. For we all, when we pray, are God's beggars; we stand at the door of the great Father of the family, yea we prostrate ourselves, we groan as suppliants, wishing to receive something, and that very something is God Himself. What doth a beggar ask of thee? Bread. And what dost thou ask of God but Christ, who saith, 'I am the living Bread which came down from heaven?'"

Supersubstantial. You ask what is supersubstantial bread? I reply the Greek is ε̉πιούσιον, which is found only here and in S. Luk 11:3.  1. Angelus Caninius ( lib. de Nom. Heb. N. Test.) translates to-morrow's bread, for ε̉πιουσια ημερα is often put for the following day. He would paraphrase the petition thus, "As on the day of preparation, or Friday, the Hebrews in the wilderness collected manna for the Sabbath, on which day they were to rest, so do Thou, 0 Lord, give us this day bread for to-morrow, for we are not solicitous for anything beyond, but after to-morrow we await, and as it were prepare ourselves for the Lord's Resurrection, and the eternal jubilee. Therefore, we collect our baggage, and only ask for bread for to-morrow. It is in favour of this that S. Jerome writes that the Hebrew Gospel of the Nazarenes reads מחר machar, i.e. "for tomorrow." Whence S. Athanasius ( Tract. de Incarn. Verb. ) thinks that we here ask for the Holy Spirit, who is the Divine Bread, whom we hope to feed upon and enjoy in Heaven, and whose first-fruits we receive and taste in the Eucharist.

2. S. Jerome explains ε̉πιούσιον by περιούσιον, that is principal, glorious, excellent. Symmachus translates elect, or that which is above all substances, and is superior to all creatures. So also Cassian ( Collat. 9. 20), Cyril ( Cat. Mystag. 5), and S. Ambrose (lib. 5, de Sacrament. c. 4), who by this bread understands the Eucharist which in Zech. ix. is called "the corn of the elect." (Vulg.)

3. Literally, ε̉πιούσιος, means that which pertains to substance, say substantial, essential, that which is for the preservation of man's life and substance, as often as is necessary. So S. Chrysostom, Theophylact, and S. Basil, as well as many others, who with Suidas interpret ε̉πιούσιον, as ε̉πὶ τὴν ημω̃ν ου̉σίαν καὶ τροφὴν ε̉παρκου̃ται, or that which is congruous to, and suffices for, our substance and nutrition, that which subserves, not pleasure but necessity, that which is not too delicate or abundant but frugal and moderate, i.e. daily. Hence the Syriac has the bread of our need; Arabic, bread sufficient. So, also the Egyptian, Ethiopic, and Persian versions. So also the Fathers who lived before S. Jerome's version, such as SS. Cyprian, Ambrose, Augustine, translate daily bread. And the Church in the Breviary and Missal uses the same ancient translation, and teaches the faithful to pray, Give us this day our daily bread.

S. Jerome, who, at the bidding of Pope Damasus, corrected the Latin version of the New Testament, in accordance with the Greek, in this place substituted supersubstantial for daily, to bring the passage into accord with the Greek.

This supersubstantial, or daily bread, is a parallel expression to the Hebrew דבר יום davar yom, "the thing, or matter of a day." For Christ forbids us to be anxious about the morrow, in which it is uncertain whether or not we shall be alive. "He would," says S. Chrysostom, "that we should be always girded, and provided, as it were, with wings of faith, by which we may fly heavenward, and give no greater indulgence to nature than necessary use demands." Again, S. Jerome's reason for translating ε̉πιούσιον literally, by supersubstantial, was to indicate that in this petition we ask above all for heavenly bread, such as we receive in the Eucharist.

2. You ask what is this special supersubstantial, or daily bread. Calvin (lib. 3, Instit. c. 20, 44), and Philip Melancthon, in his Commonplaces, tit. de Invocat., understand it of corporeal food only. Some Catholics understand it to mean only spiritual food. Certainly SS. Jerome, Cyril, Ambrose, Cassian, speak expressly of this alone, in the passages about to be cited. But I say that this bread is both material, for the sustenance of the body, and spiritual and heavenly bread, suitable for the nourishment of the soul, such as the word of God and the Eucharist. We have need of both, and therefore we ought to ask for both, and for the latter so much more earnestly than the former, as the soul is superior to the body. And this is denoted by the word supersubstantial, which S. Jerome explains to mean superexcellent, surpassing all created substances, because, as Cassian says, "the sublimity of its magnificence and its sanctity is superior to that of the whole creation." And for this reason, in the Greek, the definite article is added, doubled in truth, τὸν άρτον τὸν ε̉πιούσιον, the bread the supersubstantial. As though it were said, "Give us bread not common, but celestial and divine." Christ alludes to the manna given to the Hebrews, which was a type of the Eucharist. For of manna, it is said in Psa 78:24, "He gave them bread from heaven." "Man did eat angels' food." Thus, therefore, manna was food ε̉πιούσιος, i.e., heavenly and angelic; but much more is the Eucharist. Whence in Wisd. xix. 20, both are called in Greek Ambrosia, which is said by the poets to be the food of the gods. S.Ambrose calls the Eucharist this supersubstantial bread. "If," he says, "this be daily bread, why do you receive it only once a year? So live that you may be fit to receive it daily." Thus the first Christians were accustomed to communicate daily, as is plain from Acts ii. 46. And S. Cyprian ( de Orat. Domin.) says, "We ask that this bread may be daily given us, lest we, who are in Christ and daily receive the food of the Eucharist, by the intervention of some grave fault, by abstaining and not communicating, should be kept back from the heavenly Bread, and separated from the Body of Christ, when He Himself has admonished us saying, 'I am the Bread of life, Who came down from Heaven. If any man shall eat of My Bread he shall live for ever.'" (S. John vi.)

Note that under the term bread, by a Hebraism, whatsoever is necessary for food, clothing, habitation, and the life both of the body and the soul, is sought for. "We ask for a sufficiency," says S. Augustine ( Epist. 121). "By the word bread we mean everything."

And forgive, &c. Thus far in these petitions there has been supplication for good things; the last three petitions are deprecations against evil. Debts, S. Luk 11:4 interprets by άμαρτίας, i.e., sins ; for sin is the greatest debt for the greatest injury, a debt which God exacts. And because this debt is infinite, neither man nor angel can make satisfaction to the rigour of justice, but only Christ, who is God and Man. These debts therefore are sins, which incur the punishment of hell. The sinful man pawns his soul to the demon, to death and hell; but to God he owes a hundred, yea an infinite number of souls, if he had them, and deaths in hell if he were able to bear them.

Hence the Fathers prove against the Pelagians that no one is without sin. The Pelagians asserted that the righteous pray, Forgive us our debts, not for themselves, but for others who have sinned; or if they do say it for themselves, they say it out of humility. S. Augustine confutes both these errors (lib. 2 de Peccat. Meritis, c. 10; and lib. 2 contra Epistolam Parmen., c 10.) "For we say not, Forgive the debts of others, but, Forgive us our debts." In fine, the Council of Milev. (2. c. 1) pronounces an anathema upon those who pretend that Forgive us our debts is said by the saints not truly, but out of humility. "For who," it asks, "could endure that in prayer a man should lie not to men, but to God; that he should ask with his lips that his own debts should be forgiven, and should mean in his heart that he has no debts to be forgiven?"

As we forgive, &c. Debts, that is, not of money, nor of restitution of fame, or honour, but of injuries done to us, that we should not follow them up with hatred, nor the wish for private vengeance, nor even for public punishment, unless the public welfare, or right reason require it. The word as does not denote the measure, or the rule which God follows in the forgiveness of sins: for we ought to pray that more may be forgiven us by God than others owe us—but the inductive cause which may move God to forgive, whence Luke says, Forgive us our debts, since we also forgive those who are indebted to us. This is the condition which God requires of us, and if it be fulfilled, He readily forgives, and if it be not fulfilled, He will not forgive, according to that which follows, For if ye forgive men their offences, your Father which is in heaven will forgive you, but if, &c. Wherefore S. Cyprian says, that to refuse to forgive is a sin so great that it cannot be blotted out by martyrdom. Thus we read that Sapritius fell from martyrdom, when he was all but holding his crown in his hands. For when he was about to be beheaded for his constancy in the faith, and was told to kneel down, he refused. This was because he would not forgive one Nicephorus, who had offended him, and who prayed him to pardon him. Nicephorus immediately put himself in the place of Sapritius, and thus obtained the palm which the other lost. Thus "the life of the saints is the interpretation of Scripture," as S. Jerome says. Wherefore S. John the Almsgiver brought an angry prince to reconciliation by celebrating mass in his presence; and as he was saying, Forgive us our debts, straightway he was silent on purpose; but the prince proceeded, as we forgive our debtors. Then the patriarch turned to him, and said, "Take heed what you say to God in such an awful hour as this, As I forgive, so do Thou forgive me. At this admonition the prince was struck as by a thunderbolt, and replied, "Whatsoever Thou, Lord, shalt bid, that will Thy servant do." And immediately he became reconciled to his enemy.

They therefore who are unwilling to forgive injuries, lie before God, and tacitly condemn themselves, and show that they are unworthy of His forgiveness. Let us add that these words have been laid down by Christ as a formula of prayer, that by them we should be admonished to forgive those who trespass against us. We forgive, i.e., as we ought and wish to forgive, but as our infirmity is not sufficient for this, do Thou, 0 Lord, give strength, and change our heart that we may be able to do it.

And lead us not, &c. Lead, not impel, as Calvin would interpret. For "God cannot be tempted of evil, neither tempteth he any man," saith S. Jam 1:13. God only permits us to be led into temptation. So the Fathers and all Catholics. In a manner, God is said to do what He permits, since nothing can be done without His suffering it to be. The meaning then is—1. Permit us not to be led into temptation in such a manner, at least, that we are overcome by it, as fishes and birds are taken in a net. "Let us not," as S. Augustine says, "be bereft of Thy help, so that we should be deceived and consent to any temptation."

2. Suffer not temptation to befall us. And yet in the Lives of the Fathers, we read, that certain saints wished for temptations as a means of increasing virtues through fortitude of mind and trust in God. Whence S. James says, "My brethren count it all joy when ye fall into divers temptations." For by temptation we are proved and exercised, We fight and are perfected. Christ therefore puts us in mind of our infirmity, and that because of it, we ought not to expose ourselves to temptations; but should, as far as may be, ward them off, and pray against them. And we can only overcome temptation by the help of God's grace. Wherefore in temptation we must continually and ardently pray for God's help. As S. Peter Chrysologus says, ( Serm. 44), "He goes into temptation, who goes not to prayer." And S. Gregory Nyssen says ( Orat. 1 de Orat. Domin.), "if prayer precede business, sin findeth no way of access to the mind."

But deliver us from evil. That is, from temptation, for of temptation the preceding petition speaks. 2 From the devil, who is the president and artificer of temptation. Thus Tertullian and S. Chrysostom. He is called in Greek ό πονηρὸς the evil, or malignant one. As it is said (1 John 5), "That wicked one toucheth him not." And, "Ye have overcome the wicked one." For the devil tempts all by means of wicked men, the world, and the flesh. 3. More fully, S. Cyprian understands every evil to be intended here, everything which either incites to sin, or is a hindrance to virtue. And thus there is a clear distinction between this petition, the last and seventh, from the one which precedes it. Hear S. Cyprian: "When we say, Deliver us from evil, nothing remains, which we need ask for further: when once we ask for the protection of God against evil, and obtain it, we stand secure against everything which the devil or the world can do. For what dread of the world can there be to any one whose protector is God in heaven?"

Amen. This, says S. Jerome, is the seal of the Lord's Prayer, approving and wishing that thus it may be.

Observe in the Greek MSS. is added, For thine is the kingdom, the power and the glory for ever. Amen. Also read the Syriac, Chrysostom, Theophylact, Euthymius. But the Greeks seem to have added this by a pious custom, similar to that by which they add to the angelic salutation, For thou hast brought forth our Saviour, or to the Psalms the Gloria Patri. The Codex Vaticanus omits this doxology: and among the Latins, Tertullian, Cyprian, Jerome, Augustine, and Ambrose.

In the Bibliotheca Patrum, tom. 5, there is a paraphase of the Lord's Prayer composed by S. Francis, partly literal, partly rnystical, which is so sublime, wise, and fervent, that I have thought it well to append it in this place.

" Our Father: 0 most holy Creator, our Redeemer, our Saviour, our Comforter. Which art in Heaven, in the angels, in the saints, illuminating them with the knowledge of Thyself, for Thou, 0 Lord, art Light, inflaming them with Thy Divine love; for Thou, Lord, art love, dwelling in them and filling them with blessing; for Thou, 0 Lord, art the chief and everlasting good, from whom are all, and without whom is no good. Hallowed be Thy name: that we may have a clear knowledge of Thee, that we may know the breadth of Thy kindness, the length of Thy promises, the height of Thy majesty, and the depth of Thy judgments. Thy kingdom come: that Thou mayest reign in us by Thy grace, and make us to come to Thy kingdom, where there is the open vision of Thee, and where Thy love is perfected and where Thy company and the fruition of Thee are everlasting; that we may love Thee with all our heart, by ever meditating upon Thee, by always desiring Thee with all our soul, by directing all our intentions to Thee, and by seeking Thy honour in all things, and by obediently corresponding to Thy love with all our strength, and with all the faculties of our souls and bodies, and by loving our neighbours as ourselves, by drawing all men unto Thy love with all our might, by rejoicing in others' prosperity as though it were our own, and suffering with them in adversity, and by giving no offence to any one. Give us this day our daily bread: give us this day Thy beloved Son, our Lord Jesus Christ, in memory, in understanding, in reverence for the love which He had towards us, and of the things which He has done, spoken, and suffered for us. And forgive us our debts, through Thy mercy, and the unspeakable virtue of the Passion of Thy well-beloved Son, our Lord Jesus Christ, and the merits and the intercessions of the Blessed Virgin Mary and all the elect. As we forgive them that trespass against us: and because we do not fully forgive, do Thou, 0 Lord, cause us perfectly to forgive, that we may love our enemies as ourselves, and devoutly intercede for them, that we may render evil for evil unto no man, but strive to be profitable unto all in Thee. And lead us not into temptation: either secret or open, sudden or habitual. But deliver us from evil: past, present and to come. Amen, freely and spontaneously." Thus was S. Francis accustomed to say, Our Father, at all the hours.

For if ye forgive men their trespasses (Gr. άμαρτίας, i. e., offences against you) . . . will also forgive you. If, that is, ye fulfil the other things which are required, viz., contrition and confession.

The Gloss has, "God has placed it in our power, either to provoke His judgment against us or to make His sentence merciful. This only does the judge require of us, that such as we would that He should be to us, we should show ourselves to our brethren."

Moreover, when ye fast, &c. Christ has taught the way to pray, He now teaches how to fast, because prayer without fasting is weak, as S. Chrysostom says. He teaches that it should be in earnest, and in secret, not with the object of pleasing men but God. For sad, the Greek has σκυθρωτοὶ, i.e., with a severe and lowering countenance, which is in opposition to being ίλαροὶ, or pleasant and joyful; σκυθρωποὶ is derived from σκυθροὶ, sad, disagreeable, and ώπα, the face.

Disfigure, Gr. α̉φανίζουσι, which S. Jerome translates by demoliuntur, S. Hilary by conficiunt, and S. Chrysostom by corrupt ; others better, obscure their faces, i.e., by affecting, putting on severity, pallor, sadness of countenance. Others translate labefaciant, obliterant, perdunt, and velut e medio tollunt: i.e., make their face as it were not to appear, which the Vulgate represents by exterminate. For α̉φάνιζειν is, to make to vanish, to take the face out of sight, as those who use varnish; such are they who by a pretended emaciation and sorrowful pallor feign sanctity. Such are hypocrites, as the scribes were. Hear S. Jerome, "Exiles exterminantur, who are sent away extra terminos, beyond the boundaries of their country." Then he explains exterminate by demoliuntur. "The hypocrite demolishes his countenance that he may feign sadness: and when perchance his mind is joyful he may carry grief in his face."

But thou . . . Father in secret. Who hides His essence and His majesty, and who is as much in secret as in public places, and who sees as clearly the hidden things of the heart as the manifest things of our works.

It was a practice with the inhabitants of Palestine, in common with other Orientals, on holy days and other joyful occasions, especially at feasts, to anoint and wash the face, both for purposes of refreshment, for beauty, and for a sweet smell. Palestine being a very hot country the climate occasions profuse perspiration. They wash the face then to wipe away the perspiration, and anoint to banish unpleasant odours. This is clear from Rth 3:3, Judith 10:3, 2Sa 12:20, Luk 7:46. When the Magdalene anointed Christ the house was filled with the odour of the ointment. (John xii. 3.) Therefore in times of affliction and mourning they abstained from anointing and washing.

Observe here a catachresis, similar to that in chap. iii. 6, and elsewhere. For Christ does not here command any actual anointing, but joyfulness and the putting away all outward signs of fasting. Anoint thine head, i.e., be joyful, and present the appearance of hilarity, as though thou wert anointed with oil, which is the symbol and the cause of gladness, according to the words "That he may make his face joyful with oil." (Psa 104:15) Yea, that thou shouldst so conceal thy fasting, as to put on the symbol of feasting, namely, anointing and washing. Thus S. Jerome. With this agrees that golden saying of S. Syncletica, preserved in the Lives of the Fathers, "As a treasure manifested is quickly spent, so virtue which is made known, or becomes public, is destroyed. For as wax rnelteth at the face of the fire so does a soul become worthless by praise, and lose the vigour of its virtues."

Lay not up, &c. Gr. Treasure not for yourselves treasures. Christ here shows which are the true riches, and which the false—the true, heavenly; the false, earthly. Note the three modes of corruption. The moth corrupts garments; rust, gold and silv

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 6 (Chapter Introduction)

Overview

Mat 6:1, Christ continues his sermon on the mount, exhorting not to be careful for worldly things, Mat 6:33. but to seek God’s kingdom.

Poole: Matthew 6 (Chapter Introduction)

CHAPTER 6

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 6 (Chapter Introduction)

(Mat 6:1-4) Against hypocrisy in almsgiving.

(Mat 6:5-8) Against hypocrisy in prayer.

(Mat 6:9-15) How to pray.

(Mat 6:16-18) Respecting fasting.

(Mat 6:19-24) Evil of being worldly-minded.

(Mat 6:25-34) Trust in God commended.

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 6 (Chapter Introduction)

Christ having, in the former chapter, armed his disciples against the corrupt doctrines and opinions of the scribes and Pharisees, especially in their expositions of the law (that was called their leaven, Mat 16:12), comes in this chapter to warn them against their corrupt practices, against the two sins which, though in their doctrine they did not justify, yet in their conversation they were notoriously guilty of, and so as even to recommend them to their admirers: these were hypocrisy and worldly-mindedness, sins which, of all others, the professors of religion need most to guard against, as sins that most easily beset those who have escaped the grosser pollutions that are in the world through lust, and which are therefore highly dangerous. We are here cautioned, I. Against hypocrisy; we must not be as the hypocrites are, nor do as the hypocrites do. 1. In the giving of alms (Mat 6:1-4). 2. In prayer (Mat 6:5-8). We are here taught what to pray for, and how to pray (Mat 6:9-13); and to forgive in prayer (Mat 6:14, Mat 6:15). 3. In fasting (Mat 6:16-18). II. Against worldly-mindedness, 1. In our choice, which is the destroying sin of hypocrites (Mat 6:19-24). 2. In our cares, which is the disquieting sin of many good Christians (Mat 6:25-34).

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 6 (Chapter Introduction)

The Reward Motive In The Christian Life (Mat_6:1-18)

When we study the opening verses of Matt 6, we are immediately confronted with one most important question-- What is the place of the reward motive in the Christian life? Three times in this section Jesus speaks of God rewarding those who have given to him the kind of service which he desires (Mat_6:4; Mat_6:6; Mat_6:18). This question is so important that we will do well to pause to examine it before we go on to study the chapter in detail.

It is very often stated that the reward motive has no place whatsoever in the Christian life. It is held that we must be good for the sake of being good, that virtue is its own reward, and that the whole conception of reward must be banished from the Christian life. There was an old saint who used to say that he would wish to quench all the fires of hell with water, and to bum up all the joys of heaven with fire, in order that men seek for goodness nor nothing but goodness' sake, and in order that the idea of reward and punishment might be totally eliminated from life.

On the face of it that point of view is very fine and noble; but it is not the point of view which Jesus held. We have already seen that three times in this passage Jesus speaks about reward. The right kind of almsgiving, the right kind of prayer, and the right kind of fasting will all have their reward.

Nor is this an isolated instance of the idea of reward in the teaching of Jesus. He says of those who loyally bear persecution, who suffer insult without bitterness, that their reward will be great in heaven (Mat_5:12). He says that whoever gives to one of these little ones a cup of cold water in the name of a disciple will not lose his reward (Mat_10:42). At least part of the teaching of the parable of the talents is that faithful service will receive its reward (Mat_25:14-30). In the parable of the last judgment the plain teaching is that there is reward and punishment in accordance with our reaction to the needs of our fellow-men (Mat_25:31-46). It is abundantly clear that Jesus did not hesitate to speak in terms of rewards and punishments. And it may well be that we ought to be careful that we do not try to be more spiritual than Jesus was in our thinking about this matter of reward. There are certain obvious facts which we must note.

(i) It is an obvious rule of life that any action which achieves nothing is futile and meaningless. A goodness which achieves no end would be a meaningless goodness. As has been very truly said: "Unless a thing is good for something, it is good for nothing." Unless the Christian life has an aim and a goal which it is a joy to obtain, it becomes largely without meaning. He who believes in the Christian way and the Christian promise cannot believe that goodness can have no result beyond itself

(ii) To banish all rewards and punishments from the idea of religion is in effect to say that injustice has the last word. It cannot reasonably be held that the end of the good man and the end of the bad man are one and the same. That would simply mean that God does not care whether men are good or not. It would mean, to put it crudely and bluntly, that there is no point in being good, and no special reason why a man should live one kind of life instead of another. To eliminate all rewards and punishments is really to say that in God there is neither justice nor love.

Rewards and punishments are necessary in order to make sense of life. A. E. Housman wrote:

Yonder, on the morning blink,

The sun is up, and so must 1,

To wash and dress and eat and drink

And look at things and talk and think

And work, and God knows why.

And often have I washed and dressed,

And what's to show for all my pain?

Let me lie abed and rest;

Ten thousand times I've done my best,

And all's to do again."

If there are no rewards and no punishments, then that poem's view of life is true. Action is meaningless and all effort goes unavailingly whistling down the wind.

(i) The Christian Idea Of Reward

But having gone this length with the idea of reward in the Christian life, there are certain things about which we must be clear.

(i) When Jesus spoke of reward, he was very definitely not thinking in terms of material reward. It is quite true that in the Old Testament the idea of goodness and prosperity are closely connected. If a man prospered, if his fields were fertile and his harvest great, if his children were many and his fortune large, it was taken as a proof that he was a good man.

That is precisely the problem at the back of the Book of Job. Job is in misfortune; his friends come to him to argue that that misfortune must be the result of his own sin; and Job most vehemently denies that charge. "Think now," said Eliphaz, "who that was innocent ever perished?" (Job_4:7) "If you are pure and upright," said Bildad, "surely then he would rouse himself for you and reward you with a rightful habitation" (Job_8:6). "For you say, My doctrine is pure, and I am clean in God's eyes," said Zophar, "but oh that God would speak and open his lips to you" (Job_11:4). The very idea that the Book of Job was written to contradict is that goodness and material prosperity go hand in hand.

"I have been young, and now am old," said the Psalmist, "yet have I not seen the righteous forsaken, or his children begging bread" (Psa_37:25). "A thousand may fall at your side," said the Psalmist, "and ten thousand at your right hand; but it will not come near you. You will only look with your eyes and see the recompense of the wicked. Because you have made the Lord your refuge, the Most High your habitation, no evil shall befall you, no scourge come near your tent" (Psa_91:7-10). These are things that Jesus could never have said. It was certainly not material prosperity which Jesus promised his disciples. He in fact promised them trial and tribulation, suffering, persecution and death. Quite certainly Jesus did not think in terms of material rewards.

(ii) The second thing which it is necessary to remember is that the highest reward never comes to him who is seeking it. If a man is always seeking reward, always reckoning up that which he believes himself to be earning, then he will in fact miss the reward for which he is seeking. And he will miss it because he is looking at God and looking at life in the wrong way. A man who is always calculating his reward is thinking of God in terms of a judge or an accountant, and above all he is thinking of life in terms of law. He is thinking of doing so much and earning so much. He is thinking of life in terms of a credit and debit balance sheet. He is thinking of presenting an account to God and of saying, "I have done so much. Now I claim my reward."

The basic mistake of this point of view is that it thinks of life in terms of law, instead of love. If we love a person deeply and passionately, humbly and selflessly, we will be quite sure that if we give that person all we have to give, we will still be in default, that if we give that person the sun, the moon and the stars, we will still be in debt. He who is in love is always in debt; the last thing that enters his mind is that he has earned a reward. If a man has a legal view of life, he may think constantly in terms of reward that he has won; if a man has a loving view of life, the idea of reward will never enter his mind.

The great paradox of Christian reward is this--the person who looks for reward, and who calculates that it is due to him, does not receive it; the person whose only motive is love, and who never thinks that he has deserved any reward, does. In fact, receive it. The strange fact is that reward is at one and the same time the by-product and the ultimate end of the Christian life.

(ii) The Christian Reward

We must now go on to ask: What are the rewards of the Christian life?

(i) We begin by noting one basic and general truth. We have already seen that Jesus Christ does not think in terms of material reward at all. The rewards of the Christian life are rewards only to a spiritually minded person. To the materially minded person they would not be rewards at all. The Christian rewards are rewards only to a Christian.

(ii) The first of the Christian rewards is satisfaction. The doing of the right thing, obedience to Jesus Christ, the taking of his way, whatever else it may or may not bring, always brings satisfaction. It may well be that, if a man does the right thing, and obeys Jesus Christ, he may lose his fortune and his position, he may end in gaol or on the scaffold, he may finish up in unpopularity, loneliness and disrepute, but he will still possess that inner satisfaction, which is greater than all the rest put together. No price-ticket can be put upon this; this is not to be evaluated in terms of earthly currency, but there is nothing like it in all the world. It brings that contentment which is the crown of life.

The poet George Herbert was a member of a little group of friends who used to meet to play their musical instruments together like a little orchestra. Once he was on his way to a meeting of this group, when he passed a carter whose cart was stuck in the mud of the ditch. George Herbert laid aside his instrument and went to the help of the man. It was a long job to get the cart out, and lie finished covered with mud. When he arrived at the house of his friends, it was too late for music. He told them what had detained him on the way. One said: "You have missed all the music." George Herbert smiled. "Yes," he said. "but I will have songs at midnight." He had the satisfaction of having done the Christlike thing.

Godfrey Winn tells of a man who was the greatest plastic surgeon in Britain. During the war, he gave up a private practice, which brought him in 10,000 British pounds per year, to devote all his time to remoulding the faces and the bodies of airmen who had been burned and mutilated in battle. Godfrey Winn said to him, "What's your ambition, Mac?" Back came the answer, "I want to be a good craftsman." The 10,000 British pounds per year was nothing compared with the satisfaction of a selfless job well done.

Once a woman stopped Dale of Birmingham on the street. "God bless you, Dr. Dale," she said. She absolutely refused to give her name. She only thanked him and blessed him and passed on. Dale at the moment had been much depressed. " But," he said, "the mist broke, the sunlight came; I breathed the free air of the mountains of God." In material things he was not one penny the richer, but in the deep satisfaction, which comes to the preacher who discovers he has helped someone, he had gained wealth untold.

The first Christian reward is the satisfaction which no money on earth can buy.

(iii) The second reward of the Christian life is still more work to do. It is the paradox of the Christian idea of reward that a task well done does not bring rest and comfort and ease; it brings still greater demands and still more strenuous endeavours. In the parable of the talents the reward of the faithful servants was still greater responsibility (Mat_25:14-30). When a teacher gets a really brilliant and able scholar, he does not exempt him from work; he gives him harder work than is given to anyone else. The brilliant young musician is given, not easier, but harder music to master. The lad who has played well in the second eleven is not put into the third eleven, where he could walk through the game without breaking sweat; he is put into the first eleven where he has to play his heart out. The Jews had a curious saying. They said that a wise teacher will treat the pupil "like a young heifer whose burden is increased daily." The Christian reward is the reverse of the world's reward. The world's reward would be an easier time; the reward of the Christian is that God lays still more and more upon a man to do for him and for his fellow-men. The harder the work we are given to do, the greater the reward.

(iv) The third, and the final, Christian reward is what men all through the ages have called the vision of God. For the worldly man, who has never given a thought to God, to be confronted with God will be a terror and not a joy. If a man takes his own way, he drifts farther and farther from God; the gulf between him and God becomes ever wider, until in the end God becomes a grim stranger, whom he only wishes to avoid. But, if a man all his life has sought to walk with God, if he has sought to obey his Lord, if goodness has been his quest through all his days, then all his life he has been growing closer and closer to God, until in the end he passes into God's nearer presence, without fear and with radiant joy--and that is the greatest reward of all.

Right Things From The Wrong Motive (Mat_6:1)

How Not To Give (Mat_6:2-4)

The Motives Of Giving (Mat_6:2-4 Continued)

How Not To Pray (Mat_6:5-8)

How Not To Pray (Mat_6:5-8 Continued)

How Not To Pray (Mat_6:5-8 Continued)

The Disciple's Prayer (Mat_6:9-15)

6:9-15 So, then, pray in this way: Our Father in heaven, let your name be held holy: Let your Kingdom come: Let your will be done, as in heaven, so upon earth: Give us to-day bread for the coming day: Forgive us our debts as we forgive our debtors: And lead us not into temptation, but deliver us from the Evil One. For, if you forgive men their trespasses, your heavenly Father will forgive you too; but if you do not forgive men their trespasses, neither will your Father forgive your trespasses.

Before we begin to think about the Lord's Prayer in detail there are certain general facts which we will do well to remember about it.

We must note, first of all, that this is a prayer which taught his disciples to pray. Both Matthew and Luke are clear about that. Matthew sets the whole Sermon on the Mount in the context of the disciples (Mat_5:1); and Luke tells us that Jesus taught this prayer in response to the request of one of his disciples (Luk_11:1). The Lord's Prayer is a prayer which only a disciple can pray; it is a prayer which only one who is committed to Jesus Christ can take upon his lips with any meaning.

The Lord's Prayer is not a child's prayer, as it is so often regarded; it is, in fact, not meaningful for a child. The Lord's Prayer is not the Family Prayer as it is sometimes called, unless by the word family we mean the family of the Church. The Lord's Prayer is specifically and definitely stated to be the disciple's prayer; and only on the lips of a disciple has the prayer its full meaning. To put it in another way, the Lord's Prayer can only really be prayed when the man who prays it knows what he is saying, and he cannot know that until he has entered into discipleship.

We must note the order of the petitions in the Lord's Prayer. The first three petitions have to do with God and with the glory of God; the second three petitions have to do with our needs and our necessities. That is to say, God is first given his supreme place, and then, and only then, we turn to ourselves and our needs and desires. It is only when God is given his proper place that all other things fall into their proper places. Prayer must never be an attempt to bend the will of God to our desires; prayer ought always to be an attempt to submit our wills to the will of God.

The second part of the prayer, the part which deals with our needs and our necessities, is a marvellously wrought unity. It deals with the three essential needs of man, and the three spheres of time within which man moves. First, it asks for bread, for that which is necessary for the maintenance of life, and thereby brings the needs of the present to the throne of God. Second, it asks for forgiveness and thereby brings the past into the presence of God. Third, it asks for help in temptation and thereby commits all the future into the hands of God. In these three brief petitions, we are taught to lay the present, the past, and the future before the footstool of the grace of God.

But not only is this a prayer which brings the whole of life to the presence of God; it is also a prayer which brings the whole of God to our lives. When we ask for bread to sustain our earthly lives, that request immediately directs our thoughts to God the Father, the Creator and the Sustainer of all life. When we ask for forgiveness, that request immediately directs our thoughts to God the Son, Jesus Christ our Saviour and Redeemer. When we ask for help for future temptation, that request immediately directs our thoughts to God the Holy Spirit, the Comforter, the Strengthener, the Illuminator, the Guide and the Guardian of our way.

In the most amazing way this brief second part of the Lord's Prayer takes the present, the past, and the future, the whole of man's life, and presents them to God the Father, God the Son and God the Holy Spirit, to God in all his fulness. In the Lord's Prayer Jesus teaches us to bring the whole of life to the whole of God, and to bring the whole of God to the whole of life.

The Father In Heaven (Mat_6:9)

The Hallowing Of The Name (Mat_6:9 Continued)

The Prayer For Reverence (Mat_6:9 Continued)

God's Kingdom And God's Will (Mat_6:10)

God's Kingdom And God's Will (Mat_6:10 Continued)

Our Daily Bread (Mat_6:11)

Our Daily Bread (Mat_6:11 Continued)

Forgiveness Human And Divine (Mat_6:12; Mat_6:14; Mat_6:15)

Forgiveness Human And Divine (Mat_6:12; Mat_6:14; Mat_6:15 Continued)

The Ordeal Of Temptation (Mat_6:13)

The Attack Of Temptation (Mat_6:13 Continued)

The Attack Of Temptation (Mat_6:13 Continued)

The Defense Against Temptation (Mat_6:13 Continued)

How Not To Fast (Mat_6:16-18)

How Not To Fast (Mat_6:16-18 Continued)

The True Fasting (Mat_6:16-18 Continued)

The True Treasure (Mat_6:19-21)

Treasure In Heaven (Mat_6:19-21 Continued)

The Distorted Vision (Mat_6:22-23)

The Necessity Of The Generous Eye (Mat_6:22-23 Continued)

The Exclusive Service (Mat_6:24)

The Place Of Material Possessions (Mat_6:24 Continued)

The Two Great Questions About Possessions (Mat_6:24 Continued)

The Forbidden Worry (Mat_6:25-34)

Worry And Its Cure (Mat_6:25-34 Continued)

The Folly Of Worry (Mat_6:25-34 Continued)

Constable: Matthew (Book Introduction)

Introduction

The Synoptic Problem

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Writer

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

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

Language

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

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

Date and Place of Composition

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

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

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

Distinctive Features

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

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

Audience and Purposes

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

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

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

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

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

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

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

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

Plan and Structure

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

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

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

Message²⁹

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Matthew (Outline)

Outline

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

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

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

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

1. The prophecy about Bethlehem 2:1-12

2. The prophecies about Egypt 2:13-18

3. The prophecies about Nazareth 2:19-23

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

1. Jesus' forerunner 3:1-12

2. Jesus' baptism 3:13-17

3. Jesus' temptation 4:1-11

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

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

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

2. Jesus' essential message 4:17

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

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

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

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

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

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

4. The false alternatives 7:13-27

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

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

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

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

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

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

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

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

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

1. Jesus' compassion 9:35-38

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

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

4. Jesus' continuation of His work 11:1

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

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

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

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

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

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

1. Conflict over Sabbath observance 12:1-21

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

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

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

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

1. The setting 13:1-3a

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

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

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

5. The departure 13:53

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

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

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

2. The withdrawal to Bethsaida 14:13-33

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Instruction about marriage 19:3-12

2. Instruction about childlikeness 19:13-15

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

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

5. Instruction about serving 20:20-28

6. An illustration of illumination 20:29-34

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

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

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

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

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

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

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

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

4. Rejection by the Sadducees 22:23-33

5. Rejection by the Pharisees 22:34-46

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

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

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

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

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

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

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

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

4. The abomination of desolation 24:15-22

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

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

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

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

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

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

2. The arrest of Jesus 26:47-56

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

4. The crucifixion of Jesus 27:27-56

5. The burial of Jesus 27:57-66

B. The King's resurrection ch. 28

1. The empty tomb 28:1-7

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

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

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

Constable: Matthew

Matthew

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_____. S.v. "telones," by Otto Michel.

Theological Dictionary of the Old Testament. Edited by G. Johannes Botterweck and Helmer Ringgren. Translated by David E. Green. S.v. "Chebel," by H. J. Fabry.

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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.