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THE BIBLE FOR HOME AND SCHOOL 
 SHAILER MATHEWS, General Editor 
 
 PROFESSOR OF HISTORICAL AND COMPARATIVE THEOLOGY 
 THE UNIVERSITY OF CHICAGO 
 
 THE GOSPEL ACCORDING TO 
 MATTHEW 
 
 ARCHIBALD THOMAS ROBERTSON 
 
THE BIBLE FOR 
 
 HOME AND SCHOOL 
 
 SHAILER MATHEWS, General Editor 
 • 
 
 GENESIS 
 
 
 ^ By Professor H 
 
 G. Mitchell 
 
 " ISAIAH 
 
 
 By Professor Jo 
 MATTHEW 
 
 HN E. McFadyen 
 
 
 By Professor A. 
 
 T. Robertson 
 
 ^ACTS 
 
 
 By Professor George H. Gilbert | 
 
 ^ GALATIANS 
 
 
 By Professor B. 
 
 W. Bacon 
 
 ^EPHESIANS AND COLOSSIANS 
 
 By Reverend Gross Alexander 
 
 ' HEBREWS 
 
 
 By Professor E. 
 
 J. Goodspeed 
 
 J VOLUMES IN PREPARATION 
 
 DEUTERONOMY 
 
 
 By Professor W 
 
 . G. Jordan 
 
 'judges 
 
 
 By Professor Edward L. Curtis | 
 
 I SAMUEL 
 
 
 By Professor L. 
 
 W. Batten 
 
 JOB 
 
 By Professor George A. Barton 
 
 PSALMS 
 
 
 By Reverend J. 
 
 P. Peters 
 
 AMOS, HOSEA, AND MICAH | 
 
 By Professor J. 
 
 M. p. Smith 
 
 MARK 
 
 
 By Professor M. 
 
 W. Jacobus 
 
 JOHN 
 
 By Professor Shailer Mathews 
 
 ROMANS 
 
 
 By Professor E. 
 
 I. Bosworth 
 
 I CORINTHIANS 
 
 
 By Professor J. 
 
 S. Riggs 
 
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THE BIBLE FOR HOME AND SCHOOL 
 
 COMMENTARY 
 
 ON 
 
 THE GOSPEL ACCORDING TO 
 MATTHEW 
 
 BY 
 
 A. T. ROBERTSON, A.M., D.D. 
 
 PROFESSOR OF NEW TESTAMENT INTERPRETATION IN THE 
 
 SOUTHERN BAPTIST THEOLOGICAL SEMINARY 
 
 LOUISVILLE, KENTUCKY 
 
 THE MACMILLAN COMPANY 
 1911 
 
 All rights reserved 
 
UO ^0 
 
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 Copyright, 1911, 
 By the MACMILLAN COMPANY. 
 
 Set up and electrotyped. Published January, 1911. 
 
 The references in the foot-notes marked " SV " are to the American Standa 
 Edition of the Revised^Bibk. Copyright, 1901, by Thomas Nelson & Sons. 
 
 BV ViBRMISSipN'.OF \[HR PUBLISHERS. 
 
 NoriBootf i^resa 
 
 J. S. Gushing Co. — Berwick & Smith Co. 
 
 Norwood, Mass., U.S.A. 
 
TO THE MEMORY OF 
 
 J. B. BOONE 
 
 FAITHFUL MINISTER OF CHRIST 
 
 235415 
 
GENERAL INTRODUCTION 
 
 The Bible for Home and School is intended to place 
 the results of the best modern biblical scholarship at the 
 disposal of the general reader. It does not seek to dupli- 
 cate other commentaries to which the student must turn. 
 Its chief characteristics are (a) its rigid exclusion of all 
 processes, both critical and exegetical, from its notes ; 
 {b) its presupposition and its use of the assured results 
 of historical investigation and criticism wherever such 
 results throw light on the biblical text; (c) its running 
 analysis both in text and comment; {d) its brief explana- 
 tory notes adapted to the rapid reader; {e) its thorough 
 but brief Introductions ; (/) its use of the Revised Version 
 of 1 88 1, supplemented with all important renderings in 
 other versions. 
 
 Biblical science has progressed rapidly during the past 
 few years, but the reader still lacks a brief, comprehensive 
 commentary that shall extend to him in usable form mate- 
 rial now at the disposition of the student. It is hoped 
 that in this series the needs of intelligent Sunday School 
 teachers have been met, as well as those of clergymen 
 and lay readers, and that in scope, purpose, and loyalty 
 to the Scriptures as a foundation of Christian thought and 
 life, its volumes will stimulate the intelligent use of the 
 Bible in the home and the school. 
 
PREFACE 
 
 The wealth of material in the Gospel of Matthew was a 
 constant temptation to transgress the limits set by the 
 series to which this commentary belongs. But at any rate 
 the book has the necessary virtue of condensation. I 
 have sought to produce a handbook both compact and 
 clear. Some of the Master's greatest discourses are pre- 
 served in the First Gospel, and for that and other reasons 
 it has always been the most popular of the Four Gospels. 
 The books in English that are most useful to one who 
 wishes to pursue the subject further are named at the 
 close of the Introduction. Those who wish to consult 
 books in German can begin with Zahn, or with Holtz- 
 mann's Hand-Kommentar, If one has Allen for synoptic 
 criticism, Plummer for grip of the whole movement of the 
 book, Broadus for historical setting and spiritual insight, 
 Bruce for penetration and pungent statement, Meyer for 
 grammatical detail, and Zahn for cyclopedic wealth of 
 information, he is well equipped for the study of the Gos- 
 pel, so far as commentaries go. I shall have a real, if 
 unknown, interest in everyone who seeks to know more of 
 the mind of Christ through the present volume. 
 
 The symbols M for Mark, Q (German Quelle) for the 
 Logia used by Matthew and Luke, and R for the remain- 
 ing material used in Matthew's Gospel are printed on the 
 margin of the Scripture text, for the convenience of those 
 
 ix 
 
PREFACE 
 
 who adopt the theory that use is made of these materials 
 in Matthew's Gospel. 
 
 I have to acknowledge the great kindness of Rev. J. B. 
 Wetherspoon, of North Carolina, in the preparation of the 
 
 Index. 
 
 A. T. ROBERTSON. 
 Louisville, Ky. 
 
CONTENTS 
 
 PAGE 
 
 Introduction i 
 
 I. Text i 
 
 II. Canonicity 3 
 
 III. The Apostle Matthew 5 
 
 IV. Origin of the Gospel according to Matthew . 7 
 V. Sources of the Gospel of Matthew . . .11 
 
 VI. The Unity of the Book 23 
 
 VII. Date 23 
 
 VIII. Historical Value of the First Gospel ... 25 
 
 IX. Purpose of the Gospel according to Matthew . 27 
 
 X. Characteristics . .29 
 
 XI. Analysis 43 
 
 XII. Bibliography 48 
 
 XIII. Comment 51 
 
 Appendix 
 
 Note A. The Testaments of the Twelve Patriarchs 287 
 Note B. The Language and Style of the Gospel of 
 
 Matthew 288 
 
 Index 291 
 
MATTHEW 
 
 ARCHIBALD THOMAS ROBERTSON 
 
 xui 
 
INTRODUCTION 
 
 I. Text 
 
 The nature of this volume allows small space for re- 
 marks on the text of the Gospel according to Matthew. 
 In general the primary uncials (i^ABCD) with reen- 
 forcement by L, the best of the Cursives, the Syriac, 
 Egyptian, and Latin Versions, with quotations from the 
 early fathers, give us a reasonably satisfactory text. The 
 newly discovered Freer (Detroit) uncial will probably take 
 high rank as a witness for the text of Matthew. Allen ^ 
 is clearly right in refusing to consider the Westcott and 
 Hort text as "final." But it remains still the best working 
 basis for modern scholars, and it is strongly supported in 
 its general positions by the work of B. Weiss ^ on indepen- 
 dent lines. The same thing is true of the critical edition 
 of the N. T. by Ebr. Nestle, which gives important variants 
 in Mss. and modem editions.^ There is no tendency 
 among modem scholars to go back to the Textus Receptus. 
 Dean Burgon made a magnificent fight against Hort, but 
 the contest has gone in favor of the great Cambridge 
 scholar. One can well sympathize with Dr. J. Rendal 
 Harris' words about Burgon: "I beheve he was entirely 
 wrong in his conclusions, but it is impossible to ignore the 
 vigour of his onslaught or the range of his artillery."* 
 The main revolt at present against the Hort text is by those 
 who, like Allen, "beheve that the second century readings, 
 attested by the ecclesiastical writers of that century and 
 by the Syriac and Latin Versions, are often deserving of 
 
 * Comm. on Matt., Int. Crit. Comtn., p. Ixxxvii. 
 
 * Textkritik der vier Evangelien, 1899. 
 
 » See abo Von Soden's critical work on the text of the New Testament. 
 
 * Sidelights on New Testament Research, p. 22. 
 
 B I 
 
INTRODUCTION 
 
 preference." ^ There is an undoubted revival of interest 
 in the Western t5rpe of text represented by D, the Latin 
 Versions, the Curetonian Syriac, TertulHan, etc. The 
 present over-emphasis on the Western text will be read- 
 justed with probably more value put upon this type of 
 text than W H were wiUing to admit. Still it must not 
 be overlooked that Hort's "Western non-interpolations" 
 find illustration in Matthew. A good example is seen in 
 Matt. 27 : 49, where i<BCL insert Jn. 19 : 34 to the con- 
 fusion of the context. The Western t)7pe of text is free 
 from this harmonistic error. It is possible,^ on the other 
 hand, that in Matt. 24 : 36 "not even the Son" is a Western 
 addition from Mk. 13 : 32, though supported by SBD. 
 In Paul's Epistles B has Western readings, though Hort 
 denies that in the Gospels. But certainly B is the best 
 single document for the text of Matthew. The most 
 startling variation in the text of Matthew, apart from D 
 (cf. the addition to 20 : 28), is seen in the Sinaitic Pal- 
 impsest (Syr.-Sin.).^ In general it represents an early form 
 of the Curetonian Syriac Version. Instead of the critical 
 text of Matt, i : 16 this Ms. reads, " Joseph, to whom was 
 betrothed Mary the Virgin, begat Jesus, called the Messiah." 
 This reading is probably due to dogmatic bias against the 
 theory of the birth of Jesus set forth in the Greek text. 
 In Matt. 1 : 18 the usual record runs in this document, 
 showing that the alteration was not carried through in 
 both places.'^ If one accepts the priority of Mark to 
 Matthew and the use of Mark by Matthew, the study of 
 the text of Matthew involves also the history of the text 
 of Mark. It is proper to face the problem of the Greek 
 text first, since all else grows out of that. The text of the 
 Revisers,^ which hes behind the Canterbury (1881) Re- 
 vision used in this commentary, does not differ greatly 
 
 1 Int. Crit. Comm. on Matt., p. Ixxxvii. * See Broadus on Matt., p. 492. 
 
 » Discovered in 1892 in the Monastery of St. Catherine at Sinai by Mrs. Lewis and 
 Mrs. Gibson, two Cambridge scholars. 
 
 * Cf. Zahn, Introduction to the N. T., 1909, Vol. II, pp. 565 i. ; Allen on Matt., 
 p. 8 ; Gressmann, Matthdus, 1909, Eandbuch zum N. T., S. 156. 
 
 » Cf. Whitney, The Revisers^ Greek Text, I, II, 1892. 
 
INTRODUCTION 
 
 from that of Westcott and Hort, of B. Weiss, or of Nestle. 
 See, in particular, F. Blass, Textkritische Bemerkungen 
 zu Matthaus, 1900. 
 
 n. Canonicity 
 
 We may begin with Irenaeus (about a.d. 180), who argued 
 that there could be only four gospels, because of the 
 four winds and the four elements {Adv. Hcsr. iii. 11, s. 8). 
 His reasoning is fanciful, but it reveals the fact that " the 
 four-shaped Gospel" had wide acceptance. He mentions 
 the names of Matthew, Mark, Luke, and John (Iren. iii. 
 I. i). We need not insist on this order, but the reception 
 of these four Gospels, and these alone, as canonical in the 
 future lists is outhned by Irenaeus. There were other 
 "gospels," some of them well spoken of by various writers, 
 like the Gospel according to the Hebrews, the Gospel of 
 the Egyptians, the Gospel according to Peter, the Gospel 
 of Nicodemus, the Protevangehum of James, etc.^ We 
 know something of these from quotations in different 
 writers, and in 1882 a fragment of the Gospel according to 
 Peter was discovered by M. Bouriant. It was pubUshed 
 in 1892. It is not hard to see why our Canonical Gospels 
 displaced these all in the favor of the early Christians. 
 Various groups of heretics produced special "gospels,* 
 which perished with the passing of the heresies. If we go 
 backward from Irenaeus, we meet the Diatessaron of Tatian 
 (about 160 A.D.) He begins his interwoven narrative 
 {Diatessaron = by means of four) with the Prologue of John's 
 Gospel and uses throughout the Four Gospels, now one, now 
 the other. This early " Harmony " of the Gospels is now ac- 
 cessible in English (Hill's translation). It is not to be over- 
 looked, also, that in the earliest Syriac, Latin, and Egyptian 
 Versions, which probably go back to the second century, the 
 Four Gospels are translated and no other gospels. It is 
 
 1 Cf. art. on " Gospels, Apocryphal," Hastings' Dictionary of the Bible. 
 3 
 
INTRODUCTION 
 
 not necessary to state the general acceptance of the Gospels 
 in the third and fourth centuries nor to strain after minute 
 allusions to Matthew in the comparatively few Christian 
 writers in the first half of the second century. It is now 
 generally admitted that Justin Martyr (about 150 a.d.) 
 was acquainted with the Gospel of John as well as with 
 the Synoptic Gospels (Apol. i. 66, ''which are called gos- 
 pels"). "Memoirs" was a common name with Justin 
 Martyr {Dial, cv) for the "Gospels." The Teaching of 
 the Twelve (probably 125 a.d.) also makes use of the Gos- 
 pel according to Matthew. There is an apparent quota- 
 tion in the so-called Epistle of Barnabas (a.d. 100 ?) with 
 the formula "as it is written." Various heretics (Ophites, 
 etc.) also used this Gospel in the second century.^ But 
 we possess more detailed statements in Irenaeus, who says 
 (Hcer. iii. i), "Matthew among the Hebrews published 
 a gospel in their own dialect, when Peter and Paul were 
 preaching in Rome and founding the Church." This 
 remark brings difiiculties of its own, but it clearly attests 
 the existence of a gospel by Matthew. Papias, who is 
 quoted in Eusebius (iii. 39), wrote the Exposition of the 
 Oracles of the Lord not later than 140 a.d. He was Bishop 
 of Hierapolis, a listener of John and a friend of Polycarp. 
 He says, "Matthew, then, in Hebrew speech compiled 
 the Logia; while they were interpreted by each man 
 according to his ability." This statement of Papias is 
 probably the source of the information of Irenaeus and 
 suggests more problems than it solves. These will come 
 up for discussion presently. But, meanwhile, we have 
 seen abundant evidence of the existence and use through 
 the second century of a Gospel according to Matthew, 
 whether in Hebrew or Greek, as one of the "Four Gos- 
 pels" which came to be alone accepted as canonical.^ 
 The authorship, sources, and date of the Gospel according 
 
 1 Gregory, The Canon and Text of the N. T., pp. 163 ff. 
 
 « As a matter of fact the Gospel according to Matthew is quoted much more fre- 
 quently than Mark and Luke. 
 
 4 
 
INTRODUCTION 
 
 to Matthew remain for separate treatment, but because 
 of its association with the name of the Apostle Mat- 
 thew, we are justified in setting forth what is known about 
 him. 
 
 III. The Apostle Matthew 
 
 There is not a great deal that is known of Matthew 
 outside of the Gospels. His name occurs once in the Acts 
 of the Apostles in the list of those in "the upper chamber" 
 (i : 13). He probably left Jerusalem for mission work 
 after the persecution by Herod Agrippa I (Acts 12; cf. 
 Peter's departure in verses 18 f.) There are stories about 
 his Hving the life of an ascetic on herbs and water, a great 
 change from his former manner of life as a pubHcan. It is 
 represented in Western art that he was slain by the sword 
 and again it is denied that he was a martyr. In eccle- 
 siastical art Matthew (after the four living creatures in 
 Ezek. 1 : 5-26, cf. Rev. 4 : 6-10) is represented as the man 
 (or angel), Mark as the lion, Luke as the calf, John as the 
 eagle. But this appUes to the books rather than to the 
 writers. It is to the Gospels that we must go for what 
 information is really known about Matthew. He had two 
 names (Levi Matthew) Uke John Mark, Simon Peter, 
 Saul Paul, etc. We do not know whether Levi was the 
 original name, as with Simon, and Matthew (possibly = 
 "the gift of Jehovah" like the Greek "Theodore") an ac- 
 quired name (cf. Cephas or Peter), or whether he had both 
 names from the beginning as was common enough (prob- 
 ably so Saul Paul). In the latter case he would have two 
 Jewish names from the first. In the Gospel according to 
 Matthew the name Matthew alone occurs (Matt. 9:9; 
 10: 3), while in Mark and Luke we have now Levi (Mk. 
 2 : 14 ; Lk. 5 : 27), now Matthew (Mk. 3:18; Lk. 6 : 15). 
 But it is perfectly clear in Matt. 9 : 9 and Mk. 2 : 14 (Lk. 
 5:27) that the same man is meant by the two names. 
 In each of the three Gospels he is described as "sitting at 
 the place of toll." This was near Capernaimi on the high- 
 
INTRODUCTION 
 
 way from Damascus to the Mediterranean Sea. He was 
 an officer of Herod Antipas, the Tetrarch of Galilee and 
 Perea. In the list of the Twelve in Matt. lo : 3 he is called 
 "Matthew the publican." This fact is implied in the 
 narrative of his call and the accounts of the feast given by 
 him at his house in honor of Jesus. He invited "many 
 publicans and sinners" and "others." He was loyal to 
 his class and Jesus was not unwilling to accept an invita- 
 tion to such a company. The presence of " the Pharisees 
 and their scribes" (Lk. 5 : 30) was due to a curious custom 
 that persons uninvited might be present at such a function, 
 merely as spectators. He was not a Roman officer like 
 Zacchaeus at Jericho (Lk. 19:2), nor was he a " chief publi- 
 can" like Zacchaeus, a farmer of taxes to other publicans. 
 But he had acquired some property, evidently, as is seen 
 from the generosity of the entertainment shown to his 
 many guests. He was probably no better than his class 
 and was very likely guilty of the extortion admitted by 
 Zacchaeus. The names "publicans and sinners" were 
 coupled not merely by the haters of Rome and of Herod, 
 but Jesus himself did so ("publicans and the harlots," 
 Matt. 21:31 f.), as reported in this Gospel according to 
 Matthew. On the occasion of Matthew's feast the 
 Pharisees made no exception of the host in their sneer 
 at Jesus and his disciples for eating with publicans and 
 sirmers. 
 
 Jesus did not disdain to include one of this class in his 
 chosen band of Apostles. Until Jesus met him he had not 
 been a disciple, though probably familiar with the work 
 of Jesus in Jerusalem. This fact partly explains his 
 prompt obedience to Jesus and surrender of his lucrative 
 position. It was not impossible for a tax collector to con- 
 tinue in his work and become a follower of Jesus, though 
 certainly the most of them must needs mend their ways. 
 The protest of the Pharisees to Jesus did not deter him 
 from caUing Matthew to the apostolate. A curious sur- 
 vival of Matthew's handling of money at the place of toll 
 
 6 
 
INTRODUCTION 
 
 appears in the frequent mention of coins of the highest 
 value, whereas in Mark "we read only of three coins and 
 those the poorest ; the mite, the farthing, and the penny." ^ 
 In Luke we have "pounds" also. Cf. Matt. lo : 9. "Tal- 
 ents" are mentioned in Matthew alone (18:23; 25:1 5). 
 In Mk. 2 : 14 Matthew is called also "the son of Alphaeus." 
 Is he a brother of "James the son of Alphaeus" (Matt. 
 10:3; Mk. 3:18; Lk. 6:15)? That is only possible 
 "if then we take the view that this James is neither the 
 brother of our Lord nor yet the same as James the Little, 
 and if we negative the idea that Alphaeus (Aram. Khal- 
 phai) and 'Clopas' are one name" (Maclean in Hastings' 
 one-vol. D. B.), There is a modesty of demeanor in 
 Matthew apparent in all the Gospels, an absence of self- 
 assertion. He was the business man in the ministry. He 
 was a thorough Jew, but not a Pharisee. His sympathies 
 will be with the masses and he will be open to the work 
 among the Gentiles when that time comes. He not only 
 Uved in Galilee, but his work as tax collector had brought 
 him into close touch with the Gentiles. He had probably 
 transgressed many of the Pharisaic niles about the Sabbath 
 and the ceremonial system in general. 
 
 What was it in Matthew that appealed to Jesus? He 
 saw in him the making of a man and minister. 
 
 • IV. Origin of the Gospel according to Matthew 
 
 I. The Synoptic Problem. This subject divides honors 
 with the Johannine question for difficulty and prolonged 
 debate. In spite of repeated attacks Jolm is still held by 
 men Hke James Drummond ^ and William Sanday ^ to be 
 the author of the Fourth Gospel. It is not perhaps too 
 hazardous to predict that this position will grow in accept- 
 ance with scholars of the future. But no such prophecy is 
 safe concerning the Synoptic Problem. Hamack * laments 
 
 * Luckock, Special Characteristics of the Gospels, p. 32. 
 
 * An Inquiry into the Character and Authorship of the Fourth Gospd, 1904. 
 
 * Criticism of the Fourth Gospd, 1905. « The Sayings of Jesus, 1908, p. xii f. 
 
INTRODUCTION 
 
 "the wretched plight in which the criticism of the Gospels 
 finds itself in these days, and indeed has always found 
 itself — with the exception of the work of a few critics, 
 and apart from the Markan problem, which has been 
 treated with scientific thoroughness." Zahn,^ after a 
 masterly survey of the history of the Synoptic Problem, 
 concludes, "Up to the present time no one of the investi- 
 gations of the Synoptic Problem can be said to have pro- 
 duced results which have been generally accepted, or that 
 can lay well-grounded claims to such acceptance." With 
 such pessimistic words from Harnack, the leader of the 
 left in German criticism, and from Zahn, the leader of the 
 right, it cannot be expected that any final results on this 
 subject are to be announced in these pages. But the 
 labors on this subject have been great and long extended 
 and not wholly for naught. It can now be confidently 
 said that criticism as a whole admits the genuineness of 
 the Gospel according to Mark and the Gospel according 
 to Luke. This of itself is distinct progress. It is also 
 admitted that Mark is earlier than Luke. It is probably 
 shown besides that Luke used Mark as one of his sources.^ 
 But what about Matthew and its relation to Mark and 
 Luke ? It is at this point that we approach the supreme 
 difficulty in the Synoptic Problem. No adequate dis- 
 cussion of the matter can be here attempted. The con- 
 tending views are well set forth in the works of Harnack 
 and Zahn just mentioned. For an able independent dis- 
 cussion see Burton, Some Principles of Literary Criticism 
 and their Application to the Synoptic Problem, 1904. 
 At present it is a matter of alternatives, with a decided 
 drift in one direction which will be presently indicated. 
 
 2. The Title. The oldest manuscripts have merely 
 "According to Matthew." Others have "Gospel accord- 
 ing to Matthew," while still later cursives read "The Holy 
 
 1 Introduction to the N. T., Vol. 2, 1909. p. 418. 
 
 * Hawkins, Horn Synopticce, p. 122. Cf. also Hobart, Medical Language of St. 
 Luke, 1882 ; Harnack, Luke the Physician, igo? ; Ramsay, Luke the Physician, 1908. 
 
 8 
 
INTRODUCTION 
 
 Gospel according to Matthew." Does this title mean that 
 Matthew is the author of the Gospel in its present shape ? 
 It is doubtful if at the very first the book had a title, though 
 that is possible. Certainly in the second century and 
 onward the phrase was taken to mean authorship in the 
 full sense. But at the beginning it is entirely possible 
 that it may have been used to indicate that the present 
 Greek Gospel was based on the work of Matthew. But 
 that is just the point in dispute. 
 
 3. The Aramaic Gospel of Matthew. Whatever is true 
 about the Greek Gospel according to Matthew, there is 
 now pretty general agreement that Matthew wrote an 
 Aramaic (Hebrew) Gospel. Some scholars indeed think 
 that Papias was a man of little mind and was confused 
 (see Canonicity) on that subject. But that is a gra- 
 tuitous reflection on Papias and he by no means stands 
 alone in that statement about Matthew. Eusebius, who 
 quotes Papias {H. E. iii. 39), cites also Ir naeus (fi". E. v. 
 8. 2) and Origen {U. E. vi. 25) and adds his own opinion 
 to the same effect {H. E. iii. 246). It is difficult to think 
 that this tradition is without foundation in fact.^ It may 
 seem curious that the Aramaic Gospel has so completely 
 vanished. Some scholars have tried to connect it with 
 the Gospel of the Hebrews, but without success. But one 
 is reminded of Luke's word (Lk. i : i) about the "many" 
 who had set forth narratives of the life of the Master. It 
 does not necessarily follow that Luke had seen and used 
 this Aramaic Matthew, though such a view is entirely 
 probable in itself. 
 
 It may very well have belonged to the large number of 
 noble attempts to present the work of Christ. We know 
 also that some of Paul's letters have not survived (i Cor. 
 5:9). We know that Jesus himself spoke usually in the 
 Aramaic tongue, though also in Greek. It is not surprising 
 that a gospel was written also in the Aramaic. It may 
 even be said that the Aramaic Matthew was earlier than 
 
 1 Cf. Hawkins, Eora Synopticee, pp. 88, 129. 
 9 
 
INTRODUCTION 
 
 Mark or Luke, though Mark was written before the Greek 
 Matthew or Luke. It is pure conjecture to give a date to 
 the Aramaic Matthew. Irenaeus does date it while Peter 
 and Paul were preaching in Rome, but it is not clear that 
 he is distinguishing the Aramaic from the Greek Matthew. 
 This matter will come up again and may be passed for the 
 moment. 
 
 4. The Greek Gospel according to Matthew. What is to 
 be said about the present Matthew ? What is its relation 
 to the Aramaic Matthew ? This is the crux of the whole 
 matter. Only a summary can be attempted. 
 
 {a) One view is that the Greek Matthew is in reality 
 a translation of the Aramaic Matthew. The great weight 
 of Zahn's scholarship is given to this position.^ He denies 
 that the term "Oracles" as used by Papias is the title of 
 a book ; it merely points to the words of Jesus contained 
 in the Gospel according to Matthew to which Papias 
 referred. He considers the translator unknown and dates 
 the translation toward the close of the first century. Some 
 scholars even hold that Matthew himself translated his 
 Aramaic Gospel into Greek. 
 
 Allen 2 admits the strength of this position, which has 
 imiform external testimony, if Papias' words be inter- 
 preted as above. It must still be held possible, as Allen 
 allows, that this view may be correct. It has grave diffi- 
 culties which grow out of the comparison of Matthew with 
 Mark. It is not merely that the framework of Mark is in 
 Matthew, but that in a translation from Aramaic into 
 Greek so much of the very language of Mark should be 
 used verbatim is indeed difficult to believe. There are also 
 many evidences that the Greek Matthew was composed 
 in Greek and is not a translation.' 
 
 (b) Another view is that the Greek Gospel is a free com- 
 position by Matthew himself in more or less independence 
 of the Aramaic Gospel. In other words Matthew wrote 
 
 » Introduction to the N. Y., Vol. II, p. 516. » Int. Crit. Comm. on MaU., p. Ixix. 
 
 » C£. Plummer, Exegetkal Comm. on Matt., 1909. 
 
 XO 
 
INTRODUCTION 
 
 two Gospels very much alike, one in Aramaic, one in Greek. 
 This, of course, is not impossible in itself. Luke is held 
 by Blass ^ to have produced two editions of both the Gospel 
 and the Acts, one short and one long, but the cases are not 
 exactly parallel. Josephus, however, produced his Jew- 
 ish War first in Aramaic. It was probably shorter than 
 the later Greek edition. The Greek was practically a new 
 work and "shows no traces of its Aramaic parentage."* 
 This theory in itself is possible, though it does not account 
 for the relation of the Greek Matthew to Mark, unless the 
 Apostle Matthew himself deliberately used the framework 
 of Mark because Peter's teaching was the main source of 
 Mark's narrative. Few scholars now maintain this posi- 
 tion, but see Salmon, Introduction to the N. T., p. 223. 
 
 (c) The Greek Matthew is the work of another. This 
 is the view of the majority of modem critics. Very strong 
 arguments are adduced for the position that "the unknown 
 constructor of the First Gospel" ^ made use of the Aramaic 
 Matthew or a translation of it into Greek. If this is true, 
 the name is explained, for the Aramaic Matthew is probably 
 taken over nearly as a whole into the First Gospel. The 
 disappearance of the Aramaic Matthew is thus probably 
 accounted for. There is real justification for the use of 
 Matthew's name in connection with it. This theory calls 
 for rather more extended treatment. 
 
 V. The Sources of the Gospel of Matthew 
 
 I. The Gospel according to Mark. Our Second Gospel 
 is generally held to have been used by the author of our 
 Greek Matthew. This matter is worked out carefully 
 by Hawkins,^ Allen,^ and Plummer.^ The subject is treated 
 exhaustively by Allen, who claims that "almost the entire 
 substance of the Second Gospel has been transferred to 
 
 » Philology of the Gospels, 1898. 
 
 • H. St. John Thackeray, art. " Josephus " in extra volume of Hastings' D. B. 
 
 • Plummer, Comm. on Matt., p. ix. * Horce Synopticce, pp. 42 ff. 
 
 • Comm. on Matt., pp. xiii-xl. * Comm. on Matt., pp. xi-rv, xviii f. 
 
 II 
 
INTRODUCTION 
 
 the First." ^ The chief exceptions to this statement are 
 Mk. 1 : 23-28, 35-39; 4 : 26-29; 7 - 32-37; 8 : 22-26; 9 : 38- 
 40; 12:41-44. The most convincing illustration of the 
 identity in framework between Mark and Matthew is the 
 general analysis in Plummer's Matthew, p. xviii : — 
 
 Mark Matthew 
 
 1 : 1-13 Introduction to the Gospel 3 : 1-4 : 11 
 
 6 : 14-9 : 13 Ministry in Galilee 4 : 12-13 • 5^ 
 
 6 : 14-9 : 50 Ministry in the Neighbor- 
 hood 14 : 1-18 : 35 
 
 10: 1-52 Journey through Perea to 
 
 Jerusalem 19 : 1-20 : 34 
 
 11:1-16:8 Last week in Jerusalem 21:1-28:8 
 
 This is a striking fact, whatever the explanation. The 
 present theory holds that Mark's order is the original one 
 and was followed by both' Matthew and Luke. 
 
 It is not held that Matthew follows Mark in every detail 
 in these chapters. Various portions here and there may 
 come from other sources. In fact, especially in the first 
 half of the book, deviations in the order of the shorter sec- 
 tions are many. But the broad outline holds. The old 
 tradition set forth this same outline if we may judge from 
 the address of Peter at Caesarea (Acts 10 : 36-43) and of 
 Paul at Antioch in Pisidia (13 : 23-37). But the agree- 
 ment between Mark and Matthew extends to minute 
 details of language. The oral tradition was once relied 
 on by many scholars as alone sufficient to explain the agree- 
 ments and the disagreements between the Synoptic Gos- 
 pels.^ It cannot be denied that the oral teaching played 
 a large part in the preservation of the gospel story. If 
 Mark's Gospel represents in substance the teaching of 
 Simon Peter, the oral teaching in its best form lies at the 
 very basis of this Gospel. Even if the Greek Matthew 
 made use of Mark, as is probably true, there is still need 
 
 1 Comm. on Matt., p. xiii. Cf. also Wellhausen, Einleitung in die drei erslcn Ev. 
 S. 57 seq. » Westcott, Introduction to the Four Gospels, p. 212. 
 
 X2 
 
INTRODUCTION 
 
 to appeal to the oral teaching at numerous points.^ The 
 memories of the Jews were wonderfully well developed in 
 this direction, as is shown by the long use of the impointed 
 Hebrew text and the fact that none of the oral law was 
 written down till 200 a.d. It is not held that the Greek 
 Matthew makes a mechanical use of Mark. In many de- 
 tails there are changes, some by way of abbreviation, some 
 by way of expansion. Each writer has his own linguistic 
 style. Thus Mark has "straightway" about forty-one 
 times, while Matthew has this word only seven times, and 
 these come from Mark. Mark has the historic present 
 nearly twice as often as Matthew.^ The frequent imper- 
 fects of Mark become aorists in Matthew. According 
 to this theory a number of editorial notes occur in the midst 
 of the material drawn from Mark. This does not mean 
 that the additional material is of no value. The Evan- 
 gelist may indeed have had authority for it quite on a par 
 with that of Mark. We have no right to assume that all 
 was invention save what we can now account for. The 
 examples of identity in language between Mark and Mat- 
 thew (and Luke) belong chiefly to the discourses of Jesus.^ 
 This occurs even in places where a parenthesis is inserted, 
 as in Mk. 2 : 10 ; Matt. 9:6; Lk. 5 : 24. But it is found 
 also in narrative sentences, as in Mk. 3:19; Matt. 10 : 4 ; 
 Lk. 6 : 16. But if Mark's Gospel has thus been used with 
 freedom, one must maintain that it has also been done 
 with great skill and intelligence. It is not necessary to 
 this theory that one now be able to account for the origin 
 of every word and phrase in the Markan portions of Mat- 
 thew. Certainly some independence in the use of sources, 
 not to say literary skill, must be credited to one who com- 
 posed so great a book as the Gospel according to Matthew. 
 On the great value of Mark as a main source of the Gospels 
 of Matthew and Luke, see Burkitt, Gospel History and 
 
 1 Cf. Hawkins, Eora Synoptica, p. 88. 
 ' Cf. Hawkins, Hora Synoptica, pp. 114 ff. 
 ' Cf. Rushbrooke, Synopticon, 1884. 
 
 13 
 
INTRODUCTION 
 
 its Transmission^ p. 65 ff. Cf. also Swete's great Com- 
 mentary on Mark. 
 
 2. Q or the Aramaic Logia. The term "Logia'* used by 
 Papias for the Aramaic Matthew has been the subject of a 
 great deal of controversy. Irenaeus and the later Fathers 
 generally use "Gospel" (cf. Justin Martyr's "Memoirs" 
 and "Gospels"). The word may mean only Discourses, 
 but this is not its necessary idea, as may be seen from 
 Rom. 3:2. It is clear here that "Oracles of God" in- 
 cludes narrative as well as discourse. The discovery of the 
 "Sayings of Jesus " at Oxyrhynchus ^ has thrown no great 
 amount of light on the subject. They are too fragmentary 
 to be conclusive and most certainly do not represent por- 
 tions of the Logia of Matthew aUuded to by Papias. In 
 itself the term admits the appHcation to a book like the 
 present Gospel according to Matthew, if the other facts 
 called for that conclusion.' The most likely theory would 
 be that the Logia of Matthew was chiefly a collection of 
 Sayings of Jesus with the minimum of narrative, just as 
 Mark is mainly narrative with the minimum of discourse. 
 This is borne out by a comparison of the portions of Mat- 
 thew and Luke which seem to draw on this non-Markan 
 document. But it has to be admitted that the relations 
 of the Greek Matthew and Luke to the Aramaic Logia 
 of Matthew are by no means so certain as seems to be the 
 case with respect to the use of Mark.^ We may be sure 
 that Luke had access to material not in the hands of the 
 author of the Greek Matthew and vice versa. But a con- 
 siderable portion of the non-Markan sections of Matthew 
 and Luke seem to come from the same or a similar docu- 
 ment. Harnack^ prefers in a severely scientific way, as 
 does Wellhausen,^ to call this document "Q" (Ger. 
 Quelky source), which has the advantage of not discussing 
 file question of the Aramaic Logia of Matthew at all. 
 
 > Grenfell and Hunt, Sayings of Our Lord (1897) ; C. Taylor, The Oxyrhynchus 
 Sayings 0/ Jesus. 1903 ''Plximmer, Comm. on Matt., p. xvi. 
 
 * The Sayings 0/ Jesus, p. v. * Einleiling in d. drei ersten Evangdien, S. 67. 
 
 14 
 
INTRODUCTION 
 
 So by Q is meant strictly that portion of the Logia of 
 Matthew used by both Matthew and Luke. 
 
 This second source of Matthew and Luke, accepting 
 Mark as the first and main one, is not the only other source. 
 But it is possible to gain a tolerably clear idea of this com- 
 mon source and also to identify it with the Logia of Mat- 
 thew with a fair degree of probabiHty. This new material 
 is not found in Mark, but is present in both Matthew and 
 Luke, some of it in identical language. Some of this com- 
 mon material may have come from oral tradition, some 
 from other written sources.^ Allen does not claim as much 
 material for Q as do Hawkins and Hamack. The question 
 is an open one, to be sure, and necessarily hypothetical. 
 The lists of Hawkins ^ and Hamack ^ are here given for 
 what they are worth. 
 
 Hawkins (followed below) makes 72 sections common 
 to Matthew and Luke from Q, while Hamack makes out 
 59. The difference is due to Sie method of grouping. 
 
 Portions of the Greek Matthew from Q or the Aramaic 
 
 Matthew 
 
 
 
 
 LUKJC 
 
 3 : 7-10 
 
 
 
 
 3:7-9 
 
 3 -.12 
 
 
 
 
 3:17 
 
 4:3-11 
 
 
 
 
 ' 4:3-13 
 
 5 : 3> 4, 6 
 
 
 
 
 6 : 20b, 21 
 
 5:11,12 
 
 
 
 
 6:22,23 
 
 5:13 
 
 
 
 
 14:34,35 
 
 S:i8 
 
 
 
 
 16: 17 
 
 5:25,26 
 
 
 
 
 12 : 58, 59 
 
 5 : 39, 40, 
 
 42, 
 
 44- 
 
 -48 
 
 6:29, 30, 27, 28, 35b, 32, 33, 36 
 
 6 : 9, loa. 
 
 II, 
 
 12, 
 
 13a 
 
 II : 2-4 
 
 6:20, 21 
 
 
 
 
 12 :33b, 34 
 
 6:22,23 
 
 
 
 
 11:34,35 
 
 6: 24 
 
 
 
 
 16:13 
 
 6:25-33 
 
 
 
 
 12:22-31 
 
 » Allen, Comm. on Matt., pp. xli ff. « Hor<e SynopHae, pp. 88 ff. 
 
 » Sayings of Jesus, pp. 127 ff. 
 
 IS 
 
INTRODUCTION 
 
 Matthew 
 
 Luke 
 
 7 : 1, 2b 
 
 6 : 37a, 38b 
 
 7:3-5 
 
 6:41,42 
 
 7:7-11 
 
 11:9-11, 13 
 
 7:12 
 
 6:31 
 
 7 : 13, 14 
 
 13:23, 24 (?) 
 
 7:22, 23 
 
 13:23-27 (??) 
 
 7:24-27 
 
 6 : 47-49 
 
 7:28a 
 
 7:1a 
 
 8:5-10, 13 
 
 7 : ib-io 
 
 8:11, 12 
 
 13 : 28, 29 
 
 8 : 19-22 
 
 9:57-60 
 
 9:37,38 
 
 10: 2 
 
 10:7 
 
 9:2 
 
 10 : lob 
 
 10: 7b 
 
 10:12,13 
 
 10:5,6 
 
 10:15 
 
 .10: 12 
 
 10 : i6a 
 
 10:3 
 
 10: 24, 25a 
 
 6:40 
 
 10:26 
 
 12: 2 
 
 10:27-33 
 
 12 : 3-9 
 
 10:34-36 
 
 12 : 51-53 
 
 10:37 
 
 I4:26(??) 
 
 10:38 
 
 14:27 
 
 10 : 40 
 
 10: 16 
 
 II : 2-11 
 
 7 : 18-28 
 
 11:12, 13 
 
 16:16 
 
 II : 16-19 
 
 7:31-35 
 
 II : 21-24 
 
 10:13-15, 12 
 
 12: 27, 28 
 
 12: 19, 20 
 
 12:30 
 
 11:23 
 
 12 : 38, 39, 41, 42 
 
 II : 16, 29-32 
 
 12:43-45 
 
 II : 24-26 
 
 13:16,17 
 
 10 : 23b, 24 
 
 13:33 
 
 13:20, 21 
 
 15 : 14b 
 
 6:39b 
 
 (16:2,3) 
 
 12:54-56 (??) 
 
 
 16 
 
INTRODUCTION 
 
 Matthew Luke 
 
 17: 20b 17:6 (?) 
 
 18:7 17:1 
 
 18:12,13 15:4,5,7 
 
 18:15,21,22 17:3,4 
 
 19:28 22: 28-30 (?) 
 
 (21:44) 2o:i8(?) 
 
 23:4 11:46 
 
 23 : 12 14: II 
 
 23:13(0114) 11:52 
 
 23:23 11:42 
 
 23:25 11:39 
 
 23:27 11:44 (?) 
 
 23:29-31 11:47,48 
 
 23:34-36 11:49-51 
 
 23 : 37-39 13 : 34, 35 
 
 24:26-28 17:23, 24,37 
 
 24:37-39 17:26,27 
 
 24:40,41 17:34,35 
 
 24 : 43-5ia 12 : 39, 40, 42-46 
 
 A simpler and less detailed comparison is presented by 
 Wellhausen.^ Harnack adds to the above Matt. 25 : 29 
 and Lk. 19 : 26. In broad outline this is the matter con- 
 sidered by modern critics as belonging to Q. Hawkins 
 has given an able discussion of the linguistic characteristics 
 of each of the Synoptic Gospels as a whole.^ Harnack^ 
 attempts to give a summary of the characteristics of Q. 
 He finds it to consist mainly of the great discourses of 
 Jesus (portions of the Sermon on the Mount, 5-7; the 
 address to the Apostles, 10 : 5-42 ; the group of parables, 
 13 ; the discourses in 18 ; the parables of warning of the 
 last day of public teaching, 21:28-22:14; the woes 
 against the Pharisees, 23 ; portions of the discourse on 
 last things, 24 and 25). The chief interest centres in the 
 commands of Jesus and the personality of the Lord. He 
 
 » EinUitung, S. 66. * Hora Synoptka, pp. 1-41. » Sayings of Jesus, pp. 229 ff. 
 C 17 
 
INTRODUCTION 
 
 considers it a document of the highest antiquity, older 
 indeed than the Gospel according to Mark.^ He thinks 
 that in all probabiUty it is a work of Matthew.^ He holds 
 that it belongs to Palestine while Mark wrote his Gospel 
 in Rome. He sees no literary relationship between the 
 two. On the narrative basis of Mark (the Petrine tra- 
 dition) has been placed the portrait of Jesus by the Apostle 
 Matthew. In Q Hamack finds " the central theme of the 
 message of our Lord, that is, the revelation of the knowledge 
 of God, and the moral call to repent and to believe, to 
 renounce the world and to gain heaven." He thinks that 
 Q "found its grave in the Gospels of St. Matthew and St. 
 Luke." He places a higher value on Q than does Well- 
 hausen, who seeks to disparage it by means of Mark.^ But 
 a juster comparison between Q and Mark is made by Har- 
 nack."* It is to be added that in what is ascribed to Q in 
 Matthew and Luke, some portions may be true indeed in 
 the Markan sections.^ It must not be supposed that Luke 
 has made use of all of Q nor is it necessary to infer that 
 every portion of Q is preserved in Matthew. As will be 
 presently seen, it is entirely possible that the Logia of 
 Matthew was much larger than the portions used in com- 
 mon by both Matthew and Luke. In particular the Greek 
 Matthew may have drawn a good deal of his special ma- 
 terial from Q. Cf. Allen, Comm., p. Ivii ff. 
 
 Some parts of Mark, though small on the whole, were not 
 incorporated in either Matthew or Luke. It is not clear 
 what was the order of the narrative and discourses in Q. 
 Matthew is so largely topical in arrangement that little 
 can be justly concluded from his order. Luke is more 
 generally chronological, as we can see from comparison 
 with Mark. Probably Luke's order for Q is to be pre- 
 ferred as a rule. It cannot, however, be shown for certain 
 that Matthew has elsewhere grouped into single discourses 
 various addresses that were really spoken on separate 
 
 » Sayings of Jesus, pp. 246 f. ' Ibid., p. 24Q. » Einleitung, S. 73 seq. 
 
 * Sayings 0/ Jesus, pp. 193 fif. ' Hawkins, Horce Synoptica, p. 88. 
 
 x8 
 
INTRODUCTION 
 
 occasions according to Luke's order. The reason for this 
 uncertainty Hes in the fact that popular speakers and 
 teachers so often deliver the same sermons and addresses 
 in different places and at different times. Apart from all 
 this Luke has another source (probably several) for much 
 material not in Mark and Matthew. 
 
 3. Other Sources for the Greek Matthew. The way may 
 have seemed reasonably clear so far, but now we come to 
 the realm of pure conjecture. If we may appeal to the 
 example of Luke (i : 1-4), we may feel assured that one so 
 skilful and competent, as the writer of the Greek Matthew 
 evidently was, would make diligent use of all the reHable 
 material at hand. He wrote at a time when various 
 sketches of the work and words of Jesus had been written. 
 Several of the Apostles were still alive. Christian tra- 
 ditions were fresh and strong and clear. As he wrote in 
 Palestine, many original sources of information were open 
 to him. There is at any rate a considerable body of ma- 
 terial in the Greek Matthew not in Mark and Luke, i.e, 
 a portion of this wanting in Q as well as in Mark. He may 
 have had access to a collection of quotations from the Old 
 Testament,^ but this is by no means certain. Both Mat- 
 thew I, 2 and Luke i, 2 record the birth of Jesus, but 
 it seems clear that they used different sources for their 
 narratives.2 In the case of Luke the story is told from 
 the standpoint of Mary, while in Matthew that of Joseph 
 is given, each with great delicacy. Luke may have known, 
 while in Caesarea with Paul, one of the group of women 
 near to Mary. Mary may indeed herself have left a docu- 
 ment in Aramaic. In the case of Matthew it is not im- 
 possible that this narrative was in Q except that Luke's 
 use of a different story would thus be difficult to explain. 
 But evidently the narrative is ancient and comes ulti- 
 mately from Joseph himself. Both narratives find their 
 justification as answers to the Jewish slanders then cur- 
 rent concerning the birth of Jesus. The story of the 
 
 1 Plummer, Cotnm., p. xi. 2 Ibid., p. 3. 
 
 19 
 
INTRODUCTION 
 
 Virgin Birth is assumed in John i : 14 and in Paul's Epistles, 
 though absent from Mark. Allen ^ in his list of passages 
 in the Greek Matthew not explained by the use of Mark or 
 Q gives various "editorial notes." He means that besides 
 other documents and oral tradition the author expresses 
 his individual opinion on various points. This is entirely 
 possible. But, even so, this opinion may be the result of 
 research and be an entirely competent induction from the 
 facts. Besides, one must remember that he is likely to be 
 quite mistaken in labelling a given remark "editorial note." 
 The list of Allen is given below. 
 
 Passages in Matthew alone. 
 I and 2 9 : 27-36 
 
 3:14-15 10:2a 
 
 4 : 13-16 10 : 5b-8 
 
 4 : 23-25 10 : i6b 
 
 5:1,2,4 . 10:23 
 
 5:5,7-10 10:25b, 36 
 
 5:13a, 14 10:41 
 
 5:16,17 11:1,14,20 
 
 5:19-24 11:28-30 
 
 5 : 27, 28 12 : 5-7 
 
 5:3i-39a 12:11, 12a 
 
 5:41,43 12:17-21 
 
 6: 1-8 12 : 22, 23 
 
 6:iob, 13b 12:36,37 
 
 6 : 16-18 12 : 45b 
 
 6:34 13:14,15 
 
 7:6, 12b 13:24-30,35 
 
 7:15 ' 13:36-43 
 
 7 : 19-22 13 : 44-53 
 
 7 : 28a 14 : 28-31 
 
 8:1,5a 15:12,13 
 
 8:17 15:23-25 
 
 9:13a 15:30,31 
 
 9 : 26 16 : 2b, 3 
 
 ' Comtn., p. I ff. 
 20 
 

 INTRODUCTION 
 
 i6: lib, 12 
 
 22 : 33, 34 
 
 i6: 17-19 
 16: 22b 
 17:6,7 
 
 22:40 
 
 23 : 1-3 
 
 23 ' 5, 7b-io 
 
 17:13 
 
 23 : 15-22 
 
 17 : 20, 24-27 
 
 23 : 24, 28, 32, 33 
 
 18:3,4, 10 
 
 24: 10-12, 20 
 
 18: 14, 16-20 
 
 24 : 30a 
 
 18 : 23-25 
 
 25:13 
 
 19: la 
 
 25 : 14-30 
 
 19:9 
 
 25 : 31-46 
 
 19: 10-12 
 19:28 
 20 : 1-16 
 
 26:1,44 
 
 26:50 
 
 26:52-54 
 
 21:4,5 
 
 27 : 3-10 
 
 21 : 10, II 
 
 27 : 19, 24, 25 
 
 21 : 14 
 21 : 15b, 16 
 21 : 19b 
 21:28-32 
 
 27 : 36, 43 
 27 : 5ib-53 
 27 : 62-66 
 28 : ib-4 
 
 21:43,44 
 22 : 1-14 
 
 28:11-15 
 28 : 16-20 
 
 It is not claimed by Allen that quite all of this comes 
 from unknown manuscripts. He picks out several pas- 
 sages as editorial notes like 3:14-15; 4:23-25; etc. 
 Others consist of quotations from the O. T. like 4 : 13-16 ; 
 8 : 17 ; 12 : 17-21; etc. Nor can it be affirmed positively 
 that none of these sections came from Q (the Logia of 
 Matthew). We can compare Mark with Matthew for 
 the Markan sections, but no such comparison is possible 
 for Q and the Greek Matthew, except where Liike also 
 uses Q. Hence Allen ^ credits a large part of the passages 
 given above to the Logia of Matthew, those like 5 : 3-7 : 27 ; 
 8 : II, 12 ; 9 : 37, 38; etc. But he frankly admits the doubt 
 about the whole matter. 
 
 ^ Comm., pp. Ivfi £. 
 21 
 
INTRODUCTION 
 
 In Hastings' D. C. G., in the article on Matthew, Allen 
 suggests that the narrative in Chapters i and 2 does not 
 come from the Logia. The same thing may be true of 
 14 : 28-31 ; 17 : 24-27 ; 27 : 3-10, 19, 24, 25, 51-53, 62-66 ; 
 28 : 11-15. It is held also that the O. T. quotations of a 
 "peculiar type" with a special formula come from a catena 
 of Messianic passages. This is possible, but by no means 
 certain. Cf. i : 22, 23 ; 2:5, 6, 15, 17, 18, 23 ; 4 : 14-16 ; 
 8:17; 12:17-21; 13:35; 21:4, 5; 27:9. 
 
 It is hardly possible on grounds of the Palestinian char- 
 acter of Q to decide clearly what part of the non-Markan 
 sections of Matthew belong to Q and what come from 
 other sources. In the end, therefore, we come to a point 
 quite open to debate. It is becoming in one to be modest 
 in the statements here, as indeed on the whole Synoptic 
 Problem. 
 
 It will probably never, be possible to label every section 
 of the Greek Matthew with the name of its source, granting 
 that this theory is correct. Nor indeed is it necessary. 
 The author made use of the best sources at hand, as every 
 good historian does. When a book is finished, the marks 
 of the scholarly work are found rather in the finish of the 
 whole than in seams which may betray the sources of the 
 material. And the ancients were not slaves to quotation 
 marks and footnotes, as we moderns are. 
 
 According to Burton (Principles of Literary Criticism 
 and the Synoptic Problem, p. 53) "the sources of Matt, 
 are the Matthaean Logia, Mark, the Galilean document, 
 and the Perean document, besides certain minor sources." 
 Burton restricts the Logia of Matthew entirely to the Greek 
 Matthew and for the material common to Matthew and 
 Luke he supposes two documents, one a Galilean docu- 
 ment, one a Perean document. It is an ably presented 
 theory, but illustrates again the absence of certainty among 
 critics in the realm of the Synoptic Problem. Burton's 
 theory is adopted by Sharman in his Teaching of Jestcs 
 about the Future. 
 
 22 
 
INTRODUCTION 
 
 VI. The Unity of the Book 
 
 One must not imagine that the result is a mere patch- 
 work in the Greek Matthew. On the contrary, the writer, 
 whether Matthew himself or another author, has shown 
 great ability in his use of the historical material. He has 
 made a coherent whole, and his own stamp is on the book 
 throughout. In particular in the Markan passages a very 
 great number of minor and some major changes are made 
 to suit the book. The author is not a mere compiler. He 
 has assimilated his material and made abundant use of 
 reliable sources. He wrote early enough to have been 
 himself a participant in the scenes of which he writes, 
 though this is by no means necessary. The proof of the 
 imity of the book can best be shown when we come to the 
 characteristics of the Gospel as a whole. This is not to 
 say that the Markan, Logian, and other sections of 
 the Gospel do not show some special characteristic. But 
 they are due largely to the material used rather than to the 
 style preserved. The style has the mark of the author. 
 Where Matthew and Luke use the same material it is 
 usually different in many points. It is surely not to the 
 discredit of the unknown author if he made use of the 
 Logia of Matthew, the Gospel of Mark, and the best oral 
 traditions of the time with lus own knowledge from various 
 sources to give a comprehensive survey of the words and 
 deeds of Jesus.^ 
 
 Is it unscientific also to recall the promise of Jesus re- 
 corded in the Gospel of John (14 : 26) that the Holy Spirit 
 would bring to the remembrance of the disciples (oral 
 tradition) much that they had forgotten or misunderstood ? 
 
 VII. Date of the Gospel according to Matthew 
 
 It is not possible to claim certainty for the date of the 
 Gospel according to Matthew. The very late date is held 
 
 » Cf. B. Weiss, Comm. on the N. T., 1906, Vol. I, p. xv. 
 23 
 
INTRODUCTION 
 
 by few scholars now since Harnack ^ places it about 70-75 
 A.D. The question is a complicated one. If the Greek 
 Matthew used Mark and the Aramaic Logia of Matthew, 
 then we have a limit on one side. If the Greek Matthew 
 was used by Luke, we should have a limit on the other. 
 But the relation between the Greek Matthew and Luke's 
 Gospel is not clear enough to form a decisive basis for ar- 
 gument. Luke did use the Aramaic Logia. He may 
 have used the Greek Matthew also. But the date of Luke's 
 GU)spel is again in question. It is possible indeed that the 
 Logia of Matthew is earlier than the Gospel of Mark. 
 Matthew wrote in Palestine and Mark in Rome without 
 any connection. There is a story among the early writers 
 that the Apostles tarried in Jerusalem twelve years after 
 the death of Christ (a.d. 29 or 30). If so, Matthew left 
 Jerusalem a.d. 41 or 42.^ But Peter and James soon re- 
 appear in Jerusalem (Acts 12), about a.d. 44. 
 
 This is a rather precarious basis for contending that the 
 Logia of Matthew was written before a.d. 42. The thing 
 is possible in itself, but hardly capable of proof. Irenaeus 
 {H(Br. iii. i. i) gives date for all the Gospels. He is not 
 very certain about the matter. He names a.d. 61-66 for 
 Matthew, 66 or 67 for Mark, Luke somewhat later. But 
 even so it is not clear whether Irenaeus has in mind the 
 Greek or the Aramaic Matthew. It is most likely that the 
 present Matthew is the one that he has in mind. But if 
 he is right about that he is wrong about Mark, if modem 
 criticism is correct in putting Mark before the Greek 
 Matthew. There is no real reason why both the Logia 
 of Matthew and Mark may not have been written before 
 60 A.D. The apocalyptic discourse in Matt. 24 and 25 
 is appealed to as decisive on the matter of the date of the 
 Greek Matthew. Maclean ^ argues strongly that the First 
 Gospel must have been written before the fall of Jerusalem, 
 
 » Chron., pp. 6soH3s6. See table of dates in Moffatt's Historical N. T., p. 273. 
 -^n " ~ 
 
 « Cf. David Smith, Matthew in Westminster N. T., p. 8 
 » Hastings' one-vol. D. B., Art. "Matthew " 
 
 24 
 
INTRODUCTION 
 
 since the destruction of the city and the end of the world 
 are blended in a fashion not possible after that great event. 
 On the other hand, JiiUcher ^ concludes that a date sub- 
 sequent to 70 A.D. is "proved by verse 22." 2 Allen and 
 Plummer both contend that the date is just before or just 
 after the destruction of Jerusalem, since the subject is so 
 prominent in the book. In simple truth, the argiunent 
 can be turned either way. For myself I should say that 
 the date is not later than 70 a.d. and most likely much 
 earlier, how much earlier we have no means of knowing. 
 But a great many of the greatest names in modern scholar- 
 ship favor a date around 70 a.d. for the Greek Matthew. 
 
 VIII. The Historical Value of the First Gospel 
 
 If the Gospel was written in Aramaic by Matthew the 
 Apostle and translated by himself or another, it bears the 
 value of the work of an Apostle and an eye-witness. If 
 it was com.posed freely by Matthew in Greek, the same 
 credit belongs to the book. But if, as is assumed in this 
 discussion, the First Gospel is later than the Aramaic 
 Logia and Mark's Gospel, some may feel that the book 
 hardly stands on a par with the work of an Apostle or of 
 an eye-witness. But that conclusion by no means follows. 
 The Markan portion of the book has on the whole as much 
 value in the Greek Matthew as in the Gospel of Mark. 
 The changes are not serious enough to disparage the worth 
 of the material used. Indeed at this point the worth of 
 Matthew can be tested with care. The changes made are 
 in line with the purpose of the book, as is true of all good 
 histories. The credibility of Mark, with the vivid touches 
 of an eye-witness (Simon Peter), so frequent throughout 
 the book, is one of the accepted canons of criticism. The 
 same test cannot be appUed to all of the Aramaic Logia. 
 
 » Introduction to the N. T., p. 309. 
 
 * " But the kin^ was wroth ; and he sent his armies and destroyed those murderers 
 and burned their aty." 
 
 25 
 
INTRODUCTION 
 
 But the portions used by both Matthew and Luke (Q), 
 while handled with great independence in the two Gospels, 
 reveal much pains in reporting the words of Jesus. One 
 is reassured that the full value of this document is repro- 
 duced. Here, then, we can lean upon Matthew the Apos- 
 tle and an eye-witness. In the portions not from Mark 
 nor from Q we have all the strength of that oral tradition 
 (provided no other documents were used) which was once 
 so confidently appealed to as sufficient explanation for both 
 likeness and dissimilarities in the Synoptic Gospels. So 
 then the net result of the criticism of the Synoptic Gospels 
 is to bring the subject out of the clouds and to put the 
 whole matter upon a more solid basis than ever before. 
 The case of the Gospel according to Matthew is to be com- 
 pared with that of the Gospel according to Luke. We 
 happen to know who he is and we have another book by 
 him. Moreover, in his Prologue (Lk. i : 1-4) he tells 
 something of his method of research and his pains to be 
 accurate. We know also that Luke used some of the same 
 sources that lie behind the Greek Matthew. We can 
 judge of their relative merits as historians. They write 
 from different standpoints and with different aims ; each 
 is consistent in his own way. They vary in many details, 
 and this shows their independence and adds force to their 
 testimony. But the day has passed when the Gospels 
 can be waved aside as mere collections of legends. The 
 supernatural element is in the Aramaic Logia as well as in 
 Mark. The Greek Matthew and Luke are not alone re- 
 sponsible for that. The closer we get to the historic Jesus 
 the surer we feel that he lived and wrought as he is re- 
 ported in the Synoptic Gospels. It is mere prejudice to 
 refuse the witness of Matthew on the ground of the miracles 
 of Jesus here narrated.^ 
 
 1 Cf. Allen, Comm., Mp. 309 ff- 
 
 26 
 
INTRODUCTION 
 
 IX. The Purpose of the Gospel according to 
 Matthew 
 
 It is clearly not to present a complete account of the life 
 and teaching of Jesus. No one of the Gospels does that. 
 Each Gospel represents a selection of material for a par- 
 ticular purpose. Mark's Gospel begins with the work of 
 the Baptist, but after the temptation of Jesus it turns to 
 the great Galilean ministry and follows the main events 
 till the resurrection. This narrative, written probably 
 for the Roman world, is itself a bare outline of the chief 
 incidents in the Hfe of Christ. It cannot be accordingly 
 assumed to be the full record to the discredit of what other 
 writers may tell. It is largely an objective narrative, but 
 with a limited field. 
 
 The Gospel of Luke is professedly the result of selection 
 from a large amount of original material both written and 
 oral. The historian's method and the historian's aim are 
 manifest in this Gospel from the standpoint of the Greek 
 Christian world. 
 
 The Gospel of John, the spiritual Gospel, was written last 
 of all, and supplements the material already given by a 
 small number of wonderful events and dialogues which 
 bring out more distinctly the divine side of Christ's nature 
 and work and the identity in person of Jesus of Nazareth 
 and the Son of God, the Preincarnate Word (Jn. i : i, 
 14, 18). 
 
 The Gospel of Matthew is written in a Jewish Christian 
 atmosphere and for the particular benefit of the Jewish 
 Christians. It is not Pharisaic nor Judaizing, but has a 
 full, rich message for the Jewish Christians, who are also in 
 sympathy with the world movements of Christianity among 
 the Gentiles (cf. Peter and James at the Jerusalem Con- 
 ference, Gal. 2: 8 ff.). 
 
 In a sense, therefore, each Gospel is an apologetic, an 
 interpretation of Jesus for the benefit of those Christians 
 in a particular crisis. If Mark has in mind the need of the 
 
 27 
 
INTRODUCTION 
 
 Roman Christians in the world metropolis, Luke has in 
 mind the Greek Christian world created by the work of 
 Paul. If John, like a theologian, wishes to interpret Christ 
 for a generation in peril from the subtleties of incipient 
 Gnosticism, Matthew speaks to those who need to dis- 
 criminate between Pharisaic formalism, which had cruci- 
 fied Jesus and hindered Paul's work, and the true spiritual 
 Judaism which had its connection with the teaching of the 
 Old Testament rather than with those who sat in Moses' 
 seat to the dishonor of Moses. But the fact that the Gos- 
 pels were written with a purpose does not rob them of 
 value. On the contrary, every history worth reading is 
 written with a purpose. A mere chronicle of details is 
 not history. The figure of Jesus is too great for one book 
 or one man, indeed for all books, if we may beheve the last 
 Gospel (Jn. 21 : 25). John had probably read the other 
 Gospels and now had added his own to the number. He 
 had heard others who, like himself, knew Jesus in the flesh, 
 tell their story of the Christ. In John's opinion one and 
 all had fallen short of the truth. To say this is not to find 
 fault with the Gospels. Of necessity they must be partial 
 and even one-sided. One can see only one side of a moun- 
 tain at a time. It is needful, therefore, to combine the 
 Four Gospels into one. Even so the picture of the Saviour 
 is incomplete. But it is the most wonderful portrait in 
 all the world. The charm of these Gospels survives all 
 criticism, all comment. 
 
 Even Renan called Matthew's Gospel "the most impor- 
 tant book of Christendom — the most important book 
 which has ever been written." It matters little if men 
 call his literary method artificial. He accomplished the 
 purpose which he had in mind. That is all that can be 
 rightly demanded of any author. 
 
 The author seeks to prove that Jesus of Nazareth, though 
 rejected and crucified by the Jewish people, is in reality 
 the Messiah of promise, the true Son of David, the long- 
 looked for Hope of Israel. To the Christians that was a 
 
 28 
 
INTRODUCTION 
 
 plain proposition. This was the line of argument used 
 by Peter on the day of Pentecost (Acts 2 : 36), by Stephen 
 in his defence before the Sanhedrin (7 : 52), by Paul to the 
 Jews at Thessalonica (17:3) and elsewhere. It was an 
 argument designed for the conviction and conversion of 
 Jews, and the strengthening of the faith of the Jewish 
 Christians. The First Gospel would at once become a 
 powerful document for use among the Jews. The line of 
 argument against the Jewish Christians is answered in the 
 Epistle to the Hebrews, written not far from the same time 
 as the Greek Matthew and possibly to the same people. 
 It is not necessary to take Matt, i : i as the title of the 
 entire book, though that is possible in itself.^ 
 
 It probably presents merely the genealogy of Jesus, given 
 to prove his Abrahamic and Davidic descent. He belonged 
 to the covenant people and was the true successor to the 
 royal line of David (i : 1-16). Hence he was born King 
 of the Jews (2 : 2), of a Virgin by the Holy Spirit (i : 20, 22) 
 and so really God among men (i : 23), Son of God (2 : 15), 
 and Son of man (16 : 13). He entered Jerusalem as a 
 King (21 : 4 f.) and "died as a claimant to royal power" 
 (27 : 1 1, 29). 2 In a word it is the true Messiahship of Jesus 
 that this Gospel sets forth. This fact explains the fre- 
 quent appeal to prophecy about which more will need to 
 be said. Hence arise in large measure the distinctive char- 
 acteristics of the Gospel which must now be considered. 
 
 X. Characteristics 
 
 I. Jewish, hut not Judaizing. "Nothing is, however, 
 more mistaken than to regard the Jewish Christian who 
 climg to the Old Testament as a bigoted Israelite and anti- 
 Pauline." ^ This is finely said. It is a gross misrepresen- 
 tation to treat James, Peter, and John as the "false breth- 
 ren" whom Paul so bitterly denoimced (Gal. 2:4). The 
 
 » Cf. Zahn, Introduction to N. T., Vol. II, p. S3i- ' Allen, Comm., p. Levi. 
 
 » Jiilicher, Introduction to the N. T., p. 311. 
 
 29 
 
INTRODUCTION 
 
 cordial agreement between Paul the Apostle of the uncir- 
 cumcision and Peter the Apostle of the circumcision (Gal. 
 2:7 f. ; Acts 15 : 7-13) ought to have prevented such a 
 misapprehension. James, Peter, and Jolm stood with Paul 
 and Barnabas against the Judaizers who had brought so much 
 trouble to the cause in Antioch and later all over the world. 
 
 In a sense all Christianity is Jewish in origin though 
 finally supplanting Judaism. But the Gospel of Matthew 
 represents the point of view of the Palestinian Christians, 
 who loved the Mosaic institutions, even when they foresaw 
 their ultimate decay. This Judaistic type of teaching is 
 seen in the words of John the Baptist, of Jesus himself, 
 in the addresses of Peter in the Acts and in the Epistles, 
 in the Epistle of James. It is in no sense a perversion of 
 pure Christianity nor a failure to see the other side of the 
 picture so powerfully set forth by Paul. In the Gospel 
 of Matthew the world-wide commission of Jesus is given. 
 The Judaistic aspect of Christianity is true but partial. 
 The words of Jesus give abundant foundation for the 
 theology of both James and Paul.^ The love of the author 
 of the First Gospel for the Jews appears in many details, 
 such as the use of the terms "Holy City" (4:5; 27 : 53), 
 "Holy Place" (24 : 15), " City of the Great King" (5 : 35). 
 It is rather in his general purpose to present Jesus as the 
 fulfiller, not the destroyer, of the Mosaic Law (5:17). He 
 claims that Jesus, not the Pharisees, really represents the 
 spirit of the Old Testament. 
 
 2. Anti-Pharisaic. There is a polemical tone in the 
 Gospel of Matthew as in the teaching of Jesus, but it is not 
 directed against Paul as that of Jesus was not aimed at the 
 Jews. The Pharisees in the time of Jesus stirred his anger. 
 Indeed it is one of the astonishing things in this Gospel that 
 this Jewish writer (Luke was probably a Gentile, and John 
 wrote long after the destruction of Jerusalem), while 
 writing a powerful "historical apology of the Nazarene" ^ 
 
 1 Cf. Hort, Judaistic Christianity, pp. 14-38. 
 » Zahn, Introduction to the N. T., Vol. 11, p. 560. 
 
 30 
 
INTRODUCTION 
 
 to the Jewish Christians, should also set Christ and his 
 Gk)spel over against the current Judaism. The culmina- 
 tion of the struggle of Jesus is seen in Chapter 23, where 
 the denunciation is historic in its grandeur. But the ex- 
 posure of the Pharisees in the debates in 21 and 22 is of 
 almost equal force. It is a gathering storm that rever- 
 berates all through the Gospel. John the Baptist called 
 the Pharisees and Sadducees "offspring of vipers" (3: 7). 
 Jesus later used the same terms of the Pharisees (12 : 34). 
 His favorite term for them was " hypocrites "(6:2; 23 : 13). 
 He called them ** blind guides" (15: 14), "whited sepul- 
 chres " (23 : 27). The Pharisees plotted against Jesus, 
 resented his violation of their regulations about the 
 Sabbath, his association with pubUcans and sinners, his 
 independence of their ceremonial rules about meals and 
 many other things. The Gospel of Matthew tells most 
 about this titanic struggle and does it with wonderful 
 power. It is even possible that Chapters i and 2 are 
 meant to refute the Pharisaic calumnies about the birth of 
 Jesus. 
 
 3. Catholic in Sympathy. The Gospel of Luke is not 
 Anti-Judaic nor is the Gospel of Matthew anti-Greek. 
 "The Jew first" was the practice of Paul (Rom. 2 : 9 f.), 
 first in privilege and peril; but Paul went "also to the 
 Greek." This is precisely the standpoint of Jesus as pre- 
 sented in the first Gospel. The twelve were indeed sent 
 once only "to the lost sheep of the house of Israel" (Matt. 
 10 : 6) with express prohibition against entering the land 
 of the Samaritans and the Gentiles. But this was a special 
 tour and the commands applied only to it. Some of these 
 injunctions are expressly withdrawn just before Christ's 
 death (Lk. 21:35-38); and after the resurrection, while 
 on a mountain in Galilee, Jesus likewise withdrew the pro- 
 hibition about working among the Samaritans and Gentiles, 
 and the rather commanded the disciples to go into the 
 whole world (Matt. 28 : 19). Cf. also the Jerusalem com- 
 mission (Lk. 24 : 47 ; Acts 1:8). Jesus himself taught in 
 
 31 
 
INTRODUCTION 
 
 Samaria (Jn. 4: 5-42). He healed people from Tyre and 
 Sidon (Mk. 3 : 8) and labored in Decapolis (Matt. 15 : 29- 
 38; Mk. 7:31 ff.) and Iturea (Matt. 16:13; 17:14). 
 The hesitation of Jesus about healing the daughter of the 
 Syro-Phcenician woman (Matt. 15:21-28) does not 
 amount to hatred of the Gentiles or unwillingness to bless 
 and help them. It was an unwillingness to prejudice his 
 ministry unduly by activity in Phoenicia. 
 
 The disappointment of Christ in the Jews will find ex- 
 pression in his prediction, after the final breach with the 
 leaders in the Temple, that the Kingdom will be taken away 
 from the Jews and given to the Gentiles (Matt. 21 : 43 ff.). 
 The record of this prophecy no more proves than that of the 
 doom of Jerusalem (ch. 24 and 25) that Matthew has 
 become anti- Jewish in feehng, least of all the willingness 
 of the Jewish crowd to take the blood of Jesus on their 
 heads (Matt. 27 : 24 f.). According to Matthew's account 
 of the teaching of Jesus the Gospel of Christ is in harmony 
 with the Old Testament, is vitally related to the Jewish 
 history. 
 
 In fact the true Israel, the spiritual Israel, is to include 
 Gentile as well as Jew and is meant for the whole world. 
 He even called this new Israel a "nation" (21:43; cf. 
 Paul's "Commonwealth of Israel" in Eph. 2 : 12). They 
 will come from the East and the West (Matt. 18 : 12). 
 
 4. Many Discourses. The Gospel of Matthew is three- 
 fourths sayings of Jesus. It is chiefly in the Aramaic Logia 
 portion that these discourses occur. It is held by many 
 scholars that in these extended addresses of Jesus (5-7; 
 10:5-42; 13; 18; 21:28-22:14; 23; 24; 25) we have 
 gathered together into single discourses what Jesus really 
 spoke on various occasions. The fact that Luke reports 
 part of what Matthew has in the Sermon on the Mount 
 in other connections lends color to the idea. It is also in 
 harmony with the general topical method in Matthew's 
 Gospel. But, on the other hand, it is to be noted that 
 popular teachers and preachers often repeat their discourses, 
 
 33 
 
INTRODUCTION 
 
 illustrations, and sayings. The element of repetition is 
 not to be overlooked as a factor in the work and words of 
 Jesus. Besides, in the Gospel of Matthew each of these 
 discourses has a more or less distinctly marked local color 
 given it. 
 
 The attention is directed to the audience or place, to the 
 beginning and end of the discourse. Is this localization of 
 the discourse merely the addition of the EvangeUst? 
 There is not room here for minute discussion of the ques- 
 tions involved. Reference may be made to the preaching 
 of John the Baptist (Matt. 3 : 1-12 ; Lk. 3 : 3-18), where 
 we have extracts from the words of the Baptist on various 
 occasions, that point being made clear by both Matthew 
 and Luke. 
 
 But when we turn to Matt. 12 : 1-8 the time element is 
 distinct in all the Synoptic Gospels. It is presented as 
 one single occasion. So Matthew calls attention to the 
 beginning (5:1 f.) and the conclusion of the Sermon on 
 the Mount (7 : 28 f.). The same thing is done about the 
 address to the twelve when they are sent on a preaching 
 tour (9: 35-10: 1 and 11 : i). The note of time is even 
 more distinct in the case of the parables in Chapter 13. 
 See "on that day" (13 : i) and "when Jesus had finished 
 these parables" (13:53) and Mark's "on that day" 
 (4:35). So again Mark (9 : 33) is as precise about the 
 place ("in the house") as Matthew is about the time ("in 
 that hour"). Both Mark and Luke give most of the dis- 
 course. Matthew, here as in the other instances above, 
 adds what the other Gospels do not have. Exactly this 
 situation is repeated in Matt. 21 : 28-22 : 14. Mark and 
 Luke parallel Matthew with almost all of it save the para- 
 ble of the wedding garment in 22 : 1-14. Then again the 
 Synoptic Gospels run together from Matt. 22 : 15-46. 
 Mark and Luke have a very small part of the denunciation 
 of the Pharisees in Matthew 23, but Luke (20:45) ex- 
 pressly locates the discourse at the same time with Mat- 
 thew's report. The words given here by Matthew suit 
 » 33 
 
INTRODUCTION 
 
 nowhere else so well, and do not occur in Luke. We are 
 obliged to accept Matthew's longest report in Chapter 23 
 as accurate or throw it out altogether. If he is right here, 
 he may be elsewhere. In Matt. 24 Mark and Luke run 
 parallel again with Matthew, except that Matthew adds a 
 few verses here and there, while Mark and Luke do the 
 same thing. 
 
 Chapter 25 is unique (Parables of the Virgins, the Tal- 
 ents, the Judgment). But here again these parables be- 
 long here or nowhere. As a matter of fact the case for 
 grouping separate discourses in Matthew is whittled down 
 to the Sermon on the Mount and the Parables in Chapter 
 13. The case for that position is not clearly made out in 
 these passages, especially against Matthew's careful notes 
 of place and audience. 
 
 Votaw in Hastings' D. B. makes an able argument against 
 the unity of the Sermon on the Mount. In the matter of 
 parables in Chapter 13 the case is much relieved by the 
 change from the house to the seashore and vice versa. 
 
 Bartlett (Hastings' Z). 5., " Matthew") thinks that in 
 the Aramaic Logia these discourses existed, as connected 
 wholes. The length of these discourses has the effect at 
 any rate of blending with the general topical arrangement 
 of the book. 
 
 5. Topical Arrangement. This is a fact and is due 
 partly to the kind of material employed, partly to the pur- 
 pose in mind. 
 
 {a) The extended discourses just discussed form large 
 blocks of material in themselves (cf. John 4, 5, 6, 6-10, 
 14-17). It was easy to gather around these great dis- 
 courses other blocks of material. Each group in itself may 
 or may not be a unit. But the point in particular to note 
 is that the various groups are not arranged in chronological 
 order. Thus, for instance, the Sermon on the Mount 
 (5-7) is placed near the beginning of the Galilean ministry. 
 Here the writer has not followed the order of Mark, who 
 is usually chronological, as in Luke (cf. 1:3). In inserting 
 
 34 
 
INTRODUCTION 
 
 this block of the Aramaic Logia he has placed it at the 
 beginning of the Galilean ministry and afterwards gives 
 various details which occurred earlier. 
 
 The discourse suits remarkably well as a specimen of 
 Christ's teaching. In Chapters 8 and 9 we find a series of 
 miracles, while Chapter 10 gives the mission of the twelve 
 and 13 the group of parables. It is chiefly from 4 : 12-13 : 
 58 that this topical arrangement appears. In the tempta- 
 tion of Christ, Matthew's order (4 : i-ii) is different from 
 that of Luke, who probably follows the geographical out- 
 Une. If so, Matthew's is probably the actual order, as it 
 certainly is the logical one. In the season of withdrawal 
 (Matt. 14-18) the order is fairly chronological, as in the 
 rest of the book. 
 
 (b) Besides, a number of the events discussed in Matthew 
 are grouped around the Old Testament prophecies, par- 
 ticularly Isaiah, as will be shown directly. 
 
 (c) Use of Numbers. The plainest example of this is 
 seen in i : 2-17 where (1:17) attention is called to the 
 grouping of the genealogy into three fourteens. It is pos- 
 sible to find many other numerical arrangements in the 
 book. Some of these may be accidental. There must 
 be some number used in any list of events or of ideas. It 
 is easy to see a good deal more in such numerical schemes 
 than the author did. I cannot help feeling that even Allen ^ 
 and Plummer ^ have fallen to some extent into this snare. 
 At any rate it is hardly necessary to find a mystical mean- 
 ing in the seven (or eight) beatitudes, the seven parables 
 in Chapter 13 (but Mark adds another), etc. It is far 
 more probable that whatever numerical scheme may exist 
 is due to a desire for assisting **the memories of oral teach- 
 ers and of learners." ^ Plummer finds very many triplets 
 like the three temptations (4: i-ii), the three examples 
 of righteousness (alms, prayer, fasting, 6:1-18), three 
 contrasts (7: 13, 17, 24-27), three signs to the Pharisees 
 
 » Comm., pp. briv ff. 2 Ibid., pp. xix fif. 
 
 ' Hawkins, Horce Synoptka, p. 131 ; cf. Pliunmer, Comm., p. xxiii. 
 
 35 
 
INTRODUCTION 
 
 (12:38-42), etc. Some are much more probable than 
 others. The group of five is less frequent. Thus the five 
 great discourses may be divided into five paragraphs each, 
 etc. But why not into seven or ten? There are seven 
 parables in Chapter 13 and seven woes in Chapter 23. 
 Some writers even divide the seven into three and four and 
 find a reason for this artificiality. 
 
 Jiilicher^ thinks that his '' ingenious system" of groups 
 and his richness of material have both helped to make this 
 Gospel popular. 
 
 6. Quotations from the Old Testament. These will be 
 discussed in detail in the Commentary. There are just 
 about as many quotations in Matthew as in Mark and 
 Luke combined, Mark having as many in proportion as 
 Luke. The number in Matthew is about sixty or sixty- 
 five, depending on how one combines the verses. Some 
 of them come avowedly from the author of the book (Matt. 
 1 : 23 ; 2 : 15, 18, 23 ; 4 : 15; 16 ; 8:17; 12 : 18, 21 ; 13 : 35 ; 
 21:5; 27:9, 10).^ One is due to the Scribes (2:6). 
 These are foimd in Matthew alone, chiefly in the Sermon 
 on the Mount (5:21, 27, 31, 33, 38, 43 ; 9:13; 12:7; 
 13:14, 15; 21:16). Here are twenty that appear also 
 in either Mark or Luke or both (3:3; 4 : 4, 6, 7, 10 ; 11:10; 
 15:4,8,9; 19:5; 21:13,42; 22:24,32, 37, 39,44; 
 24 : 15; 26: 31 ; 27 : 46). The most of them belong to the 
 words of Jesus, as is almost entirely true in Mark and Luke. 
 John, like Matthew, has comments of his own through the 
 narrative.^ The quotations from the words of Jesus are 
 chiefly from the Septuagint, with a few exceptions like 5:31, 
 33 , 43 ; 1 1 : 10 ; 22 : 24. But those which the author himself 
 introduces into the text "with the formula * that it might 
 be fulfilled which was spoken by the Lord through the 
 prophets' are mostly fresh renderings from the Hebrew 
 text." ^ This formula is one of the distinguishing traits 
 
 » Introduction to the N. T., p. 314. 
 
 > These lists come from Hawkins, Bom Synoptica, pp. 123 f. • Ibid., p. 12S. 
 
 * David Smith, Matthew in Westminster N. T., p. 10. 
 
 36 
 
INTRODUCTION 
 
 of this Gospel. It recalls the writer's conception of the 
 connection between the mission of Jesus as the Messiah 
 and the Old Testament. It is distinctly a prophetic re- 
 lation. He wishes to present "the Messianic dignity of 
 Jesus, " ^ and he appeals to the Old Testament for that pur- 
 pose. Various incidents in the life of Jesus as the Messiah 
 were foretold. The summary of the facts is well given by 
 Alienor "His birth (1:22-23) by Isaiah, at Bethlehem 
 (2 : 6) by Micah, Herod's massacre of the children (2 : 17- 
 18) by Jeremiah, Christ's return from Egypt (2:15) by 
 Hosea, the settlement of His parents at Nazareth by the 
 prophets, the coming of His herald (3:3) by Isaiah, His 
 own mission in Galilee (4 : 14-16) by Isaiah, His work of 
 mercy in heahng the sick (8 : 17) by Isaiah, His avoidance 
 of publicity (12 : 17-21) by Isaiah, His preaching in para- 
 bles (13 : 35) by the Psalmist, and the inability of the 
 people to understand them (13 : 14-15) by Isaiah, His 
 entry as King into Jerusalem (2 1 : 4-5) by Zechariah, and 
 the use to which the price of His life was put (27 : 9-10) 
 by 'Jeremiah.' His betrayal (26:24, 54> 5^), His deser- 
 tion (26 : 31), and many of the incidents of His death and 
 burial had been foretold in Scripture (27 : 34, 35, 39', 43, 57). 
 And of His three days' sojourn in the tomb, Jonah was a 
 type, 12 : 40." The compression of the facts here justi- 
 fies this long quotation from Allen. There are difficulties 
 in the use of these quotations in the Gospel. Some of 
 them have an imdoubted Messianic reference in the orig- 
 inal. Others have apparently merely the historical allu- 
 sion of the original context. Many are used in the Gospel 
 in the nature of illustrations or repeated fulfilments. It 
 is possible also that the mystical interpretation, common to 
 the Jews (cf. Philo), is sometimes used by the author. But 
 it is to be borne in mind that the history of Israel as the 
 servant of Jehovah really typifies the Messiah as the true 
 
 * Plummer, Comm., p. xxiv. 
 
 » Comm., p. bdv. Cf . also Luckock, The Special Characteristics of the Four Gospds, 
 pp. S1-61. 
 
 37 
 
INTRODUCTION 
 
 Servant of Jehovah. It is not mere fancy to find parallels 
 to the life of Jesus in the course of Israelitish history. It 
 is to be remembered also that the words of the prophet 
 may have had a Messianic application not clearly under- 
 stood by him (i Pet. i : 10-12).^ The particular problem 
 in each quotation will be noted in the Commentary. Mark 
 and Luke also make use of prophecy in connection with 
 Christ. 
 
 7. Christology. The various terms used in Matthew 
 concerning Jesus call for a brief comment. 
 
 {a) Son of Abraham (1:1). Cf. also 1:2, 17. Luke 
 carries the descent back to Adam (3 : 38). Matthew is 
 content to begin with Abraham, the father of Israel. 
 
 (^)TheSonof David (i : 1,6, 17; 9:27; 12:23; 15-22; 
 20:30, 31; 21:9, 15). Zahn^ denies that there is any 
 effort to prove that Jesus was a descendant of David, since 
 this was freely admitted on all sides, particularly at the 
 triumphal entry (21:9, ^S)- What is true is that as Son 
 of David he was in the Messianic line and so could be the 
 Messiah. Moreover, the royal dignity of David, lost in 
 the captivity (i : 11), was recovered in the person of Jesus 
 (i : i6).3 
 
 {c) The Christ or Christ. Originally the term was used 
 with the article in the sense of the Anointed One = the 
 Messiah (Jn. i : 41). The use of it as a mere proper name 
 was gradual and came to be very common (cf. Paul's 
 Epistles). We see it so in Matt. 1:1, "Jesus Christ," and 
 "Christ" in 1:16. 
 
 But in 2 : 4 the Messiah is clearly the idea, not Christ, and 
 probably so in i : 1 7 because of the article in the Greek. See 
 also II : 23; 16 : 20 ; 22 : 42 ; 26 : 63, as, in fact, is generally 
 true in the Gospels.* The translation often obscures the real 
 idea. In these passages we see the purpose of the Gospel to 
 show that Jesus is the Messiah of Old Testament promise. 
 
 1 Cf. Broadus, Comm. on Matt., p. 25. 2 Introduction to N. T., Vol. II, p. 534- 
 
 ' Allen, Comm., p. Ixvi. 
 
 * Cf. Warfield, Lord of Glory, pp. 57 ff. But cf. Dalman, Words of Jesus, pp. 303 flE. 
 
 38 
 
INTRODUCTION 
 
 (d) King of the Jews in his birth (2 : 2), in his entry into 
 Jerusalem (21 : 4-5), in his own claim to kingship (27 : 11, 
 
 ^9^ 37, 42). ^ . . . , . ^ 
 
 (e) Jesus is the common designation in this Gospel 
 (4 : 1, 7, 10, etc.). But Matthew also gives the signifi- 
 cance of this name as that of Saviour (1:21). 
 
 (/) Begotten of the Holy Spirit (i : 18, 20). The true 
 deity of Jesus as "Immanuel, God with us" (i : 23), is thus 
 grounded in the Virgin Birth of Jesus. All through the 
 Gospel the Holy Spirit is in vital relation with Jesus as in 
 baptism (3 : 13, 16), the temptation (4 : i), the casting out 
 of demons (12 : 28). 
 
 (g) Lord. This term is usually appHed to Jesus in ad- 
 dress (so in 8:2). But it is undoubtedly also used/ as 
 nearly always in Paul's Epistles, of Jesus as Lord (Matt. 
 7:21; 22 : 43 ; etc.). The word thus wavers between the 
 human and the divine sense. 
 
 (h) The Son of Man. This term is used by Jesus alone 
 in the Gospels, except once in Jn. 12: 34, where the people 
 take it up as a sort of repetition of the words of Jesus, but 
 apparently in a Messianic sense. The term "son of man" 
 is very common in Ezekiel as an address to Ezekiel which 
 emphasized his humanity. It occurs in Acts 7 : 56 and 
 Rev. 1:13; 14 : 14 with apparent reference to Dan. 7 : 13 
 and 10: 16, 18. The effort has been made to prove that 
 in the Gospels it is a mistranslation of the Aramaic words 
 of Jesus and really means only ''a man" (barnasha). But 
 Dalman^ has completely refuted that notion. Besides 
 some of the passages in the Gospels make no sense with 
 this interpretation (Matt. 24 : 37, 39). Most assuredly 
 the high priest did not so understand the term in Matt. 
 26 : 4 f., nor did the disciples in 16 : 13 f. Cf. also 16 : 27 f. 
 The term is not essentially Messianic though it could be 
 so used. What it does emphasize is the humanity of Jesus 
 and the fact that he was the representative man. Jesus 
 used it in all sorts of connections, when he spoke about 
 
 1 Warfield, Lord of Glory, pp. 72 f . 2 Words of Jesus, pp. 234-267 ■ 
 
 39 
 
INTRODUCTION 
 
 his privations (Matt. 8 : 20) and death (17:12, 22), as well 
 as his resurrection (17:9) and triumph (19 : 28 ; 24 : 27). 
 The term suited the needs of Jesus in that he could conceal 
 his Messianic claims except for those who could under- 
 stand. Perhaps no special connection is to be sought 
 between this use of the term and that in the Book of Enoch 
 and 2 Esdras. The phrase did not become common in 
 Christian literature and remains in the Gospels as the self- 
 assumed appellation of Jesus. The air of mystery still 
 lingers about the phrase. It is most frequent in Matthew. 
 Mark has it fourteen times. Matthew adds nineteen 
 other examples. 
 
 (i) The Son of God. There is little doubt as to the mean- 
 ing of this epithet. In the account of the birth of Jesus 
 he is set forth as born of a virgin by the Holy Spirit. He 
 is both Son of Man and Son of God. The one phrase 
 accents his humanity, the other his deity. It is chiefly 
 in the Gospel of John that Jesus calls himself the Son of 
 God (5:25; 9-35;. 10:36;^ 11:4)- In Matt. 27:43 
 his enemies accuse him of saying "I am the Son of God," 
 or "A Son of God." In 26 : 63 the high priest asks Jesus 
 on oath if he is ''The Christ, the Son of God." Jesus ad- 
 mits it in his reply and proceeds to spea.k of the power of 
 the Son of Man. The high priest thought Jesus guilty 
 of blasphemy and made no sharp distinction between the 
 two terms. In 16:16 Peter addressed Jesus as "The 
 Christ, the Son of the living God." The absence of the 
 latter clause in Mark and Luke does not disprove its genuine-- 
 ness, since all the rest of the momentous words of Jesus on 
 this occasion are given alone by Matthew. It may have 
 come from Matthew's Logia. At the baptism of Jesus 
 (3:17) he is addressed as the Son of God, as in Mark (i : n) 
 and Luke also (3:22). Cf. also the transfiguration (Matt. 
 17:5; Mk. 9:7; Lk. 9:35). The devil calls Jesus "a 
 Son of God, "1 strictly translated (Matt. 4 : 3, 6 ; Lk. 4 : 39), 
 as does the demoniac in Matt. 8 : 29 (Mk. 5:7; Lk. 8 : 28). 
 So the challenge of his enemies in Matt. 27 : 40. But see 
 
 40 
 
INTRODUCTION 
 
 "the Son of Gk)d" from the demoniac in Mk. 3:11. In 
 Matt. 14 : 33 the act of worship makes the rather ambigu- 
 ous Greek plainly "the Son of God." Cf. the exclamation 
 of the centurion in 27 : 54. There is no doubt at all that 
 Jesus used the term to express his unique relation to God 
 the Father, and accepted it in the same sense.^ The same 
 idea is really involved in Matt. 11 : 27, where "the Son" 
 is used with "the Father" in a sense true of no one else 
 than Jesus. The voice of the Father at the baptism of 
 Jesus and at the transfiguration reenforces this interpreta- 
 tion. The presence of the Holy Spirit also at the baptism 
 in the form of a dove reveals the Trinity and makes it 
 easier to credit the genuineness of the trinitarian formula 
 in 28: 19. 
 
 8. The Kingdom of Heaven. 
 
 (a) The expression is confined to Matthew. Elsewhere 
 we have "the kingdom of God" (Matt. 6:33; 12:28; 
 19:24; 21:31, 43), the kingdom (4 : 23 ; 8:13; 9:35; 
 13 : 19, 38 ; 25 : 34), the Father's kingdom (13: 43; 26: 29), 
 his kingdom (12: 26; 13: 41; 16: 28), thy kingdom (6: 10; 
 20: 21). The term "kingdom of heaven" occurs thirty- 
 two times in Matthew (3:2; 4:17; 5:3; etc.). Allen ^ 
 takes pains to translate it "kingdom of the heavens" and 
 insists that it has a different sense from "kingdom of God." 
 But that position is more than doubtful. The Jewish 
 reluctance to use the term "God" may be the explanation 
 of "heaven" in this connection in Matthew. The plural 
 may be compared with the Hebrew dual {shamayim). 
 
 (b) The root meaning of "kingdom" is "rule" or "sov- 
 ereignty." It is the rule of God that is meant by the 
 phrase. This is clearly true in Matt. 6 : 33 ; 5:3; 19 : 14. 
 This reign of God in the heart is the central idea always. 
 
 (c) It is spiritual, ethical, individual, and a present 
 reaUzation (cf. Matt. 6 : 33 ; 11:12; 12 : 28). The word 
 "is at hand" (3:2; 4 : 17, etc.) means, not a long distance 
 
 1 Cf. Plummer, Comm., p. zzviii ; Zahn, Comm. zu MaUh., S. 145 seq. 
 * Comm., p. Ivii f. 
 
 41 
 
INTRODUCTION 
 
 ahead, but rather nigh to any one who is ready to receive 
 the rule of God. 
 
 (d) It is personal and gradual in its growth. Cf. the 
 parables in Chapter 13 and 11 : 11 ; 18 : i ; 19 : 24 ; 21:31. 
 
 (e) But it has also a pervasive social aspect. Cf. the 
 parables of the mustard seed and the leaven in Chapter 13. 
 See also 21 .-43. 
 
 (/) This rule of God will have its consummation in the 
 future. See in particular the parables of the tares and the 
 net in Chapter 13, the parables of judgment in 21 and 22, 
 24 and 25. Most of the teaching concerning this aspect of 
 the kingdom is in apocalyptic form. There are escha- 
 tological sayings scattered all through the Gospel, but in 
 Chapters 24 and 25 the matter is nearly all in that type of 
 teaching. We have the books of Daniel, Ezekiel, and 
 Revelation as guides in the interpretation of this teaching, 
 besides the numerous Jewish Apocalypses like 2 Esdras, 
 etc. Allen ^ is so much influenced by the body of teaching 
 that he insists that all of Christ's words about the kingdom 
 are apocalyptic and that the kingdom with Jesus is en- 
 tirely eschatological and so future. But this is carrying 
 the matter entirely too far. Sanday ^ admits a large ele- 
 ment of this teaching, but denies, as against Schweitzer,^ 
 that it dominates the whole to the destruction of the spir- 
 itual and the ethical. As a matter of fact this was merely 
 the form often used by Jesus when he spoke of the future 
 aspect of the kingdom. We must not, like the early dis- 
 ciples, be blind to the spiritual nature of the King Messiah 
 and his kingdom (cf. Acts 1:7). The claims of Jesus 
 that he was above the law (5 : 22-44), the temple (12 : 6), 
 the prophets (11:9, 11) are not to be set aside as those of 
 a mere apocalyptic dreamer. His kingdom was indeed 
 not of this world in spirit, but he meant it to be the dom- 
 
 1 Comm., p. Ixvii flE. ; Art. " Matt.," Hastings, D.C.G. 
 
 2 The Life of Christ in Recent Research, p. log. Cf. also Muirhead, Eschatology of 
 Jesus, p. 83 ; Dobschiitz, Eschatology of the Gospels, 1910. 
 
 » Von Reimarus zu Wrede, 1906 ; The Quest of the Historical Jesus (translation), 
 iQio. Cf. Sharman, The Teaching of Jesus about the Future, 1909. Also Mathews, 
 The Messianic Hope in the New Testament, 1904. 
 
 42 
 
INTRODUCTION 
 
 inant force for righteousness in the world, and it is destined 
 to transform human society by redeeming the individuals. 
 This is to happen, not by a future cataclysm, but the inward 
 change of heart and life. The cataclysm will mark the 
 consummation, but will not produce the regeneration. 
 
 XI. Analysis 
 Theme: Jesus of Nazareth the Jewish Messiah 
 
 I. Birth of Jesus in Accord with Prophecy ; chs. 1.2. 
 
 1. His Legal Genealogy traced to Abraham through 
 
 David; i : 1-17. 
 
 2. A Virgin Birth according to Prophecy ; 1:18-25. 
 
 3. Birth in Bethlehem according to Prophecy ; 2 : i- 
 
 12. 
 
 4. Flight into Egypt according to Prophecy ; 2:13- 
 
 15- 
 
 5. The Occasion of Lamentation as illustrated in 
 
 Prophecy; 2:16-18. 
 
 6. The Home in Nazareth in Harmony with Proph- 
 
 ecy; 2: 19-23. 
 II. Sketch of John the Baptist, the Forerunner of the 
 Messiah; 3 : 1-12. 
 
 1. The Forerimner himself the Fulfilment of Proph- 
 
 ecy; 3'''^-?>' 
 
 2. Description of the Baptist ; 3:4. 
 
 3. Specimen of his Work and Preaching ; 3 : 5-12. 
 
 III. The Beginning of the Messianic Work of Jesus ; 3 : 13 
 
 -4:11. 
 
 1. Baptism of Jesus by the Baptist; 3 : 13-17. 
 
 2. The Conflict with Satan over Mission of the Mes- 
 
 siah; 4: i-ii. 
 
 IV. Gahlee the Main Scene of the Messianic Activity. 
 Representative Examples of Christ's Words and 
 
 Deeds; 4: 12-13: 58. 
 I. The New Home of Jesus ; 4 : 12-16. 
 
 43 
 
INTRODUCTION 
 
 2. The Messianic Message ; 4:17. 
 
 3. Four Followers won; 4: 18-22. 
 
 4. The First Tour of Galilee with these Four ; 4 : 23- 
 
 25. 
 
 5. Exposition by Jesus of Righteousness in Terms of 
 
 the Kingdom of God ; Chs. 5-7. 
 (i) Circumstances of the Discourse ; 5 : i f . 
 
 (2) Introduction to the Discourse, the Klind of 
 
 People who compose the Kingdom ; 5:3- 
 16. 
 
 (3) The Theme of the Discourse, Christ's Idea of 
 
 Righteousness contrasted with the Current 
 Jewish Teaching; 5:17-20. 
 
 (4) The Argument Developed; 5 : 21-7 : 12. 
 
 His teaching a real extension of that in 
 the O. T.- though out of harmony with 
 that of the Scribes in some points, 
 5:21-48; more spiritual and less osten- 
 tatious than the notions of the Pharisees, 
 6 : 1-18 ; practical illustrations of the right- 
 eousness required by Jesus, 6 : 19-7 : 12. 
 
 (5) Conclusion of the Discourse ; 7 : 13-27. 
 
 Hortatory parables illustrating the 
 people in the kingdom and those outside ; 
 the two ways and the two gates, 7 : 13 f. ; 
 the two kinds of fruits, 7 : 15-23 ; the two 
 foundations, 7 : 24-27. 
 
 (6) Effect of the Sermon ; 7:285. 
 
 6. Various Illustrations of the Work in GaHlee, par- 
 
 ticularly Miracles. Not in chronological order ; 
 8:1-9: 34. 
 (i) A Leper ; 8 : 1-4. 
 
 (2) The Centurion's Servant ; 8:5-13. 
 
 (3) Peter's Mother-in-law and Others ; 8 : 14- 
 
 17- 
 
 (4) Two Would-be Discipels; 8:18-22. 
 
 (5) The Storm at Sea ; 8:23-27. 
 
 44 
 
INTRODUCTION 
 
 (6) The Gadarene Demoniacs ; 8 : 28-34. 
 
 (7) The Paralytic let down through the Roof; 
 
 9 : 1-8. 
 
 (8) The Call and Feast of Matthew ; 9:9-13. 
 
 (9) The Question of Fasting; 9 : 14-17. 
 
 (10) Jairus's Daughter and the Woman with an 
 
 Issue of Blood ; 9 : 18-26. 
 
 (11) Two Blind Men ; 9 : 27-31. 
 
 (12) The Dumb Demoniac; 9 : 32-34. 
 
 7. Experimental Tour of the Twelve ; 9 : 35-11 : i. 
 
 8. John's Appeal to Jesus ; 11:2-19. 
 (i) Reason for Making It; 11:2. 
 
 (2) Response of Jesus to John ; 11: ;^-6. 
 
 (3) Tribute of Jesus to John ; 11:7-15. 
 
 (4) Indictment of the Jews for Treatment of 
 
 John and Jesus ; 11 : 16-19. 
 
 9. Jesus' Arraignment of the Cities of Opportunity ; 
 
 II : 20-24. 
 
 10. Christ's Conception of His Person and Work ; 
 
 11:25-30. 
 
 11. Growing Opposition to Jesus ; ch. 12. 
 
 (i) Controversy over the Sabbath ; 12: 1-14. 
 
 (2) Secrecy enjoined about the Miracles ; 1 2 : 1 5- 
 
 21. 
 
 (3) Charged with Connection with Beelzebub; 
 
 12:22-37. 
 
 (4) Scribes and Pharisees demand a Sign ; 1 2 : 38- 
 
 45- 
 
 (5) Family of Jesus come for Him; 12 : 46-50. 
 
 12. A New Method of Teaching ; 13 : 1-52. 
 
 (i) Four Parables to the Crowds by the Sea- 
 side ; 13 : 1-35. 
 
 (2) Three Parables to the Disciples in the House, 
 
 after Explanation of the Tares ; 13 : 36-50. 
 
 (3) The Disciples learning the Parables ; 13 : 51- 
 
 52. 
 
 13. Jesus back at Nazareth ; 13 : 53-58. 
 
 45 
 
INTRODUCTION 
 
 V. Special Training of the Twelve in View of the Ap- 
 proaching Death of Jesus chiefly in the Dis- 
 tricts outside of Galilee ; chs. 14-18. 
 
 1. Reason for the Alarm and Guilty Conscience of 
 
 Herod Antipas ; 14 : 1-12. 
 
 2. A Crisis in Christ's Ministry because of Popular 
 
 Fanaticism ; 14:13-36. 
 
 3. Challenged by the Jerusalem Pharisees because 
 
 of the Tradition of the Elders ; 15 : 1-20. 
 
 4. A Trip to Phoenicia ; 15 : 21-28. 
 
 5. InDecapolis; 15:29-39. 
 
 6. Return to Galilee with Renewed Challenge 
 
 from Pharisees and Sadducees. The Answer 
 of Jesus; 16: 1-4. 
 
 7. Disciples warned against the Pharisees and Sad- 
 
 ducees; 16:5^12. 
 
 8. The Twelve Disciples examined near Caesarea 
 
 Philippi ; 16 : 13-20. 
 
 9. The Twelve told the Secret of Christ's Death; 
 
 17 : 1-13. 
 
 10. A Glimpse of the Glory of the Son of God ; 17:1- 
 
 11. Failure of the Disciples with an Epileptic De- 
 
 moniac; 17: 14-23. 
 
 12. Jesus paying Taxes ; 17 : 24-27. 
 
 13. The Jealousy of the Disciples ; 18 : 1-14. 
 
 14. Conduct towards Church Members Guilty of 
 
 Personal Wrong ; 18 : 15-35. 
 VI. Jesus turning His Face toward Jerusalem ; chs. 19 
 and 20. 
 
 1. In Perea with the Multitudes; 19: i f. 
 
 2. Pharisees tempt Jesus with the Divorce Prob- 
 
 lem; 19:3-12. 
 
 3. Jesus and Little Children; 19: 13-15. 
 
 4. The Rich Young Ruler and the Peril of Riches ; 
 
 19: 16-26. 
 
 5. The Basis of Reward in Heaven ; 19 : 27-20 : 16. 
 
 46 
 
INTRODUCTION 
 
 6. Plain Speech about the Death of Jesus ; 20 : 17- 
 
 19. 
 
 7. Jealous Ambition of James and John and their 
 
 Mother ; 20 : 20-28. 
 
 8. Jesus at Jericho ; 20 : 29-34. 
 
 VII. The Messianic Demonstration in Jerusalem; 21 : i- 
 22. 
 
 1. The Triumphal Entry into the City ; 21:1-11. 
 
 2. The Cleansing of the Temple; 21: 12-17. 
 
 3. The Curse upon the Fig Tree ; 21 ; 18-22. 
 VIII. The Great Conflict in the Temple; 21:23-23: 
 
 39- 
 
 1. The Challenge from the Rulers and the Reply 
 
 of Jesus ; 21 : 23-22 : 14. 
 
 2. The Onset of the Pharisees and Herodians; 
 
 22 : 15-22. 
 
 3. The Attack of the Sadducees ; 22 : 23-33. 
 
 4. A Lawyer's Inquiry; 22 : 34-40. 
 
 5. Jesus turns the Tables on His Enemies by de- 
 
 manding their Interpretation of the Messiah ; 
 22 : 41-46. 
 
 6. Vehement Denunciation of the Scribes and 
 
 Pharisees ; 23 : 1-36. 
 
 7. Lament over Jerusalem ; 23 : 37-39. 
 
 IX. The Coming Judgment on the City and the World ; 
 chs. 24 and 25. 
 
 1. The Prophecy of the End ; 24 : 1-3 1. 
 
 2. Parables of Warning against being surprised by 
 
 the Coming of Christ ; 24 : 32-25 : 30. 
 
 3. The Son of Man as Judge of all the Nations; 
 
 25:31-46. 
 X. Victory of the Enemies of Jesus ; chs. 26 and 27. 
 
 1. Jesus sets a Date for His Death ; 26 : i f. 
 
 2. The Sanhedrin hold an Important Meeting 
 
 about the Situation ; 26 : 3-5. 
 
 3. Honor to Jesus in Bethany ; 26 : 6-13. 
 
 4. Desertion of Judas to the Enemy ; 26 : 14-16. 
 
 47 
 
INTRODUCTION 
 
 5. Jesus celebrates the Passover; 26 : 17-25. 
 
 6. The Institution of the Lord's Supper ; 26 : 26-30. 
 
 7. The Disciples warned by Jesus ; 26 : 31-35. 
 
 8. The Struggle in the Garden and the Victory; 
 
 26 : 36-46. 
 
 9. The Betrayal by Judas ; 26 : 47-56. 
 
 10. Jesus before the Sanhedrin ; 26 : 57-68. 
 
 11. The Conduct of Peter ; 26 : 69-75. 
 
 12. The Final Vote of the Sanhedrin ; 27 : i f. 
 
 13. Remorse and Suicide of Judas ; 27 : 3-10. 
 
 14. Trial of Jesus by Pilate ; 27 : 11-31. 
 
 15. The Crucifixion ; 27:32-56. 
 
 16. The Burial ; 27 : 57-66. 
 
 XI. The Triumph of Jesus ; 28 : 1-20. 
 
 1. Jesus appears to the Women ; 28 : i-io. 
 
 2. The Guard and the Sanhedrin; 28: 11-15. 
 
 3. Jesus and the Disciples on the Mountain in 
 
 Galilee ; 28 : 16-20. 
 
 XII. Bibliography 
 
 Introduction 
 
 Bacon, B. W. An Introduction to the New Testament. 1900. 
 
 DoDS, Marcus. Introduction to the New Testament. 1894. 
 
 GoDET, F. Introduction to the New Testament. The Collection of 
 the Four Gospels and the Gospel of St. Matthew. 1899. 
 
 Gregory, Caspar Rene. The Canon and Text of the New Testa- 
 ment. 1907. 
 
 Kerr, J. H. An Introduction to the Study of the New Testament. 
 Fifth Edition, Revised. 1909. 
 
 JuLiCHER, A. An Introduction to the New Testament. 1904. 
 
 Moffat, James. The Historical New Testament. 1901. 
 
 Peake, a. S. Critical Introduction to the New Testament. 1909. 
 
 Salmon, George. A Historical Introduction to the Study of the 
 Books of the New Testament. 1885. 
 
 Weiss, B. A Manual of Introduction to the New Testament. 1887. 
 
 Westcott, B. F. Introduction to the Study of the Gospels. 1887. 
 
 Zahn, Th. Introduction to the New Testament. 1909. 
 
 48 
 
INTRODUCTION 
 
 Special Treatises on the Synoptic Problem 
 
 Bible Dictionaries, articles on Gospels, Matthew. 
 
 Bacon. The Beginnings of Gospel Story. 1909. 
 
 Burkitt, F. C. The Gospel History and its Transmission. 1906. 
 — Sources for the Life of Jesus. 1910. 
 
 Burton. Principles of Literary Criticism and the Synoptic Problem. 
 1904. 
 
 Charles, R. H. The Testaments of the Twelve Patriarchs, trans- 
 lated from the Greek. 1908. — The Greek Versions of the Testa- 
 ments of the Twelve Patriarchs. 1908. 
 
 Dalman, G. The Words of Jesus. 1902. 
 
 Gloag, p. J. The Synoptic Gospels. 1895. 
 
 Harnack, a. The Sayings of Jesus. 1909. 
 
 Hawkins, J. C. Horae Synopticae. 1899. 
 
 Jolley, a. J. The Synoptic Problem for English Readers. 1893. 
 
 Rushbrooke, W. G. Synopticon. 1880. 
 
 Salmon, G. The Human Element in the Gospels. 1907. 
 
 Sharman, H. B. The Teaching of Jesus about the Future according 
 to the Synoptic Gospels. 1909. 
 
 Stanton, V. H. The Gospels as Historical Documents. Part I, 
 The Early Use of the Gospels, 1903 ; Part II, The Synoptic Gos- 
 pels, 1909. 
 
 Wright, A. Synopsis of the Gospels in Greek. 1903. 
 
 Commentaries 
 
 Alford, H. The Greek Testament, Vol. I, The Four Gospels. 
 
 1859. M _ 
 
 Allen, W. C. A Critical and Exegetical Commentary on the 
 
 Gospel according to St. Matthew (International Critical Comm.). 
 
 1907. 
 Broadus, John A. Commentary on the Gospel of Matthew (an 
 
 American Commentary on the New Testament). 1887. 
 Bruce, A. B. The Synoptic Gospels (Vol. I, The Expositor's Greek 
 
 Testament). 1902. 
 Gibson, J. M. The Gospel of Matthew (The Expositor's Bible). 
 
 No date. 
 Maclaren, a. The Gospel according to St. Matthew, Three Vols. 
 
 (Expositions of Holy Scripture). 1905. 
 Meyer, H. A. W. Critical and Exegetical Handbook to the Gospel 
 
 of Matthew. 1884. 
 MoRisoN, James. Practical Commentary on the Gk)spel according 
 
 to St. Matthew. Ninth Edition. 1895. 
 Plummer, a. An Exegetical Commentary on the Gospel according 
 
 to St. Matthew. 1909. 
 
 E 49 
 
INTRODUCTION 
 
 Smith, D. The Gospel of St. Matthew (Westminster New Testa- 
 ment). 1909. 
 
 Weiss, B. A Commentary on the New Testament. Three Vols. 
 1906. 
 
 Abbreviations 
 
 AV .... Authorized (King James) Version. 
 
 Gk Greek. - 
 
 LXX .... Septuagint. 
 
 Mg Margin. 
 
 M Markan Source. 
 
 Q Logia of Matthew common to both Matthew and 
 
 Luke. 
 R Remainder of Matthew from various sources 
 
 (Logia, Oral Tradition, Editorial Comments, 
 
 etc.). 
 SV Standard American Version. 
 
 SO 
 
THE GOSPEL ACCORDING TO 
 MATTHEW 
 
 Theme : Jesus of Nazareth the Jewish Messiah 
 
 I. Birth of Jesus in Accord with Prophecy, i : 1-2 : 23 
 
 I. Bis Legal Genealogy traced to Abraham through David, i : ] 
 1 : 1-17. 
 
 1. ^The book of the ^ generation of Jesus Christ, the R 
 son of David, the son of Abraham. 
 
 ' Or, The genealogy of Jesus Christ ' Or, birth ; as in ver. i8. 
 
 I . Book. The Greek word is the one from which we get "Bible." 
 The natural meaning would include the entire Gospel, and some 
 scholars so interpret it, but on the whole it is more probable that 
 the specific reference is to the discussion of the birth of Jesus 
 in Chapters i and 2. Some apply it only to i : 1-17. Cf. Gen. 
 5:1," the book of the generations of Adam." Generation. This 
 English word, like the Greek in the original, is ambiguous, but 
 " lineage " is the most probable rendering ; " the book of the 
 lineage " of Jesus Christ. Christ. A proper name from the 
 later point of view, and naturally so used in this introductory 
 title. " Jesus Christ " does not occur elsewhere in Matthew, 
 except in i : 18, " Christ Jesus " not at all. In i : 16; 27: 17, 
 
 22 the words " Jesus " and " Christ " are separated. " Christ " 
 alone as an official name is found in 26 : 68, " thou Christ," where 
 his enemies taunt him with the word. The other passages in 
 Matthew are translated " the Christ " (i : 17; 2:4; 16 : 16, 20; 
 
 23 : 8 ; 24 : 5) in this version, and rightly so, since the article 
 is used. On meaning of the term see note on Matt. 16 : 16. 
 David. Not merely Davidic descent; the Son of David was 
 
 SI 
 
MATTHEW 
 
 2. Abraham begat Isaac; and Isaac begat Jacob; and 
 
 3. Jacob begat Judah and his brethren; and Judah 
 begat Perez and Zerah of Tamar; and Perez begat 
 
 4. Hezron: and Hezron begat ^ Ram; and ^ Ram begat 
 Amminadab; and Amminadab begat Nahshon; and 
 
 5. Nahshon begat Salmon; and Salmon begat Boaz of 
 Rahab; and Boaz begat Obed of Ruth; and Obed 
 
 6. begat Jesse; and Jesse begat David the king. 
 
 1 Gk. Aram. 
 
 a Messianic term (Matt. 21:9. Cf. also 9:27; 15:22; 20: 
 30 f . ; 22 : 42). Jesus himself made no claim to his Davidic 
 descent, probably because he would have been understood as 
 claiming a political kingdom. Abraham. As the son of Abraham, 
 Jesus was the heir of the covenant made to Abraham, the father 
 of the Jewish people. It was not necessary to take the genealogy 
 of Jesus further. This introductory sentence is in a sense an 
 argument for the author's thesis. 
 
 2. Begat. The word does not necessarily mean immediate 
 ancestor or actual father. It does mean that the line of descent 
 runs thus. The precise fact in each example cited has to be 
 learned from the Old Testament. Brethren. Not necessary to 
 the genealogical line, but mentioned as an interesting detail. ^ 
 
 3. Zerah of Tamar. It is not perfectly clear why this item 
 is added. The line goes on through Perez and Hezron. Zerah 
 is not counted in the list of fourteen. The story of the birth of 
 the twins Perez and Zerah (Gen. 38 : 27-30) is one of shame, and 
 a still more shameful story is that of the ruin of Tamar (Gen. 38 : 
 13-26). The interest of the author in these details may be 
 purely historical, as they are out of the ordinary. It is possible 
 that the grace of God in Christ, the friend of sinners, as he was 
 often called, may have been the motive in the author to show the 
 fulness of God's grace to sinners in the previous history of Israel. 
 It is a bit remarkable that of the four women mentioned in the 
 genealogy three (Tamar, Rahab, and Bathsheba) were sinful. 
 To us that fact would seem a reason for not mentioning them. 
 Ruth was a Gentile and the ancestor of David. 
 
 5. Rahab. The mention of Rahab is due, of course, primarily 
 to the part that she played in the conquest of Jericho by Joshua 
 Qosh. 2: I, 3; 6: 23). She is included in the roll of heroes of 
 faith in Hebrews (11:31). Ruth. If any women should be 
 
 52 
 
MATTHEW 
 
 And David begat Solomon of her that had been the R 
 
 7. wife of Uriah; and Solomon begat Rehoboam; and 
 
 8. Rehoboam begat Abijah ; and Abijah begat Asa ; and 
 Asa begat Jehoshaphat; and Jehoshaphat begat 
 
 9. Joram ; and Joram begat Uzziah ; and Uzziah begat 
 
 mentioned in the list, it is not hard to see the reason for naming 
 Ruth. She was not merely a Gentile who brought Gentile blood 
 into the ancestry of Jesus. She was also the subject of one of the 
 most beautiful books in the Old Testament. She was, besides, 
 near to the time of David. Like the other women she is not 
 counted in the fourteen. 
 
 6. David the king. Very conveniently the first group of 
 fourteen concludes with David. He was the recipient of the 
 promise for a spiritual kingdom. This was only fulfilled in the 
 Messianic sense. The Messiah was to be the true son of David. 
 So the title " King " is given here to David. The Messiah was to 
 be king as well as prophet and priest. This kingly rule was fore- 
 shadowed by that of " David the King." His was the great royal 
 name. It is surely hardly necessary to find in the numerical value 
 of "David " in Hebrew (4 + 6 -f 4 = 14) the reason for the 
 division into fourteen. The division itself is a convenience to 
 the memory and no better places for a break could be found than 
 the name of David and the Captivity. The name of David 
 marked the beginning of the great royal line, while the Captivity 
 signalized the end of that rule and the beginning of exile and 
 bondage. For the sources of these names in this list of fourteen 
 see Ruth 4 : 18-22 ; i Chron. 2 : 55-15. 
 
 6. David. The first name in the second fourteen is that of 
 David and the last is that of Jechoniah. But it seems clear that 
 Jechoniah is not meant to be counted in this list, but only in 
 the third list. There are thus fourteen in the second list only 
 by counting David twice. This is an artificial method, to be 
 sure, but the division itself is merely a numerical device for the 
 eye and the memory. Perhaps the marking of the end of the 
 second fourteen by an event rather than a man is the reason that 
 Jechoniah is not counted. Her that had been the wife of Uriah. 
 The ellipse in the Greek causes no difficulty because the feminine 
 article alone is common where " wife " is not expressed. The 
 dreadful sin of David toward both Uriah and Bathsheba is not 
 here told, but it is the background of the allusion (2 Sam. 11 and 
 12). 
 
 8. Uzziah. The names of three kings (Ahaziah, Joash, Ama- 
 ziah) are omitted in the line between Joram and Uzziah. In 
 
 53 
 
MATTHEW 
 
 Jotham; and Jotham begat Ahaz; and Ahaz begat 
 
 10. Hezekiah ; and Hezekiah begat Manasseh ; and Ma- 
 
 11. nasseh begat Amon; and Amon begat Josiah; and 
 Josiah begat Jechoniah and his brethren, at the time 
 of the ^ carrying away to Babylon. 
 
 12. And after the carrying away to Babylon, Jechoniah 
 
 13. begat Shealtiel ; and Shealtiel begat Zerubbabel ; and 
 
 1 Or, removal to Babylon. 
 
 all probability the writer leaves them out on purpose in order to 
 bring his scheme into three fourteens. The term " begat " does 
 not demand that Uzziah be the immediate son of Joram, but only 
 a direct descendant. Cf. " Jesus Christ the Son of David the 
 Son of Abraham." See, 2 Chron. 22 : 9 for similar omission in 
 O. T. genealogy. It is a common thing in the O. T. lists. In fact 
 it is more than likely that an omission occurs in the first fourteen 
 in verses 4 and 5. Between Hezron and Nahshon only two names 
 occur for four hundred years. Cf. Gen. 15: 13-16. Then also 
 the name of Eliakim is not given between Josiah and Jechoniah in 
 verse 11. So also King Jehoiakim is not mentioned. 
 
 11. Brethren. They were the " uncles " of Jechoniah in reality, 
 sons of Josiah, his grandfather (i Chron. 3: 14; 2 Kgs. 24: 15). 
 The term " brethren " could cover blood relatives in that sense. 
 At the time of. Not to be pressed too closely. Josiah died 
 eight years before the captivity and note omissions above. 
 
 12. Carrying away to Babylon. This great event was one of the 
 landmarks in the history of Israel and properly is placed on a 
 par with the reign of David in the division of the periods. Jecho- 
 niah was eight years old at the time of the captivity (2 Chron. 36 : 9) 
 or eighteen apparently from 2 Kgs. 24 : 8. The word " after " 
 denotes the beginning, not the close, of the exile. It is not the 
 period of exile that is taken as the point of division, but rather 
 the entrance upon the time of exile. It was captivity, but the 
 Greek word translated " carrying away " or " removal " is an 
 euphemistic term in this connection. Shealtiel. The Greek 
 form is Salathiel. He is given as the father of Zerubbabel in 
 Ezra 3:2; 5:2; Neh. 12:1; Hag. 1:1; 2:2; Lk. 3:27, but in 
 I Chron. 3:19 Pedaiah is said to be the father of Zerubbabel. 
 Shealtiel had a brother of this name. The evidence is in favor of 
 Shealtiel. It is, of course, possible that Shealtiel may also have 
 had a son named Pedaiah. 
 
 13. Abiud . . . Jacob. These nine names fall outside of the 
 
 54 
 
MATTHEW 
 
 Zerubbabel begat Abiud ; and Abiud begat Eliakim ; 
 
 14. and Eliakim begat Azor ; and Azor begat Sadoc ; and 
 
 15. Sadoc begat Achim; and Achim begat Eliud; and 
 Eliud begat Eleazar; and Eleazar begat Matthan; 
 
 16. and Matthan begat Jacob ; and Jacob begat Joseph 
 
 Old Testament record. One is not justified in rejecting them for 
 that reason. The Jews kept their genealogies carefully. We 
 have no means of knowing how many names are skipped in this 
 list. 
 
 16. Joseph. The natural meaning of the use of " begat " 
 with Joseph is that it is the real lineage of Joseph that is given. 
 If Jesus was not the actual son of Joseph, the genealogy would 
 not then be the real lineage of Jesus, but only his legal genealogy. 
 But before Jewish law and custom Jesus as the son of Mary, the 
 wife of Joseph, would be the legal son of Joseph. His legal gen- 
 ealogy was that of Joseph. Hence Matthew, writing for Jews, to 
 prove the Messiahship of Jesus, traces the lineage through Joseph. 
 This point is much disputed, but on the whole this seems the most 
 natural interpretation. The genealogy of Jesus given in Luke 
 3 : 23-38 is in the opposite order to that in Matthew and goes 
 all the way to " Adam, the son of God." Jesus is there brought 
 into relation with mankind as " the son of man " and man is 
 linked directly to God. Luke, because of the inverse order, uses 
 the expression " son of " rather than " begat " as in Matthew. 
 The line from David back to Abraham is the same as in Matthew, 
 except that Aram appears as Arni in most manuscripts. But from 
 Joseph to David the lines are distinct, save in Shealtiel. It is a 
 question calling for more detailed discussion than is permissible 
 here. The most probable explanation of the difference is that 
 Luke is giving the real genealogy of Jesus through Mary. This 
 is the phase of his lineage that would have interest for his Greek 
 readers, not the legal genealogy of Joseph. Hence the difference. 
 Indeed, Luke (3 : 23) almost implied by the parenthesis " as 
 was supposed " that he is not going to give the genealogy of 
 Joseph, though he mentions his name in passing. The order of 
 the words in Lk. 2 : 5 is ambiguous in the Greek, and it is not 
 clearly there stated that Mary belonged to the family of David 
 as did Joseph, but in Lk. i : S3 the angel Gabriel is represented 
 as saying to Mary that God will give to her son " the throne of his 
 father David." All things considered it seems probable that Mary 
 also was a descendant of David. The husband of Mary. This 
 is the chief distinction of Joseph, Matthew tells the story of the 
 birth of Jesus from the standpoint of Joseph, as Luke gives it from 
 
 55 
 
MATTHEW 
 
 the husband of Mary, of whom was born Jesus, who 
 is called Christ. 
 R 17. So all the generations from Abraham unto David 
 are fourteen generations; and from David unto the 
 carrying away to Babylon fourteen generations ; and 
 from the carr^^ng away to Babylon unto the Christ 
 fourteen generations. 
 
 the point of view of Mary. Joseph, it must be noted, bears him- 
 self in the noblest manner in very trying circumstances. He 
 was evidently a true man and worthy of his wife. Of whom was 
 bom Jesus. This reading distinctly denies that Joseph was the 
 real father of Jesus. The genuineness of this text is questioned 
 by some, since the Sinaitic-Syriac Palimpsest reads : '' Jacob begat 
 Joseph. Joseph, to whom was betrothed Mary, the Virgin, begat 
 Jesus called the Christ." It is improbable that this Syriac read- 
 ing is the true text, since in i : 18-20 the present text is found. We 
 probably have in the Syriac Ms. an early corruption of the text 
 in the interest of Ebionitic teaching which denied the deity of 
 Jesus. The " Ferrar " group of manuscripts have the reading : 
 " Jacob begat Joseph, him to whom was betrothed Mary the 
 Virgin, she who bare Jesus the Christ." But the accepted text is 
 the genuine one and is in harmony with the -rest of Matthew's 
 narrative. Some scholars, however, consider it possible that 
 the change here was made in the opposite direction from the read- 
 ing which suggested the actual paternity of Joseph to the present 
 text. Christ. The word is here used as a proper name without 
 the article in the Greek, but with the intervening article and par- 
 ticiple " who is called." Cf. '* the Christ "in verse 17 =the Messiah. 
 17. So. The inferential particle merely refers to the artificial 
 arrangement already made, not to any logical necessity in the 
 matter. All. He does not mean all the possible or actual genera- 
 tions, but all that he has named in his lists. Generations. Here in 
 the plural in the sense of " birth " and used of each of the persons 
 mentioned. It is the same word found in 1:1. Foixrteen. It 
 would be possible to get the three fourteens by counting Jechoniah 
 twice instead of David twice. But the fact that David is here 
 named as the end of the first list and that his name heads the 
 second list in this summary argues for David as the one who is 
 counted twice. It was long ago pointed out that the three (a 
 favorite number in Matthew) divisions here correspond with 
 three great periods of Israelitish history (judges, kings, priests : or 
 theocracy, monarchy, hierarchy). They also mark the rise, 
 
 S6 
 
MATTHEW 
 
 2. A Virgin Birth according to Prophecy, i : 18-25 
 
 18. Now the birth of Jesus Christ was on this wise: R 
 When his mother Mary had been betrothed to Joseph, 
 before they came together she was found with child of 
 
 decline, and ruin of the government and of the religious life of the 
 people. The mountain peaks of Israelitish history are Abraham, 
 David, the Babylonian Captivity, Christ. 
 
 18. Birth. The same Greek word as " generation," i : i, but 
 ** birth " is clearly the correct translation here, as may indeed be 
 true of 1:1. Jesus Christ. The text is not absolutely certain, 
 though this is probably correct. The two words give in a con- 
 densed form the theme of the whole book, the Messiahship of 
 Jesus. On this wise. The author writes with an air of con- 
 scious truthfulness, fully aware of the great significance of his 
 narrative. The style of narrative contrasts strongly for the better 
 with the somewhat similar matters told in the legends of the birth 
 of heroes from the union of gods and women. The apocryphal 
 gospels lack the delicate restraint shown here. One is not justi- 
 fied in branding the narrative of Matthew as legendary because of 
 the element of wonder in it. The birth of Jesus is a fact, the most 
 transcendent fact in the history of this planet since the appear- 
 ance of man upon it. The explanation offered by Matthew's 
 Gospel is in harmony with the life and character of Jesus as told 
 in all the Gospels and as interpreted in the Acts of the Apostles, 
 the Epistles, and the Apocalypse. The denial of this explanation 
 brings graver problems than it solves. The independence of 
 Luke's narrative of the birth of Jesus as to the source and point 
 of view really strengthens the evidence from the points of agree- 
 ment, viz. the virgin birth, the agency of the Holy Spirit, the 
 appearance of the angel. There is a reason for the appearance of 
 the angel to both Mary and Joseph. Mary was perplexed and 
 full of fear and joy. The wonder and the glory of her case did not 
 free her from very obvious difficulties. The message of the angel 
 was needed. But Joseph was likewise to be troubled with a 
 righteous man's gravest apprehension. It is to be remembered 
 that Mark probably wrote his Gospel in Rome, where the birth of 
 Jesus may have created no interest as it had not apparently in the 
 apostolic preaching (cf. Acts and Paul's Epistles). But by the 
 time the Greek Matthew and Luke's Gospel were written there 
 was felt to be need to tell the truth about this matter, probably in 
 answer to the calumnies of the Jews. There was at first then a 
 proper reticence on this subject in public discussions probably 
 till after the death of Mary. Betrothed. According to Jewish 
 
 57 
 
MATTHEW 
 
 19. the Holy Ghost. And Joseph her husband, being a 
 righteous man, and not wilUng to make her a pubUc 
 
 20. example, was minded to put her away privily. But 
 when he thought on these things, behold, an angel of 
 the Lord appeared unto him in a dream, saying, Jo- 
 seph, thou son of David, fear not to take unto thee 
 Mary thy wife : for that which is conceived in her is 
 
 21. of the Holy Ghost. And she shall bring forth a son; 
 
 custom this was a legal bond and could not be broken except by 
 a practical divorce. 
 
 19. Joseph her husband. He is so called before marriage as 
 is Mary named his " wife." Cf. Dt. 22 : 24. One could wish for 
 more details about the lives of both Mary and Joseph. Those 
 that Luke gives about Mary do not_ justify Mariolatry, but they 
 do present a woman of the purest, highest character and one who 
 merits more consideration than some Protestants give her. 
 Righteous man. A religious man and so not able to go on and 
 carry out the marriage contract, but also a kindly man and so not 
 willing to report her to the authorities and make a formal applica- 
 tion for divorce by judicial procedure. The law (Dt. 22: 23 f.) 
 required stoning for an adulteress, but it was not understood as 
 compulsory. Joseph would hardly have considered as necessary 
 that extreme measure. He declined to make her a public example 
 by exposure. Hence he decided on a private arrangement with a 
 bill of divorce (Matt. 5:31). Mary with her child would thus be 
 left in the house of her parents. Minded. The word in the Greek 
 indicates definite purpose rather than mere desire. 
 
 20. Thought. It is the aorist participle in the Greek and sug- 
 gests a crisis in his perplexities in this matter. Angel. In Lk. 
 1 : 26 it is the angel Gabriel who appeared to Mary. Dream. In 
 Matthew alone in the N. T. dreams are a frequent means of com- 
 munication by God (1:20; 2:12, 13, 19; 27:19). Cf. also 
 Acts 2: 17. Son of David. This fact confirms the interpreta- 
 tion of the genealogy above as that of Joseph and merely the legal 
 genealogy of Jesus. Fear not. He had feared to take her. He 
 is called to courage, to dare face public opinion in this matter. It 
 is easier to front a battle line. For. The reason is as surprising 
 as the command. He was commanded to go against his own con- 
 victions and the custom of his people. That required a remark- 
 able reason. 
 
 21. Son. Joseph is told the whole truth which he has to face. 
 
 ^ I 
 
MATTHEW 
 
 and thou shalt call his name Jesus ; for it is he that 
 22. shall save his people from their sins. Now all this is 
 come to pass, that it might be fulfilled which was 
 spoken by the Lord through the prophet, saying, 
 
 Cf. Gen. 17: 19, the birth of Isaac. Shalt call. The angel now 
 assumes that Joseph will acquiesce in the demand here made upon 
 him. The appeal is to the religious hopes of his people as well as 
 to the highest part of Joseph's nature. Jesus. It is the Greek 
 form of Joshua (Josh, i : i). But this in turn is contracted from 
 Jehoshuah (Num. 13 : 16) and means " Jehovah is salvation." 
 Sometimes it appears also as Jeshua (Neh. 7:7, etc.). Hence 
 Jesus in the Greek. The name is not infrequent for various per- 
 sons (i Sam. 6 : 14, 18 ; 2 Kgs. 23 : 8 ; Josephus, Ant., VI. 6. 6. etc.). 
 But the great captain who led the people into Canaan is the one 
 usually in mind when this name is used. Another prominent 
 Joshua was the high priest who came with Zerubbabel back to 
 Jerusalem from exile (Ezra 2:2). In a real sense as spiritual King 
 and spiritual priest Jesus was like both of these Joshuas of old. 
 He is become the true Joshua of Israel. For. The reason for this 
 name given to Mary by the angel (Lk. 1:31 f.). The reason is 
 the expansion of the etymology of the name. Cf. Ps. 130 : 8. 
 The term " Saviour " will be applied to Jesus as a just translation 
 of his work into a Greek word. Joseph is not here told that it is 
 only the spiritual Israel (including both Gentile and Jew) who will 
 be freed from their sins. That is a matter that time will make 
 clear (Rom. 9 : 6, 25), but Simeon will see that " the child Jesus " 
 will be " a light for revelation to the Gentiles, and the glory of 
 thy people Israel " (Lk. 2:32). It is clear that the Messiah is not 
 to be a political ruler, as the people had come to think under the 
 teaching of the Pharisees. He will have a greater task than that 
 of ridding Palestine of the Romans. He will undertake to rid 
 men of their sins. 
 
 22. Now all this is come to pass. Do we have still the words 
 of the angel? Or does the author here add his own comment? 
 This phrase occurs three times in Matthew. In 2 1 : 4 the language 
 is ambiguous, but most probably gives the comment of the writer. 
 In 26 : 56 we seem most naturally to have the words of Jesus. In 
 the present instance opinion is divided, but it is on the whole more 
 probable that we have the author's comments, since, when the 
 angel spoke, none of these things had come to pass. That it 
 might be fulfilled. This is a formula of quotation common in 
 Matthew (2: IS, 23; 4:14; 8:17; 13:35; 21:4; 26:56). It 
 IS not used of result, but only of purpose. But it is the divine 
 
 59 
 
MATTHEW 
 
 23. Behold, the virgin shall be with child, and shall bring 
 
 forth a son. 
 And they shall call his name Immanuel ; 
 
 24. which is, being interpreted, God with us. And Joseph 
 arose from his sleep, and did as the angel of the Lord 
 
 25. commanded him, and took unto him his wife; and 
 
 purpose in the correspondence of the two events, not necessarily 
 the prophet's own idea. The prophet usually saw only the im- 
 mediate historical perspective, though sometimes the future 
 Messianic correspondence was dimly in his eye (i Pet. i : 10-12). 
 In the present instance it is not necessary to suppose that the 
 prophet (Isa. 7 : 14) had the Messiah in his mind at all. He did 
 use language that suited the immediate historical situation and it 
 has found a wonderful parallel in the birth of Jesus. Hence the 
 author of the Gospel feels justified in saying that it was a designed 
 coincidence on the part of the Lord who spoke the original proph- 
 ecy through the prophet. One needs to remember that the 
 unifying force in Israelitish history and Scripture is God himself. 
 His purpose runs through it all. Certainly the chief interest 
 that the author of this Gospel has in the O. T. is the religious use 
 of it to illustrate the life of Jesus the Messiah. The quotation in 
 this instance is substantially from the LXX. 
 
 23. Virgin. The context in Isa. 7:10^-17 shows that the 
 birth of the son of a virgin (or maiden) was to be a sign to Ahaz. 
 There was then of course the historical application. The Hebrew 
 word for " virgin " is almah (one not yet a wife), not bethulah 
 (one who will not marry). Some modern scholars think that 
 Isaiah really had in mind a supernatural birth of a child in the time 
 of Ahaz and was using current mythological terms for that idea. 
 Immanuel. This was to be the actual name of the child born in the 
 time of Ahaz, Emmanuel in the Greek. It is a Hebrew word and 
 means, as is explained, " God with us." The word of itself does 
 not imply incarnation. In the instance in Isa. 7 : 14 it was a visi- 
 tation of God with power in connection with the incident. But 
 here much more is put into the phrase because a real incarnation 
 of God has taken place in the person of Jesus. It is easier to see a 
 correspondence after the event has occurred. 
 
 24. Did as the angel of the lord commanded him. When he 
 awoke from sleep, he did not dismiss the dream as a mere dream. 
 On the contrary Joseph promptly completed the marriage cere- 
 mony and took Mary under the shelter of his own house. 
 
 25. Knew her not till. The only natural meaning of this 
 
 60 
 
MATTHEW 
 
 knew her not till she had brought forth a son : and he 
 called his name Jesus. 
 
 3. Birth in Bethlehem according to Prophecy j and Reception 
 of the Child King, 2 : i-i 2 
 
 2. Now when Jesus was born in Bethlehem of Judaea R 
 in the days of Herod the king, behold, ^ wise men from 
 
 1 Gk. Magi. Cf. Esther i : 13 ; Dan. 2:12. 
 
 language is that Joseph did live with Mary as husband with wife 
 after the birth of the child Jesus, though not before. The im- 
 perfect tense in the Greek makes the point still plainer. The 
 brothers and sisters of Jesus (Matt. 13 : 55 f.) are therefore prob- 
 ably the children of Joseph and Mary, born after Jesus, and 
 strictly half-brothers and half-sisters of Jesus. This is a much 
 disputed question, but the natural explanation is the one here 
 given. He called. Joseph, as the reputed father, names the 
 child Jesus according to the angel's instructions, which had been 
 given also to Mary (Lk. 1:31). 
 
 I. Bethlehem. The allusion to the place seems incidental and 
 assumes knowledge of the fact on the part of the readers of the 
 Gospel. This is the first mention of the place and there is nothing 
 told about the home in Nazareth and the journey to Bethlehem 
 given by Luke (2 : 1-7). The chief interest of Matthew is not in 
 this aspect of the matter, but in the fulfilment of prophecy, in 
 the reverence done the child by the scholars from the east, and 
 in the hostile spirit of Herod. There was another Bethlehem in 
 Zebulon (Galilee). Cf. Josh. 19: 15. This Bethlehem in Judea 
 is associated with Ruth. The name means " house of bread." 
 Here David was born. Here also was born the Son of David. 
 In the days of Herod the king. The point of time does not seem 
 very precise as we count time. But at least we know that the 
 birth of Jesus was before the death of Herod the King (or the 
 Great, as he was usually called; cf. also Lk. i : 5). That event 
 took place, according to Josephus {Ant. xvii. 6) in the year B.C. 4. 
 This fact is obtained not merely from an eclipse of the moon 
 which is mentioned by Josephus, but also from the length of the 
 rule of Archelaus. A good many lines of argument converge in 
 B.C. 5 as the year of the birth of Jesus. The new discovery of 
 the fourteen years C3'^cle for the periodic census instituted by 
 Augustus argues for a rather earlier date, say B.C. 7. The somewhat 
 vague expression of Matthew here does not necessarily mean that 
 
 61 
 
MATTHEW 
 
 2. the east came to Jerusalem, saying, Where is he that is 
 born King of the Jews ? for we saw his star in the east, 
 
 he was uncertain himself on the point. Cf. also Lk. 2:1. The 
 ancients seldom felt the need for exact dates that moderns like. 
 The character of Herod the Great is drawn with great vividness 
 by Josephus (Ant. xiv-xviii). He was an Idumean, a friend of 
 the Romans, fond of Greek customs, hated by the Pharisees and 
 the Jews generally for his innovations and cruelties, but a man of 
 great vigor and force of character. He had rebuilt (or begun to 
 rebuild, rather) the temple. His will had been changed several 
 times because of suspicions towards and jealousies between his 
 various sons and his wives, mother, sister, and mother-in-law. 
 Even now he was in poor health and abnormally sensitive about 
 any question that affected the succession after his death, which 
 he knew was not far off. Wise men from the east. The Greek 
 word mago (Latin magi) is "the one from which we get magic, 
 magician. The word in itself merely means " great." Cf. Simon 
 " Magus " in Acts 8 : 9 f ., who gave it out that " he was some great 
 one." Greatness in learning often seems magical to the popular 
 mind. The interpretation of the star by these men has suggested 
 to many that they were astrologers, not mere astronomers, a fine 
 distinction drawn in more recent times. This is possible, but not 
 certain. But at any rate they are represented as men of learning 
 and of insight. Hence the term " wise men " well combines both 
 conceptions. There is no proof that they were kings. We are 
 not told from what part of the east they came, nor how many 
 they were. The mention of three gifts does not show that they 
 were three in number, least of all that they were respectively 
 representatives of the races descended from Shem, Ham, and 
 Japheth. The historical character of this visit has been vigor- 
 ously attacked, but on insufficient grounds. There was a general 
 expectation that a Deliverer of the world would come from the 
 east (Virgil, Eclogue iv). Some held that he would be a Jew. 
 This expectation may have been an indirect reflection of the Jew- 
 ish messianic hope, since the Jews were scattered all over the 
 world. There is no adequate reason to doubt the reality of this 
 visit. The east had long been the home of culture and in Babylon 
 the stars were studied from many points of view. These magi 
 may even have all come from the same country. Jerusalem. 
 They had interpreted the appearance of the star to mean the 
 birth of a new King of the Jews. Hence they came to the capital 
 of Judea for further information. 
 
 2. Where. They seem to have made a general inquiry, ques- 
 tioning those whom they met in Jerusalem. The question relates 
 
 62 
 
MATTHEW 
 
 3. and are come to worship him. And when Herod the 
 king heard it, he was troubled, and all Jerusalem with 
 
 only to the place, not to the fact. Their own inference drawn 
 from the star is assumed as true. King of the Jews. Herod is 
 still King of the Jews and he has made a new will for the succes- 
 sion. But in the minds of the wise men the expression has refer- 
 ence to that Deliverer of the World looked for by the Jews and 
 others. They are plainly not Jews themselves, though the new- 
 born king is a Jew who is to have a world-wide dominion of some 
 sort. Hence the appeal to their homage. How far they ap- 
 prehended the nature of this king and his kingdom is largely 
 speculative, though the worship rendered by them to the Babe 
 at Bethlehem suggests more knowledge than we should otherwise 
 suppose. His star. Both of these words occasion difficulty. 
 Why " his " star ? The connection of stars with birth is very com- 
 mon among the ancient astrologers. Magi at the birth of Alexan- 
 der the Great predicted, according to Cicero, that the destroyer 
 of Asia was born. Why the magi associated a star with the birth 
 of the long-expected King of the Jews we have no means of know- 
 ing. According to Balaam's prophecy the Messiah himself was 
 to be the Star (Num. 24 : 17). There is nothing in the Old Testa- 
 ment concerning a star connected with the birth of the Messiah. 
 The magi made the connection themselves and drew their own 
 inferences. The chief difficulty, however, concerns the star itself. 
 All sorts of theories have been advanced to explain the appearance 
 of an unusual star at this time. The conjunction of the planets 
 Jupiter and Saturn about that time (year of Rome 747) is held by 
 some to be the explanation. But the conjunction, as a matter 
 of fact, was never very close. Others find here the sudden flash- 
 ing up of a new sun from the collision of two dead worlds. Others 
 see in it a comet. Others again consider it a miracle granted to 
 the magi to guide their steps. It is not necessary that astrology 
 should be true or that the magi should have had accurate scientific 
 data for them to have been providentially led. In the east. 
 It is not probable that the magi meant that the star was in the 
 east, but rather that they were in the east when they saw the 
 star, which was apparently in the west or southwest. Indeed, it is 
 entirely possible that " in the east " is a mistranslation for " at 
 the rising." The plural (cf. vs. i) is usual for " the east." The 
 meaning would then be that we saw a star as soon as it appeared 
 on the horizon. This interpretation would go well with the 
 notion of comet. Worship. They seem to mean more than to do 
 obeisance or show respect. They may or may not attribute deity 
 to the Child, but they attach some divine significance to his birth. 
 
 63 
 
MATTHEW 
 
 4. him. And gathering together all the chief priests and 
 scribes of the people, he inquired of them where the 
 
 5. Christ should be bom. And they said unto him, In 
 Bethlehem of Judaea: for thus it is written by the 
 prophet, 
 
 Cf. vs. II. In vs. 8 Herod's use of the term is probably by way of 
 mockery. The word occurs thirteen times in Matthew. 
 
 3. Heard it. As he was bound to. A matter of so much im- 
 portance was certain to come to his ears sooner or later. Troubled. 
 Perhaps after all none of his sons would succeed him, but a new 
 dynasty be established, as the Pharisees had already predicted. 
 A new king, whose birth had aroused interest so far from home, 
 might even be a rival to Herod himself. All Jerusalem. They 
 were troubled because Herod was troubled. They knew by sad 
 experience what he could do when enraged by jealousy. 
 
 4. Chief priests. Probably a meeting of the Sanhedrin is 
 called by Herod. '' Elders " are not here mentioned, but " scribes 
 of the people " is Hke " elders of the people " in Matt. 26 : 3. Cf. 
 16: 21 for all three classes in the Sanhedrin. It is objected by 
 some that, since Herod had once slain so many, members of the 
 Sanhedrin, they would not now respond to such a call from him. 
 But the effect may have been just the opposite to that. If it is a 
 meeting of the Sanhedrin called by Herod, it is interesting to note 
 how the civil and ecclesiastical rulers will unite again to_ put to 
 death the One whose birthplace they are here investigating. 
 The Christ. Up to this point it is not made clear who is the per- 
 son in the mind of the magi. Did they make their meaning 
 clear or was this the inference of Herod? He would naturally 
 know something of the Messianic expectations of the Jews. He 
 knew also that they looked for a poUtical Messiah whose king- 
 dom would be world-wide. If this Messiah had already been 
 born, the kingdom of Herod would vanish, unless the new king 
 should be destroyed. The desperation of Herod is shown by the 
 fact that he does not hesitate to attack so august a person as the 
 Jewish Messiah. But he probably did not share the Jewish feel- 
 ing on that point. The religious leaders would know the teaching 
 of their Scriptures as to the place of his birth. Ostensibly, there- 
 fore, Herod proposed to assist the magi in their search. 
 
 5. They said. The populace (see Jn. 7:27) had the notion, 
 reflected in the Talmud also, that the Messiah would come from 
 an unknown region or might even drop out of the sky (cf. Matt. 
 4:5 ff.). But some of the people know the Scripture on the sub- 
 ject (Jn. 7 : 42) and will find the Galilean residence a stumbling- 
 
 64 
 
MATTHEW 
 
 6. And thou Bethlehem, land of Judah, 
 
 Art in no wise least among the princes of Judah : 
 For out of thee shall come forth a governor, 
 Which shall be shepherd of my people Israel. 
 
 7. Then Herod privily called the wise men, and learned 
 
 8. of them carefully what time the star appeared. And 
 he sent them to Bethlehem, and said. Go and search 
 out carefully concerning the young child; and when 
 ye have found him, bring me word, that I also may 
 
 9. come and worship him. And they, having heard the 
 king, went their way ; and lo, the star, which they saw 
 in the east, went before them, till it came and stood 
 
 block to the acceptance of Jesus as the Messiah. It is no matter 
 of surprise that the religious leaders are familiar with Micah. 5 : 2, 
 which they are apparently represented as quoting to Herod. 
 The astonishing thing is that they take so little interest in the mat- 
 ter. They seem to let it drop. They may have regarded the 
 whole matter as one of Herod's whims or the magi as beside them- 
 selves with astrological lore. After the slaughter of the babes in 
 Bethlehem the matter was probably regarded as a closed incident. 
 For. The quotation may be given by the writer and not meant to 
 be spoken by the Sanhedrin, though it seems to be addressed to 
 Herod as the reason for their opinions. 
 
 6. P*rinces. Or governors where the Hebrew has " thousands." 
 So Matthew has " shepherds " where Micah has " rule." The 
 quotation seems to be a free translation from the Hebrew and varies 
 in several details of no great importance. This " governor " 
 from Bethlehem was identified with the Messiah. 
 
 7. Privily called. Not the Sanhedrin this time. His real 
 purpose he concealed from both Sanhedrin and magi. Besides, 
 publicity might thwart his purpose regarding the Child and create 
 undue excitement. Carefully. Accurately. This minute in- 
 quiry was partly to allay suspicions on the part of the magi and 
 partly to learn the probable age of the Child, which he would need 
 to know in connection with his plan of destruction. 
 
 8. I also. Herod expressed complete sympathy with the wise 
 men and probably deceived them so far. Cf. vs. 12. 
 
 9. "Went before them. We can hardly suppose (cf. " ap- 
 peared " in vs. 7) that the star had disappeared after its rising 
 till now. Probably all that is meant is that the star kept moving 
 
 n 65 
 
MATTHEW 
 
 10. over where the young child was. And when they saw 
 
 11. the star, they rejoiced with exceeding great joy. And 
 they came into the house and saw the young child with 
 Mary his mother ; and they fell down and worshipped 
 him; and opening their treasures they offered unto 
 
 12. him gifts, gold and frankincense and myrrh. And 
 being warned of God in a dream that they should not 
 return to Herod, they departed into their own country 
 another way. 
 
 4. The Flight into Egypt according to Prophecy, 2 : 13-15 
 
 13. Now when they were departed, behold, an angel of 
 the Lord appeareth to Joseph in a dream, saying. Arise 
 and take the young child and his mother, and flee into 
 
 on before them. It was evidently south of the zenith as they go 
 toward Bethlehem. It is not said that the movement of the star 
 had brought them to Jerusalem. Was the motion of the star 
 actual? Or was it just an optical illusion true of all stars as one 
 walks or stops? At any rate the star kept in front of them. 
 The imperfect tense impHes that it kept on moving till it stood 
 (aorist tense) over the abode of the Child. 
 
 10. Saw the star. Standing above the house. Their journey 
 was at an end. They knew where the new-born King of the Jews 
 was. 
 
 11. House. This is no contradiction to the account in Lk. 
 2:7. It is not to be supposed that the mother and babe were 
 allowed to remain indefinitely in the stable. The young child 
 with Mary his mother. The Child is the centre of interest, not 
 the mother. Joseph is not mentioned. Worshipped him. As 
 they had said they wished to do. They were in a state of fervid 
 rapture at the successful conclusion of their long search. Treas- 
 ures. They had brought, as was proper, gifts worthy of a king. 
 The three kinds of gifts were appropriate. They show nothing as 
 to the number of the magi. 
 
 12. Warned of God in a dream. But for this divine guidance 
 they might have fallen into the trap set by Herod. 
 
 13. Appeareth. Historical present and it vividly sets forth 
 the peril and the haste. Egypt. There was nowhere else to go 
 south of Jerusalem unless he went to the region of Sinai. 
 
 66 
 
MATTHEW 
 
 Egypt, and be thou there until I tell thee : for Herod 
 
 14. will seek the young child to destroy him. And he 
 arose and took the young child and his mother by night, 
 
 15. and departed into Egypt; and was there until the 
 death of Herod : that it might be fulfilled which was 
 spoken by the Lord through the prophet, saying. Out 
 of Egypt did I call my son. 
 
 5. The Occasion of Lamentation as illustrated in Prophecy ^ 
 2 : 16-18 
 
 16. Then Herod, when he saw that he was mocked of the 
 wise men, was exceeding wroth, and sent forth, and 
 slew all the male children that were in Bethlehem, and 
 in all the borders thereof, from two years old and under, 
 according to the time which he had carefully learned 
 
 14. By night. Because there was need of haste before Herod 
 had time to act. 
 
 15. Until. This event may have occurred only a few months 
 after the arrival in Egypt. Jesus was in Egypt only as an infant and 
 had no opportunity to be influenced by the magical arts practised 
 there. Celsus has needlessly brought this charge against Christ. 
 That it might be fulfilled. This prophecy is quoted from Hosea, 
 II : I. It is a free translation from the Hebrew. There is, how- 
 ever, no prophecy here, but an allusion to the historical fact that 
 God had led the children of Israel (often called God's son or ser- 
 vant) out of Egypt. It is a typical use of this well-known event, 
 a designed coincidence according to the author, who sees striking 
 parallels between the history of Israel and the life of Jesus. Israel 
 was Jehovah's first-born (Ex. 4: 22). 
 
 16. All. The number would not be very great. The population 
 of Bethlehem at present is about four thousand. The male infants 
 at the time of Herod would hardly go to two score, probably 
 much fewer. The historical reality of the massacre cannot be 
 challenged on the ground that Josephus does not give it. It was 
 really an insignificant item, from the point of view of a student 
 of Herod's career. Borders. He would take no chances. The 
 child might be hid in the country near Bethlehem. He did not, 
 of course, know of the flight to Egypt. Two years. He had 
 
 67 
 
MATTHEW 
 
 17. of the wise men. Then was fulfilled that which was 
 spoken by Jeremiah the prophet, saying, 
 
 18. A voice was heard in Ramah, 
 Weeping and great mourning, 
 Rachel weeping for her children ; 
 
 And she would not be comforted, because they are 
 not. 
 
 6. The Home in Nazareth in Harmony with Prophecy ^ 
 2: 19-23 
 
 R 19. But when Herod was dead, behold, an angel of the 
 20. Lord appeareth in a dream to Joseph in Egypt, saying, 
 
 learned from the magi the exact time when they first saw the 
 star (Matt. 2:7). That need not have been fully two years be- 
 fore, for Herod would wish to allow a good margin. It is not 
 therefore necessary to think of the child Jesus as now two years 
 old. He was probably at least two months old. 
 
 17. Then was fulfilled. We have here a different form of 
 statement from the familiar " that it might be fulfilled." A 
 similar construction appears in 27 : 9 in connection with the death 
 of Judas Iscariot. In both instances it is a quotation from Jere- 
 miah. There seems to be an apparent shrinking from saying 
 that either event was a part of the purpose of God. All that the 
 present language need mean is that what was mentioned by the 
 prophet Jeremiah has come true again in the case of Bethlehem. 
 The author does not attribute any essential Messianic idea to 
 Jeremiah's words. The quotation is apparently made from mem- 
 ory from the LXX (Jer. 38 : 15, LXX; 31 : 15 Hebrew). 
 
 18. Ramah. There was a Ramah in the tribe of Benjamin 
 five miles north of Jerusalem, another apparently near Bethlehem. 
 It was at Ramah, probably the one near Gibeah north of Jerusalem, 
 that Nebuchadnezzar assembled the people before they were car- 
 ried into captivity. It was at Ramah (Gen. 35: 16-19; 48: 7) 
 that Jacob buried Rachel on his way to Ephratah or Bethlehem. 
 Rachel. She was a sort of mother for Israel. In a poetic way 
 Jeremiah represents Rachel as lamenting for Israel because of the 
 impending captivity in Babylon. Matthew applies this poetic 
 imagery to the wailing which swept through Bethlehem when the 
 male infants were slain there. 
 
 19. When Herod was dead. He was seventy years old when 
 
 68 
 
MATTHEW 
 
 Arise and take the young child and his mother, and go 
 into the land of Israel : for they are dead that sought 
 
 21. the young child's life. And he arose and took the 
 young child and his mother, and came into the land of 
 
 22. Israel. But when he heard that Archelaus was reign- 
 ing over Judaea in the room of his father Herod, he was 
 afraid to go thither ; and being warned of God in a 
 
 he died at Jericho in the year of Rome 750. He had a loathsome 
 disease and died miserably as he had lived. He had been king in 
 name thirty-seven years and actual king thirty-four (Josephus, 
 Ant., xvii. 8. i). Appeareth in a dream to Joseph. According to 
 promise (vs. 13). 
 
 20. Land of Israel. He is not here told what part to choose as 
 his home. But Joseph apparently purposed, now that Herod 
 was dead, to return to Bethlehem. Some think that Jerusalem 
 was his objective point. At any rate it was a place in Judea. 
 They are dead. This form of expression is found in Ex. 4: 16, 
 LXX, " For all are dead that sought thy life." The reference in 
 this general form may be simply to Herod. 
 
 22. Archelaus was reigning over Judaea. When Joseph had 
 left Judea, Herod's will was for Antipas to succeed him. At the 
 last moment he changed his will again (Josephus, Ant. xviii. 8-1 1) 
 so that Archelaus was to rule over Judea and Samaria while Anti- 
 pas was to be Tetrarch of Galilee and Perea and Philip Tetrarch 
 of Iturea and Trachonitis. This was all news to Joseph when he 
 reached the borders of Judea. Archelaus was a much worse man 
 than Antipas. Hence Joseph hesitated to expose the child to the 
 fury of another man of the temper of Herod the Great. Archelaus 
 never became technically king, but he was nominally so at first. 
 Because of the opposition among the Jews to him, the Emperor 
 Augustine made him Ethnarch with hopes of the higher title on 
 good behavior. But in ten years (by a.d. 6.) he forfeited the po- 
 sition given him and was banished to Gaul. At that time Jesus 
 would be about eleven years old. It is commonly supposed that 
 Christ drew his Parable of the Pounds (Lk. 19: 12 flf.) from the 
 history of Archelaus. " Judea " in Matthew, Mark, and John 
 always has the narrower sense as distinct from Samaria, Galilee, 
 Perea. In Luke and Acts the usage is divided between this and 
 the general sense for all of Palestine. Thither. Into Judea. He 
 had apparently not gone far into the borders of Judea. He would 
 proceed no farther towards Bethlehem, if that was his objective 
 point. Warned of God in a dream. As twice before (2 : 13, 19). 
 
 69 
 
MATTHEW 
 
 23. dream, he withdrew into the parts of Galilee, and came 
 and dwelt in a city called Nazareth : that it might be 
 
 He was already " afraid." He was only too willing to follow the 
 warning of the dream (no angel mentioned this time). In Naza- 
 reth he would be under the rule of Antipas, as he may have ex- 
 pected to be in Judea. 
 
 23. Nazareth. Matthew has not mentioned this town before 
 and introduces it here as a new matter without any allusion to the 
 previous residence of Joseph and Mary there. On the other 
 hand, Luke (2 : 39) makes no reference to the visit to Egypt and 
 mentions only the return to Nazareth. Nazareth itself is not 
 mentioned in the O. T. or Josephus. It, like Bethlehem, was and 
 is a small town which still survives. It is near one of the old 
 caravan routes from Egypt, though remote enough to be obscure. 
 The situation is beautiful, on a high slope with a pretty little vale. 
 Here Jesus as a boy would have the advantages of both town and 
 country life and could cultivate his love of flowers and birds. 
 The people had a poor reputation according to the question of 
 Nathanael (Jn. i : 46) even after one discounts the natural jealousy 
 of one from Cana, not far away (Jn. 21:2). The rough spirit of 
 the town will show itself toward Jesus (Lk. 4:28-30). If he 
 was born providentially in Bethlehem, he was providentially 
 reared in Nazareth. This mean city of Galilee played a much 
 more important part in the earthly life of Jesus than did Bethle- 
 hem. Here he grew up with his brothers and sisters, worked at 
 his trade of carpenter (Mk. 6:3), faced the problems of boyhood 
 and young manhood, saw sin for the first time, came to under- 
 stand by experience the struggle of man with the forces of evil, 
 had his heart throb with sympathy for all the nobler impulses of 
 the oppressed and downtrodden, knew what it was to earn one's 
 bread, felt the joy of work, heard the call of the Father to meet his 
 mission in the world. Nazareth was " home " to Jesus in a 
 sense not true of Bethlehem, Capernaum, or Jerusalem. He here 
 increased in favor with God and man (Lk. 2 : 52) as he began to 
 take his part in his own world to which he had come. That it 
 might be fulfilled. Here a divine purpose is alleged as the reason 
 that Jesus is led to Nazareth instead of to a city in Judea. Mat- 
 thew says that in the prophets it was declared that the Messiah 
 should be called a Nazarene. But Nazareth is not mentioned in 
 the prophets. Hence a very great difficulty and obscurity. 
 Some have supposed a lost prophecy. Others suggest that the 
 reference is to Isa. 11 : i, where Netzer (Branch) is applied to the 
 Messiah in the Targum. Then again it is urged that the refer- 
 ence is to Isa. 53. As a citizen of Nazareth he would be despised 
 
 70 
 
MATTHEW 
 
 fulfilled which was spoken by the prophets, that he 
 should be called a Nazarene. 
 
 and bear reproach. As a matter of fact the term here used of 
 Jesus is Nazorean, not Nazarene. It is urged, as is possible, that 
 the word " that " should be " because." It would then read 
 " because he shall be called a Nazarene." This is quite possible. 
 But the difficulty cannot be said to be solved. 
 
 71 
 
II. Sketch of John the Baptist, the Forerunner of 
 THE Messiah, 3: 1-12 
 
 1. The Forerunner himself the Fulfilment of Prophecy ^ 
 
 3 : 1-3 
 M 3. And in those days cometh John the Baptist, preach- 
 
 2. ing in the wilderness of Judaea, saying. Repent ye ; for 
 
 I. In those days. The language points back to the previous 
 chapters and argues against the notion that they were a late ad- 
 dition. As is common in many ancient writers there is a wide gap 
 here between the incident of the return of Joseph to Nazareth 
 and the appearance of John the Baptist as a preacher. The 
 writer means that while Jesus Hved in Nazareth, John the Baptist 
 began his work. He sets no more definite bounds to the event. 
 The date is approximately set by Luke, who says that Jesus was 
 about thirty years of age when he entered upon his ministry 
 (Lk. 3 : 23). John was probably thirty when he began his pubHc 
 work. He entered upon his ministry before Jesus. We know that 
 John was born six months before Jesus (Lk. i : 26). Luke fixes 
 the time when John began his ministry in a general way by the 
 names of the rulers (Lk. 3 : i f.). It is known that Tiberius was 
 the colleague of Augustus in empire, especially in the provinces. 
 So it was probably about 779 of the year of Rome or a.d. 25 or 26, 
 depending on the part of the year taken as the starting-point. We 
 do not know the time of the year. One would naturally think of 
 the spring as suitable, but that is pure conjecture. Cometh. Vivid 
 historical present. Mark (1:4) has the past tense. John the 
 Baptist. The first mention of him and with his descriptive title 
 by which he came to be known because of the new ordinance in- 
 troduced by him. Matthew has some account of the birth and 
 infancy of Jesus, but he makes no reference to the early life of 
 John. Luke (i : 57-80) has not told much apart from his ancestry 
 and wonderful birth. The facts may or may not have been known 
 to the writer of Matthew. They did not at any rate concern his 
 plan. All that he proceeds to tell of John is in accord with the 
 few details in Luke. What drew John there is not made plain. 
 He may have heard the Essenes teach, for some of them d\yelt in 
 this region. But, if so, they left no permanent mark on his the- 
 
 72 
 
MATTHEW 
 
 ology. John is ascetic in dress and food, but shows no trace of 
 the philosophical vagaries of the Essenes nor is he an impractical 
 mystic who keeps aloof from men. On the other hand he takes 
 the most vital interest in the everyday life of all their private and 
 social problems. He shows far more the influence of the Old 
 Testament prophets and in particular that of his prototype, 
 Elijah. He had the school of nature all about him in the wilder- 
 ness. Preaching. This is the main business. He comes as a 
 preacher. He won the " nickname " of the Baptist or the bap- 
 tizer from his ordinance, but the ordinance was not the chief 
 matter with John. That was only important in relation to his 
 message and the response to it. The novelty of the ordinance 
 (Jn. 1 : 25) caused the attachment of this title to him. But John 
 thought of himself as " the voice of one crying " (Matt. 3 : 3). 
 In a word he was a prophet, as Jesus said (Matt. 11:9). He is the 
 true connecting link between the old age and the new (11 : 14). 
 The etymology of the Greek word for '* preaching " suits John 
 exactly. He was a " herald " with a proclamation. The wilder- 
 ness of Judaea. Mark (1:4) and Luke (3 : 2) merely call it " the 
 wilderness." John did not confine his ministry to that part of 
 the wilderness belonging to Judea. The comparatively barren 
 district between the mountains and the Jordan (and Dead Sea) 
 extended up into Samaria. In a general way the name is used for 
 the Jordan valley on the west side of the river and including 
 the river. So John " baptized in the wilderness " (Mk. i : 4) 
 when he baptized in the river Jordan. About a third of the terri- 
 tory of Judea was wilderness. But the term does not mean ab- 
 solute desert. It was more like deserted pasture land with vary- 
 ing degrees of rock, wady, and grass. John moved about in this 
 large region. It was sparsely inhabited, like certain mountain 
 districts, but the fame of his preaching brought crowds 
 (Matt. 3:5). Jesus preached in the cities and villages. 
 
 2. Repent. It is a pity that John's watchword has met with 
 such poor fortune in translation. The Greek word metanoeo 
 means to change the mind (heart) and so the life. John made a 
 call upon those who heard him to make a radical and funda- 
 mental turn in their whole spiritual attitude. It was a spiritual 
 revolution that he demanded. The English word " repent " 
 comes from a late Latin word and means to be sorry. John did 
 not exhort the people to be sorry. That was a natural accom- 
 paniment of the change demanded by him, but the sorrow could 
 exist and the change not be made. Paul distinguishes between 
 sorrow and change (called " repentance ") in 2 Cor. 7 : 9 f . It 
 is a still worse mistranslation of the word metanoeo when it is 
 made to mean " do penance." The Greek uses another word for 
 mere sorrow or even remorse, as when Judas " repented himself " 
 
 73 
 
MATTHEW 
 
 3. the kingdom of heaven is at hand. For this is he that 
 was spoken of by Isaiah the prophet, saying, 
 The voice of one crying in the wilderness, 
 Make ye ready the way of the Lord, 
 Make his paths straight. 
 
 (Matt. 27:3). That word is metamelomai. John's call to 
 " change " was practically the same as the " turn " demanded 
 by the Old Testament prophets (Joel 2:12; Isa. 55:7; etc). 
 This turning (or repentance) was felt to be necessary in view of 
 the approach of the Messiah, who, according to the current mo- 
 tives of eschatology, would judge the world. John probably felt 
 this necessity for the nation as a whole, but the burden of his 
 message is to the individual conscience and life. Jesus will him- 
 self take up this same call of John (Matt. 4: 17) and Peter will 
 urge it upon his hearers on tiie great day of Pentecost (Acts 2 : 38). 
 Jesus did indeed use " believe " far more frequently. With him 
 " trust " summed up better the demand made upon man. The 
 kingdom of heaven. Just this expression occurs only in Matthew 
 (32 times). Mark has Kingdom of God fourteen times and Luke 
 thirty-two times. Matthew also uses Kingdom of God several 
 times (12: 28; 19: 24; 21:31, 43) and it is really involved in 
 the " his " in Matt. 6 : 33 ; 13 : 41 ; 16 : 28, and in " thy King- 
 dom " (6: 10; 20: 21,), " the kingdom of my Father " (26: 29), 
 "the kingdom of their Father" (13:43). There occurs also 
 merdy "the kingdom" (4:23; 8:12; 9:35; 13:19). The 
 most probable explanation is that Jesus used both " kingdom of 
 God " and " kingdom of heaven." For some reason, possibly 
 deference to the Jewish habit of avoiding the name of the deity, 
 Matthew preferred in the main to use " the kingdom of heaven " 
 without meaning to draw any sharp distinction between the two 
 expressions. Heaven is the house of God. The word " king- 
 dom " is the favorite one with Jesus in the Synoptic teaching for 
 the new order of things, the rule of God in the hearts of men, 
 which is the hope and aim of his ministry. In the Epistles the 
 word " gospel " is more common, though " kingdom " survives 
 beside it. In the Apocalypse, however, " kingdom " is again 
 more frequent. The word " kingdom " lay ready to hand in 
 an imperialistic age and was well adapted to the monarchical his- 
 tory of the Jews and the theocratic idea of God's sovereign rule. 
 The kingdom implies the king. God is the King. Those who 
 accept his rule are his subjects. God possesses the kingly author- 
 ity and exercises kingly rule over and in the hearts of his subjects. 
 The reign cf God is thus the most frequent content of the term 
 
 74 
 
MATTHEW 
 
 in the New Testament. It is not a political kingdom like that of 
 Caesar. Hence it is not of this world in nature or spirit (Jn. 
 i8 : 36). It is not an outward organization, but rather an organ- 
 ism. It is life eternal (the favorite expression in the Gospel of 
 John). It is not composed of the membership of local churches. 
 Its membership does not correspond to that of any or of all the 
 denominations. It is a kingdom of reality, not of profession. Its 
 only parallel to the word " church " is the general sense of that 
 term for the redeemed. Sometimes more than one word is needed 
 in English to bring out the full context. In the N. T. it does not 
 occur in the sense of territory. In many passages in the Gospels 
 the term has an apocalyptic atmosphere and refers to the future 
 consummation with possible cataclysmic aspects. This usage 
 is undoubted, but it is a mistaken narrowing of the word to en- 
 deavor to bring all the uses under this category. The spiritual 
 experiences in Matt. 5 : 3-10, the ethical demand in Matt. 6 : 33, 
 the inwardness and present spiritual reality (Matt. 15: 10-20; 
 Lk. 17: 20 f . ; Rom. 14: 16), these and other passages like them 
 refute such a one-sided apprehension of the meaning of the word. 
 The kingdom is looked at now as present, now as future ; now as 
 beginning, now as consummated ; now as in this world, now as 
 in the next; now as individual, now as social. But it is always 
 spiritual, real, eternal, the greatest good possible to men. While 
 it can hardly have been that John used the term in the full Chris- 
 tian sense, the fact that he emphasized confession and remission 
 of sins (Matt. 3:6; Mk. 1:4), the importance of right living 
 (Matt. 3:8), the work of the Holy Spirit (3 : 11), shows that he 
 had a real grip upon the spiritual realities and was not a mere wild 
 enthusiast or a mere preacher of current eschatological ideas. 
 Is at hand. The perfect tense is to be noted here : " has drawn 
 nigh." This cannot mean that he considered the kingdom yet a 
 great way off. The whole point of his distinctive message was 
 that the messianic era so long foretold by the prophets has now 
 come. We are at the very gates, he means to say. In the near 
 background is the Messiah himself who will appear any day, who 
 may be indeed already in seclusion. It was a present duty that 
 John urged because of the great event now at hand. The element 
 of judgment is present in John's idea of the kingdom (as in that 
 of Jesus), but only for those who refused to " turn " or "change." 
 For those who did " repent " and obtain forgiveness of sins, the 
 kingdom came as a present joy and blessing. The cloud hung 
 heavy with woe for the great majority who were only outwardly 
 moved by the message. The air was electric with expectancy, 
 hope, and fear. 
 
 3. This is he. Most likely the identification of the writer, 
 not of John himself. He did use those words about himself later 
 
 75 
 
MATTHEW 
 
 2. Description of the Baptist y 3 : 4 
 
 M 4. Now John himself had his raiment of camel's hair, 
 and a leathern girdle about his loins; and his food 
 was locusts and wild honey. 
 
 3. Specimen of his Work and Preaching, 3:5-12 
 
 M 5. Then went out unto him Jerusalem, and all Judaea, 
 Q 6. and all the region round about Jordan ; and they were 
 
 (Jn. 1:23). Isaiah the prophet. From Isa. 40:3. It is like 
 the LXX in the main, Mark has a quotation also from Malachi, 
 which Matthew quotes in 11 : 10. The immediate reference is to 
 Jehovah's leading of the people out from Babylonian captivity. 
 The writer sees a fulfilment of that prophecy in the work of John. 
 Voice. This is the chief function of every preacher as a herald. 
 John, like Jesus, wrote nothing, but his voice is still heard. The 
 herald went before the King and had the highway made ready 
 for his coming. In this figurative way John's work as the Fore- 
 runner of the King Messiah is described. 
 
 4. Himself. A personal touch, the man apart from his mis- 
 sion and message. Mark (1:6), not Luke, gives this brief de- 
 scription. One could wish for more. Raiment. Not camel's 
 skin, but a coarse cloth made of camel's hair. The girdle was a 
 common article of dress with the loose robes. His dress is like 
 that of Elijah (2 Kgs. i : 8) and may have been conscious imitation. 
 Food. The locusts were considered good food, as indeed grass- 
 hoppers are by many. The bees flourished in the rocks. The 
 diet was limited in variety, but excellent in nourishing quality. 
 He was austere, but not a weakling. Like Elijah of old he was a 
 man of rugged force and fire. If John disclaimed being Elijah 
 himself (Jn. i : 25), Jesus said that he was Elijah in spirit, the 
 one that was to come (Matt. 17 : 11 f.). 
 
 5. Jerusalem. Mark (i : 5) says " all they of Jerusalem," 
 people and leaders, a tribute to the power of the new prophet in 
 the wilderness. Not since the time of Malachi (460-430 B.C.) 
 had a real prophet of God appeared. Round about Jordan. 
 From both sides of the river, Perea as well as Judea and Samaria. 
 
 6. Were baptized of him. It is the tense of continued or 
 repeated action. It is not, of course, meant that all who came 
 were baptized. Those who fulfilled the conditions of his baptism 
 were baptized. Matthew does not use the expression " baptism 
 
 76 
 
MATTHEW 
 
 baptized of him in the river Jordan, confessing their 
 7. sins. But when he saw many of the Pharisees and 
 
 of repentance for remission of sins," found in Mark (i : 4) and 
 Luke (3 : 3). But Matthew brought out sharply the element of 
 repentance (change of heart) in the preaching of John (3 : 2). 
 He also mentions the proof of repentance called for by John 
 (3:8), the confession of sin in connection with the baptism (3:6), 
 and connects repentance with baptism in 3 : 11 : "I indeed bap- 
 tize you with water unto repentance." Clearly then, according 
 to Matthew, the baptism of John presupposed repentance and 
 confession and symbolized the change from the old to the new life. 
 It was a public pledge of fealty to the life of the kingdom, which 
 was to be proved by constant upright living. The baptism itself 
 was not the means in securing the new life, but a proclamation 
 that it had been realized. The river Jordan. Since the act was 
 immersion, he found the river Jordan ready to his purpose. The 
 various fords and eddies in the river were well adapted to the or- 
 dinance. He will later use also the waters at Enon near to Salim 
 (Jn. 3 : 23). He probably had more than one place in the river 
 for the ordinance, so that the pilgrims who flock annually to the 
 reputed spot really do not know the place. The Jews themselves 
 had frequent ablutions, daily baths before meals if ceremonial 
 cleanness required it (Lk. 11:38). But the peculiarity about 
 John's baptism (Jn. 3:25; Heb. 6 : 2) consisted in the fact that 
 it was performed only once. It was thus an initiatory rite, an 
 ordinance, not a mere ceremonial ablution. Later the Jews them- 
 selves are known to have had proselyte baptism, but it is not clear 
 that they had begun that practice at this time. The people 
 treated the ordinance as something new (Jn. i : 25), as the name 
 " Baptist " shows. Jesus clearly meant to say that the baptism 
 of John had the sanction of God when he gave his enemies the 
 dilemma about its origin (Matt. 21 : 25). John himself seems not 
 to have been baptized. Confessing titieir sins. The baptism it- 
 self was a public confession of sin, but it is probably meant that 
 John required oral confession before the act was performed. 
 
 7. Pharisees. They were the popular religious leaders of the 
 day. Their origin is obscure. The first clear allusion to them is 
 in the time of John Hyrcanus I (b.c. 135-106), who left the 
 Pharisees for the Sadducees, their bitter rivals. They were a po- 
 litical party as well as a religious sect and contended with the 
 Sadducees for power through the years. This strife had much to 
 do with the downfall of the Maccabean power and the coming of 
 the Roman rule under Pompey in B.C. 63. The Pharisees became 
 the heirs of the Pious or Patriotic Party, led by Mattathias and 
 
 77 
 
MATTHEW 
 
 Sadducees coming to ^ his baptism, he said unto them, 
 Ye offspring of vipers, who warned you to flee from 
 
 8. the wrath to come? Bring forth therefore fruit 
 
 9. worthy of repentance: and think not to say within 
 yourselves. We have Abraham to our father : for I say 
 unto you, that God is able of these stones to raise up 
 
 10. children imto Abraham. And even now ^ is the axe 
 
 1 Or, jor baptism — Am. Comm. 2 the axe lieth at — Am. Comm. 
 
 then by Judas Maccabeus at the time of the revolt against Anti- 
 ochus Epiphanes. They opposed Hellenism in all its forms and 
 championed the oral tradition as binding on all Jews. They 
 cherished the traditions as on -a par with and even superior to the 
 Holy Scriptures. They held much that is true, but laid chief 
 emphasis on the external and the ceremonial in religion. They 
 formed the reactionary element in Jewish life and naturally op- 
 posed all innovations. They had opposed Herod the Great and 
 now resented the Roman rule. For this and many other reasons 
 they enjoyed popular favor and their theology constituted the 
 current orthodoxy of the time when John began to preach. Sad- 
 ducees. They came into prominence at the same time with the 
 Pharisees and took the opposite side on most disputed matters. 
 They rejected the oral traditions, denied the resurrection and the 
 existence of spirits, and the doctrine of election, and welcomed the 
 inroads of Hellenism. They were few in number, but influential, 
 and at the present time controlled the high priesthood. The chief 
 priests were Sadducees while the scribes were generally Pharisees. 
 The Sadducees were ecclesiastics in power while the Pharisees were 
 more theological. Both parties were strong in the Sanhedrin. 
 John is astonished at seeing both of these parties in the wilderness. 
 His tone is hostile toward them because he sees clearly that they 
 have only come to cavil. The dominant spiritual and ethical 
 note in John's preaching was resented by both Pharisees and 
 Sadducees. Luke (3 : 7) does not here distinguish the Phari- 
 sees and the Sadducees from the multitudes, though he mentions 
 pubhcans and soldiers (3: 12-14) whom Matthew does not in- 
 clude. Coming to his baptism. Not to be baptized themselves 
 (Lk. 7 : 30), but to look into the whole matter. The people were 
 even beginning to consider if John were not himself the Messiah 
 (Lk. 3 : 15), and later the Pharisees and Sadducees will send a 
 formal embassy to John to learn his claims about himself (Jn. 
 1 : 19, 25). They here followed the crowd to the wilderness. 
 
 78 
 
MATTHEW 
 
 laid unto the root of the trees; every tree therefore 
 that bringeth not forth good fruit is hewn down, and 
 
 Offspring of vipers. John resented their presence. They were 
 not sincere inquirers, but had come for mischief. The brood of 
 vipers in the rocks in the wilderness made the image familiar to 
 John. But Jesus also uses it of the Pharisees (Matt. 12:34). 
 Here at once then the rehgious teachers of Judea are arrayed 
 against the Forerunner of the Messiah as they will be against the 
 Messiah himself. This tone will reappear throughout the Gospel. 
 The conception of the kingdom presented by John is not accept- 
 able to the Pharisees and Sadducees. They wish a political Mes- 
 siah. They expect many eschatological features in connection 
 with the messianic kingdom, but the heart of their hope is na- 
 tional. The heart of John's message is spiritual and moral. 
 The wrath to come. For the Pharisees and Sadducees John has 
 only a message of woe. Judgment is the note about the king- 
 dom that he strikes for them. If one will compare Christ's 
 denunciation of the Pharisees in Matt. 23, after their long and bit- 
 ter persecution of him, he will better understand John's point of 
 view here. Jesus sees the destruction of the temple and city as 
 part of their doom. 
 
 8. Worthy of repentance. He means in proof of repentance. 
 Some of the Pharisees were converted (instance Nicodemus) dur- 
 ing the ministry of Jesus. But the most of them considered them- 
 selves " righteous," and Jesus turned to " sinners," who felt their 
 need of him. Christ called the Pharisees " hypocrites " and 
 John implied it here. Character, not profession, is the final test 
 of the spiritual life, as is taught by John the Baptist, by Jesus, 
 by James, Peter, Paul, and the author of Hebrews. It is not cer- 
 tain that the Pharisees and Sadducees had requested baptism of 
 John. If they did, it was in mockery. 
 
 9. Think not to say. Luke (3 : 8) has " begin not to say." 
 Abraham. The penetration of John is well shown here. If he did 
 live in the wilderness, he knew Jewish human nature and the 
 religious pride of the leaders. Paul will expose at length this 
 fallacy of Jewish conceit (Rom. 2 : 17-29). The keynote of Paul's 
 teaching about the Jew and Gentile will be the spiritual Israel 
 as the true descendant of Abraham. Already John grasps this 
 idea. To the teachers of the time he seems an arrant revolution- 
 ist striking at the foundations of the faith. 
 
 10. Even now. A vivid touch of realism that makes the 
 Pharisees and Sadducees wince. The language is figurative, but 
 a few years later Jesus will say to these same Pharisees and Sad- 
 ducees : " Therefore I say unto you, the kingdom of God shall 
 
 79 
 
MATTHEW 
 
 11. cast into the fire. I indeed baptize you ^ with water 
 unto repentance : but he that cometh after me is 
 mightier than I, whose shoes I am not worthy to bear; 
 he shall baptize you ^ with the Holy Ghost and with 
 
 12. fire : whose fan is in his hand, and he will throughly 
 cleanse his threshing-floor; and he will gather his 
 wheat into the garner, but the chaff he will burn up 
 with unquenchable fire. 
 
 1 Or, in 
 
 be taken away from you, and shall be given to a nation bringing 
 forth the fruits thereof " (Matt. 21 : 43). John was right. 
 
 11. Unto repentance. In -itself this language in the Greek 
 could mean with a view to gaining repentance. But this in- 
 terpretation is by no means necessary (cf. Matt. 10:41, where 
 this same preposition eis is translated in, and 12 : 41, where it is 
 translated at). In view of the phrase " baptism of repentance " 
 in Mark and Luke, which means a baptism characterized by re- 
 pentance, the proper interpretation here is probably " I indeed 
 baptize on the basis of repentance." The testimony of Josephus 
 is pertinent. He says expressly that John baptized " not for the 
 cancelling of certain sins, but for the purification of the body, 
 provided that the soul had been thoroughly cleansed beforehand 
 by righteousness " {Ant. xviii. 5. 2). Mightier than I. This 
 same witness of the superiority of Jesus John will give later to the 
 embassy from the Sanhedrin (Jn. i : 26). Cf. also Jn. i : 28 f. 
 John clearly understood his own relation to the Messiah and he 
 was absolutely free from jealousy. Holy Ghost. With John the 
 water baptism was the symbol of the spiritual life. Fire. It is 
 probable, though not certain, that John here returns to the idea 
 of judgment. Cf. "fire " in verses 10 and 12. It seems natural 
 to take it in the same sense in verse 11. If so, the " you " must 
 be understood of others besides the Pharisees and Sadducees (cf. 
 " multitude " in Lk. 3:7, 10; cf. the wheat and the chaff in vs. 
 12). Some will receive the baptism of the Holy Spirit, others of 
 fire. But some scholars construe both Spirit and fire as judg- 
 ment ; others interpret " fire " in verse 11 also of the Holy Spirit 
 (cf. Day of Pentecost). 
 
 12. Unquenchable fire. Another figure of judgment. The 
 Kingdom will mean separation in the end. It is an image of eter- 
 nal punishment. Cf. " the furnace of fire " in Christ's Parable 
 of the Tares (Matt. 13 : 40). 
 
 80 
 
III. The Beginning of the Messianic Work of Jesus, 
 3:13-4:11 
 
 I. Baptism of Jesus by the Baptist ^ 3 : 13-17 
 
 13. Then cometh Jesus from Galilee to the Jordan unto 
 
 14. John, to be baptized of him. But John would have 
 hindered him, saying, I have need to be baptized of 
 
 15. thee, and comest thou to me? But Jesus answering 
 said unto him, Suffer it now : for thus it becometh us 
 to fulfil all righteousness. Then he suffereth him. 
 
 13. From Galilee. Still the home of Jesus. The fame of 
 John had reached Galilee, and others had already come. To be 
 baptized of him. Jesus came purposely to receive John's baptism, 
 in striking contrast to the attitude of the Pharisees and Sadducees 
 just described. 
 
 14. Would have hindered him. Better, tried to hinder him. 
 I have need to be baptized of thee. John himself says that he 
 did not know the Messiah personally, but only that he was to be 
 manifested soon (Jn. 1:31). This manifestation was one pur- 
 pose of John's baptism. He had a sign also by which he was to 
 know the Messiah from all others who came, the descent of the 
 Holy Spirit as a dove on him (Jn. i : 32 f.). But here John, before 
 that sign, has an instinctive impression from the looks, conversa- 
 tion, and conduct of Jesus that he is the Messiah. Did he crave 
 only water baptism of Jesus or both that and the Spirit baptism 
 (Matt. 3: 11; Jn. 1:33)? He had not himself been baptized, 
 but now suddenly feels the need of it as a confession of his 
 own sins in the presence of Jesus, a tribute to the character of 
 Christ. It is not necessary to attribute a full theological system 
 to John at this juncture. 
 
 15. Suffer it now. Jesus admits the truth of what John says 
 as to their mutual relation. But he does not baptize John. On 
 the contrary he insists on receiving baptism himself. Us. Both 
 John and Jesus. It is proper in John to baptize and for Jesus to 
 receive it from John. Fulfil all righteousness. As a good man 
 
 G 81 
 
MATTHEW 
 
 M 1 6. And Jesus, when he was baptized, went up straightway 
 from the water : and lo, the heavens were opened unto 
 him, and he saw the Spirit of God descending as a dove, 
 17. and coming upon him; and lo, a voice out of the 
 heavens, saying. This is my beloved Son, in whom I 
 am well pleased. 
 
 Jesus should do this righteous act commanded of God through 
 John. It was true that he had no sins to confess, as John had in- 
 stinctively realized, nor did Jesus confess any. Baptism in the 
 case of Jesus lacked therefore its full symbolic significance. But 
 not to be baptized would be to put one in the position of the Phari- 
 sees and Sadducees, who rejected John's baptism. As the Mes- 
 siah it was appropriate for Jesus to give this sanction to the work 
 of his Forerunner and Herald. He would thus reveal himself to 
 John and a real connecting link would be formed with him. 
 It is the first act in the entrance of the Messiah upon his 
 ministry. It was eminently proper that the Herald of the 
 Messiah should baptize and identify the Messiah (Jn. i : 29, 34, 
 36: 10: 40-42). It was a joy to John and a formal recognition 
 of the divine origin of John's mission and baptism (Matt. 
 21 : 24 ff.). 
 
 16. From the water. Mk. (i : 10) " out of the water." The 
 heavens were opened. A supernatural manifestation of the 
 Father's approval of the Son as he enters formally upon his public 
 ministry. He saw. Jesus saw. John saw also (Jn. 1:32). 
 As a dove. As a dove descends, and probably also in the bodily 
 form that looked like a dove. Cf. Gen. 8 : 9, 10, where the dove 
 is the messenger of hope. It is not to be inferred that the Holy 
 Spirit had not been with Jesus since his birth. But now as he 
 enters upon his public work as Messiah, the Holy Spirit endows 
 him, anoints him as Messiah, specially for that mission by his 
 abiding presence. 
 
 17. A voice out of the heavens. Audible to Jesus and prob- 
 ably to John also. Here then at the baptism of Jesus the three 
 Persons of the Trinity come into notice. The Father gives audi- 
 ble approval to the Son in his work as the Holy Spirit comes to 
 help him. This is my beloved son. As if said to John ; Mark 
 (i : 11) and Luke (3: 22) have "thou art," as if addressed to 
 Jesus. The Sonship is of a special nature, not the ordinary 
 spiritual fellowship with the father ; i.e. as Messiah. It is seen 
 in his attitude towards John. Jesus as Messiah is here indorsed 
 by the Father, and as it were to the world. 
 
 82 
 
MATTHEW 
 
 2. The Conflict with Satan over the Mission of the Messiah 
 4: i-ii 
 
 4. Then was Jesus led up of the Spirit into the wilder- 
 
 2. ness to be tempted of the devil. And when he had 
 fasted forty days and forty nights, he afterward hun- 
 
 3. gered. And the tempter came and said imto him, 
 
 1. Then. Shortly after the baptism and because of the events 
 at that time. Reaction is a law of nature. The account of the 
 temptation of Jesus comes ultimately from Jesus himself. He 
 told the disciples for their encouragement. The whole wonder- 
 ful account shows Jesus as fully conscious of his Messiahship at 
 the very beginning of his ministry (cf. Jn. 4: 25). Of the Spirit. 
 He has the help of the Spirit in this crisis. Mark (2: 12) uses 
 the strong word " driveth." It was not the purpose of God to 
 spare the Son from battle with the devil. The wilderness. The 
 precise spot is not known. . The mount called Quarantania from 
 the forty days is purely conjectural. The scene is shifted once to 
 Jerusalem, but that may be mental as well as the visit to the high 
 mountain. Tempted. The word in the Greek means " tried " 
 like the old English " tempt " (at-tempt). But the evil sense is 
 common as here. It is difficult to understand how Jesus as the 
 Son of God could be tempted. But it is just as difficult to see 
 how as really human he could escape temptation. Clearly the 
 purpose of God in this and all the temptations of Christ was to 
 fit Jesus to be a sympathizing Saviour by reason of actual ex- 
 perience (Heb. 2: 10, 18; 4: 15; 5: 7-9). The reality of temp- 
 tation does not imply sin in the nature of Jesus. He felt the 
 temptation all the more because he resisted to the uttermost. 
 He was a real man, though free from sin. The devil. The origin 
 of evil is not made easier, but more difficult, by the denial of 
 spirits of evil. Certainly Jesus believed in the reality of the devil. 
 Otherwise this whole narrative is idle. 
 
 2. Forty days. It is not an impossible performance and has 
 been done in modern times. The fasting was probably absolute. 
 Luke (4 : 2) rather implies that the tempting went on all during 
 the forty days. Mark (i : 13) adds the presence of " wild beasts." 
 But at the end of the forty days the basis of physical resistance 
 would be very low. The spirit of Jesus would feel the physical 
 depression. 
 
 3. Came. Did he come in bodily shape? That is possible 
 and the natural meaning of the words. But it is not the necessary 
 
 83 
 
MATTHEW 
 
 If thou art the Son of God, command that these stones 
 
 4. become bread. But he answered and said, It is 
 written, Man shall not live by bread alone, but by 
 every word that proceedeth out of the mouth of God. 
 
 5. Then the devil taketh him into the holy city ; and he 
 
 6. set him on the pinnacle of the temple, and saith unto 
 him. If thou art the Son of God, cast thyself down: 
 for it is written. 
 
 He shall give his angels charge concerning thee : 
 And on their hands they shall bear thee up, 
 Lest haply thou dash thy foot against a stone. 
 
 meaning. The devil may have made his suggestions to the mind 
 of Jesus. If thou art the son of God. An evident allusion to the 
 voice of approval at the baptism. The form of the condition as- 
 sumes the reahty of sonship of Jesus, but there lurks in the con- 
 dition a subtle doubt. These stones. They looked Hke loaves 
 of bread and thus only mocked the hunger of Jesus. Jesus had 
 not as yet wrought any miracles. He was challenged thus to a 
 trial of his power as Son of God in proof of what God has said. 
 The appeal was made to his bodily appetite to work a miracle 
 for himself as God had done for the children of Israel in giving 
 them manna. The distrust of God in this attempt at proof was 
 concealed. 
 
 4. It is written. Jesus uses the sword of the Spirit against 
 the devil. He quotes Deut. 8 : 3 (LXX) from the passage which 
 alludes to the manna. Alone. Bread was good, but not at the 
 cost of distrust of the Father. The Word of God was bread 
 also. 
 
 5. Taketh him. It may have been an actual journey, but 
 that is not necessary. The devil did not control the bodily 
 movements of Jesus. Pinnacle of the temple. Wing of the tem- 
 ple overlooking the deep valley below. 
 
 6. If thou art the son of God. He repeats the condition and 
 challenges him again to prove it. This time the devil appeals to 
 the nervous impulse which many people have when on a great 
 height to hurl themselves down. For it is written. Ps. 90: 11 f. 
 (LXX). Jesus was asked to presume recklessly on the protection of 
 God and to do a needless act. The people expected the Messiah 
 to come from the skies and this would be a quick way to establish 
 himself as Messiah in popular favor. 
 
 84 
 
MATTHEW 
 
 7. Jesus said unto him, Again it is written, Thou shalt Deui 
 
 8. not tempt the Lord thy God. Again, the devil taketh 
 him unto an exceeding high mountain, and sheweth 
 him all the kingdoms of the world, and the glory of 
 
 9. them ; and he said unto him, All these things will I 
 
 10. give thee, if thou wilt fall down and worship me. Then 
 saith Jesus unto him. Get thee hence, Satan : for it is 
 written. Thou shalt worship the Lord thy God, and 
 
 11. him only shalt thou serve. Then the devil leaveth Deui 
 him; and behold, angels came and ministered imto 
 him. 
 
 7. Again it is written. Jesus gives the devil Scripture for 
 Scripture, Deut. 6: 16 (LXX). 
 
 8. Again. Luke has a different order for the last two temp- 
 tations. It is impossible to tell which is the actual order. That 
 of Matthew is more logical and climacteric. An exceeding 
 mountain. No mountain is high enough for the purpose, but a 
 high mountain would help the mental picture as the kingdoms of 
 the world pass in review. The glory of them. The mind was to 
 be fascinated by the glitter of earthly glory. Ambition is here 
 appealed to, one of the greatest forces in human nature. No 
 strong nature is devoid of ambition. Jesus had it in its highest 
 form. 
 
 9. I give thee. A definite offer here and now. The devil 
 assumes that he has possession of the kingdoms of the world. 
 Nor does Jesus dispute his claim. Worship me. Luke (4 : 7) has it 
 " worship before me." The price of the goal of ambition is ac- 
 knowledgment of Satan's gift. He does not ask Jesus to re- 
 nounce the Father, but only to recognize him as worthy of wor- 
 ship also. 
 
 10. Get thee hence. Jesus will parley no more. For it is 
 written. Deut. 6:13 (LXX). Thus the great victory is won over 
 the devil by the use of Scripture and the help of the Holy Spirit, 
 two weapons ready for us all. 
 
 11. Leaveth him. But not for good (Lk. 4: 13). Angels. 
 They come after the victory is complete. 
 
 85 
 
IV. Galilee the Main Scene of the Messianic Ac- 
 tivity, 4: 12-13: 58 
 
 Representative Examples of Chrisfs Words and Deeds 
 
 I. The New Home of Jesus, 4: 12-16 
 
 5 M 12. Now when he heard that John was delivered up, 
 
 13. he withdrew into Galilee; and leaving Nazareth, he 
 
 came and dwelt in Capernaum, which is by the sea, 
 
 12. Heard. Cf. Matt. 14 : 13, The news was a call to action. 
 Was delivered up. The details are given in Matt. 14 : 3-5. Cf. 
 Lk. 3 : 19 f. The form of statement here makes possible the idea 
 that the Pharisees had a hand in getting John into the clutches 
 of Herod Antipas. So John's Gospel (4 : 1-3) mentions the 
 jealousy of the Pharisees toward Jesus as the reason for Christ's 
 departure from Judea. Withdrew into Galilee. Matthew does 
 not say that it was done at once after the temptation in the wilder- 
 ness. Indeed the very word " withdrew " implies a public 
 ministry in Judea not mentioned by the Synoptic Gospels. Cf. 
 Jn. (Chs. 1-4) for this early ministry of probably a year. The 
 length of the Galilean ministry is not known. If there were four 
 passovers in the ministry of Christ, then the Galilean period 
 would cover a year and a half up to a year before his death. And 
 the next six months (from passover to tabernacles, Jn. 6 : 4 and 
 7 : 2) were spent chiefly in retirement around Galilee. The heart 
 of the Gospel of Matthew is devoted to the work in and around 
 Galilee. The preceding portions of Matthew are largely in- 
 troductory to these sections. In the Galilean period Matthew's 
 arrangement of material is mainly topical, and not chronological. 
 
 13. Nazareth. A good specimen of Matthew's method. He 
 has said nothing about any visit to Nazareth nor does he explain 
 why Jesus left there. For that information see Luke (4: 16-31). 
 Apparently Christ had wished to give his home town an oppor- 
 tunity to accept him. If they had done so, it probably would 
 have continued to be his home. Capematun. A thriving com- 
 mercial town by the sea of Galilee with many Gentiles as well as 
 Jews. It was less provincial than Nazareth and ought to have 
 
 86 
 
MATTHEW 
 
 14. in the borders of Zebulun and Naphtali : that it might 
 be fulfilled which was spoken by Isaiah the prophet, 
 saying, 
 
 15. The land of Zebulun and the land of Naphtali, isa 
 Toward the sea, beyond Jordan, ® 
 Galilee of the Gentiles; 
 
 16. The people which sat in darkness 
 Saw a great Ught, 
 
 And to them which sat in the region and shadow of 
 
 death, 
 To them did light spring up. 
 
 2. The Messianic Message^ 4:17- 
 
 17. From that time began Jesus to preach, and to say, M 
 Repent ye ; for the kingdom of heaven is at hand. 
 
 been more hospitable to new truth, less under the rule of the 
 Pharisees. It is not known whether it is to be identified with the 
 modern ruins of Tell Hum (Caphar-Nahum) or Khan Minyeh. 
 On the whole Tell Hum has seemed preferable. The ruins of a 
 synagogue are still visible. Borders of Zebulun and Naphtali. 
 On the boundary between the two. 
 
 14. That it might be fulfilled. The usual formula of quotation 
 in Matthew. It is a striking illustration of the prophecy, what- 
 ever other matters the prophet Isaiah may have had in mind. The 
 quotation seems a translation from the Hebrew with occasional 
 use of the LXX. 
 
 15. Beyond Jordan. From the standpoint east of the Jordan 
 (cf. Dt. 11:30; Josh. 5:1). Usually this phrase means east 
 of the Jordan from the point of view of Jerusalem. Galilee of 
 the Gentiles. This was true in the time of Isaiah because so near 
 to Phoenicia and Syria. In B.C. 164 Simon Maccabaeus had car- 
 ried the Jews out of Galilee (i Mace. 5 : 23). Many had later 
 gone back, but it remained partly a Gentile country. The Jews 
 there had a peculiar pronunciation of Aramaic (Matt. 26 : 73). 
 It was a rich and populous country, with agriculture, fisheries, 
 trade. Here Jesus is in the very centre of eastern life. The car- 
 avan routes north and south, east and west, pass through Galilee. 
 
 17. From that time. Cf. Matt. 16 : 21. The phrase marks an 
 epoch. Began. Not his ministry (cf. the Judean Ministry), but 
 
 87 
 
MATTHEW 
 
 3. Four Followers Won, 4:18-22 
 
 18. And walking by the sea of Galilee, he saw two breth- 
 ren, Simon who is called Peter, and Andrew his brother, 
 
 19. casting a net into the sea ; for they were fishers. And 
 he saith unto them. Come ye after me, and I will make 
 
 20. you fishers of men. And they straightway left the 
 
 21. nets, and followed him. And going on from thence 
 he saw other two brethren, James the son of Zebedee, 
 
 that part of it which Matthew proposes to discuss. Preach. 
 Jesus is a preacher as is John the Baptist. Say. His message is 
 the same as that of John (Matt. 3:2). 
 
 18. Sea of Galilee. Probably near Capernaum. This beau- 
 tiful lake, here mentioned for the first time, plays a very impor- 
 tant part in the ministry of Jesus. It is one of the most beautiful 
 bodies of water in the world. It is 12^ miles long and 6| miles 
 wide. It is known also as Lake of Gennesaret (Lk. 5 : i), Sea of 
 Tiberias (Jn. 6:1), Sea of Chinnereth (Num. 43:11). Two 
 brethren. Brothers. Simon who is called Peter. Not at that 
 time, but later. He was also called Cephas (Jn. i : 42) as well as 
 Peter (Aramaic and Greek). The Aramaic form of Simon was 
 Symeon (Acts 15:14). Symeon Cephas was the Aramaic of 
 Simon Peter. What Matthew here narrates is not inconsistent 
 with the first call of Andrew and Simon given in John's Gospel. 
 Andrew his brother. From the later point of view after Simon 
 became leader. At first it was Andrew who brought Simon to 
 Jesus (Jn. 1 : 40 ff.). Casting a net into the sea. So Mark 
 (i : 16). Luke (5 : 2) does not distinguish between the two boats. 
 
 19. Fishers of men. So Mark (i : 17). But Luke (5:3-10) 
 singles out Simon as the one to whom this was said and gives a 
 graphic picture of Simon's indifference and humiliation. 
 
 20. Left the nets. To become fishers of men. Followed 
 him. Permanently. They had already accepted Jesus as Mes- 
 siah and had been with him, as we know from John's Gospel. 
 Previous acquaintance with Jesus is really implied by the narra- 
 tive in Matthew and more so by that in Luke. It is a new stage in 
 the work of Christ when he has permanent personal followers 
 unlike the following of John the Baptist. 
 
 21. Other two brethren. Another pair of brothers, fishers 
 also. James the son of Zebedee. He is mentioned before John 
 in the lists, generally, though to our minds John is the greater 
 
 88 
 
MATTHEW 
 
 and John his brother, in the boat, with Zebedee their 
 
 22. father, mending their nets ; and he called them. And 
 they straightway left the boat and their father, and 
 followed him. 
 
 4. The First Tour of Galilee, 4 : 23-25 
 
 23. And Jesus went about in all Galilee, teaching in their M 
 synagogues, and preaching the gospel of the kingdom, 
 and healing all manner of disease and all manner of 
 
 24. sickness among the people. And the report of him 
 
 character of the two brothers. We think so because he was the 
 disciple whom Jesus loved and because we consider him to be the 
 author of the Fourth Gospel. But it is to be remembered that 
 the Synoptic tradition was written down before. John's great work 
 in Ephesus and before he wrote his Gospel. 
 
 22. And their father. They had more to leave. Mark (i : 20) 
 adds that Zebedee had *' hired servants " also. He was ap- 
 parently a man of some property. John appears later to have 
 had a home also in Jerusalem (Jn. 19: 27). Here is the nucleus 
 of the twelve apostles. Two others, Philip and Nathanael (Bar- 
 tholomew), were already believers in Jesus (Jn. i : 43-51). 
 
 23. Went about. A tour of Galilee. There were probably 
 two others. This time Jesus takes the four followers (Simon and 
 Andrew, James and John). All Galilee. There were 204 villages 
 in the country. Most of the people lived in the towns and vil- 
 lages. The country was 70 miles long by 40 wide and densely 
 populated. The language need not be pressed literally, but evi- 
 dently a great deal of work is implied. One needs to let his imagi- 
 nation dwell on these general expressions which follow. Teach- 
 ing, preaching, healing. These words properly describe the 
 work of Jesus. He was both instructor and evangelist. He 
 ministered to the body as well as to the soul. Synagogues. 
 These organizations for worship and instruction were found in 
 every town. They arose in the period of exile in Babylon and 
 were kept up on the return. They served a splendid purpose for 
 the ministry of Jesus and of Paul and became the chief model for 
 the local church. Gospel of the kingdom. Note both words 
 are used here for the first time concerning the message of Jesus. 
 He preached the good news of the kingdom. 
 
 24. Report. His fame spread rapidly, chiefly because of his 
 
 89 
 
MATTHEW 
 
 went forth into all Syria : and they brought unto him 
 all that were sick, holden with divers diseases and tor- 
 ments, possessed with devils, and epileptic, and palsied; 
 25. and he healed them. And there followed him great 
 multitudes from Galilee and Decapolis and Jerusalem 
 and Judaea and from beyond Jordan. 
 
 5. Exposition hy Jesus of Righteousness in Terms of the 
 Kingdom of Heaven, Chs. 5-7 
 
 5. And seeing the multitudes, he went up into the 
 mountain : and when he had sat down, his disciples 
 
 cures. All Syria. Into the Gentile country to the north. The 
 Gentiles came and went from Galilee. All that were sick. The 
 only varieties mentioned here are those possessed with demons, 
 the epileptic, and the palsied (paralytic). They are mentioned 
 as separate classes. The problem of demoniacal possession will 
 be discussed elsewhere. He healed them. It used to be popular 
 to deny the reality of these cures. But, since so many psychic 
 healers in modern times perform remarkable cures of nervous and 
 similar troubles when the mind can influence the body, such de- 
 nials are less positive. 
 
 25. Followed him. Not permanently as the four had done, 
 but till they were healed or were satisfied. Great multitudes. 
 They came from Galilee, from the Greek Decapolis, from the 
 Pharisaic headquarters at Jerusalem and in Judea, and even from 
 Perea. 
 
 (i) Circumstances of the Discourse. 5 : i f . 
 
 I. And. The conjunction indicates nothing whatever as to 
 the date of the discourse here given. It very probably did not 
 come in the early part of the Galilean ministry, though certainly 
 not at the end. The great crowds indicate that some time had 
 elapsed since Jesus began his work in Galilee. The time of the 
 event is likely to be found in Lk. 6 : 12-49. We may imagine sev- 
 eral months of the Galilean ministry as past when Jesus delivered 
 this great discourse. It is put by Matthew at the very beginning 
 of this ministry, probably for rhetorical reasons. It certainly 
 does make a powerful impression and helps to explain the power 
 of Jesus with the people. Seeing the miiltitudes. The occasion 
 of the sermon. Luke (6: 12 f.) records that Jesus had gone up 
 
 90 
 
MATTHEW 
 
 2. came unto him : and he opened his mouth and taught 
 them, saying, 
 
 into the mountain to pray and after a whole night of prayer had 
 chosen the twelve apostles. Mark (3 : 13-19) agrees with Luke 
 as to the choice of the twelve. Matthew says nothing on that 
 point, but merely mentions their names with Simon Peter as 
 " first " when they were sent out on a special tour much later 
 (Matt. 10: 2-5). Here Matthew gives only the public aspect of 
 the occasion, while Luke, as often, presents the more personal 
 point of view, especially about prayer. Into the mountain. Luke 
 (6: 17) mentions also that Jesus "came down with them " (the 
 disciples) " and stood on a level place." It is idle to speculate as 
 to the mountain on which this teaching was delivered. The 
 mountain called the Horns of Hattin has a level shoulder well 
 adapted to the description in Luke. But " the mountain " is 
 merely assumed in Matthew as well known to all. But Luke pro- 
 ceeds (6 : 17-19) to tell of a great amount of healing done by Jesus, 
 all of which is passed by in Matthew. It is probably at this 
 juncture that Matthew takes up the story. Seeing the crowds, 
 Jesus went up a little higher on the mountain side above the level 
 place where he had been healing the sick and " sat down " as was 
 the custom for Jewish teachers. Sat down. This was the 
 signal that he was about to address the crowd. Cf. Lk. 4:20. 
 Disciples came imto him. The twelve just chosen drew nearer 
 to hear him. They felt a new sense of responsibility and privilege. 
 Jesus had appointed them to be with him, to preach, and to have 
 authority to cast out demons (Mk. 3 : 14 f.). Already they knew 
 that they must themselves some day be preachers. Mark (3 : 13) 
 comments on the fact that Jesus called whom he himself would 
 and Luke (6 : 12) remarks that it was done after a night of prayer. 
 There were other disciples present, " a great multitude of his 
 disciples" (Lk. 6:17), besides these twelve. There was also 
 present a vast crowd of people from many regions all the way from 
 Jerusalem to Tyre and Sidon (Lk. 6:17; Matt. 5 : i ; 7 : 28 ; 8:1). 
 Both Matthew and Luke describe the audience as composed of 
 both believers in Jesus and a great multitude besides. 
 
 2. Opened his mouth. Not mere tautology. He spoke in a de- 
 liberate manner. Cf. 13 : 35. Luke (6 : 20) remarks that " he lifted 
 up his eyes on his disciples." Taught them. If John was preemi- 
 nently the Herald (preacher) Jesus was distinctly the Teacher. He 
 was a teaching preacher and a preaching teacher. Matthew treats 
 what he here gives from the teaching of Jesus as one great dis- 
 course. He tells (7 : 28 f.) the effect of the sermon on the audi- 
 ence. As compared with the corresponding report in Luke, the 
 
 91. 
 
MATTHEW 
 
 Q 3. Blessed are the poor in spirit : for theirs is the king- 
 dom of heaven. 
 
 sermon in Matthew is much briefer and Luke (Ch. 12 in particu- 
 lar) gives elsewhere certain sayings of Jesus here reported by- 
 Matthew. It is abstractly possible that Matthew has collected 
 together favorite sayings of Jesus and grouped them under one 
 general theme. But Luke's report of the sermon in Ch. 6 begins 
 like that in Matthew, has the same general line of argument, and 
 ends like it. The audience is the same and both are represented 
 as a single address. It seems probable therefore that in both ac- 
 counts we have the record of an actual sermon reported with 
 freedom as sermons were (and are). It is not to be supposed that 
 either Matthew or Luke makes a complete report of this great 
 address. Neither one may have used all the material known to 
 him, but both probably incorporated what suited the purpose in 
 hand. What Matthew alone gives is particularly about the rela- 
 tion of Christ's teaching to the current Jewish doctrine and prac- 
 tice and is germane to the general attitude of Matthew's Gospel. 
 It is possible that Luke may have purposely or unconsciously 
 placed certain portions elsewhere. But it is much more likely 
 that Jesus, like all great teachers, repeated many of these say- 
 ings on various occasions. This he would do with new audi- 
 ences and sometimes it was necessary to do so with the same au- 
 dience. There is a real unity in the sermon, as the outline will 
 attempt to show. The theme and the purpose of the address 
 will come out presently. 
 
 (2) Introduction to the Discourse, 5:3-16 
 
 3. Blessed. More strictly, " Happy." The word accents the 
 actual inner state rather than the outward appearance as another 
 sees it. The word occurs nine times in these verses. Hence one 
 way of counting the Beatitudes is to make nine. Others blend 
 them so as to count only seven or eight, making verses 1 1 and 1 2 
 mere explanations of verse 10. Still others count ten, taking 
 verse 12 as a distinct Beatitude, in order to have Ten Beati- 
 tudes to correspond with the Ten Commandments on Mount 
 Sinai. But it is difficult to think that this point was in the mind 
 of Jesus or of the writer. Luke indeed has only four (or five) 
 Beatitudes, but adds four woes not in Matthew. The language 
 of the two reports varies slightly, as was to be expected. It is 
 possible that Jesus had in mind the language of the First Psalm. 
 Various parallels in the rabbinical teaching have been found for 
 certain of the phrases used by Jesus, but the point of view of 
 Jesus in the Beatitudes was revolutionary to his auditors. What 
 
 92 
 
MATTHEW 
 
 4. Blessed are they that mourn : for they shall be com- 
 forted. 
 
 5. Blessed are the meek: for they shall inherit the R 
 earth. 
 
 6. Blessed are they that hunger and thirst after right- Q 
 eousness : for they shall be filled. 
 
 Jesus failed to mention was as surprising as what he did specify. 
 He passes by all Jewish privileges and outward station. It is not 
 necessary to see different classes of persons in each Beatitude, 
 nor any logical order in them. They appeal to the poetic instinct. 
 The aphoristic method of teaching here employed is common with 
 Jesus. The Beatitudes describe the inward spiritual attitude 
 of those who have received the Kingdom into their hearts. They 
 are already believers. It is important to note that in the dis- 
 cussion of righteousness which is to follow Jesus assumes the new 
 heart, which alone makes it possible to come up to the lofty ethical 
 standard here set up. The poor in spirit. Luke has only " ye 
 poor," but the absence of self-sufficiency leads to dependence on 
 God. For. Each of the Beatitudes has a reason given. The 
 reason relieves the paradox to some extent. Theirs is the king- 
 dom of heaven. This spiritual dependence on God is proof that 
 one possesses the kingdom of heaven in his heart. Else he would 
 not trust in God. The use of kingdom here is personal and spirit- 
 ual, not eschatological. 
 
 4. Mourn. Another paradox. Jesus does not mean that 
 mourning in itself is a blessing. Comforted. It is a ground of 
 blessing when it leads to the higher consolation. The comfort is 
 the antithesis of the grief. The optimism of Jesus overcomes the 
 pessimism of sorrow. 
 
 5. Meek. Each Beatitude implies a certain modification, 
 but the sharp statement arrests the attention. It is hard to see 
 a wide difference between " the meek " and " the poor in spirit," 
 except that humility is rather the spirit of the meek man. Meek- 
 ness was a virtue in the Psalms (37 : 11), but riot in the Greek and 
 Roman world. Inherit the earth. Quoted from Ps. 37 : 11. 
 Hardly meant to be taken literally, though the precise spiritual 
 significance is obscure. Possibly, " will get the best out of the 
 earth." 
 
 6. Hunger and thirst after righteousness. Less paradoxical 
 in appearance. The passion for goodness is one of the noblest 
 things in man. It is the longing for righteousness that is praised, 
 not the self-satisfied possession of it. Be filled. But not made 
 
 93 
 
MATTHEW 
 
 R 7. Blessed are the merciful: for they shall obtain 
 mercy. 
 
 8. Blessed are the pure in heart: for they shall see 
 God. 
 
 9. Blessed are the peacemakers: for they shall be 
 i called sons of God. 
 
 10. Blessed are they that have been persecuted for 
 righteousness' sake: for theirs is the kingdom of 
 
 11. heaven. Blessed are ye when we;^ shall reproach you, 
 and persecute you, and say all manner of evil against 
 
 content with one's attainments. The reward of the struggle for 
 goodness is to become better. 
 
 7. Merciful. Not the law of brute force with tooth and claw. 
 Not might, but love. To some extent the law of mercy holds 
 among men. Obtain mercy. What is sometimes true of men is 
 the law of the kingdom of heaven. The child of the kingdom 
 reflects the spirit of his Father. 
 
 8. Pure in heart. Cf . Ps. 24 : 4. Purity in the widest sense 
 of the term is meant. Cf , what Jesus says about the heart as the 
 seat of impurity (Matt. 15:19) in opposition to the ceremonial 
 traditionalism of the Pharisees. See God. Cf. Ps. 11:7. It 
 was difl&cult to get an introduction to an oriental monarch, but 
 most probably the idea is rather the beatific vision which only the 
 purified heart can have. 
 
 9. Peacemakers. Not peacebreakers. The nations honor 
 the heroes of war. Jesus puts the crown on the promoters of 
 peace among men. Called sons of God. They are likely to incur 
 the ill-will of both sides to a dispute, but are in reality like the 
 Prince of Peace. This does not mean the inability to stand up 
 against error, as the example of Jesus amply shows. But he does 
 honor the disciple who sows peace among men. 
 
 10. Have been persecuted. One of the most paradoxical of 
 all. The persecutor considers himself the favored of fortune. 
 But Jesus here qualifies the remark by adding " for righteousness' 
 sake." A martyr's crown is not to be sought, else the halo is 
 gone. Theirs is the kingdom of heaven. Cf. vs. 3. It is proof 
 of the new life of the kingdom that one suffers persecution for 
 goodness. 
 
 11. Reproach you, and persecute you. A repetition and ex- 
 pansion of the Beatitude in vs. 10. Falsely. If the evil told be 
 
 94 
 
MATTHEW 
 
 12. you falsely, for my sake. Rejoice, and be exceeding Q 
 glad : for great is your reward in heaven : for so perse- 
 cuted they the prophets which were before you. 
 
 13. Ye are the salt of the earth : but if the salt have lost R 
 its savour, wherewith shall it be salted ? it is thence- Q 
 forth good for nothing, but to be cast out and trodden 
 
 14. under foot of men. Ye are the light of the world. A R 
 
 15. city set on a hill cannot be hid. Neither do men light Q 
 a lamp, and put it under the bushel, but on the stand ; 
 
 16. and it shineth unto all that are in the house. Even so R 
 let your light shine before men, that they may see your 
 good works, and glorify your Father which is in 
 heaven. 
 
 true, there is no blessedness in it. For my sake. The persecu- 
 tion must relate to the cause of Christ to get the crown of praise 
 from him. 
 
 12. Rejoice. In view of this Beatitude. Your reward in 
 heaven. There if not on earth. There is a reward on earth, the 
 joy of goodness. So persecuted. History repeats itself. 
 
 13. Ye. Those described in verses 3-12. Hence it seems 
 best to connect verses 13-16 with the Beatitudes. Such character- 
 istics as the Beatitudes present impose great responsibilities. 
 The salt of the earth. Salt is one of earth's greatest blessings, 
 so long as it is preservative. The opportunity for doing good 
 consists essentially in being good. The life of the kingdom must 
 abide, else the power of the kingdom is gone.^ 
 
 14. Tlie light of the world. The same truth presented under 
 another figure. The world needs light. Where else can it get the 
 light ? The source of the Christian's light is Jesus ( Jn. 8 : 12). Set 
 on a hill. Like this mountain on which they were. Another 
 figure for their responsibility. 
 
 15. Under the bushel. A particular illustration of the 
 " light " figure above. A redtictio ad absurdum. The candle or 
 lamp might better be set on the bushel. 
 
 16. So. As just explained. Before men. Not under a 
 bushel. That they may see. Not to praise the man, but to 
 glorify God. The object of light is to shine. Do not defeat 
 God's purpose. 
 
 95 
 
MATTHEW 
 
 17. Think not that I came to destroy the law or the 
 
 18. prophets : I came not to destroy, but to fulfil. For 
 verily I say unto you, Till heaven and earth pass away, 
 one jot or one tittle shall in no wise pass away from the 
 
 (3) The Theme of the Discourse: Christ's Idea of Righteousness 
 contrasted with the Current Jewish Teaching, 5 : 1 7-20 
 
 17. Think not. Clearly implying that some had regarded him 
 as a revolutionary teacher," overturning the Mosaic and pro- 
 phetic teaching. The chief object of the sermon seems to be set 
 forth Christ's conception of righteousness. Luke does not have 
 this section because of its Jewish tone. Luke gives only the 
 spiritual and moral aspects of Christ's teaching on this occasion. 
 Jesus pointedly denies that* he has come to destroy or abrogate 
 the teaching of the Old Testament. But he does not say that he 
 has come to indorse the Pharisaic interpretation of the Old Testa- 
 ment as set forth in their oral law. Indeed he sharply indicts 
 both their teaching and their practice. Or the prophets. Not 
 a superfluous addition. Christ means, in a word, the Old Testa- 
 ment teaching succinctly covered by " the law or the prophets." 
 But to fulfil. To fill full, to complete. Jesus is not here putting 
 the shackles of rabbinism on his disciples nor is his position incon- 
 sistent with the general tenor of the sermon. There are various 
 ways of completing. One is to give the substance where only 
 the shadow has been. Another is to find the deeper moral signifi- 
 cance in laws already in force, to carry these laws farther in the 
 same direction. Another way is to make effective laws that were 
 good, but were inoperative. In all these ways Jesus completed 
 the teaching of the Old Testament. In Rom. 10 : 4 Paul calls 
 Christ the " end of the law to every one who believes." The law 
 is no longer looked upon as a means of salvation. It never suc- 
 ceeded in that. It can only be kept by one who has the new heart. 
 The ceremonial aspects of the Old Testament found their real 
 fulfilment in Christ. In the nature of the case Jesus could not 
 go into all this phase of the matter. He could only speak on 
 broad lines and give illustrations. His independent attitude 
 (" But I say unto you ") shows that he is no mere literalist. 
 
 18. Verily I say unto you. A solemn form of statement which 
 also reveals Christ's consciousness as a teacher. Till. He means 
 always. One jot. Yod, the smallest Hebrew letter. One 
 tittle. A horn or curve on a Hebrew letter. Till all things be 
 accomplished. Jesus pointedly gives his indorsement to the 
 value and permanent usefulness of the Old Testament teaching. 
 
 96 
 
MATTHEW 
 
 19. law, till all things be accomplished. Whosoever 
 therefore shall break one of these least commandments, 
 and shall teach men so, shall be called least in the 
 kingdom of heaven : but whosoever shall do and teach 
 them, he shall be called great in the kingdom of 
 
 20. heaven. For I say unto you, that except your right- 
 eousness shall exceed the righteousness of the scribes 
 and Pharisees, ye shall in no wise enter into the king- 
 dom of heaven. 
 
 It is needless to think these verses an addition by a conservative 
 editor. The word " accomplished " or fulfilled, as shown above, 
 has various senses. Jesus himself is the goal of the Old Testa- 
 ment teaching. The spirit is more than the letter. The Old 
 Testament gains its real life in Jesus. It is not to be supposed 
 that Jesus here means that rabbinical rules were to be imposed 
 upon Gentiles nor even to be binding upon Jews always. His 
 whole tone shows that he is after the heart of the Old Testament. 
 He probably speaks strongly here because of the contrasts soon to 
 be brought out. 
 
 19. One of these least commandments. The command- 
 ments were not all of the same ethical value. Cf. Matt. 22 : 36; 
 23 : 23. But Jesus condemns light-hearted violation of the least, 
 a point of view needed by many to-day. Teach men so. Men 
 who add evil teaching to evil living. Least in the kingdom of 
 heaven. Jesus does not rule out of the kingdom men who break 
 one of the least commandments. The kingdom of heaven is not 
 mechanical. But he does not commend those who wilfully vio- 
 late even the ceremonial commandments. Christ calls " hypo- 
 crites " the Pharisees who care only for the external. But he 
 does not crown with the highest honors those who care nothing 
 for the external. Do and teach. Practice and profession, a 
 needed word for all disciples, particularly teachers and preachers. 
 Great. Not greatest. " Great " is honor enough. 
 
 20. I say unto you. Deliberate statement. Practically all 
 the rest of the sermon turns on this verse. Your righteousness. 
 That demanded of those in the kingdom. This he proceeds to 
 set forth by way of contrast with that of the scribes and Pharisees 
 and then by positive description. The scribes and Pharisees. 
 The scribes were a class, a calling. The Pharisees were a society. 
 The scribes were usually Pharisees, but not always. In 5 : 21-48 
 Jesus contrasts his teaching about righteousness with that of the 
 
 H 97 
 
MATTHEW 
 
 21. Ye have heard that it was said to them of old time, 
 Thou shalt not kill ; and whosoever shall kill shall be 
 
 22. in danger of the judgement : but I say unto you, that 
 every one who is angry with his brother shall be in 
 
 scribes, the authorized religious teachers of the time. In 6 : 1-18 
 he compares the practice of righteousness by members of the King- 
 dom with the practice of the Pharisees, Cf . " Do and teach " 
 above. In no wise. The scribes and Pharisees were the religious 
 leaders of the day. If people had no higher ideals and attainments 
 than these religious lights, they had no chance at all of entering the 
 kingdom of God. It is a most astounding statement from the 
 point of view of Christ's audience. He proceeds to justify this 
 indictment. He then adds (6:19-7:12) practical illustrations 
 of the righteousness required by him. 
 
 (4) The Argument Developed, 5:21-7:12 
 
 (a) The teaching of Jesus a real extension of that in the Old 
 Testament, though out of harmony with that of the scribes in 
 some vital points. 5 : 21-48. There are five illustrations of the 
 fulfilment of the law given by Jesus. They concern the questions 
 of murder (21-26), adultery (27-32), oaths (33-37), retaliation 
 (38-42), love of enemies (43-48). They illustrate both Christ's 
 attitude to the real spirit of the Old Testament, and his relation 
 to the teaching of the scribes. 
 
 21. Ye have heard. Suitable to direct appeal in a sermon. 
 He uses the expression at the beginning of each of the five exam- 
 ples. To them of old times. The time of Jesus was modern as 
 compared with the ancient days. Jesus quotes freely the sense of 
 the O. T. chiefly from the LXX. Cf. Ex. 20 : 15 ; 21:12; Deut. 
 5:18; 17:8. 
 
 22. But I say unto you. Each time in these five illustrations 
 Christ sets what he has to say over against what he has quoted. 
 He does it with a full sense of authority and greatly astonishes 
 his hearers by so doing. He does not quote from any other rabbis 
 to reenforce his positions. Jesus does not mean that he is opposing 
 the Old Testament teaching. Far from it. The rabbis (scribes) 
 were satisfied with the barest literalism and did not always accept 
 that. But Jesus goes farther than the Old Testament. How- 
 ever, he goes in the same direction. He finds the principle behind 
 the precept and indorses that. Angry with his brother. Be- 
 cause murder comes from anger. Banish anger, and murder dis- 
 appears. Besides, anger is the same kind of sin as murder. They 
 
 98 
 
MATTHEW 
 
 danger of the judgement; and whosoever shall say 
 to his brother, Raca, shall be in danger of the council ; 
 and whosoever shall say, Thou fool, shall be in danger 
 
 23. of the hell of fire. If therefore thou art offering thy 
 gift at the altar, and there rememberest that thy 
 
 24. brother hath aught against thee, leave there thy gift 
 before the altar, and go thy way; first be reconciled to 
 
 25. thy brother, and then come and offer thy gift. Agree 
 with thine adversary quickly, whiles thou art with Q 
 him in the way ; lest haply the adversary deliver thee 
 
 to the judge, and the judge deliver thee to the officer, 
 
 26. and thou be cast into prison. Verily I say unto thee. 
 Thou shalt by no means come out thence, till thou have 
 paid the last farthing. 
 
 27. Ye have heard that it was said. Thou shalt not com- R 
 
 28. mit adultery : but I say unto you, that every one that 
 looketh on a woman to lust after her hath committed 
 
 29. adultery with her already in his heart. And if thy 
 
 differ in degree more than in quality. Raca. An Aramaic word 
 for simpleton or blockhead. Thou fool. A little more pointed 
 than " Raca." Hell of fire. Gehenna, originally derived from 
 the Valley of Hinnom, where the refuse of Jerusalem continually 
 burned. It is the word for the place of eternal punishment. It 
 is the hell characterized by fire. The language is metaphorical, 
 but is meant to convey the dreadful reality of the punishment of 
 sin, 
 
 23. Rememberest. The religious act causes a sudden search- 
 ing of the heart. 
 
 24. First be reconciled. More important than perfunctory 
 offerings to God with hate in the heart. 
 
 25. Agree. Be willing to go more than halfway. 
 
 26. The last farthing. If you elect the law, the law will show 
 no mercy. 
 
 27. Cf. Ex. 20:13; Deut. 5:17. The second illustration. 
 
 28. The sharp contrast again. Already in his heart. The 
 lustful look comes from the lustful heart. To cherish such a 
 desire is the beginning of the sin. 
 
 99 
 
MATTHEW 
 
 right eye causeth thee to stumble, pluck it out, and 
 cast it from thee : for it is profitable for thee that one 
 of thy members should perish, and not thy whole body 
 
 Q 30. be cast into hell. And if thy right hand causeth thee 
 to stumble, cut it off, and cast it from thee : for it is 
 profitable for thee that one of thy members should 
 
 R 31. perish, and not thy whole body go into hell. It was 
 said also. Whosoever shall put away his wife, let him 
 32. give her a writing of divorcement : but I say unto you, 
 that every one that putteth away his wife, saving for 
 the cause of fornication, maketh her an adulteress: 
 and whosoever shall marry her when she is put away 
 committeth adultery. 
 
 29. Pluck it out. Heroic treatment. Spiritual surgery Jesus 
 has in mind. Cf. the " pure in heart " vs. 18. This is one appli- 
 cation of that purity. Hell. The words " of fire " are wanting, 
 but no lessening of the punishment is meant. 
 
 30. Cut it off. Jesus does not mean, of course, that these 
 members of themselves could be guilty of sin independently of 
 the heart. It is bold imagery and very effective. 
 
 31. It was said also. Some would make this a separate illus- 
 tration, but it is just another form of adultery. A writing of 
 divorcement. This of itself was a great restriction upon the hus- 
 band's whim. The wife was at least given some protection. 
 
 32. But I say unto you. Jesus restricts divorce still further. 
 Saving for the cause of fornication. Many of the Pharisees 
 treated divorce as a very light matter indeed. They were divided 
 on the point themselves and will later seek to entrap Jesus (Matt. 
 19: 3-12) in the dispute between the rival schools of Hillel and 
 Shammai. Some scholars consider this exception an addition 
 by the Evangelist or a copyist and not a part of the teaching of 
 Jesus, but the objection rests on insufficient grounds. Cf. also 
 Matt. 19 : 9. Christ narrows the Mosaic regulation (Deut. 24 : i) 
 to this one ground of divorce. The man who divorces his wife for 
 any other cause is treated by Jesus as responsible for making her 
 an adulteress. Whosoever shall marry her. All three persons 
 thus become guilty of adultery in the eye of Christ. He does 
 not here (cf. Mk. 10: 12) mention the case of the woman who 
 secures a divorce nor does he speak of the remarriage of the inno- 
 
MATTHEW 
 
 33. Again, ye have heard that it was said to them of old 
 time, Thou shalt not forswear thyself, but shalt per- 
 
 34. form unto the Lord thine oaths : but I say unto you, 
 Swear not at all ; neither by the heaven, for it is the 
 
 35. throne of God ; nor by the earth, for it is the footstool 
 of his feet ; nor by Jerusalem, for it is the city of the 
 
 36. great King. Neither shalt thou swear by thy head, 
 
 37. for thou canst not make one hair white or black. But 
 let your speech be. Yea, yea ; Nay, nay : and whatso- 
 ever is more than these is of the evil one. 
 
 cent party when the guilty one has been divorced. The failure to 
 condemn such remarriage is usually interpreted as sanctioning it. 
 2,T,. To them of old time. Cf. 5:21. The third illustration. 
 Cf . Lev. 19 : 12; Deut. 23 : 21; Ps. 50 : 14. 
 
 34. Swear not at all. This is the new teaching of Jesus. The 
 Jews avoided oaths with the name of God in them, but had many 
 other devices which Jesus calls wrong. Hence profanity had come 
 to be a common vice, as it is, alas, to-day. The throne of God. 
 Christ gives this as the reason for not using the term " heaven " in 
 an oath. It was possibly the most frequent of their secondary 
 oaths. 
 
 35. The footstool of his feet. The earth itself is hallowed and 
 too sacred for flippant swearing. The city of the great king. 
 Another common oath was the use of Jerusalem. 
 
 36. By thy head. Another of their oaths. So Greeks and 
 Romans. Cf. the Mohammedan oath, " By your beard." So 
 " By Aaron's beard." It is not really your head to use in such a 
 manner ! Cf. our " By my life." 
 
 37. Yea, yea; Nay, nay. Affirmative and denial. If neces- 
 sary, repeat. Cf. Jas. 5:12. So Jesus said "Verily, verily." 
 The evil one. Or, of evil. The Greek allows either translation. 
 The point is that oaths of any kind have their origin in evil or the 
 evil one. This is not the same thing as saying that every oath 
 is essentially evil. For instance, Jesus himself spoke an oath 
 before the Sanhedrin (Matt. 26 : 63 f.). But the very reason for 
 putting a man on oath before a court of justice grows out of dis- 
 trust of human speech due to sin. Untruthfuless is responsible 
 for it. Paul likewise used a most solemn oath (Rom. 9:1 f.) to 
 show his sincere love for the Jews, who regarded him as an enemy. 
 Cf. also 2 Cor. 1:17-20. But light and flippant swearing is 
 condemned without qualification. ^ 
 
MATTHEW 
 
 38. Ye have heard that it was said, An eye for an eye, 
 
 39. and a tooth for a tooth : but I say unto you. Resist 
 not him that is evil : but whosoever smiteth thee on 
 
 40. thy right cheek, turn to him the other also. And if 
 any man would go to law with thee, and take away thy 
 
 38. An eye for an eye, and a tooth for a tooth. Ex. 24 : 21 ; 
 
 Lev. 24:20; Deut. 19:21. Cf. also the Law of Solon, the Roman 
 Tables, the Code of Hammurabi. Ex. 42 : 21 belongs to the Book 
 of the Covenant. The fourth illustration is thus the lex talionis 
 (law of retaliation). In a rude state of society it was a restriction 
 for this primitive justice to be taken out of private hands and put 
 into the law of the state. Personal vengeance is still exercised 
 in some modern lands. Feuds of long standing result. The bare 
 form of this crude law was a great advance. One could not injure 
 more than he had been injured. 
 
 39. Resist not him that is evil. The Greek is ambiguous again. 
 It may be, resist not evil. Cf. Lev. 19 : 18 and Sirach 28 : 1-7 for 
 an advance on the law of retaliation. Does Jesus forbid the 
 punishment of evil doers by law ? That hardly seems possible in 
 view of the whole context and his teachings elsewhere. What he 
 does condemn is personal vengeance. The law of retaliation was 
 a restriction on that. Jesus makes a still further restriction. He 
 prohibits the appeal to law merely for revenge. Here again the 
 startling advance of Jesus must be interpreted in the light of his 
 conduct. He himself protested against personal insult (Jn. 18 :23) 
 though he did not give a blow in return. The example in this 
 verse (personal assault) is one of five given by Jesus to illustrate 
 his advance over the law of retaliation. The others are litigation 
 (40), exactions (41), begging (42), and borrowing (42). The other 
 also. In the matter of personal violence Jesus suggests meek sub- 
 mission as the way to win the victory. It takes two to make a 
 quarrel. Non-resistance (and in particular, not replying in anger) 
 is often more effective than counter-blows. The language is 
 figurative, but emphatic. Jesus did not himself turn the other 
 cheek to the officer (Jn. 18 : 22 f.) who struck him nor did he strike 
 back. He made a dignified protest. Certainly Christ is not 
 here advocating the absence of government (anarchy). War 
 would usually be avoided if men were not so quick to resist im- 
 aginary wrongs. 
 
 40. Thy cloke also. A suit at law. Better let him have the 
 costly outer garment also. One will save his temper, save the 
 lawyer's fee, and perhaps shame the aggressor in the suit. 
 
MATTHEW 
 
 41. coat, let him have thy cloke also. And whosoever R 
 shall compel thee to go one mile, go with him twain. 
 
 42. Give to him that asketh thee, and from him that would Q 
 borrow of thee turn not thou away. 
 
 43. Ye have heard that it was said. Thou shalt love thy R 
 
 44. neighbour, and hate thine enemy : but I say unto you, Q 
 Love your enemies, and pray for them that persecute 
 
 41. Compel thee. Impress as soldiers do (Mk. 15:21, the 
 case of Simon of Cyrene). Public officers are sometimes arrogant 
 and exacting (cf. Lk. 3 : 13 f.). Go with him twain. Heap coals 
 of fire on his head by going the second mile ! Both of these ad- 
 monitions emphasize Jesus' hostility to hostilities. Love, not the 
 search for rights, is the center of his ethics. 
 
 42. Give. Beggars were very numerous in Palestine. They 
 were used to being refused. Jesus urges almsgiving, not as a 
 means of salvation, but as proof of love for men. The organiza- 
 tion of boards of charity in our cities for the proper relief of the 
 paupers is not out of harmony with this command of Jesus. It is 
 a mere detail. Only we must not let the springs of charity dry 
 up in us because of the difficulties in the matter. Borrow. If the 
 beggar is a nuisance, what about the professional borrower who 
 never intends to pay or at least never does pay? This is perhaps 
 the hardest case of all for the modern Christian conscience. Per- 
 haps both extremes are to be avoided. There are worthy bor- 
 rowers. Is it not sometimes a wrong to one's own family to lend 
 indiscriminately? Jesus makes no distinction for us. The Jews 
 were forbidden to charge interest (Ex. 22 : 15 ; Deut. 23 : 19), but 
 it was done in the time of Christ (Lk. 19 : 23). 
 
 43. Thou shalt love thy neighbour. The fifth illustration. 
 This clause is from Lev. 19: 16. Cf. Lk. 6 : 27-36. This is a sum- 
 mary for the second table of the law and is frequently referred 
 to by Jesus as the accepted teaching of the Jews. Love of God 
 and man constituted in brief the whole of the law and the proph- 
 ets (Matt. 22 : 35-40). And hate thine enemy. An addition of 
 the scribes. Cf . Secrets of Enoch 50 : 4, " when you might have 
 vengeance, do not repay either your neighbour or your enemy." 
 Jesus here controverts the current teaching that really opposed 
 the Old Testament. 
 
 44. Love your enemies. As the Old Testament teaches. Cf. 
 Ex. 23:4, 5; Job 31: 29; Prov. 17:5; 24:29; Ps. 7:4, s; 35: 
 12-15. Cf. Paul in Rom. 12:19-21. Jesus argues a better 
 
 103 
 
MATTHEW 
 
 45. you; that ye may be sons of your Father which is in 
 heaven : for he maketh his sun to rise on the evil and 
 the good, and sendeth rain on the just and the unjust. 
 
 46. For if ye love them that love you, what reward have 
 
 47. ye ? do not even the publicans the same ? And if ye 
 salute your brethren only, what do ye more than 
 
 . 48. others? do not even the Gentiles the same? Ye 
 
 therefore shall be perfect, as your heavenly Father is 
 
 perfect. 
 R 6. Take heed that ye do not your righteousness before 
 
 men, to be seen of them : else ye have no reward with 
 
 your Father which is in heaven. 
 
 application of this teaching. Pray for them that persecute you. 
 Cf. the Beatitudes (5: 10-12) and Christ's own conduct on the 
 cross (Lk. 23 : 34). The text in Luke is disputed, but is probably 
 genuine. 
 
 45. Sons of your Father. Be like your Father. God loves 
 those who do not love him. 
 
 46. Even the publicans. An extreme example that was very 
 pertinent. 
 
 47. Even the Gentiles. And Jews claimed great superiority 
 over Gentiles. 
 
 48. Shall be perfect. This is the ideal, the perfection of love 
 (Cf. Lk. 6: 36). As your heavenly Father. He is the standard, 
 not the teaching of the scribes, nor indeed that of the Old Testa- 
 ment. The Word of God is less than God himself and is merely a 
 means to bring men up to the fulness of God's goodness. There 
 is here no flippant professional perfection. The righteousness 
 demanded by Jesus finds its ultimate ground in God who is love. 
 
 {h) The righteousness of the kingdom is_ more spiritual and 
 inward and less ostentatious than the practice of the Pharisees, 
 6:1-18. 
 
 I. Take heed. The warning is now against the conduct of the 
 Pharisees. It is a real peril. Do not. This word is not infre- 
 quent with righteousness. Cf. Ps. 106:3; 2 Sam. 8: 15; i Jn. 
 2:29. Righteousness. The correct text instead of "alms.'* 
 Cf. 5 : 20. Jesus has discussed the theory of righteousness in con- 
 trast with that of the scribes. He now turns to the practice of 
 righteousness in contrast with that of the Pharisees. There are 
 three examples of their conduct, viz., alms (2-4), prayer (5-15), 
 
 104 
 
MATTHEW 
 
 2. When therefore thou doest alms, sound not a trum- 
 pet 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. 
 
 3. But when thou doest alms, let not thy left hand know 
 
 4. what thy right hand doeth : that thine alms may be in 
 secret: and thy Father which seeth in secret shall 
 recompense thee. 
 
 fasting (16-18). To be seen of men. This is the dominant mo- 
 tive with the Pharisees in all their good works. They care more 
 for the favor of men than for the favor of God. Else ye have no 
 reward. The Pharisaic motive vitiates the act with God and it 
 has no reward. 
 
 2. Alms. The first of the examples. The Jews held that alms- 
 giving made atonement for sins, Cf. Tobit 4:7; 12 : 8; Sirach 
 3 : 14; 4:3; 7 : 10; 29 : II f. Jesus does not mean to approve 
 this doctrine. He simply assumes that they will do alms (cf. 
 Matt. 5 : 42). Sound not a trumpet. No actual examples known. 
 Figurative like our " blows his own trumpet." The hypocrites. 
 The Pharisees are meant, though their names are not here called. 
 Cf. 5: 20; 15: 7; 22: 18; 23 throughout. The Pharisees posed 
 as paragons of virtue in all matters of righteousness. Jesus 
 bluntly calls them hypocrites. The Greek word means one who 
 merely acts a part under a mask. The indictment is severe and 
 Jesus proceeds to justify it. Each time he calls them hypocrites. 
 In the synagogues and in the streets. Because of the crowds 
 there. Have glory of men. Religious work is exposed in a pe- 
 culiar way to love of notoriety and praise, all the more so now in 
 the day of newspapers. Have received their reward. Praise of 
 men is all that they will get. They are paid in full. God has no 
 rewards for them. This comment is made about their prayer 
 and their fasting also. 
 
 3. Let not thy left hand. A bold image to impress sincerity. 
 Some giving has to be known. We need more large givers to 
 public causes. But what Jesus means is that giving should not 
 be just for the purpose of notoriety. 
 
 4. The gift is the real good, not the credit. God sees in secret 
 as well as in public. Recompense thee. There is no danger of 
 being overlooked by God. The word " openly " does not belong 
 to the early text. It is not essential that the reward be openly 
 bestowed. The reward is largely subjective, the consciousness of 
 
 los 
 
MATTHEW 
 
 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 streets, that they may be seen of 
 men. Verily I say unto you, They have received their 
 
 6. reward. But thou, when thou prayest, enter into 
 thine inner chamber, and having shut thy door, pray 
 to thy Father which is in secret, and thy Father which 
 
 7. seeth in secret shall recompense thee. 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 therefore like unto them: for your Father 
 knoweth what things ye have need of, before ye ask 
 
 doing a needed and worthy thing and of pleasing our heavenly 
 Father. This is not all, but it is enough. It is right to do right 
 apart from any motive of reward. Salvation does not come as a 
 reward, but the one who does right receives a reward both here 
 and hereafter. Virtue is its own reward, but it also brings reward. 
 
 5. Pray. The second example. The things which the Phari- 
 sees abuse are all three noble exercises in themselves. The 
 hypocrites. The Pharisees. Love to stand and pray. A long 
 time and in public places. The corners of the streets were ex- 
 cellent, for they could be seen in four directions. Seen of men. 
 This is their motive in prayer, as in almsgiving. They have re- 
 ceived. All that they will get. 
 
 6. Shut thy door. To keep others out. For a picture of a 
 Pharisee at prayer read Lk. 18:9-12. Recompense thee. All 
 that you need and more than you are entitled to. Our good deeds 
 do not deserve reward as a due from God. 
 
 7. Vain repetitions. One is reminded of the Mohammedans 
 who repeat " Allah " by the hour. The Buddhists have prayer 
 wheels. Cf. also the rosary. So in i Kgs. 18 : 26 the worshippers 
 of Baal called all day. Cf. also Acts 19 : 34- But the point with 
 the Pharisees was not to gain the ear of God, but the eye of men. 
 The Gentiles do. It was and is the custom of the heathen, as just 
 stated. Much speaking. Long prayers are condemned in Eccl. 
 5 : 2 and Sirach 7 : 14. The Pharisees had become like the 
 heathen. 
 
 8. Before ye ask him. God does not need mere information. 
 He has that. What he loves in prayer is the worshipful attitude, 
 the sense of dependence and gratitude, love and trust. 
 
 106 
 
MATTHEW 
 
 9. him. After this manner therefore pray ye: Our Q 
 
 Father which art in heaven, Hallowed be thy name, R 
 
 10. Thy kingdom come. Thy will be done, as in heaven, 
 
 11, 12. so on earth. Give us this day our daily bread. And Q 
 
 9. After this maimer. As follows and in contrast with the 
 vain and ostentatious manner of the hypocrites. Pray ye. This 
 is a model prayer, commonly called the Lord's Prayer because 
 given by him. The real Lord's Prayer in a deeper sense is found 
 in Jn. 17. Jesus did not follow this form as a ritual, though he 
 repeated it on a later occasion in practically the same words 
 (Lk. 11: 2-4). The variation shows that it was not designated 
 as a mere form of words. It is a general plan which suits all 
 prayer. There are two parts in it, like the two tables of the Ten 
 Commandments. The first part relates to God (9b, 10), the 
 second part to man (ij:-I3). There are three petitions in each 
 of the two divisions. The distinctive thing about this model 
 prayer is not the originality of words or phrases as much as its 
 simplicity, universality, comprehensiveness, and reality. It is 
 not astonishing that in Luke the disciples request Jesus to teach 
 them how to pray. They forget to practise much that they 
 know. Our Father. These two words represent the beginning 
 of all true prayer. Jesus was speaking to Gentiles as well as 
 Jews on this occasion (Lk. 6:17). In one sense God is the Father 
 of all men, but those who approach God in prayer can and should 
 say " Abba, Father " (Rom. 8 : 15). The Fatherhood of God is in 
 the Old Testament, is prominent in the Wisdom of Solomon, but 
 it is Jesus who has made it a part of the consciousness of mankind. 
 He came to reveal the Father to men (Jn. i : 18). Hallowed be 
 thy name. The first request. God first and God worshipped. 
 Else there is no prayer, no religion. " Name " represents God. 
 
 10. Thy kingdom come. This is the work of Jesus and should 
 be the main business of the Christian. It is what God cares most 
 about. It has already come in part, but it is always coming more. 
 It will some day be fully come. Thy will be done. The reign 
 of God in the heart involves obedience to God in life. God's will 
 is highest law, the real summtim honum. As in heaven. Where 
 God's will meets no resistance. So on earth. That will bring 
 heaven to earth. Heaven here on earth is the ambition of Jesus. 
 This is his social programme. It is only possible when God rules in 
 every heart as he does in heaven. Then it becomes a reality. 
 
 11. This day. The second part of the prayer. Our daily 
 bread. Prayer for food is urged, real dependence on God, but 
 not to the neglect of work. Prayer for the coming of the King- 
 
 107 
 
MATTHEW 
 
 forgive us our debts, as we also have forgiven our 
 
 13. debtors. And bring us not into temptation, but de- 
 
 14. liver us from the evil one. 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. 
 
 16. Moreover when ye fast, be not, as the hypocrites, 
 of a sad countenance : for they disfigure their faces, 
 that they may be seen of men to fast. Verily I say 
 
 dom does not mean abstinence from work for that end. In one 
 sense we answer our own prayers. There are three petitions here 
 also. This is the first. 
 
 12. Our debts. The second request in this part of the prayer. 
 In Lk. 11:4 we have " sins." That is what is meant here by 
 " debts." We are due God a righteous life. Forgiveness is our 
 plea in view of failure. As we also. It is an astonishing stand- 
 ard. Jesus assumes that the man who asks God for forgiveness 
 has already done that towards those in debt to him. Cf . Lk. 11:4. 
 In Matt. 18: 21-35 iiote the parable about forgiveness. 
 
 13. Bring us not into temptation. Jesus had met temptation 
 and knew the peril to the soul of men involved. He will repeat 
 this warning when in the agony of Gethsemene (Lk. 22:40). 
 The evil one. Or, evil. Probably " the evil one " is correct. 
 Cf. I Jn. 5:18. Christ is conscious of the power of the devil. 
 The doxology in the Authorized Version is clearly not a part of 
 the original text, and is added by late Mss. from some of the litur- 
 gies. It is appropriate and beautiful, but cannot be considered 
 genuine. It is absent also in Luke's account. 
 
 14. For. Jesus explains his remark about forgiveness. Will 
 also. Not on that ground above, but because that act will prove 
 that one has put his heart in the right attitude of trust in God. 
 
 15. If ye forgive not. It is easy to see how an unforgiving 
 heart can receive no pardon. 
 
 16. Fast. The third example of Pharisaic righteousness. 
 Jesus does not condemn fasting if it is voluntary and sincere. The 
 discussion of fasting in Matt. 9: 14-17 is placed by Mark (2: 
 18-22) and Luke (5 : 33-39) before the time of the Sermon on 
 the Mount. The hypocrites. As before, the Pharisees. Of a 
 sad cotintenance. To attract attention. Disfigtire their face. 
 As some modern beggars do their bodies to excite sympathy. 
 
 Z08 
 
MATTHEW 
 
 1 7 . unto you, They have received their reward. But thou, 
 when thou fastest, anoint thy head, and wash thy face ; 
 
 i8. that thou be not seen of men to fast, but of thy Father 
 which is in secret: and thy Father, which seeth in 
 secret, shall recompense thee. 
 
 19. Lay not up for yourselves treasures upon the earth, 
 where moth and rust doth consume, and where thieves 
 
 Be seen of men. This is the goal of life with a Pharisee. They 
 have received. As in other two examples. 
 
 17. Anoint thy head. Instead of putting on ashes and sack- 
 cloth. Conceal your fast. 
 
 18. Be not seen of men. A positive disadvantage was it to be 
 seen of men. Recompense thee. As before. That is glory enough 
 for any man, the favor of God. 
 
 (c) Practical illust-rations of the righteousness required by 
 Jesus. 6:19-7:12. These illustrations are five: right em- 
 phasis, God's kingdom and righteousness first (6: 19-34), right 
 spirit in criticism (7 : 1-5), reverence for the holy (7:6), per- 
 sistence in prayer (7:7-11), the golden rule of social right- 
 eousness (7 : 12). These illustrations do not have the scribes and 
 Pharisees always in mind. Indeed, it is entirely possible that for 
 part of this discussion Jesus may have had the Sadducees in mind. 
 They were the ruling aristocratic wealthy class. The Pharisees 
 were also lovers of money (Lk. 16:14) and so the point is not certain. 
 The aim of Jesus now seems to be positive and constructive. The 
 cure for the ills of life is to have God supreme in the heart. The 
 conduct will square with creed. Then one will be able to adjust 
 himself to his environment and be happy. The right attitude to 
 wealth is needed. Mere heaping up of riches may be as destruc- 
 tive as the conduct of the Pharisees. In the discussion of the right 
 emphasis in life (6 : 19-34) Jesus uses four illustrations; treasures 
 on earth or in heaven (19-21), the single or the evil eye (22 f.), 
 God or Mammon as master (24), anxiety for food and clothing 
 
 (25-34). 
 
 19. Lay not up for yourselves. The first alternative is here 
 presented. It is between treasure on earth and treasure in 
 heaven. The paradox is literally true that a man only keeps what 
 he gives. What he keeps he leaves. Moth and rust. And we 
 can now add the powerful work of the bacteria which promote 
 decay. Change is written on the face of nature. Thieves. 
 Now as then. Riches take wings and fly away. 
 
 109 
 
MATTHEW 
 
 20. break through and steal: but lay up for yourselves 
 treasures in heaven, where neither moth nor rust doth 
 consume, and where thieves do not break through nor 
 
 21. steal: for where thy treasure is, there will thy heart 
 
 22. be also. The lamp of the body is the eye : if there- 
 fore thine eye be single, thy whole body shall be full 
 
 23. of light. But if thine eye be evil, thy whole body shall 
 be full of darkness. If therefore the light that is in 
 
 24. thee be darkness, how great is the darkness ! No man 
 can serve two masters : for either he will hate the one, 
 and love the other; or else he will hold to one, and 
 despise the other. Ye cannot serve God and mammon. 
 
 25. Therefore I say unto you. Be not anxious for your life, 
 
 20. Treasures in heaven. The only safe place. There will 
 thy heart be also. What one loves most determines what kind of 
 a man he is. 
 
 22. Lamp of the body. A most striking picture of the eye. 
 Cf. Paul's '* the eyes of your heart " (Eph. i : 18). Here we have 
 the second alternative, the single and the evil eye. Single. The 
 Jews used this word to mean "liberal" (Prov. 11: 25; 2 Cor. 
 8:2). A " good " eye was used for liberality (Prov. 22:9). It 
 was, however, literally true that a good eye was " single " in that 
 the focus was one for both eyes. 
 
 23. Evil, So " evil " eye was stinginess (Prov. 23 : 6 ; 28 : 22). 
 Here again, however, a bad eye is one that does not focus with the 
 other. A man with one fixed on heaven and the other on earth 
 would be a literal illustration of the " bad " eye. Be darkness. 
 Dark inside and the window shut. 
 
 24. Two masters. The third alternative. For. The matter 
 is stated both ways. God and mammon. The rival of God is 
 here called Mammon, the god of wealth. Cf. Lk. 16:9, "the 
 mammon of unrighteousness." Cf, i Tim. 6: 10, 
 
 25. Therefore, The fourth example concerns care rather 
 than covetousness. But the grind of poverty is closely related 
 to the greed of mammon. One is the peril of the poor, the other 
 of the rich. Greed for mammon also creates more grinding pov- 
 erty. Jesus urges that men free themselves from the grasp of the 
 money-god (or devil) and also from undue anxiety because of 
 the absence of money. Be not anxious. The old translation 
 
MATTHEW 
 
 what ye shall eat, or what ye shall drink ; nor yet for 
 your body, what ye shall put on. Is not the life more 
 
 26. than the food, and the body than the raiment ? Be- 
 hold the birds of the heaven, that they sow not, neither 
 do they reap, nor gather into barns ; and your heavenly 
 Father feedeth them. Are not ye of much more value 
 
 27. than they? And which of you by being anxious can 
 
 28. add one cubit unto his stature? And why are ye 
 
 " take no thought " once bore this idea which is true to the Greek. 
 But we now give a lighter meaning to the phrase. To " die of 
 thought " once meant to die of anxiety. Jesus does not condemn 
 forethought and prudent business foresight. He does discredit 
 worry. Life. This same word is used also for soul. See both 
 senses of the word in Matt. 16 : 25. Here it is the natural life that 
 is meant. Food and drink are necessary to the continuance of 
 the natural life. Jesus does not deny that. But undue anxiety 
 does not provide these necessities. Body. The natural life re- 
 sides in the body, but is more than the body. There is a real 
 distinction, and modern scientists have not thrown much light 
 on the real nature of life. The body needs clothing, as Jesus 
 admits. Is not. Christ does not condemn care for the life and 
 for the body. On the contrary he exalts the true life and the 
 body above mere food and raiment. Anxiety injures the body and 
 the life instead of being a help. Cf . Matt. 12:12, where Jesus asks 
 if a man is not better than a sheep. 
 
 26. The birds of the heaven. Luke (12 : 24) says " ravens." 
 This beautiful illustration applies to the sustenance oi life. The 
 birds get food. Jesus does not, of course, mean for his illustration 
 to be pressed too far. He is not advocating reckless indifference 
 and idleness. Even the birds have to work for their food. Are 
 not ye. If God takes the birds into his plans, he will his children. 
 It is the argument from the less to the greater. Here again we 
 must not put into the mouth of Christ what he does not expressly 
 say. He assumes work and discountenances anxiety and dis- 
 trust. He by no means advocates indifference to oppression and 
 needless social inequalities, the problem of predatory wealth and 
 of the unemployed. But the man in real straits must not lose 
 sight of God his Father. 
 
 27. Stature. The word is ambiguous. It is used for " stat- 
 ure " in Lk. 19 : 3 and for " age " in Jn. 19 : 21 ; Heb. 11 : 11. 
 In the ancient writers it is more common for " age." In verse 26 
 
MATTHEW 
 
 anxious concerning raiment? Consider the lilies of 
 the field, how they grow; they toil not, neither do 
 
 29. they spin : yet I say unto you, that even Solomon in 
 
 30. all his glory was not arrayed like one of these. But 
 if God doth so clothe the grass of the field, which to-day 
 is, and to-morrow is cast into the oven, shall he not 
 
 31. much more clothe you, O ye of little faith? Be not 
 therefore anxious, saying. What shall we eat? or, 
 What shall we drink? or. Wherewithal shall we be 
 
 32. clothed? For after all these things do the Gentiles 
 seek ; for your heavenly Father knoweth that ye have 
 
 33 . need of all these things. But seek ye first his kingdom, 
 
 Jesus has been discussing the " life," and " age " would be the 
 idea if he still has that point in mind. In verse 28 he turns to the 
 " body," and '* stature " would best harmonize with that con- 
 ception. It all turns on whether vs. 27 belongs to the discussion 
 of vs. 26 or of vs. 28. The word " cubit " certainly suits " stat- 
 ure " better than "^ age," though a cubit added to one's height 
 would be no little increase. Before one is fully grown he does 
 grow in stature, but not by " anxiety." 
 
 28. Why. Jesus rather implies that they are anxious about 
 clothes. Some worry over the need of clothes, others over the 
 style of clothes. The lilies of the field, Jesus could have drawn 
 the same lesson from many other flowers, but he may have had in 
 mind a lily of dark violet color (Cf. Solomon's Song 5 : 13) some- 
 what akin to the royal purple. 
 
 29. Even Solomon. He is mentioned by name as the one who 
 made most display of his wealth and splendor. 
 
 30. Oven. The dry grass is still used in Palestine to make 
 fires to bake bread. Of little faith. This is the point of it all. 
 Anxiety is lack of trust in God. 
 
 31. Therefore. The lesson from the birds and the flowers is 
 applied to the hearers, 
 
 32. The Gentiles. Jesus mentions the contempt of the Jews 
 for the Gentiles to make them ashamed of themselves. Knoweth. 
 Even when in need of food and raiment. Tell God about it, work 
 without worry, trust your Father's goodness and care for you. 
 
 33. First, First things first. This is one of the most profound 
 sayings of Jesus. Kingdom, The first thing is the rule of God in 
 the heart. Cf. the Beatitudes at the beginning of the Sermon. 
 
 112 
 
MATTHEW 
 
 and his righteousness; and all these things shall be 
 
 34. added unto you. Be not therefore anxious for the 
 
 morrow: for the morrow will be anxious for itself. 
 
 Sufficient unto the day is the evil thereof. 
 
 7. Judge not, that ye be not judged. For with what 
 
 judgement ye judge, ye shall be judged : and with what 
 
 3. measure ye mete, it shall be measured unto you. And 
 
 why beholdest thou the mote that is in thy brother's 
 
 eye, but considerest not the beam that is in thine own 
 
 Righteousness. God's idea of righteousness. It is only possible 
 for those who have the Kingdom in their hearts. All these things. 
 They are important, but less important. They will also come in 
 due measure. The inner life is put by Jesus above the outward 
 life. Jesus by no means teaches that it does not matter what 
 sort of house or environment one has. But the light of God in the 
 heart will transform the home and bring here and now the best 
 earthly blessings. See the change in a converted drunkard's home. 
 34. For the morrow. After all one is more anxious about im- 
 aginary ills than about the actual ills. For itself. The real 
 trouble will cause anxiety when it comes. 
 
 7 : 1-5. Here the second of the five illustrations of practical 
 righteousness is presented, the right spirit in criticism. 
 
 1. Judge not. Our word criticize comes from the Greek word 
 here used. As often, in this sermon Jesus does not qualify the 
 points made. They are put sharply to make an impression. The 
 Master does not mean that we are not to form opinions of people 
 nor that we are not to condemn those who do wrong. Cf . his own 
 denunciation of the Pharisees in this very sermon (6:1-18). 
 What he evidently condemns is the habit of captious, carping 
 criticism. That ye be not judged. We have a proverb to the 
 efifect that people who live in glass houses should not throw stones. 
 The aphoristic comments of Jesus in this chapter have become 
 proverbs of the people. Some of them were probably already so. 
 It is not the highest motive that Jesus appealed to in the matter, 
 but it is to the point and is not ignoble. 
 
 2. With what judgement. The critic exposes himself and be- 
 comes a target. With what measure. Cf . our proverb, " Hoisted 
 by his own petard." 
 
 3. The mote. A small piece of chafif, a splinter, etc. This 
 proverb prevails among Arabs as well as Jews. The beam. An 
 exaggeration, of course, but all the more effective from the orien- 
 
 I 113 
 
MATTHEW 
 
 4. eye? Or how wilt thou say to thy brother, Let me 
 cast out the mote out of thine eye ; and lo, the beam is 
 
 5. in thine own eye ? Thou hypocrite, cast out first the 
 beam out of thine own eye; and then shalt thou see 
 clearly to cast out the mote out of thy brother's eye. 
 
 6. Give not that which is holy unto the dogs, neither 
 cast your pearls before the swine, lest haply they tram- 
 ple them under their feet, and turn and rend you. 
 
 7. Ask, and it shall be given you ; seek, and ye shall 
 
 8. find; knock, and it shall be opened unto you: for 
 
 tal point of view. This proverb is a parable and pungently ex- 
 poses censoriousness. 
 
 4. Let me cast out. The officiousness and preposterousness 
 of the whole proceeding become grotesque. With the large stick 
 in his own eye the critic tries to get the little splinter out of the 
 brother's eye. 
 
 5. Thou h3rpocrite. As in 6: 1-18 we are reminded of the 
 Pharisees. The singular in verses 3-5 makes the parable more vivid. 
 
 6. Unto the dogs. The caution in this verse is the supplement 
 to what is said in 1-5. It is a warning against lack of discretion. 
 In opposing censoriousness Jesus does not advocate indiscriminate 
 approval. There are people who are incapable of respect for 
 what is holy. It is useless to shut one's eyes to this fact. For 
 the use of " dogs " as a term of reproach see Matt. 15 : 26; Phil. 
 3:2; Rev. 22 : 15. Pearls before the swine. It is not necessary 
 to think of two separate classes because of " dogs " and " swine." 
 They trample. The point is not that the gospel cannot convict 
 people, but that they will not let it save them. They will only 
 hurl into the mud the holiest truths. And turn and rend you. 
 They will not stop at doing despite to the message. They will, 
 like mad dogs and wild hogs, rend the speakers. 
 
 7:7-11. This section presents persistence in prayer as a 
 practical matter. Christ has presented the true spirit and model 
 of prayer (6 : 5-15). He returns to this important matter to urge 
 the continued practice in prayer. Indeed, with most men prayer 
 is the weakest point. Cf. Lk. 11 : 1-13. 
 
 7. Ask. Present tense in the Gk. to express continued asking. 
 Earnest prayer is the only kind that is answered. Seek. Just 
 another turn. Knock. Another figure for prayer. 
 
 8. For. The reason really repeats in another form verse 7. 
 
 114 
 
MATTHEW 
 
 every one that asketh receiveth ; and he that seeketh 
 
 findeth ; and to him that knocketh it shall be opened. 
 
 9. Or what man is there of you, who, if his son shall ask 
 
 10. him for a loaf, will give him a stone ; or if he shall ask 
 
 11. for a fish, will give him a serpent ? If ye then, being 
 evil, know how to give good gifts unto your children, 
 how much more shall your Father which is in heaven 
 
 12. give good things to them that ask him? All things 
 therefore whatsoever ye would that men should do 
 unto you, even so do ye also unto them: for this is 
 the law and the prophets. 
 
 9. A loaf. The " stone " would look like a loaf. Cf. the first 
 temptation of Jesus. 
 
 10. A fish. So a " serpent " might look like a fish (an eel) 
 and make the disappointment a deception besides. 
 
 11. Being evil. In contrast with God. In fact, Jesus con- 
 siders all men sinful. Know how. As men do. This he grants. 
 How much more. Argument from less to greater. Good things. 
 No " stones " nor " serpents." 
 
 12. All things therefore. This Golden Rule of social right- 
 eousness is suggested by the remarks about prayer, but it is a 
 distinct logion. It is given in Lk. 6: 31. The negative form of 
 this saying appears in Tobit 4: 15, "Do that to no man which 
 thou hatest." It is found also in Hillel and Philo, in Confucius 
 and Isocrates. The ethical teaching of Jesus here finds a point 
 of contact with that of the world's philosophers. Jesus does not 
 use the language of Greek philosophy. He probably had never 
 read their books. We do not have discourses on the four cardinal 
 virtues, the highest good, virtue, etc. Christ uses the language 
 of Judea, but he puts into it the deepest longings of the human 
 heart of all lands and of all ages. In an independent manner 
 Jesus has in this sermon reached the acme of human knowledge in 
 ethical matters. He grounds his idea of righteousness in a new 
 heart. ^ He presents God himself as the Ideal. He demands 
 reality in the spiritual life that shall find adequate expression tow- 
 ards our fellow-men. The present rule sums up the social gospel 
 of righteousness. Jesus makes a distinct contribution to the 
 summary. He puts it in the positive form. That is a great 
 advance over the negative. It is one thing to abstain from evil. 
 It is another thing to do good. Some modern writers on ethics 
 
MATTHEW 
 
 13. Enter ye in by the narrow gate : for wide is the gate, 
 and broad is the way, that leadeth to destruction, and 
 
 14. many be they that enter in thereby. For narrow is 
 the gate, and straitened the way, that leadeth unto 
 life, and few be they that find it. 
 
 R 15. Beware of false prophets, which come to you in 
 
 affect ignorance of Jesus, but he is nevertheless the chief ethical 
 Teacher of the world. For this is. An evident allusion to 5 : 1 7. In 
 this climax of the argument Jesus repeats that his teaching is the 
 true consummation of the law and the prophets. Christ does 
 not here mention love to God, but that is assumed. He does not 
 use " all," as in 22 : 40. Certainly no one will ever try to practise 
 this Golden Rule of life who does not first love God. He may talk 
 about it, but that is quite a different matter. 
 
 (s) Conclusion of the Discourse, 7: 13-27 
 
 Hortatory parables illustrating the people in the kingdom and 
 those outside: the two ways and the two gates (7: 13, 14), the 
 two kinds of fruits (7: 15-23), the two foundations (7: 24-27). 
 The Epilogue. Cf. Prologue in 5 : 1-16. 
 
 13. Enter ye in. It is not clear whether Jesus has in mind a 
 gate at the beginning of a long road, or at the end of the road. 
 The mention of gate before way suggests the gate at the beginning 
 of the road. By the narrow gate. If so, the narrow gate is con- 
 version. One at a time men are converted. Wide is the gate. 
 Per contra men rush in crowds through the gate that opens into the 
 other road. Broad is the way. The Two Ways is a common 
 metaphor among the Jews. Cf. Ps. 1:6; Secrets of Enoch 30: 
 15; Deut. 30:19; Jer. 21:8; the Epistle of Barnabas, the 
 Teaching of the Twelve Apostles, etc. The broad way corre- 
 sponds to the wide gate. Many. Cf. Lk. 13 : 42, where Jesus is 
 asked about the number of the saved and the lost. Cf. 2 
 Esdras 8:3. 
 
 14. Narrow is the gate. Repeated. Straitened the way. 
 Not straight nor exactly narrow. It is narrow, but more. The 
 figure is rather that of a mountain pass with jagged rocks on the 
 sides of the path. It is a narrow and difficult way, not a wide 
 and easy one. Few. In contrast to the many. Absolutely many 
 will be saved, but apparently more go the broad way. 
 
 15. False prophets. The second parable (15-23) is about 
 them. Jesus may have in mind again the scribes and Pharisees 
 
 116 
 
MATTHEW 
 
 sheep's clothing, but inwardly are ravening wolves. 
 i6. By their fruits ye shall know them. Do 7nen gather 
 
 17. grapes of thorns, or figs of thistles? Even so every 
 good tree bringeth forth good fruit ; but the corrupt 
 
 18. tree bringeth forth evil fruit. A good tree cannot 
 bring forth evil fruit, neither can a corrupt tree bring 
 
 19. forth good fruit. Every tree that bringeth not forth 
 
 20. good fruit is hewn down, and cast into the fire. There- 
 
 21. fore by their fruits ye shall know them. Not every 
 one that saith unto me. Lord, Lord, shall enter into 
 the kingdom of heaven ; but he that doeth the will of 
 
 22. my Father which is in heaven. Many will say to me 
 in that day, Lord, Lord, did we not prophesy by thy 
 name, and by thy name cast out devils, and by thy 
 
 (5 : 20). But, if so, the application is much wider. In sheep's 
 clothing. To deceive the sheep. It is an old metaphor. Cf. 
 Ezek. 22 : 27 ; Zeph. 2>'- 2>\ Acts 20 : 28-31. Instance our " Little 
 Red Riding Hood." 
 
 16. By their fruits. The false prophets may be tested by their 
 fruits, like trees. John the Baptist put the Pharisees and Sad- 
 ducees to this test (Matt. 3:7). Jesus repeats this parable 
 (Matt. 12:33). So James, the Lord's brother, repeats it (Jas. 
 3 : I f .), probably recalling the words of the Master. Cf. Gal. 
 5: 22; Lk. 6:43-45. 
 
 18. Cannot. A tree of one kind will not bear fruit of another 
 kind. 
 
 21. Not every one. A mere salutation will not be enough to 
 open the door. Shall enter the kingdom. Here Jesus seems to 
 have in mind the consummation of the kingdom in heaven. 
 Doeth the will of my Father. The test then is not profession, but 
 practice. Cf. John the Baptist's demand for proof of repentance 
 (Matt. 3:8). The new heart comes at the beginning of the king- 
 doni (cf. the Beatitudes, 5 : 3-12). The new character must be a 
 reality at the comsummation of the kingdom. The search for 
 God's kingdom and rightousness (6 : 33) will become now attain- 
 ment, Cf. likewise Jas. 2:14-26; Rom. 6-8; 2 Pet. 1:3-11. 
 In the great eschatological discourse Jesus concludes with a de- 
 scription of the Judgment scene with himself as Judge. He 
 repeats the demand here made (Matt. 25 : 31-46). 
 
 117 
 
MATTHEW 
 
 23. name do many mighty works? And then will I pro- 
 fess unto them, I never knew you : depart from me, 
 
 24. ye that work iniquity. Every one therefore which 
 heareth these words of mine, and doeth them, shall be 
 likened unto a wise man, which built his house upon 
 
 25. the rock : and the rain descended, and the floods came, 
 and the winds blew, and beat upon that house ; and it 
 
 26. fell not : for it was founded upon the rock. And every 
 one that heareth these words of mine, and doeth them 
 not, shall be likened unto a foolish man, which built 
 
 27. his house upon the sand : and the rain descended, and 
 the floods came, and -the winds blew, and smote upon 
 that house ; and it fell : and great was the fall thereof. 
 
 23. I never knew you. It will come as a shock to those ad- 
 dressed. They thought themselves the favorites of heaven. 
 The hypocrites come under this category. Depart from me. 
 That will be hell, to be absent from Jesus. Ye that know in- 
 iquity. They still work it and are unfit for heaven. This is the 
 reason for eternal punishment. Men will be eternal sinners. 
 
 24. And doeth tiiem. These words come with solemn force. 
 Cf. Jas. 1 : 19-27 for a picture of " hearers only," probably an 
 echo again of the words of Jesus. A wise man. Wisdom is a 
 practical thing. It differs from mere knowledge, which may be 
 impractical. The third and last parable thus drives the matter 
 home. Cf. Proverbs and the Wisdom books. Cf. the two kinds 
 of wisdom in Jas. 3 : 13-18. With Jesus wisdom is not a mere 
 philosophy (i Cor. i : 18-25), but an intensely practical matter. 
 So Christ uses " righteousness " not as a matter of doctrine (cf, 
 Paul in Rom. 3 : 20-30), but of actual goodness. 
 
 26. Doeth them not. Solemn contrast. A foolish man. 
 One may turn to Proverbs and Sirach for many remarks on fools. 
 But no better picture of a fool was ever drawn than this one. 
 And it fell. One can hear the crash. The close of this marvel- 
 lous sermon is in rhythmic prose, almost poetry. This parable 
 carries its own application of the entire discourse. There is 
 unity, progress, climax in the sermon. It is from every point of 
 view a consummate address. If parts of various addresses of 
 Jesus are put together, it is done with great skill. The result is a 
 real unity and argues for a single address by Jesus. 
 
 118 
 
MATTHEW 
 
 28. And it came to pass, when Jesus ended these words, M 
 
 29. the multitudes were astonished at his teaching : for he 
 taught them as one having authority, and not as their 
 scribes. 
 
 6. Various Illustrations of the Work in Galilee, Particularly 
 Miracles J but not in Chronological Order, 8 : 1-9 : 34 
 
 8. And when he was come down from the mountain, R 
 
 2. great multitudes followed him. And behold, there M 
 came to him a leper and worshipped him, saying, Lord, 
 
 3. if thou wilt, thou canst make me clean. And he 
 
 (6) The Effect of the Sermon, 7 : 28, 29 
 
 28. Ended these words. He undoubtedly spoke more than 
 is here recorded. But it was not probably an hour in length. 
 The multitudes. They had all listened with rapt attention. 
 
 29. Having authority and not as their scribes. The daring 
 of Jesus in setting his own ideas over against the current teaching 
 was amazing. He spoke as one who had the truth and knew that 
 he had it. He spoke with the authority of truth. That is the 
 only authority that is convincing. The scribes, like parrots, 
 mechanically repeated what they had learned from the rabbis. 
 They had no individual grasp nor insight. They dealt with the 
 shell of truth. They gave only the husk to those who hungered 
 for the bread of life. This sermon created a sensation and 
 marked an epoch in the ministry of Jesus and in the history of 
 man. 
 
 (i) A Leper, 8 : 1-4 
 
 1. When he was come down. This does not mean that the 
 incident narrated followed immediately. We could not distrib- 
 ute with much clearness these incidents in Matthew, but for 
 Mark and Luke. One needs a good Harmony of the Gospels in 
 order to study Matthew chronologically. Great multitudes. 
 This is now the rule in the Galilean ministry. 
 
 2. A leper. A very common and repulsive disease. Prob- 
 ably the " white " leprosy, not the knotty leprosy. It was con- 
 sidered incurable and hereditary and to a certain extent conta- 
 gious or at least infectious. It was frequent in Egypt also. If 
 thou wilt. He had heard of similar cures by Jesus. He does 
 not doubt the power of Jesus if he is only willing. This is the 
 
 119 
 
MATTHEW 
 
 stretched forth his hand, and touched him, saying, I 
 
 will; be thou made clean. And straightway his 
 
 4. leprosy was cleansed. And Jesus saith unto him. See 
 
 first miracle described by Matthew, but it is by no means the 
 first wrought by Christ. Clean. The leper was an outcast. He 
 had to cry " unclean " to all whom he approached so that they 
 could escape. He was ceremonially unclean. This man wishes 
 to be well so as to be clean again and able to move in social life 
 once more like other people. 
 
 3. Touched him. Jesus is not afraid of the disease nor of the 
 contamination. The touch of course had no virtue in itself, but 
 it was reassuring to the man. I will. Jesus is conscious of power 
 to heal. He wrought his miracles by the power of the Holy Spirit, 
 so he said (Matt. 12 : 28). But he is not reported as always call- 
 ing on the Spirit of God. Indeed the power to heal seemed to be 
 natural to Jesus. He exercises his own will on this man and he is 
 clean. Straightway. There was no chance for another explana- 
 tion. It was not a gradual cure. This first miracle in Matthew 
 is one of the most difficult from the human point of view. It was 
 not a case of nervous trouble, but a repulsive skin disease with 
 eating sores. None of the modern psychological cures are paral- 
 lel. It is entirely possible that many of the cures wrought by 
 Jesus are such that they may be performed now by those in pos- 
 session of special psychic forces. If so, that surely does not dis- 
 prove the cures of Jesus. It may render his more intelligible. 
 They may seem in a sense less wonderful to us than to the people 
 of the time of Jesus. But a considerable number remain that 
 cannot be brought into any kind of parallel with modern theories 
 or practice. It is no more reasonable to scout them than it was 
 to scout those that now seem comprehensible. The wall between 
 spirit and matter has become thin, but it is still there. The 
 fundamental fact behind the universe is God. He is still behind 
 it and in it. Modern science cannot say what God can and can- 
 not do. If God was in Christ, the cure of a leper is not incredi- 
 ble when God in Christ said, " I will." To be sure this view of 
 the matter does not mean that offhand every miracle that writers 
 attribute to Jesus was genuine. It becomes a matter of testi- 
 mony. But the presumption against the miracles of Jesus is gone. 
 Indeed, the very character and claims of Jesus, coupled with the 
 needs of suffering men all about Christ, create a disposition to ac- 
 cept what is told of this nature. There will be no need to make a 
 further defence of the miracles of Jesus in general. 
 
 4. See thou tell no man. To avoid excitement. Shew thy- 
 
 120 
 
MATTHEW 
 
 thou tell no man ; but go thy way, shew thyself to the 
 priest, and offer the gift that Moses commanded, for 
 a testimony unto them. 
 
 5. And when he was entered into Capernaum, there 
 
 6. came unto him a centurion, beseeching him, and say- 
 ing, Lord, my servant lieth in the house sick of the 
 
 7. palsy, grievously tormented. And he saith unto him, 
 
 self to the priest. To obtain a certificate of purification so that 
 the ban of uncleanness against him would be removed. Offer 
 the gift. According to the Mosaic rule. Cf. Lev. 14. Them. 
 The priests. They would thus know that Jesus was not hostile 
 to the law of Moses. 
 
 (2) The Centurion's Servant, 8 : 5-13 
 
 5. Capematrai. Luke (7 : i) puts this incident just after the 
 Sermon on the Mount. Came unto him. In Luke the centurion 
 sends two embassies to Jesus. One was composed of the elders 
 of the Jews (7 : 3) who felt kindly toward him because he had 
 built a synagogue for them (7 : 5). He was a lover of the Jews, 
 but not necessarily a proselyte. The other committee is merely 
 called " friends " (Lk. 7:6). Probably Luke's account is the 
 actual order of events and Matthew has grouped it all into a 
 simpler form. What one does through another he is responsible 
 for. Cf. Jn. 3:22 and 4 : i f . for the qualification about the bap- 
 tizing by Jesus, Mark 6:27 and Matt 14 : 10 for two accounts of 
 the beheading of John by Herod Antipas, Mk. 10: 35 and Matt. 
 20 : 20 for the mention of the mother of James and John. ^ Cf . also 
 Matt. 11:2 where John the Baptist " sent by his disciples and 
 said unto him." Centurion. The Roman centurions are always 
 given a good character in the N. T. Cf. Matt. 27: 54; Acts 
 10:22; 22:26; 23 : 17, 23 f.; 24: 23; 27:43. They were the 
 representatives of Roman law and order and were men of force of 
 character. 
 
 6. Lord. Whether he means more than a term of respect we 
 do not know. His words later show real faith. Cf. Matt. 27 : 54 
 for a similar ambiguity. Servant. The Greek means either son 
 or servant, but the word in Lk. 7 : 2 is only servant (or slave). 
 Palsy. A difficult disease to cure even though more or less a ner- 
 vous trouble. Grievously tormented. It was a chronic case, bed- 
 ridden. 
 
 7. I will come. According to Luke (7 : 6) Jesus started with 
 
 121 
 
MATTHEW 
 
 8. I will come and heal him. And the centurion answered 
 and said, Lord, I am not worthy that thou shouldest 
 come under my roof : but only say the word, and my 
 
 9. servant shall be healed. For I also am a man under 
 authority, having under myself soldiers: and I say 
 to this one. Go, and he goeth ; and to another. Come, 
 and he cometh ; and to my servant, Do this, and he 
 
 10. doeth it. And when Jesus heard it, he marvelled, and 
 said to them that followed. Verily I say unto you, I 
 
 11. have not found so great faith, no, not in Israel. And 
 
 the committee of Jews and was met by the " friends " of the cen- 
 turion with a protest against his taking so much trouble as to 
 come himself. 
 
 8. Not worthy. The centurion knew the prejudices of Jews 
 about entering a Gentile's house (cf. Acts 10: 28). He politely 
 respects them. Say the word. Speak with a word, suggesting 
 healing by a word. He may have himself witnessed some of the 
 cures of Jesus and had absolute faith in his power to heal. 
 
 9. A man under authority. A subordinate officer who knew 
 how to take orders. Having under myself soldiers. An officer 
 who gave orders. He knew as a centurion (leader of a hundred) 
 both sides of military obedience (discipline). In military life per- 
 sonal presence is not essential. The word is enough. 
 
 10. Marvelled. Jesus grew in wisdom as in stature (Lk. 2:52). 
 He confessed his ignorance of the time of the end of the world 
 (Matt. 24: 36). There are numerous signs of some kind of limi- 
 tation of the knowledge of Jesus while on earth. But he knew far 
 more than other men. Limitation of knowledge seems inevi- 
 table to a real humanity. But such necessary limitation of knowl- 
 edge by no means involves error on the part of Jesus. When he 
 did speak he spoke from knowledge. The matter is an unsolved 
 problem in truth, but no more so than the larger problem of the 
 union of the divine and human in the one person of Jesus. It was 
 real wonder on the part of Jesus, the surprise at finding what he 
 did. So great faith, no, not in Israel. Nowhere, not even in 
 Israel. He ought to have found greater faith among the Jews, 
 but it had not been so. Indeed, the day will come when Jesus 
 will marvel at the unbelief in Israel (Mk. 6:6). Another in- 
 stance of great faith on the part of a heathen is that of the Syro- 
 Phoenician woman (Mk. 15 : 28). 
 
MATTHEW 
 
 I say unto you, that many shall come from the east 
 and the west, and shall sit down with Abraham, and 
 
 12. Isaac, and Jacob, in the kingdom of heaven: but the 
 sons of the kingdom shall be cast forth into the outer 
 darkness : there shall be the weeping and gnashing of 
 
 13. teeth. And Jesus said unto the centurion, Go thy R 
 way ; as thou hast believed, so be it done unto thee. 
 And the servant was healed in that hour. 
 
 14. And when Jesus was come into Peter's house, he M 
 
 11. From the east and the west. Luke gives this logion else- 
 where (13 : 28-30) and adds " from the north and the south." 
 Jesus undoubtedly taught that Gentiles would come into the 
 kingdom. That idea is not a mere Pauline contribution to 
 Christianity. But Christ does not say that these Gentiles will 
 come without his help. Sit down with Abraham, and Isaac, and 
 Jacob. The spiritual forebears of the kingdom from the Jewish 
 standpoint. The Gentiles will sit (rechne) also at that feast. 
 Cf. Paul's doctrine of a spiritual Israel including both Jews and 
 Gentiles (Rom. 2 : 28 f.). The metaphor of a meal is a common one 
 for the joy of the kingdom (cf. Lk. 22 : 16). The metaphor is not 
 to be taken literally. It is the future aspect of the kingdom that 
 Jesus has in mind. In the kmgdom of heaven. In its consum- 
 mation, but it is true, as we know, in its progress here and now. 
 
 12. The sons of the kingdom. Those who, as the descendants 
 of Abraham, Isaac, and Jacob, ought to have become real, as well 
 as nominal, members of the kingdom. The outer darkness. 
 One of the most awful descriptions of hell. God is light. For 
 the penalty of the merely nominal Israel (church members in mod- 
 ern phrase) see Rom. 11 : 11-32. There. Out there in the dark. 
 
 13. Go thy way. Jesus stopped and let the centurion have his 
 way. In that hour. The time was noted. Jesus did not himself 
 come into the house, but the cure was effected. 
 
 (3) Peter's Mother-in-law and other Examples of Healing, 
 8: 14-17 
 
 14. When. Mark (i : 29-34) and Luke (4: 38-41) both place 
 this miracle before the time of the Sermon on the Mount, as it 
 probably was. Peter's house. In Capernaum. Peter was ap- 
 parently not an extremely poor man, though not a man of great 
 wealth. But cf. Matt. 19:27. Some tWnk that Jesus made 
 Peter's house his home in Capernaum, others that he had there 
 
 123 
 
MATTHEW 
 
 15. saw his wife's mother lying sick of a fever. And he 
 touched her hand, and the fever left her; and she 
 
 16. arose, and ministered unto him. And when even was 
 come, they brought unto him many possessed with 
 devils : and he cast out the spirits with a word, and 
 
 a house of his own (Mk. 1:2). His wife's mother. Peter's wife 
 seemed to have lived almost, if not quite, as long as he did (i Cor. 
 9 : 5) and in his apostolic work accompanied him. Here in Caper- 
 naum his mother-in-law lived with him. There is no reason to 
 suppose that he was the only Apostle who was married. Sick of 
 a fever. Another representative disease (leprosy, palsy, fever). 
 What kind of fever is not made clear. 
 
 15. Touched her hand*. That of itself was soothing. One 
 need not deny the reality of magnetic power in some persons. 
 But that of itself, if a fact, cannot explain the healing here. The 
 cure was immediate. One need not deny, however, that Jesus 
 made use of forces in nature unknown then and but dimly known 
 now. His work would be none the less divine. 
 
 16. When even was come. A sunset scene at the door of the 
 house (Mk. i : 33). Jesus had cured the demoniac in the syna- 
 gogue before going to Peter's house on that Sabbath (Mk. 1:21- 
 28). The news had spread all over Capernaum. Now the whole 
 city is gathered. Possessed with devils. Demons. The reahty 
 of demoniacal possession is challenged in modern times on the 
 ground of scientific impossibiUty and also that of historical im- 
 probability. The first objection has little force. It is not in- 
 herently impossible for one spirit to influence another. Instance 
 hypnotism (a real specimen of possession) and telepathy (an 
 obscure matter). If this influence is possible between human 
 spirits, why not between those here and those in the spiritual 
 world? If the Spirit of God can influence man's spirit, why not 
 the spirits of evil? The existence of the devil and of demons 
 cannot be brushed aside without investigation. Evil is a fact. 
 Whence did it come? A personal devil does not relieve the 
 problem of all difficulty, but the difficulty is greatly increased if 
 no devil exists. The possession of demons is attested in China 
 to-day by various missionaries. In all our cities are men and 
 women apparently hopelessly in the power of evil (degenerates). 
 The ancients seemed to have applied the term to cases which 
 would to-day have a more scientific definition like epilepsy and 
 insanity. And yet these diseases are sometimes distinguished 
 from demon possession. Certainly the expression is not a blanket 
 one for sickness. There are many difficulties on both sides of 
 
 124 
 
MATTHEW 
 
 17. healed all that were sick: that it might be fulfilled R 
 which was spoken by Isaiah the prophet, saying, Him- isa. 
 self took our infirmities, and bare our diseases. 
 
 18. Now when Jesus saw great multitudes about him, M 
 he gave commandment to depart unto the other side. 
 
 19. And there came a scribe, and said unto him. Master, Q 
 
 20. I will follow thee withersoever thou goest. And Jesus 
 saith unto him. The foxes have holes, and the birds 
 
 the question, but, on the whole, little is gained from a scientific 
 standpoint by the denial of the reahty of demon possession. 
 Certainly Christ is represented as consciously casting out demons, 
 not merely acting a part or accommodating himself to human 
 frailty. There is a connection between sin and disease. The 
 chief difficulty in the whole matter is that of a personal devil. If 
 he is a reality, the matter of spirits of evil who are his agents is a 
 secondary affair. Healed all that were sick. Not mefely the 
 demoniacs, but many others " sick with divers diseases " (Mk. 
 1:34). Note that here demoniacs are put in a class by themselves. 
 
 17. That it might be fulfilled. Matthew's usual formula for 
 design in the fulfilment of prophecy. By Isaiah the prophet. 
 From Isa. 53 : 4. Apparently his own translation from the He- 
 brew. The whole passage is Messianic, concerning the Servant 
 of Jehovah. Jesus removed the suffering when he healed the 
 disease. Perhaps the Evangelist means that the sympathy of 
 Jesus with the sufferer whom he healed was so keen that in a sense 
 Christ took the suffering to himself. So Jesus felt power go forth 
 when he healed (Mk. 5 : 30). Cf. Lk. 5:17, " the power of the 
 Lord was with him to heal." To a certain extent this drain is 
 true of the real physician now. 
 
 (4) Two Would-be Believers, 8:18-22 
 
 18. To depart. Mark (4:35) has a different context, just 
 after the group of parables. 
 
 19. Scribe. An unusual convert, though some of the Phari- 
 sees showed courtesies to Jesus, had him to dine, etc. But he is 
 superficial like those other Pharisees whose professions did not 
 stand the test (Jn. 8 : 30 f.). Master. Teacher, a term of respect. 
 The scribe was evidently impressed by Jesus. I will follow thee. 
 A voluntary offer, but on mere impulse, as Jesus saw. 
 
 20. The foxes have holes. Luke (9:57-62) gives this in- 
 cident at the close of the six months of retirement from Galilee. 
 
 "5 
 
MATTHEW 
 
 of the heaven have nests ; but the Son of man hath not 
 
 21. where to lay his head. And another of the disciples 
 said iinto him, Lord, suffer me first to go and bury my 
 
 22. father. But Jesus saith unto him, Follow me; and 
 leave the dead to bury their own dead. 
 
 23. And when he was entered into a boat, his disciples 
 
 Capernaum was no longer his home. He had been in practical 
 retirement from Galilee for six months. Jesus presents the hard 
 facts that following him involved in order to test his sincerity. 
 He was too superficial. The foxes and the birds are better off 
 than the Son of man, who is now more hunted than the wild 
 beasts. The Son of man. This is the first time that the phrase 
 occurs in Matthew. It is Christ's favorite designation for himself. 
 If Luke's order is correct, Jesus had been using it a great deal by 
 this time. It has a veiled Messianic content and fell in with the 
 plan of Jesus not to make public and specific claim to the Mes- 
 siah till he was ready for the crisis (cf. Matt. 26 : 63 f.). But the 
 phrase fundamentally accented the humanity of Jesus as the rep- 
 resentative and ideal man. In the present context it sinks to the 
 level of the merely human in contrast with wild animals. As the 
 hunted Son of man, he is not so well off as the foxes and the birds 
 (also hunted). 
 
 21. Another. A different kind also, the word means. The 
 scribe was too forward and flippant. This man is too shy and 
 cautious. Disciples. Already there are nominal disciples, but 
 wishing to put off actual service. First to go. He did not seek 
 first the kingdom of God. Bury my father. What is probably 
 meant was to go and stay with his father till he died so that he 
 could bury him. See the Book of Tobit for numerous instances 
 of the phrase. It is hardly probable that his father was already 
 dead. 
 
 22. Follow me. This is the primary duty. In 10:37 Jesus 
 puts service to himself above that to father and mother. A 
 powerful claim to deity. Leave the dead to bury their own dead. 
 When his father does die there will be plenty of those spiritually 
 dead to perform the solemn rites. Service to Christ cannot wait 
 on future contingencies even of so sacred a nature. It is a present 
 call to present duty. 
 
 (5) The Storm at Sea, 8: 23-27 
 
 23. When. It was at the close of the busy day which in Mark 
 runs from 3 : 19 to 4: 41. Mark says " on that day when even 
 
 X26 
 
MATTHEW 
 
 24. followed him. And behold, there arose a great tem- 
 pest in the sea, insomuch that the boat was covered 
 
 25. with the waves : but he was asleep. And they came 
 
 26. to him, and awoke him, saying. Save, Lord ; we perish. 
 And he saith unto them. Why are ye fearful, O ye of 
 little faith? Then he arose, and rebuked the winds 
 
 27. and the sea; and there was a great calm. And the 
 men marvelled, saying. What manner of man is this, 
 that even the winds and the sea obey him? 
 
 was come " (4 : 35). A boat. Mk. (4 : 36) " in the boat," " even 
 as he was." He was very tired (cf. Jn. 4 : 6) from the hard day's 
 toil. 
 
 24. Arose. So Mark has " ariseth " (4: 37), but Luke gives 
 more exactly " came down " (8 : 23) through the gorge. The 
 lake was 692 feet below the level of the Mediterranean. The 
 squalls beat down suddenly and with vehemence. Asleep. Fell 
 asleep. The only time that attention is called to the sleep of 
 Jesus. Mark (4 : 38) adds that he was " on the cushion," " in 
 the stern " of the boat. He was all unconscious of the raging 
 elements. The word " tempest " means " earthquake " in the 
 Greek. It may not, however, have been an actual earthquake. 
 
 25. Save, Lord; we perish. They had to awake Jesus, and 
 Mark represents the disciples as complaining at Jesus for letting 
 them perish (4: 38), " We are perishing " is probably a better 
 translation. 
 
 26. Why are ye fearful. Jesus rebukes them for their lack 
 of faith. They appealed to him for help, but did not believe that 
 he could save them while asleep. Rebuked. It was a wonderful 
 scene. They had seen Jesus cast out demons and all sorts of dis- 
 eases, but here he grapples with the elements of nature. If Jesus 
 was in reality the Lord of Nature, the Creator (Jn. i : 3) and the 
 sustainer of the universe (Col. i : 17), the case is comprehensible. 
 If he was only a man, there is no ground for credence. A great 
 calm. In sudden contrast to the great storm. 
 
 27. The men. An unusual way of speaking of the disciples. 
 It is possible that hired men were rowing the boat. What man- 
 ner of man. If it is the rowers who speak, no comment is neces- 
 sary. But Mark and Luke seem to imply that the disciples say 
 this. But they were only gradually learning the wonders of the 
 personality of Jesus. They had taken him as Lord and Master 
 (and Messiah), but this mastery of nature was a new experience. 
 
 127 
 
MATTHEW 
 
 M 28. And when he was come to the other side into the 
 country of the Gadarenes, there met him two possessed 
 with devils, coming forth out of the tombs, exceeding 
 
 29. fierce, so that no man could pass by that way. And 
 behold, they cried out, saying. What have we to do 
 with thee, thou Son of God ? art thou come hither to 
 
 30. torment us before the time ? Now there was afar off 
 
 31. from them a herd of many swine feeding. And the 
 
 (6) The Gadarene Demoniacs, 8 : 28-34 
 
 28. To the other side. The eastern side in the region of 
 Decapolis. It was after the storm, but probably before dark. 
 The Synoptics all agree in the place of this miracle. Gadarenes. 
 Mark (5 : i) and Luke (8 : 26) have " Gerasenes." There is a 
 hamlet near the lake still called Gersa or Khersa. The city of 
 Gadara is about six miles away. The village of Gersa (Gerasa) 
 would belong to the district of Gadara. Matthew may have 
 used Gadara to avoid confusion with the city of Gerasa some 
 thirty miles away. Two. Mark and Luke have " one." If 
 Matthew is correct, Mark and Luke may have the tradition con- 
 cerning the more prominent one. Cf. two blind men in Matt. 
 20:30 while Mark (10:46) and Luke (18:35) have one. But 
 in Matt, 28: 5 we have one angel and two in Jn. 20: 12, while 
 Mark (16: 5) has one young man and Luke (24: 4) two. Mat- 
 thew and John apparently had first-hand information. Such 
 variation in details does not discredit the narratives, whatever 
 the explanation. Possessed with devils. Demons. Mark 
 (5 : 9) and Luke (8 : 30) say that there were a legion of them. A 
 full Roman legion was six thousand. They were bad cases of pos- 
 session surely. Mark and Luke give this incident with much 
 more completeness than Matthew. See Matt. 8 : 16 for remarks 
 about demoniac possession. Out of the tombs. They were 
 hopelessly possessed with insanity, the terror of the region. 
 
 29. What have we to do with thee. The demons are here 
 said to be speaking, not the man. Thou Son of God. They know 
 who Jesus is. As supernatural beings they have unusual knowl- 
 edge, though not omniscient. It was a weird spectacle and un- 
 canny testimony. To torment us before the time. The demons 
 know their home and their fate. They acknowledge the power of 
 Jesus. 
 
 30. A herd of many swine feeding. Mark, who often gives vivid 
 details, adds that the number was about two thousand (5 : 13). 
 
 128 
 
MATTHEW 
 
 devils besought him, saying, If thou cast us out, send 
 
 32. us away into the herd of swine. And he said unto 
 them, Go. And they came out, and went into the 
 swine : and behold, the whole herd rushed down the 
 
 33. steep into the sea, and perished in the waters. And 
 they that fed them fled, and went away into the city, 
 and told every thing, and what was befallen to them 
 
 34. that were possessed with devils. And behold, all the city 
 came out to meet Jesus ; and when they saw him, they 
 besought him that he would depart from their borders. 
 
 9. And he entered into a boat, and crossed over, and m 
 
 31. If thou cast us out. They recognize that they are in the 
 wrong place in the human spirit to work ruin there. They seem 
 to know that Jesus will not suffer them to remain. They do not 
 wish to go back to hell. They ask to enter the hogs as a com- 
 promise, thinking that Jesus cared less for hogs than for men. 
 
 32. Go. They were right. There is no comparison between 
 the value of human souls and property. Even living animals 
 cannot be put in the same scales. It is useless to raise objections 
 to the possibility of evil spirits taking charge of hogs which have 
 no such spirits. But modern science has shown that mind has 
 influence over matter. The whole herd rushed down tiie steep 
 into the sea. When a few started, the rest would follow. The 
 mountain is steep at this point. Once started there was no 
 stopping till they were in the lake, and they were soon drowned. 
 
 7,7,.^ They that fed them. They were terrified at the presence 
 in their borders of one who had wonder-working power. 
 
 34. All the city. The excitement was great and the curiosity 
 also. They saw Jesus and the men (or man) at the feet of Jesus 
 (Mk. 5:15; Lk. 8:35). Would depart. He left, but he told 
 the man (Mk. 5 : 91 f. ; Lk. 8 : 38 f.) to go back and tell his friends 
 what God had done for him. Jesus had no fanatical friends here 
 in Decapolis who would be misled by such testimony. In Galilee 
 he told such men not to tell in order to avoid undue excitement 
 (Matt. 8:4). There were no Pharisees in this region. 
 
 (7) The Paralytic let down through the Roof, 9 : 1-8 
 
 I. Entered into a boat. This verse should have been put with 
 Ch. 8 as the conclusion of the last incident. Cf. Mk. 5:21; Lk. 
 
 K 129 
 
MATTHEW 
 
 2. came into his own city. And behold, they brought 
 to him a man sick of the palsy, lying on a bed : and 
 Jesus seeing their faith said unto the sick of the palsy, 
 
 3. Son, be of good cheer; thy sins are forgiven. And 
 behold, certain of the scribes said within themselves, 
 
 4. This man blasphemeth. And Jesus knowing their 
 thoughts said. Wherefore think ye evil in your hearts ? 
 
 8 : 40. It has no connection with the case of the paralytic. His 
 own city. Capernaum, now the home of Jesus. 
 
 2. And behold. A common introduction in Matthew, but 
 the incident comes according to Mark (2 : 1-12) and Luke (5 : 17- 
 26) much earher than Matthew has it. Sick of the palsy lying on 
 a bed. Bedridden like the centurion's servant (Matt. 8: 6), the 
 second case of palsy recorded by Matthew. The bed was the 
 usual pallet. Matthew does not tell about the zeal of the friends 
 who dig a hole in the tile roof and let him down (Mk. 2:4; Lk. 
 5 : 19). Mark (2 : i) adds that Jesus was " at home " or " in the 
 house," possibly that of Jesus (or of Simon, where he apparently 
 stayed) . Their faith. That of friends who bore him as well as of 
 the sick man. Son. Ajffectionate and compassionate address. 
 Thy sins are forgiven. It is the present tense in the Greek, but 
 may be the aoristic use of it. The friends had brought him for a 
 cure and were probably surprised at this statement of Jesus. The 
 man himself may have rejoiced, having seen some connection 
 between his sins and his disease. 
 
 3. Scribes. Luke adds " and Pharisees " and had already 
 said that they and these " doctors of the law sitting by " " were 
 come out of every village of Galilee and Judaea and Jerusalem." 
 As the ministry of John caused the Pharisees and Sadducees to 
 take notice, so already the scribes and Pharisees have come to in- 
 vestigate Jesus. They have come up to look into the work of 
 Jesus and report to headquarters in Jerusalem. From now till 
 his death Jesus will be watched by the Jerusalem Pharisees. He 
 is a marked man. They will really soon have a conspiracy to put 
 him to death and hunt for grounds of accusation. The Sadducees 
 do not appear against Jesus until towards the close of his ministry. 
 The Pharisees take umbrage because Jesus attacks the traditions 
 cherished by them. Within themselves. They hesitated to 
 speak out. This man blasphemeth. They pose as jealous 
 guardians of orthodoxy. Here was a man assuming the preroga- 
 tives of God. But, was their motive not largely hatred of Jesus? 
 
 4. Knowing their thoughts. Jesus was more than a mere man. 
 
 130 
 
MATTHEW 
 
 5. For whether is easier, to say, Thy sins are forgiven; 
 
 6. or to say. Arise, and walk ? But that ye may know 
 that the Son of man hath power on earth to forgive 
 sins (then saith he to the sick of the palsy), Arise, and 
 
 7. take up thy bed, and go unto thy house. And he arose, 
 
 8. and departed to his house. But when the multitudes 
 saw it, they were afraid, and glorified God, which had 
 given such power unto men. 
 
 He could read the human heart. Doubtless these men reflected 
 the state of mind in the scowl of the face, but Jesus perceived in 
 his own spirit their accusation (Mk. 2:8). His sensitive spirit 
 felt the hostility in their hearts, 
 
 5. Easier. So Jesus gives them a dilemma. He implies 
 that one is as easy for him as the other. It is a mere matter of 
 detail. 
 
 6. That ye may know. His enemies reasoned (Mk. 2 : 7) 
 that only God has power to forgive sins. Jesus accepts their 
 premise and proceeds to give proof of his claim as understood by 
 them. This argument is tantamount to a claim to deity, though 
 he does not frame it in so many words. The miracles of Jesus 
 were often just acts of mercy out of the compassion of Christ, but 
 here he shows his power specifically in connection with a claim to 
 deity. Miracles of themselves do not prove deity, for others be- 
 side Jesus worked them. It is only when taken in connection 
 with his claim and his character that they bear this value. That 
 is true here. The Son of man. And yet he uses his usual phrase 
 for himself, not " the Son of God." Power on earth to forgive 
 sins. Here and now. On earth is in fact where human destiny 
 is settled. (He saith to the sick of the palsy.) This parenthesis 
 occurs in the midst of the words of Jesus in all the Synoptic Gos- 
 pels. This peculiar fact shows some definite connection between 
 these Gospels in this incident. Probably Matthew and Luke both 
 make use of Mark. Arise. He is not healed till now. There 
 was no necessary connection between the cures of Jesus and the 
 forgiveness of sins. Cf. the man born blind who was forgiven 
 after his cure (Jn. 9 : 35-39), just the opposite of this case. There 
 is no indication that the impotent man in Jn. 5 : 1-15 was con- 
 verted at all, but, if so, it was after the cure. 
 
 8. They were afraid. The multitudes were. Nothing is 
 told concerning the emotions of the scribes and Pharisees unless 
 they were amazed like the " all " of Mark and Luke. They were 
 probably angrier than before. Power unto men. Jesus was a 
 
 131 
 
MATTHEW 
 
 M 9. And as Jesus passed by from thence, he saw a man, 
 called Matthew, sitting at the place of toll: and he 
 saith unto him, Follow me. And he arose, and fol- 
 lowed him. 
 
 10. And it came to pass, as he sat at meat in the house, 
 behold, many publicans and sinners came and sat down 
 
 man and he used this power for the benefit of men. " We have 
 seen strange things to-day " (Lk. 5 : 26). 
 
 (8) The Call and Feast of Matthew, 9 : 9-13 
 
 9. As Jesus passed by. . Mark (2 : 13-17) and Luke (5 : 27-32) 
 place this incident in the same order as Matthew, just after the 
 healing of the paralytic. Called Matthew. The Apostle Mat- 
 thew (Matt. 10 : i) is thus identified with the publicans. If the 
 Apostle himself wrote this section, his modesty is noticeable. At 
 any rate the identification occurs alone in the Gospel bearing his 
 name. Mark and Luke both call the publican here Levi. He 
 had both names, like John Mark. Both Matthew and Levi are 
 Jewish names. Matthew (Mattathias) probably means " gift 
 
 ' of Jehovah." Sitting at the place of toll. This was probably on 
 the outskirts of Capernaum near the lake on the public highway. 
 It was in the tetrarchy of Herod Antipas, so that Matthew was 
 not technically a Roman publican like Zacchaeus (Lk. 19: i f.), 
 but the whole class had come to be violently hated because of 
 their extortions and the general repugnance to paying toll. They 
 were regarded as traitors to the Jewish people and coupled with 
 outcasts like sinners and harlots. Matthew, though a Jew, would 
 have to mingle freely with all classes of people, including Gentiles, 
 and must needs violate the Pharisaic rules of the Sabbath. Fol- 
 low me. Jesus certainly knew the calling of Matthew and may 
 have had previous acquaintance with the man. In point of time 
 this call is before the formal appointment of the twelve Apostles 
 at the time of the Sermon on the Mount. The call of Matthew 
 here is to service, not to apostleship. He arose. The ready re- 
 sponse shows that Matthew had some knowledge of Jesus. He 
 had a lucrative post, but joyfully left it for the service of Jesus. 
 
 10. Sat at meat in the house. Luke (5 : 29) tells that Levi 
 made a great feast (reception) for Christ. Levi was the host and 
 Jesus was the guest of honor. This he did out of joy at his con- 
 version and his new service under Jesus. Many publicans and 
 sinners. He invited his old friends to meet his new friends. Levi 
 
 132 
 
MATTHEW 
 
 11. with Jesus and his disciples. And when the Pharisees 
 saw it, they said unto his disciples, Why eateth your 
 
 12. Master with the pubHcans and sinners? But when 
 he heard it, he said, They that are whole have no need 
 
 13. of a physician, but they that are sick. But go ye and R 
 learn what this meaneth, I desire mercy, and not sacri- M He 
 fice : for I came not to call the righteous, but sinners. 
 
 is not ashamed of his old companions and cares little for Pharisaic 
 prejudices. It was a large company and shows that Levi had 
 accumulated a little money in his business. Sat down with Jesus 
 and his disciples. We do not know whether any Gentiles were in- 
 vited or not. The Pharisees had made this rule (not in the 
 Mosaic Law) and were very particular about it (Lk. 15:2; Acts 
 11:2; Gal. 2:11). Mark (2:15) rather intimates that some 
 of the crowd came out of friendship for Jesus. But Jesus and 
 his disciples here eat with publicans and sinners, a gross breach 
 of social form from the Pharisaic standpoint. 
 
 11. The Pharisees saw it. Mark (2:16) calls them "the 
 scribes of the Pharisees " (cf. disciples of the Pharisees, Matt. 
 22:15 f-)) possibly the younger scribes (" Pharisees and their 
 scribes," Lk. 5:30). What were they doing here? It was al- 
 lowable for uninvited persons to come to a feast, not to participate, 
 but as spectators. Would the Pharisees enter the house of a 
 publican ? On that point we have no light. They were eager to 
 find fault with Jesus. At any rate they would hang around on 
 the outside and note the character of the guests. Unto his dis- 
 ciples. They did not speak to Jesus as they do later (Lk. 15 : i f.). 
 
 12. He heard it. Either overheard or was told. Whole. He 
 does not admit that the Pharisees are " whole," though they claim 
 to be. As a physician Jesus can pass them by. They will have 
 no grounds of complaint if the doctor visits and cures the sick. 
 
 13. Go ye and learn. Only in Matthew. A fine piece of 
 sarcasm. The doctors of the law are told their^ ignorance of the 
 very heart of the law (Hos. 6:6). Ceremonialism had become a 
 vice in the times of the prophets. In these words Jesus sets forth 
 in striking scriptural phrase the fundamental difference between 
 himself and the Pharisees. The saying is a paradox or rather 
 exaggerated contrast. Mercy is more important than sacrifice, 
 though sacrifice was commanded. For. In giving his reason Jesus 
 explains this parable about the physician and the sick. Christ here 
 merely treats the Pharisees according to their own estimate, not ad- 
 mitting its truth. Christ had no message for Pharisees till they 
 
 133 
 
MATTHEW 
 
 M 14. Then come to him the disciples of John, saying, Why 
 do we and the Pharisees fast oft, but thy disciples fast 
 15. not ? And Jesus said unto them. Can the sons of the 
 bride-chamber mourn, as long as the bridegroom is 
 with them ? but the days will come, when the bride- 
 groom shall be taken away from them, and then will 
 
 recognized themselves as sinners. Cf. Gal. 3:17. As always, the 
 Pharisees are worse off in the encounter than before, and angrier. 
 The breech is rapidly growing wider between Jesus and the Phari- 
 sees. Christ actually prefers a publican to the Pharisees. 
 
 (9) The Question, of Fasting, 9: 14-17 
 
 14. Then. The Synoptics all agree again in relation of this 
 incident after the feast of Matthew (Mk. 2 : 18-22 ; Lk. 5 : 33-39). 
 Matthew is again briefer. It does not follow necessarily, though 
 possible, that the question of fasting grew out of the feast. The 
 disciples of John. John was himself in prison. Some of his dis- 
 ciples had already shown jealousy of Jesus (Jn. 3 : 26), though 
 John himself was absolutely free from it. Some of his other 
 disciples, who also misunderstand the teaching of their master, 
 reappear in the apostolic times (Acts 19:4). John was himself 
 ascetic (Matt. 11 : 18), while Jesus entered into social life (11 : 19). 
 Both were misunderstood. But John, as the last of the Old 
 Testament Prophets and the Herald of the Messiah, did not 
 make the new spiritual life clear enough to enable all of his dis- 
 ciples to cut loose from the bondage of ceremonial Judaism. 
 We and the Pharisees. But the combination is surprising in 
 view of the denunciation of the Pharisees by John, However, on 
 this point they were at one with the Pharisees against the practice 
 of Jesus. Besides, their master was in prison and Jesus did not 
 do anything to help him. But one must not think that John 
 would have approved this coalition against Jesus. Oft. Perhaps 
 they had noticed that Jesus and his disciples had neglected one of 
 the regular seasons of fasting. 
 
 15. The sons of the bride-chamber. Jesus uses three parables 
 in his reply. He calls himself here the bridegroom, as John had 
 called him (Jn. 3 : 29), and perhaps for that very reason as a rebuke 
 to these disciples of John. John had proudly claimed to be a 
 friend of the bridegroom, as Jesus now terms his disciples " sons " 
 according to a common Hebrew idiom. Then they will fast. 
 The point is plain. Fasting under the new dispensation Will be 
 
 134 
 
MATTHEW 
 
 i6. they fast. And no man putteth a piece of undressed 
 cloth upon an old garment ; for that which should fill 
 it up taketh from the garment, and a worse rent is 
 
 17. made. Neither do men put new wine into old wine- 
 skins : else the skins burst, and the wine is spilled, and 
 the skins perish: but they put new wine into fresh 
 wine-skins, and both are preserved. 
 
 18. While he spake these things unto them, behold, there M 
 came a ruler, and worshipped him, saying. My daugh- 
 
 not stated and perfunctory, but occasional and real. Cf. Christ's 
 teaching in the Sermon on the Mount (Matt. 6 : 16-18). 
 
 16. A piece of undressed cloth upon an old garment. This 
 second parable may have been suggested by the first (a wedding). 
 But it is pertinent. Undressed wool will shrink and tear the old 
 cloth. Christianity cannot be put on Judaism like a patch, least 
 of all upon the current Judaism. One needs to recall the Sermon 
 on the Mount again for the real relation between Judaism and 
 Christianity. 
 
 17. New wine into old wine-skins. The skins already used 
 once for wine were notoriously brittle. Christianity cannot carry 
 over the old forms of Judaism. What forms Christianity does 
 have (cf. baptism and the Lord's Supper) are new in spirit, 
 though akin to the old. They are wine-skins, but new ones. 
 But the point is much wider than this later illustration. It is 
 fundamental. The new wine represents the whole content of the 
 gospel. It must have its own environment and work out its 
 own destiny, unhampered by the restrictions of Judaism. These 
 remarkable parables come before the Sermon on the Mount in 
 order of time and show how already Jesus is called upon to in- 
 terpret Christianity in contrast with the current Judaism. The 
 differences between Jesus and the Pharisees increase all the time. 
 
 (10) J aims' s Daughter and the Woman with an Issue of Blood, 
 9: 18-26 
 
 18. While he spake these things. Mark (5 : 22-43) and Luke 
 (8 : 41-56) give this incident in a different connection, but with no 
 note of time. Matthew distinctly connects it with the discussion 
 of fasting. His report is much briefer. A ruler. Mark and Luke 
 both add " of the synagogue " and give his name, " Jairus." 
 My daughter is even now dead. It is the first case of a raising 
 from the dead reported in Matthew. It is just an inference on 
 
 13s 
 
MATTHEW 
 
 ter is even now dead : but come and lay thy hand upon 
 
 19. her, and she shall live. And Jesus arose, and followed 
 
 20. him, and so did his disciples. And behold, a woman, 
 who had an issue of blood twelve years, came behind 
 
 21. him, and touched the border of his garment: for she 
 said within herself, If I do but touch his garment, I 
 
 22. shall be made whole. But Jesus turning and seeing 
 her said. Daughter, be of good cheer ; thy faith hath 
 made thee whole. And the woman was made whole 
 
 23. from that hour. And when Jesus came into the ruler's 
 house, and saw the flute-players, and the crowd making 
 
 the part of the ruler that Jesus could raise the dead ; or had Jesus 
 already performed such a miracle? There is no way to answer 
 that question. But there is no doubt about his great faith. 
 However, Mark reports the ruler as saying, " My Uttle daughter 
 is at the point of death." But the report of her death is received 
 before Jesus reaches the house (Mk. 5:35; Lk. 8:49). Luke 
 adds that she was twelve years old. Lay thy hand upon her. 
 This is not necessarily superstition, for Jesus often laid his hand 
 upon those whom he healed. The man did not put his faith in 
 the touch, but in Jesus. 
 
 19. Arose. The appeal touched Jesus strongly. 
 
 20. Who had an issue of blood. On the way to bring the 
 little girl back to life he is overtaken by this poor woman. It is 
 possible that Jesus often wrought many cures on the wing, so to 
 speak, as he moved among the crowds. Touched the border of 
 his garment. She also had great faith, even if a bit superstitious. 
 Perhaps she did not wish to trouble Jesus nor to have to tell of her 
 trouble. 
 
 21. Within herself. She afterward told how she felt. Made 
 whole. Cf. the cases placed where Peter's shadow might fall on 
 them (Acts 5 : 13). 
 
 22. Jesus turning. Mark (5:30) tells that Jesus perceived 
 in himself that power from him had gone forth and how the poor 
 woman came up in response to Christ's question and confessed 
 (5:31-34; cf. Lk. 8:45 ff.). Daughter. He speaks kindly to 
 her when he learns who had touched him. 
 
 23. Saw the flute-players. These were always on hand at a 
 funeral, even among the poorest families. The ruler was a man of 
 note. Tumult. The noise was to show grief. 
 
 136 
 
MATTHEW 
 
 24. a tumult, he said, Give place : for the damsel is not 
 dead, but sleepeth. And they laughed him to scorn. 
 
 25. But when the crowd was put forth, he entered in, and 
 
 26. took her by the hand; and the damsel arose. And 
 the fame hereof went forth into all that land. 
 
 27. And as Jesus passed by from thence, two blind men 
 followed him, crying out, and saying. Have mercy on 
 
 28. us, thou son of David. And when he was come into 
 the house, the blind men came to him : and Jesus saith 
 unto them, Believe ye that I am able to do this ? They 
 
 24. For the damsel is not dead, but sleepeth. It is not made 
 perfectly clear here whether Jesus means that she is not really- 
 dead or that she is not dead to stay dead. The report came that 
 she was dead and that the Master was not to be troubled (Mk. 
 5 : 35). If it was resuscitation, it was a miracle of knowledge as 
 well as of power, for she revived instantly. .If she was actually 
 dead, the miracle of power is one of the highest order. Laughed 
 him to scorn. Laughed him down or laughed at him, literally. 
 Evidently those present thought her dead. Cf. Lk. 8 : 53. 
 
 25. The crowd. Both the mourners (real and professional) 
 and other visitors. Took her by the hand. As he often did in his 
 cures. Perhaps in some cases magnetic and psychic force may 
 have been communicated through the hand as well as sympathy 
 shown by the touch. But here, it was probably done to assist 
 her in arising. The damsel arose. This is the startling fact to 
 which all the Synoptics testify. Peter, James, and John, together 
 with the child's father and mother, were alone allowed to go into 
 the room (Mk. 5:31; Lk. 8:51). 
 
 26. The fame hereof. As one can easily understand. 
 
 (11) Two Blind Men, 9:27-31 
 
 27. As Jesus'passed by from thence. Matthew alone gives 
 this miracle. He places it just after the raising of Jairus's 
 daughter. Two blind man. Matthew has two instances where 
 the other Synoptics have only one (cf. the Gadarene demoniacs. 
 Matt. 8:28) and two blind men (10:46-52). Thou son of 
 David. The first example of this Messianic appellation in the 
 ministry of Jesus (15:22; 22 : 42). 
 
 28. Into the house. Either Matthew's house or that of Peter. 
 Believe ye. Jesus often, though not always, challenges the 
 
 137 
 
MATTHEW 
 
 29. say unto him, Yea, Lord. Then touched he their eyes, 
 saying. According to your faith be it done unto you. 
 
 30. And their eyes were opened. And Jesus strictly 
 
 31. charged them, saying, See that no man know it. But 
 they went forth, and spread abroad his fame in all that 
 land. 
 
 32. And as they went forth, behold, there was brought 
 
 33. to him a dumb man possessed with a devil. And when 
 the devil was cast out, the dumb man spake : and the 
 multitudes marvelled, saying. It was never so seen in 
 
 34. Israel. But the Pharisees said, By the prince of the 
 devils casteth he out devils. 
 
 faith of those about to be healed. Yea, Lord. They knew of 
 other cures. They probably accepted Jesus as Messiah (cf. 
 " Thou son of David ")• 
 
 29. Touched he their eyes. As often. According to your 
 faith. Jesus did heal persons who had no faith, but here he gives 
 their faith as the measure of their blessing. 
 
 30. Strictly charged. He is probably in Capernaum where 
 the excitement is already great; cf. also 8:4; 16 : 20. 
 
 31. But they went forth. The prohibition seems to have made 
 them tell all the more, an illustration of modern perversity. 
 
 (12) The Dumb Demoniac, 9:32-34 
 
 32. And as they went forth. Told alone by Matthew and a 
 very brief story in comparison with the Gadarene demoniacs. A 
 dumb man. Mentioned before the demon possession. He was 
 a quiet demoniac of necessity. 
 
 33. It was never so seen in Israel. The cure of the dumbness 
 seemed to cause more excitement than the exorcism to which they 
 may have become partially accustomed (Matt. 12: 27). 
 
 34. By the prince of devils. The praise of the multitudes 
 angered the Pharisees, who felt that the power of Jesus must be 
 neutralized somehow. They admit the fact of Christ's miracles, 
 but attribute them to Satan. This accusation of Christ's being 
 in league with the devil was made in the presence of Jesus later 
 and was refuted with great force (Matt. 12 : 23-37). Here Jesus 
 takes no notice of it. 
 
 138 
 
MATTHEW 
 
 7. Experimental Tour of the Twelve, 9 : 35-11 : i. 
 
 35. And Jesus went about all the cities and the villages, 
 teaching in their synagogues, and preaching the gospel 
 of the kingdom, and healing all manner of disease and 
 
 36. all manner of sickness. But when he saw the multi- 
 tudes, he was moved with compassion for them, be- 
 cause they were distressed and scattered, as sheep not 
 
 37. having a shepherd. Then saith he unto his disciples, 
 The harvest truly is plenteous, but the labourers are 
 
 35- Jesus went about. In Matt. 4: 23-25 we had a general 
 survey of Christ's preaching and healing in Galilee. This was 
 probably a summary account of a tour taken by Jesus and his 
 four permanent followers (Peter and Andrew, James and John). 
 Then came in Matthew the representative discourse (the Sermon 
 on the Mount), followed by representative examples of his miracles. 
 Now we have another tour, unless, as is possible, Matthew means 
 to resume the point of view in 4: 23-25, the description of the 
 work of Christ in general terms. There is a fresh tour outlined 
 in Matt. 10 beyond a doubt. In Luke 8 : 1-3 there is still another 
 tour of Jesus and the twelve, which probably came in between 
 the one in Matt. 4: 23-25 and that in Matt. 10. In the first 
 Jesus went with the four followers. In the second he had the 
 twelve apostles and a band of faithful women. In the third tour 
 of Galilee Jesus sends the twelve on before him, while he works 
 independently and follows after. All the cities and villages. 
 Josephus says that there are 204 (or 215) of them. It was a large 
 undertaking if he visited absolutely all. The language here may 
 refer to the first tour, the second (in Lk.), or by anticipation to the 
 third. Teaching. Named first. Jesus was essentially a teacher. 
 Cf. 11: 28. Preaching. Cf. 4: 23. Healing. As in 4: 23, 
 
 36. Saw the multitudes. Cf. 4:25. Moved with compas- 
 sion. Cf. 4:24; 8:i6f. ; 9:36; 14:14; 15:32; 20:34. If 
 Jesus was indeed the great Physician, it was natural for him to 
 show compassion on the people by healing as well as teaching. 
 The cures won him the ear of the people for his message, but they 
 also expressed the love and pity of his heart. As sheep not hav- 
 ing a shepherd. Cf. Mk. 6:34; Num. 27: 17; i Kgs. 22: 17; 
 Matt. 26:31. A common and vivid metaphor. 
 
 37. His disciples. Chosen a good while before, though Mat- 
 thew has not narrated the event. The harvest truly is plenteous, 
 
 139 
 
MATTHEW 
 
 38. few. Pray ye therefore the Lord of the harvest, that 
 he send forth labourers into his harvest. 
 
 10. And he called unto him his twelve disciples, and gave 
 them authority over unclean spirits, to cast them out, 
 and to heal all manner of disease and all manner of 
 sickness. 
 
 2. Now the names of the twelve apostles are these: 
 The first, Simon, who is called Peter, and Andrew his 
 
 but the laborers are few. Cf. Lk. 10 : 2 and Jn. 4 : 35. The 
 figure of the harvest had been used by Jesus as early as the visit 
 to Jacob's well. Language is largely metaphor (sheep, harvest). 
 The harvest was ripe in Samaria. It is ripe in Galilee. It is ripe 
 to-day everywhere. The laborers are still few in proportion to 
 demand. 
 
 38. Pray ye therefore. This is the remedy suggested by 
 Jesus for the lack of laborers. It is prayer by the preachers for 
 more preachers. Public prayers and private prayer. It is the 
 part of every true preacher to be on the lookout for new preachers. 
 The burden rests on the laborers. That he send forth. It is the 
 Lord's harvest and he must do the sending. But God works 
 through human instrumentality in making his call known to men. 
 
 1. His twelve disciples. The number and the pronoun both 
 indicate that they have been chosen a good while. We know from 
 Luke (6 : 12-16) that the choice was made just before the Sermon 
 on the Mount. Gave them authority over unclean spirits. They 
 had seen Jesus drive them out, but had apparently never done so 
 themselves. And to heal all manner of disease. Distinguished 
 from demoniacal possession. 
 
 2. The names of the twelve apostles. The names occur also 
 in Mk. 3 : 16 f. ; Lk. 6 : i f . ; Acts i : 13 f. In all four lists Simon 
 Peter comes first, Philip is fifth, James the son of Alphaeus is 
 ninth, and Judas Iscariot is last except in Acts, when the twelfth 
 place is vacant. There are thus three groups of four each in all 
 four lists. The names in each group except the first (and Judas 
 Iscariot) vary in position. In the first group come the two pairs 
 of brothers (Peter, Andrew, James, John). There is another 
 pair of brothers in the third group (James the son of Alphaeus 
 and Judas the brother of James). In the third group also Simon 
 the Cananaean (Matthew, Mark) is called Simon the Zealot (Luke, 
 
 140 
 
MATTHEW 
 
 brother; James the son of Zebedee, and John his 
 brother; Philip, and Bartholomew; Thomas, and 
 Matthew the publican; James the son of Alphseus, 
 
 Acts). So Thaddaeus (Matthew, Mark) is Judas the brother of 
 James (Luke, Acts). The first, Simon. It is not probable that 
 Simon held any official leadership. He was the readiest talker 
 and the most aggressive spirit among the number. In Jerusalem 
 during the apostolic period James, the Lord's brother (cf. Acts 15 
 and 21), seems to be the leading spirit as Paul certainly was in the 
 Gentile world. But in Gal. 2 : i-io Paul recognizes Peter 
 (Cephas), James, and John as pillars of Judaistic Christianity. 
 He divides honors with Paul and John among the Apostles of 
 Christ. The story of his receiving the name Peter is not told by 
 Matthew. The Gospels, Acts, and Peter's Epistles furnish 
 considerable material for a knowledge of Peter, the Apostle of the 
 circumcision. Andrew his brother. A man quite the opposite 
 of Peter in a variety of ways, a cautious, steady man of counsel 
 (cf. Jn. 1 : 35-43 ; 6:8; 12:22; Mk. 13:3). James the son of 
 Zebedee. Apparently the elder brother; the Greek Jacohos is 
 from the Hebrew for " supplanter." Zebedee was a prosperous 
 fisherman (Matt. 4: 21 ; Mk. i : 20). His wife Salome was am- 
 bitious for her two sons (20 : 20) and apparently helped toward 
 the support of Jesus and the Apostles (27 : 55 f.; Lk. 8 : 3). Cf. 
 Mk. 9 : 38 fiF.; Lk. 9:525. He was the first martyr of the twelve 
 (Acts 12:1). John his brother. Apparently converted early 
 (Jn. 1 : 35-41), having been a disciple of John the Baptist. Comes 
 to follow Jesus permanently with James (Matt. 4 : 21). He is " the 
 beloved disciple " in the Fourth Gospel, which he probably wrote, 
 and was the one Apostle who came into the court of trial (Jn. 
 18: 15) and stood by the cross (Jn. 19: 26 f.). He is prominent 
 with Peter in the early chapters of the Acts and lived to a good old 
 age. He enriched the world with his Epistles and the Apocalypse 
 according to most authorities. His later ministry was in Ephesus. 
 3. Philip. Cf. Jn. 1 : 45. He was a former disciple of the 
 Baptist. See further, Jn. 6 : 5 ff. ; 12:21; 14: 8 ff. We know 
 little more about him except that he heads the second group of 
 names. Bartholomew. Usually is identified with Nathanael 
 (Jn. 1 : 44 ff.). He was born in Cana near Nazareth (Jn. 21:2) 
 and he receives high praise from Jesus (Jn. i : 47). Thomas. 
 Called also Didymus (twin). Cf. Jn. 11 : 16 ; 14 : 4 f. ; 20 : 24 ff. 
 He was a man of shrinking disposition, rather morose, but loyal 
 at heart. Matthew the publican. See his conversion and feast. 
 Little else is known of him save as the author of the Aramaic 
 
 141 
 
MATTHEW 
 
 4. and Thaddaeus; Simon the Cananaean, and Judas 
 
 5. Iscariot, who also betrayed him. These twelve Jesus 
 sent forth, and charged them, saying, 
 
 Go not into any way of the Gentiles, and enter not 
 
 6. into any city of the Samaritans : but go rather to the 
 
 7. lost sheep of the house of Israel. And as ye go, preach, 
 
 Logia used as one of the sources of this Gospel, if not the author of 
 the Greek Gospel itself. We know nothing of his preaching, but 
 his service as an author was very great indeed. James the son of 
 Alphaeus. Not the James the brother of the Lord (Gal. i : 19). 
 He heads the third group, but we know nothing more. ThaddaBus. 
 Another name for Judas the brother of the James just mentioned 
 (Lk. 6:15). 
 
 4. Simon the Cananaean. Or Zelotes. He had probably be- 
 longed to the party of the Zealots who were always violent in their 
 opposition to Rome and finally brought on the war with Rome. 
 There were apparently no Pharisees nor Sadducees in the list, 
 unless Judas Iscariot was one. Judas Iscariot. The son of Si- 
 mon Iscariot (Jn. 6 : 71). Probably a man of Kerioth (Josh. 15 : 
 15), a town in Judea. He is frequently mentioned in the Gospels 
 as the one who betrayed Jesus. That was the great crime of early 
 Christianity and the ignominy of Judas will never pass away. It 
 is not easy to explain why Jesus chose Judas, especially since he 
 had suspicions, if not knowledge, of his true character. But it is 
 to be remembered that Judas grew in wickedness and that he had 
 his gifts and his opportunity. 
 
 5. Sent forth. It was an experiment, but they must learn also 
 by actual experience. They went by twos (Mk. 6:7). Gen- 
 tiles. There were Gentiles in Galilee. These are not neces- 
 sarily to be avoided. It was the first tour of the Apostles. They 
 must not prejudice the cause by going into the Gentile lands like 
 Phoenicia or Decapolis. Time enough for the Gentile propa- 
 ganda later. Jesus will himself take back this very limitation 
 (Matt. 28: 19). The charge which Jesus gives is of a specific 
 nature and cannot properly be applied in all details to world-wide 
 conquest. So the Jew first and then the Greek. This is the day 
 of the Jew. Samaritans. If anything, the Jews hated the Sa- 
 maritans more than the Gentiles and had no dealings with this 
 mongrel people, half Jew, half Gentile. Cf. Jn. 4 : 9 f. The same 
 reason for prohibition applies here with more force. 
 
 6. The lost sheep of the house of Israel. So in 15 : 24. But 
 Jesus has sheep not of the fold of Israel. Them also he will bring 
 
 142 
 
MATTHEW 
 
 8. saying, The kingdom of heaven is at hand. Heal the 
 sick, raise the dead, cleanse the lepers, cast out devils : 
 
 9. freely ye received, freely give. Get you no gold, nor 
 
 10. silver, nor brass in your purses; no wallet for your 
 journey, neither two coats, nor shoes, nor staff: for 
 
 11. the labourer is worthy of his food. And into what- 
 soever city or village ye shall enter, search out who in 
 
 12. it is worthy; and there abide till ye go forth. And 
 
 13. as ye enter into the house, salute it. And if the house 
 be worthy, let your peace come upon it : but if it be 
 
 (Jn. 10 : 16), but not now. He will send those very men after the 
 other sheep later (Matt. 28: 19). 
 
 7. As ye go. They are to be evangelists, travelling preachers. 
 The kingdom of heaven is at hand. John the Baptist had so 
 preached (3:2). Jesus himself had so preached (4:17). The 
 command to *' turn " or repent is not here given, but may very 
 well have been spoken by Jesus. It is implied. 
 
 8. Heal the sick. The healing ministry is put first here. Cf. 
 Medical Missions. Was this phase of work temporary? It is a 
 grave and important question if modern Christianity has not 
 neglected the body too much. This is not to discredit physicians, 
 but the rather to use them more. Raise the dead. We do not 
 know if they succeeded with this command. But cf. Acts 9 : 40 
 (Peter and Dorcas). Cleanse the lepers. Mentioned because 
 they were so numerous. Cast out devils. As usual, a separate 
 item. Freely ye received. Ministers are not merely to imbibe 
 spiritual refreshment. That is to become spiritual dyspeptics. 
 It is true also of all Christians. They are to give forth. 
 
 9. Get you. The word means, do not stop to gain money. 
 Go on as you are with what you have. 
 
 10. No wallet. No specific preparation in way of apparel is to 
 be made for this brief tour. The details vary somewhat in Mk. 
 6 : 8 f. and Lk. 9 : 3. But the matter is not very important. 
 For the labourer is worthy of his food. Cf. Lk. 10:7; i Cor. 
 9 : 14 ; I Tim. 5 : 18. This saying may be a proverb, but Paul 
 uses the argument in i Cor. 9 : 14 as from the Lord Jesus. Christ 
 does not mean, of course, that the minister's services are only 
 worth his food. But he deserves support. 
 
 11. Who in it is worthy. And wiUing to show hospitality. 
 
 12. Salute it. Cf. Lk. 10: 5 f., " Peace to this house." 
 
 13. Your peace come upon it. In salutation. 
 
 143 
 
MATTHEW 
 
 14. not worthy, let your peace return to you. And who- 
 soever shall not receive you, nor hear your words, as 
 ye go forth out of that house or that city, shake off 
 
 15. the dust of your feet. Verily I say unto you, It shall 
 be more tolerable for the land of Sodom and Gomorrah 
 in the day of judgement, than for that city. 
 
 16. Behold, I send you forth as sheep in the midst of 
 wolves : be ye therefore wise as serpents, and harmless 
 
 17. as doves. But beware of men: for they will deliver 
 you up to councils, and in their synagogues they will 
 
 18. scourge you ; yea and before governors and kings shall 
 ye be brought for my sake, for a testimony to them and 
 
 19. to the Gentiles. But when they deliver you up, be 
 not anxious how or what ye shall speak : for it shall 
 
 20. be given you in that hour what ye shall speak. For it 
 is not ye that speak, but the Spirit of your Father that 
 
 21. speaketh in you. And brother shall deliver up 
 
 14. Shake off the dust of your feet. Luke (9 : 6) adds 
 "against them," Mark (6: 11), "for a testimon)'' unto them." 
 A dramatic picture of displeasure. 
 
 15. Sodom and Gomorrah. Common examples of God's 
 judgment. Cf. ii:23f. ; Lk. 10:12; 17: 29; etc. 
 
 16. As sheep in the midst of wolves. A startling image. 
 Both, not one. Either alone would be fatal, a fiend or a fool. 
 
 17. But beware of men. Not to fear men, but to be on the 
 watch. Councils. No record of that in this tour, but see Peter 
 and John in the early chapters of Acts. Scourge you. See Acts. 
 
 18. Before governors and kings. Paul's example is a per- 
 tinent one. To them. So Paul testified to Felix, Festus, Agrippa, 
 as Peter and John did to the Sanhedrin. Gentiles. Apparently 
 a look into the future beyond this special tour. 
 
 19. Be not anxious. No reference, of course, to preaching, but 
 only to arrest and imprisonment. Cf. Peter before the Sanhedrin 
 and Paul likewise. Shall be given you. The courage and the 
 defence. 
 
 20. Not ye that speak. Real inspiration. Instance the vari- 
 ous defences of Peter in Acts and the noble one of Stephen, full of 
 the Holy Spirit (Acts 7). 
 
 144 
 
MATTHEW 
 
 brother to death, and the father his child : and children 
 shall rise up against parents, and cause them to be put 
 
 22. to death. And ye shall be hated of all men for my 
 name's sake: but he that endureth to the end, the 
 
 23. same shall be saved. But when they persecute you 
 in this city, flee into the next : for verily I say unto 
 you. Ye shall not have gone through the cities of Israel, 
 till the Son of man be come. 
 
 24. A disciple is not above his master, nor a servant 
 
 25. above his lord. It is enough for the disciple that he 
 be as his master, and the servant as his lord. If they 
 have called the master of the house Beelzebub, how 
 much more shall they call them of his household ! 
 
 26. Fear them not therefore : for there is nothing covered, 
 that shall not be revealed ; and hid, that shall not be 
 
 27. known. What I tell you in the darkness, speak ye 
 in the light: and what ye hear in the ear, proclaim upon 
 
 28. the housetops. And be not afraid of them which kill 
 
 21. Brother. Religious bitterness does not stop with home 
 ties. In China to-day many instances illustrate Christ's words. 
 
 22. Be hated of sdl men. Jesus was already hated by the 
 Pharisees. The cloud of hate will grow blacker for his disciples. 
 To the end. The real test of conversion. 
 
 23. Flee into the next. Cf. Paul's conduct in his missionary 
 journeys. 
 
 24. Not above his master. The cup of persecution will be 
 offered to the servant also. Jesus is already drinking it. 
 
 25. As his master. That is honor enough. Beelzebub. Or 
 Beelzebul. The Prince of demons. Probably only another 
 term for the devil. The etymology is obscure. Here Jesus as- 
 serts that he was called by his enemies Beelzebub. _ Cf . 9 : 34, 
 where he is already said to be in league with the prince of the 
 demons. Cf. 12 : 24. 
 
 27. Speak ye in the light. The only place for the servant of 
 Christ. Upon the housetops. The gospel must be spread 
 abroad. 
 
 28. Able to destroy both soul and body in hell. God, not 
 Satan. Hell. Gehenna. 
 
 I- 145 
 
MATTHEW 
 
 the body, but are not able to kill the soul : but rather 
 fear him which is able to destroy both soul and body 
 
 29. in hell. Are not two sparrows sold for a farthing? 
 and not one of them shall fall on the ground without 
 
 30. your Father : but the very hairs of your head are all 
 
 31. numbered. Fear not therefore ; ye are of more value 
 
 32. than many sparrows. Every one therefore who shall 
 confess me before men, him will I also confess before 
 
 33. my Father which is in heaven. But whosoever shall 
 deny me before men, him will I also deny before my 
 Father which is in heaven. 
 
 34. Think not that I came to send peace on the earth : 
 
 35. I came not to send peace, but a sword. For I came 
 to set a man at variance against his father, and the 
 daughter against her mother, and the daughter in law 
 
 36. against her mother in law : and a man's foes shall he 
 
 37. they of his own household. He that loveth father or 
 
 29. Without your Father. The modern doctrine of the im- 
 manence of God makes this statement more intelligible. 
 
 30. Very hairs of your head. It sounds like hyperbole, but 
 note the remark just made about God's immanence. Omniscience 
 means all knowledge. 
 
 31. Of more value than many sparrows. The soul of man is 
 the measure of his worth. 
 
 32. Confess me before men. Conviction, conversion, con- 
 fession. Jesus insists on confession. 
 
 33. Deny me before men. Not to confess is to deny. 
 
 34. Send peace. Yet he is the King of Peace. His birth 
 was hailed as the coming of peace. Jesus is fond of paradoxes, 
 of stating one side of a truth to startle the mind. He did come 
 to bring peace to those who will take it. But as he brings peace 
 to some hearts, others are led to draw the sword. It is thus in- 
 directly that Christ brings the sword. 
 
 35. At variance. Because men take sides for and against 
 Christ. There is no neutral ground. 
 
 36. Of his own household. Not always, but sometimes, alas. 
 This is all that Jesus means. 
 
 146 
 
MATTHEW 
 
 mother more than me is not worthy of me : and he 
 that loveth son or daughter more than me is not 
 
 38. worthy of me. And he that doth not take his cross 
 
 39. and follow after me, is not worthy of me. He that 
 findeth his Hf e shall lose it ; and he that loseth his Uf e 
 for my sake shall find it. 
 
 40. He that receiveth you receiveth me, and he that 
 
 41. receiveth me receiveth him that sent me. He that 
 receiveth a prophet in the name of a prophet shall 
 receive a prophet's reward; and he that receiveth a 
 righteous man in the name of a righteous man shall 
 
 42. receive a righteous man's reward. And whosoever 
 shall give to drink unto one of these little ones a cup 
 of cold water only, in the name of a disciple, verily I 
 say unto you, he shall in no wise lose his reward. 
 
 11. And it came to pass, when Jesus had made an end 
 of commanding his twelve disciples, he departed thence 
 to teach and preach in their cities. 
 
 37. More than me. Christ will have no rival. A virtual 
 claim to deity. 
 
 38. Take his cross. Crucifixion was so common that it has a 
 figurative sense. The prisoner, going to death, bore his own cross 
 literally (cf. Christ). Jesus may have had a thought in his own 
 mind about his cross, but he did not reveal it. 
 
 39. Findeth his life shall lose it. Double sense of " life " 
 (earthly life, eternal life). 
 
 40. Receiveth me. Christ identifies himself with his dis- 
 ciples. 
 
 41. In the name of a prophet. Just because he bears the name 
 of a prophet. In the name of a righteous man. Because he 
 bears the reputation of a righteous man. 
 
 42. One of these little ones. A term of endearment for the 
 Apostles, now about to go out on this tour. In the name of a 
 disciple. Because one is a disciple of Jesus. 
 
 I. An end. He had given many and rather minute directions 
 because it was their first tour. Jesus wished them to make as few 
 mistakes as possible. In their cities. The pronoun naturally 
 refers to the cities where the disciples went. In Lk. 10 : i we are 
 
 147 
 
MATTHEW 
 
 8. John's Appeal to Jesus, 11:2-19 
 
 Now when John heard in the prison the works of the 
 Christ, he sent by his disciples, and said unto him, 
 Art thou he that cometh, or look we for another? 
 
 expressly told in the case of the seventy that Jesus " sent them 
 two and two into every city and place whither he himself was 
 about to come." He may have done the same thing here. He 
 would then be able to judge of their work. Luke gives both the 
 mission of the twelve and that of the seventy. 
 
 2. When John heard. The disciples of John told him all of 
 these things (Lk. 7: 18). Mark does not report this incident. 
 Luke and Matthew vary in details, but apparently use the 
 Logia (or oral tradition). In the prison. As told already (Matt. 
 4:12). John has probably been in prison now over a year. 
 The place was Machaerus (Josephus, Ant. xviii. 5. 2.) a powerful 
 fortress east of the upper end of the Dead Sea, now held by Herod 
 Antipas, though once owned by Aretas, king of Arabia. Luke 
 (7 : 18-35) locates the event here told after the Sermon on the 
 Mount and just after the raising of the son of the widow of Nain. 
 Matthew's order is here topical. The works. They had now 
 filled all Galilee with wonder. The daughter of Jairus had been 
 raised from the dead and now the son of the widow of Nain. 
 The Christ. The Messiah. Probably the use of this title oc- 
 casioned the embassy of John. By his disciples. He still had 
 them and they were loyal to the end (Matt. 14: 12). 
 
 3. Art thou he that cometh. The " coming one " was one of 
 the descriptions of the Messiah (cf. Ps. 118:26; Dan. 7:13; 
 Matt. 3:11; Mk. 11:9; Lk. 13:35; Jn. 11:27). The doubt 
 of John was real, not affected. It was not disbelief, but a natural 
 beclouding of his sky due to his long imprisonment and inactivity, 
 possibly wonder that the Messiah should allow his Forerunner to 
 languish in jail, probably also confusion in the reports (partly 
 tinged with jealousy of John's disciples) brought to him, perhaps 
 a growing indistinctness in John's conception of how the Messiah 
 should conduct himself. One need not wonder at depression in 
 John when he finds it in himself and even in the Lord Jesus in 
 moments of reaction (cf. Gethsemane). Look we for another. 
 Popular expectation was not clear as to one or more Forerunners 
 of the Messiah (cf. Jn. i : 21-25 ; Matt. 16 : 14). John, who had 
 once been a bright and shining light for others (Jn. 5:35) now 
 called for further light himself, as Jesus himself will appeal to his 
 disciples for sympathy (Matt. 26: 40). 
 
 148 
 
MATTHEW 
 
 4. And Jesus answered and said unto them, Go your way 
 and tell John the things which ye do hear and see: 
 
 5. the bUnd receive their sight, and the lame walk, the 
 lepers are cleansed, and the deaf hear, and the dead 
 are raised up, and the poor have good tidings preached 
 
 6. to them. And blessed is he, whosoever shall find none 
 
 7. occasion of stumbUng in me. And as these went their 
 way, Jesus began to say unto the multitudes concern- 
 ing John, What went ye out into the wilderness to 
 
 4. Go your way and tell. Not abrupt, but the positive tone of 
 confidence. The things which ye do see and hear. Luke (7 : 21) 
 makes the matter plainer by adding that in that very hour Jesus 
 wrought many cures. They probably heard Jesus teach also. 
 They were given an object lesson to report to John, who could 
 draw his own conclusions and answer his own doubt. This may 
 have been merely a normal day's work with Jesus. 
 
 5. The dead are raised up. The words may mean that one 
 who was dead was raised on the occasion, though that is not nec- 
 essary. The case of the son of the widow of Nain was very recent. 
 Luke mentions this item also. The poor have the good tidings 
 preached unto them. Mentioned as on a par with the miracles, 
 even the raising of the dead, a terrible indictment of the subser- 
 viency of the religious teachers to the wealthy and privileged 
 classes. This was a Messianic note (cf. Isa. 61:1) as Jesus had 
 himself explained (Lk. 4: 18-21), and was in full accord with 
 John's denunciation of ecclesiastical pride (Matt. 3:9). The 
 " good tidings " is the gospel. 
 
 6. Blessed is he. A beatitude for the benefit of John and in 
 the nature of an interpretation and a rebuke. Jesus respects 
 honest doubt, but he does not put a premium on it. It is not a 
 sign of greater intellectual power to doubt. George J. Romanes 
 was just as scientific after the restoration of his faith as during 
 his period of doubt, more so, indeed, for he had learned how to take 
 note of new phenomena to which he had become blind. John 
 had allowed himself to find some occasion of stumbling in Jesus, 
 the nature of which is not clear. 
 
 7. The multitudes. So also Luke (7: 24). Probably as soon 
 as the messengers had left. It is Christ's panegyric on John, 
 while he was still living. One could almost wish that the messen- 
 gers had heard these words of praise so as to bear them unto John. 
 They may have come to him before his death. John had borne 
 
 149 
 
MATTHEW 
 
 8. behold? a reed shaken with the wind? But what 
 went ye out for to see ? a man clothed in soft raiment ? 
 Behold, they that wear soft raiment are in kings' 
 
 9. houses. But wherefore went ye out ? to see a prophet? 
 Yea, I say unto you, and much more than a prophet. 
 
 10. This is he, of whom it is written, 
 
 Behold, I send my messenger before thy face, 
 Who shall prepare thy way before thee, 
 
 11. Verily I say unto you. Among them that are bom of 
 women there hath not arisen a greater than John the 
 
 noble testimony to Jesus (Matt. 3:11 f. 14 f . ; Jn. 1:20-36; 
 3 : 26-36). What went ye out into the wilderness to behold? It 
 is a cause for gratitude that we can see John through the eyes of 
 Jesus. Jesus here asks the multitude three questions. This is 
 the first. The comparison of John to a reed shaken with the wind 
 is a powerful picture of what John was not. The question is 
 significant at the very time of John's doubt. 
 
 8. But what went ye out for to see? The second sharp 
 question. The soft raiment makes a vivid contrast to John's 
 well-known dress. 
 
 9. But wherefore went ye out? The repetition is rhetorical 
 and climacteric and very effective. The positive side now stands 
 out against the negative background. He was a prophet indeed 
 like the Old Testament prophets, a man with a message from God 
 and all on fire with it. Much more than a prophet. This is the 
 new tribute of Jesus. The multitudes took John as a prophet at 
 first. How is he " much more " ? After all, the prophet could be 
 more of a messenger than a man. This was not true of John. He 
 was both a man and a prophet. The man is more than the 
 prophet. John was also the Forerunner. 
 
 10. This is he. From Mai. 3 : i and not exactly like either 
 the Hebrew or the LXX. Here then is one point in which John is 
 more than the average prophet. He was the special Forerunner 
 of the Messiah. This was John's true mission and his inquiry 
 concerned it. 
 
 11. Hath not arisen a greater than John the Baptist. An 
 astonishing statement at first. People have diflFerent standards 
 of human greatness. John is still the greatest, though in prison. 
 Evidently character is the idea in the mind of Jesus. It is a 
 
 ISO 
 
MATTHEW 
 
 Baptist : yet he that is but Httle in the kingdom of 
 
 12. heaven is greater than he. And from the days of John 
 the Baptist until now the kingdom of heaven suffereth 
 
 13. violence, and men of violence take it by force. For 
 all the prophets and the law prophesied until John. 
 
 14. And if ye are wilHng to receive it, this is Elijah, which R 
 
 15. is to come. He that hath ears to hear, let him hear. 
 
 16. But whereunto shall I liken this generation? It is Q 
 like unto children sitting in the marketplaces, which 
 
 superlative in eflfect though the comparative form is used. Leav- 
 ing out Jesus himself and considering only the essentials of char- 
 acter, one may find it difl&cult to challenge the judgment of Jesus 
 about John. But little in the kingdom. A more astounding 
 statement still. Evidently Jesus now has in mind not character, 
 but position. John is the close of one era and the beginning of 
 a new one (vs. 13). He stood on top of the long line before and at 
 the bottom of those in the new line. He was in the kingdom as 
 those before him in the spiritual sense of that term. In the sense 
 of the kingdom as related specifically to Christ, its beginning, 
 development, and consummation, he was merely the Herald. 
 The least one of those who had entered into this new order was 
 ahead of John in position and privilege. 
 
 12. From the days of John the Baptist until now. It is not 
 clear whether these are the words of Jesus or of the Evangelist ; 
 most probably of Jesus. If so, the words naturally suggest a date 
 after the death of John. But that is not necessary, since Jesus 
 may have considered that the work of John was over (as it had 
 been for a year or more). He may have used " days " in that 
 sense. The kingdom of heaven suffereth violence. A difficult 
 passage. Jesus hardly has in mind attacks on the kingdom by 
 enemies, but rather the vehement energy of those who press on 
 and take it in spite of difficulty. " Men of violence " may be an 
 indirect reflection of " the publicans and sinners " who pushed 
 ahead of the scribes and Pharisees into the kingdom. 
 
 13. Until John. These words put John upon a mountain top. 
 He closed the old era. 
 
 14. This is Elijah. Not in person, but in spirit, and the one 
 that was come. No contradiction to the denial of John that he 
 was Elijah himself (Jn. i : 21). 
 
 15. But whereimto shall I liken? A common method among 
 the rabbis for introducing a similitude or parable. Children. 
 
 151 
 
MATTHEW 
 
 17. call unto their fellows, and say, We piped unto you, 
 and ye did not dance, we wailed, and ye did not mourn. 
 
 18. For John came neither eating nor drinking, and they 
 
 19. say. He hath a devil. The Son of man came eating 
 and drinking, and they say. Behold, a gluttonous man, 
 and a winebibber, a friend of publicans and sinners ! 
 And wisdom is justified by her works. 
 
 9. Jesus^s Arraignment of the Cities of Opportunity, 
 II : 20-24 
 
 20. Then began he to upbraid the cities wherein most 
 of his mighty works were done, because they repented 
 
 Jesus noticed children at play. These are bad children with an 
 ugly spirit in play. 
 
 17. We piped. Playing a dance. We wailed. Playing 
 funeral. They will not play either. The parable applies to the 
 Pharisees in particular, though the Jews as a whole are probably 
 in mind. Luke (7 : 29) mentions the people's indorsement of 
 what Jesus had said about John and the fact that the scribes and 
 Pharisees had rejected John's baptism while the publicans justi- 
 fied God. On the whole this indictment of the Pharisees probably 
 points to the same general occasion just after the departure of 
 John's disciples. 
 
 18. John came. He was ascetic in habits. Jesus does not 
 condemn or approve that habit, but some scribes and Pharisees 
 (probably) had accused John of being possessed of a demon. 
 
 19. The Son of man. Just like other men and in harmony 
 with this title. He was a friend of the publicans and sinners, and 
 he was not ashamed of it. But Christ was not a glutton, nor a 
 winebibber. He ate a greater variety of food than John and on 
 occasion drank the wine mixed with water, which was about like 
 our tea and coffee. He was misrepresented, as John was. Is 
 justified by her works. Luke (7 : 35) has " children," as have 
 many documents in Matthew, though " works " is probably 
 correct. If so, the idea is that wisdom is justified by the results. 
 One must be willing and able to stand criticism and do his duty, 
 leaving the results with God. 
 
 20. Then. When? Luke gives the denunciation of these 
 cities in the discourse to the Seventy (10:12-15). Did Jesus 
 
 152 
 
MATTHEW 
 
 21. not. Woe unto thee, Chorazin ! woe unto thee, Beth- 
 saida ! for if the mighty works had been done in Tyre 
 and Sidon which were done in you, they would have 
 
 22. repented long ago in sackcloth and ashes. Howbeit 
 I say unto you, it shall be more tolerable for Tyre and 
 
 23. Sidon in the day of judgement, than for you. And 
 thou, Capernaum, shalt thou be exalted unto heaven ? 
 thou shalt go down unto Hades: for if the mighty 
 works had been done in Sodom which were done in 
 
 24. thee, it would have remained until this day. How- 
 beit I say unto you, that it shall be more tolerable for 
 the land of Sodom in the day of judgement, than for 
 thee. 
 
 repeat it or is it not possible to tell who has given the real histori- 
 cal setting (Matthew or Luke), if either has done so? There is 
 no clear answer. Most. Many were certainly in Capernaum of 
 which we have no record. We know no details at all of the work 
 in the other two cities. Hence the " most " comes as a surprise. 
 Mighty works. Miracles looked at as manifestations of power. 
 Because they repented not. Even Jesus could not win the great 
 cities to repentance. Cf. Jerusalem, Nazareth, Chorazin, Beth- 
 saida, Capernaum, as cities of privilege. They praised his preach- 
 ing and kept on sinning. 
 
 21. Chorazin. Not otherwise known except here and in 
 Luke. Bethsaida. Cf. Mk. 6 : 45 ; 8:22; Lk. 9 : 10. Probably 
 the one in Galilee (home of Andrew, Peter, and Philip, Jn. i : 44) 
 near Capernaum is meant instead of Bethsaida Julias on the east 
 side. Tyre and Sidon. Condemned in the O. T. (Isa. 33 ; Jer. 
 25 ; Ezek. 26). Jesus will visit these regions (Matt. 15 : 21-28). 
 Sackcloth and ashes. See Jn. 3 : 6 ; Isa. 58 : 5. 
 
 22. More tolerable. Bad as they were. So the Jews will be 
 first in penalty as well as first in privilege (Rom. 2 : 9 f.). 
 
 23. Capernaum. The home of Jesus during the Galilean work. 
 Hades. The unseen world etymologically without definition of 
 heaven or hell. But sometimes it is applied solely to hell (Ge- 
 henna) as in Lk. 16 : 23 ; Rev. 20 : 23 f. So here it is contrasted 
 with heaven. Sodom. Famous example of the judgment of God. 
 Cf. 10 : 15 ; Luke 10: 12 ; 17 : 29; Rom. 9 : 29 ; 2 Pet. 2:6; Judey. 
 
 24. More tolerable. Climax reached. 
 
 153 
 
MATTHEW 
 
 lo. Christ's Conception of His Person and Worky ii : 25-30 
 
 Q 25. At that season Jesus answered and said, I thank thee, 
 O Father, Lord of heaven and earth, that thou didst 
 hide these things from the wise and understanding, 
 
 26. and didst reveal them unto babes: yea. Father, for 
 
 27. so it was well-pleasing in thy sight. All things have 
 been deHvered unto me of my Father: and no one 
 knoweth the Son, save the Father, neither doth any 
 know the Father, save the Son, and he to whomsoever 
 
 R 28. the Son willeth to reveal him. ' Come unto me, all ye 
 
 25. At that season. Luke (10 : 2 1 f .) puts this wonderful prayer 
 at the time of the return of the Seventy. The same doubt as to 
 its real position exists as in the preceding section. But both 
 Gospels testify to a passage which might have been taken from 
 the Fourth Gospel. It belongs to the oldest Synoptic document, 
 Q. Evidently, therefore, this type of teaching is genuine. But 
 this mood of holy communion between Jesus and his Father is 
 a most signijScant glimpse into his consciousness. It is not that 
 of a mere man. Answered and said. A common idiom for reply. 
 But reply to whom? It is to the Father. Thank thee. This 
 prayer is not petition, but praise, worship, fellowship, gratitude. 
 From the wise and understanding. Like the scribes and Phari- 
 sees. Jesus does not oppose learning. Far from it. But he 
 does scout pretentious learning which blinds where it should en- 
 lighten. Unto babes. The intellect is not the noblest part of 
 man. The heart is of more value. The will is the master in 
 man. But the heart has more power over the will than the in- 
 tellect. The simple-minded can come to God. 
 
 26. For it was well-pleasing. The good pleasure or will of 
 God. 
 
 27. All things. This claim is the same as that made to the 
 disciples after the resurrection (Matt. 28: 18). Jesus is sure of 
 his relation with the Father. No one. The terms " the Son," 
 " the Father " are like the language of John's Gospel (cf. Ch. 5). 
 The Father understands Jesus at any rate. This is enough. 
 Neither. The other side. This is the purpose of the Incarnation, 
 to reveal the Father (Jn. i : 18). The Son is competent. He to 
 whomsoever. The choice is in the will of the Son. 
 
 28. Come imto me. Alone in Matthew, but in the same strain 
 
 154 
 
MATTHEW 
 
 that labour and are heavy laden, and I will give you 
 
 29. rest. Take my yoke upon you, and learn of me ; for 
 I am meek and lowly in heart : and ye shall find rest 
 
 30. unto your souls. For my yoke is easy, and my burden 
 is Hght. 
 
 II. Growing Opposition to Jesus, 12:1-50 
 
 12. At that season Jesus went on the sabbath day M 
 through the cornfields; and his disciples were an 
 hungred, and began to pluck ears of corn, and to eat. 
 
 as the preceding verses. Jesus makes his appeal as the sole in- 
 terpreter of the Father. I will give. The same consciousness. 
 Observe the harmony in the mind of Jesus between elective grace 
 on his part and voluntary action on our part. 
 
 29. My yoke. A frequent figure in connection with the law. 
 In Sirach 51 : 25 it is a figure for instruction. Jesus invites men 
 to come to school to him. Learn of me. About the Father. 
 For I am meek and lowly in heart. This greatest of all teachers. 
 He is approachable and winsome. Find rest unto your souls. 
 About God. Jesus does not promise intellectual rest, but soul 
 rest. Jesus knew toil of body and mind. 
 
 30. For my yoke is easy. The rabbis called the yoke of the law 
 heavy. It was a burden no one could bear. Jesus makes de- 
 mands that are light in comparison. His service is a real yoke 
 (cf. Sermon on the Mount), but principles do not gall like rules. 
 
 (i) Controversy over the Sabbath, 1-14 
 
 I. At that season, A vague allusion (Matthew usually has 
 " then," vaguer still) not connecting with the events in Chapter 
 II. The section is not in chronological position. The mention of 
 " cornfields " shows that the time was in the spring between pass- 
 over and pentecost. That brings the incidents near one of the 
 passovers in the ministry of Jesus. It cannot be the one in Jn. 
 2 : 23 nor the last one. It must be either after the passover in 
 Jn. 6 : 4 or after a passover not mentioned. It is possible that 
 the feast in Jn. 5 : i is a passover, but not certain. If there is an 
 unnamed passover the ministry of Jesus lasted about three and a 
 half years. The sabbath day. A short walk was not a violation 
 of the Sabbath rules. Cornfields. Wheatfields. Pluck. It 
 was not considered stealing (Deut. 23: 25). 
 
 15s 
 
MATTHEW 
 
 2. But the Pharisees, when they saw it, said unto him, 
 Behold, thy disciples do that which it is not lawful to 
 
 3. do upon the sabbath. But he said unto them. Have 
 ye not read what David did, when he was an hungred, 
 
 4. and they that were with him; how he entered into 
 the house of God, and did eat the shewbread, which 
 it was not lawful for him to eat, neither for them that 
 
 5. were with him, but only for the priests ? Or have ye 
 not read in the law, how that on the sabbath day the 
 priests in the temple profane the sabbath, and are 
 
 6. guiltless ? But I say unto you, that one greater than 
 
 2. Pharisees. On hand either accidentally or on purpose. 
 Not lawful. The rubbing of the heads of wheat in the hands was 
 considered by them to be threshing and so " work." Cf. Lk. 6:1, 
 " rubbing them." " Reaping " on the Sabbath is forbidden in the 
 Talmud. 
 
 3. What David did. Jesus makes a formal defence of the con- 
 duct of the disciples. The occasion was a very slight one, but 
 the matter of Sabbath observance was (and is) a very important 
 one. Christ differed very widely from the Pharisees on this sub- 
 ject. It will come up on various future occasions. All the argu- 
 ments used by Jesus turn on the real significance of the day as one 
 of rest and worship. It is not meant to be a bondage, but a bless- 
 ing. Jesus cares less for mere rules and more for real worship. 
 The day is the servant, not the master of man. The Pharisees had 
 added so many hair-splitting regulations that Jesus appears as 
 the emancipator of the human spirit. To-day the tendency is 
 toward undue license on Sunday. Hence one needs to put the 
 accent now on stricter observance while avoiding the bondage of 
 rules. The change from the Jewish Sabbath to the Christian Sun- 
 day belongs to the apostolic times. But the spirit for the 
 observance of both is outlined here by Jesus. In the case of 
 David appeal is to an historical example where necessity over- 
 came the rules of worship. 
 
 5. In the law. An example from the law about the temple,. 
 The priests were indeed commanded to work on the Sabbath. So 
 to-day preachers and Sunday-school teachers really work on 
 Sunday. The point here is that David was not held guilty nor 
 the priests. Worship of God is more important than the rules 
 about the temple. 
 
MATTHEW 
 
 7. the temple is here. But if ye had known what this Ho 
 meaneth, I desire mercy, and not sacrifice, ye would 
 
 8. not have condemned the guiltless. For the Son of M 
 man is lord of the sabbath. 
 
 9. And he departed thence, and went into their syna- 
 
 10. gogue: and behold, a man having a withered hand. 
 And they asked him, saying. Is it lawful to heal on the 
 
 11. sabbath day? that they might accuse him. And he 
 said unto them. What man shall there be of you, that 
 shall have one sheep, and if this fall into a pit on the 
 sabbath day, will he not lay hold on it, and lift it out ? 
 
 12. How much then is a man of more value than a sheep ! 
 Wherefore it is lawful to do good on the sabbath day. 
 
 6. One greater than the temple. A claim not likely to soothe 
 the feelings of the Pharisees. 
 
 7. What this meaneth. A charge that they were ignorant of 
 the prophecy. The quotation (Hos. 6 : 6) was made once before 
 (Matt. 9 : 13) against the Pharisees. Jesus probably quoted 
 favorite passages many times. Ever in the O. T. the real worship 
 was more important than the forms of worship. This the Phari- 
 sees did not understand. This argument is from prophecy (cf. 
 history). 
 
 8. The Son of man. As the Son of man Christ claims power 
 to make rules about the Sabbath different from those in the O. T., 
 if he should wish to do so. He makes no reference to the abolition 
 of the Sabbath. That indeed did not come to pass. It was only 
 the distinctly Jewish aspects of the Sabbath that disappeared 
 when Christianity embraced Gentiles (Col. 2: 16). The merely 
 ceremonial vanished ; the spiritual and moral remained. 
 
 9. Their synagogue. That of his enemies, the Pharisees. 
 Luke (6 : 6) explains that it is another Sabbath on which this 
 took place. 
 
 10. A withered hand. Probably paralysis. They asked him. 
 They challenge Christ before he performs the cure. They were on 
 the watch for Jesus (Lk. 6:7). Their looks betrayed their motive 
 before they spoke. 
 
 11. One sheep. A pet sheep, for instance. The parable is 
 unanswerable in its pith. 
 
 12. A man. Jesus often accents the spiritual worth of man. 
 It is lawful. Mark (3 : 4) and Luke (6 : 9) give a question and add 
 
MATTHEW 
 
 13. Then saith he to the man, Stretch forth thy hand. 
 And he stretched it forth ; and it was restored whole, 
 
 14. as the other. But the Pharisees went out, and took 
 counsel against him, how they might destroy him. 
 
 15. And Jesus perceiving it withdrew from thence: and 
 
 16. many followed him; and he healed them all, and 
 charged them that they should not make him known : 
 
 R 17. that it might be fulfilled which was spoken by Isaiah 
 
 the prophet, saying, 
 -4 18. Behold, my servant whom I have chosen ; 
 
 My beloved in whom my soul is well pleased : 
 I will put my Spirit upon him, 
 And he shall declare judgement to the Gentiles. 
 19. He shall not strive, nor cry aloud; 
 
 " or to do harm." Mark mentions also the look of anger which 
 Jesus gave his enemies for their petty challenge, 
 
 13, Then saith he. In open defiance and scorn of the Phari- 
 sees. 
 
 14, Pharisees went out. To show their indignation and to 
 plot revenge. Murder is in their hearts. 
 
 (2) Secrecy enjoined about the Miracles, 15-21 
 
 15, Perceiving it. The plot between the Pharisees and the 
 Herodians (Mk, 3:6), new companions by reason of their hatred 
 of Jesus, Jesus moved on to other towns. 
 
 16, Not make him known. Because of the Pharisees and Hero- 
 dians. 
 
 17, By Isaiah the prophet (Isa. 42: 1-4). Alone in Matthew. 
 Not from the LXX. May be translation from the Hebrew or 
 another Greek version, 
 
 18, My servant. The servant of Jehovah is taken in the full 
 Messianic sense, whatever other historical reference is contem- 
 plated in Isaiah, My beloved, Cf. Matt, 3:17, where the sen- 
 tence is quoted as Messianic, Cf, Eph. i : 4-6, My Spirit. 
 The O. T, teaches the existence of the Holy Spirit, To the Gen- 
 tiles. The rabbis had overlooked the frequent reference to the 
 Gentiles in the prophets, 
 
 19, Not strive. Passive conqueror, just the opposite to the 
 common idea of the Messiah. 
 
 158 
 
MATTHEW 
 
 Neither shall any one hear his voice in the streets. 
 
 20. A bruised reed shall he not break, 
 
 And smoking flax shall he not quench, 
 Till he send forth judgement unto victory. 
 
 21. And in his name shall the Gentiles hope. 
 
 22. Then was brought unto him one possessed with a 
 devil, blind and dumb : and he healed him, insomuch 
 
 23. that the dumb man spake and saw. And all the mul- 
 titudes were amazed, and said. Is this the son of 
 
 24. David ? But when the Pharisees heard it, they said, 
 This man doth not cast out devils, but by Beelzebub 
 
 25. the prince of the devils. And knowing their thoughts 
 he said unto them, Every kingdom divided against 
 itself is brought to desolation ; and every city or house 
 
 26. divided against itself shall not stand: and if Satan 
 casteth out Satan, he is divided against himself ; how 
 
 20. A bruised reed. Picture of compassion. Smoking flax. 
 The smoking lamp wick. 
 
 (3) Charged with Connection with Beelzebub, 22-37 
 
 22. One possessed with a devil. Another occasion and later 
 in the ministry according to Mk. 3 : 19-23. 
 
 23. Is this the son of David? The Messiah. The people 
 were drawing their conclusions and expressing them. 
 
 24. When the Pharisees heard it. They were determined to 
 destroy Christ's influence with the people. By Beelzebub. The 
 etymology and spelling of the word are uncertain, and also the being 
 meant. But since Jesus mentions Satan in vs. 26, it seems that 
 the devil is designed. He is the prince of the demons. This 
 charge has been made before (Matt. 9 : 34). Mark (3 : 22) repre- 
 sents the scribes as saying that Jesus himself had Beelzebub (cf. 
 Jn. 7: 20; 8 : 48, 52). In essence the charge is that Jesus is in 
 league with the devil. The fact of his miracles is admitted. 
 
 25. Knowing their thoughts. A point frequently made about 
 the knowledge of Jesus. Every kingdom. First of various brief 
 parables used here (Mk. 3 : 23). Every city. The second parable. 
 
 26. If Satan. Another parable. 
 
 159 
 
MATTHEW 
 
 Q 27. then shall his kingdom stand ? And if I by Beelzebub 
 cast out devils, by whom do your sons cast them out ? 
 
 28. therefore shall they be your judges. But if I by the 
 Spirit of God cast out devils, then is the kingdom of 
 
 29. God come upon you. Or how can one enter into the 
 house of the strong man^ and spoil his goods, except 
 he first bind the strong man ? and then he will spoil 
 
 30. his house. He that is not with me is against me ; and 
 M 31. he that gathereth not with me scattereth. Therefore 
 
 I say unto you, Every sin and blasphemy shall be for- 
 given unto men ; but the blasphemy against the Spirit 
 32. shall not be forgiven. And whosoever shall speak a 
 word against the Son of man, it shall be forgiven him ; 
 but whosoever shall speak against the Holy Spirit, it 
 shall not be forgiven him, neither in this world, nor 
 
 27. If I by Beelzebub. For the sake of argument assumed as 
 true. By whom do your sons. Argumentiim ad hominem. The 
 Jews practised exorcism (Acts 19:13). Jesus does not neces- 
 sarily admit the reality of such cures. The argument is effective 
 and conclusive, a reductio ad absurdum. 
 
 28. Then is the kingdom of God come upon you. The other 
 alternative, the interpretation that Jesus puts upon his miracles, 
 and the logical conclusion from this premise. He does not mean 
 that the Pharisees are in the kingdom, but that they witness the 
 power of the kingdom as a present reality. This is not the es- 
 chatological aspect of the kingdom. 
 
 29. The house of the strong man. Another parable. Cf. Isa. 
 49 : 24-26. 
 
 30. He that is not with me. Cf. Lk. 12: 23. The impossi- 
 bility of neutrality is put conversely in Mk. 9 : 40 ; Lk- 9 '• SO- 
 
 31. The blasphemy against the Spirit. It is plain from the 
 context that this sin consisted in attributing to the agency of the 
 devil the works of the Holy Spirit. This sin will not be forgiven. 
 These Pharisees had committed it. 
 
 32. Speak against the Holy Spirit. The blasphemy. Neither 
 in this world, nor in that which is to come. " An eternal sin " 
 (Mk, 3 : 29). The language does not necessarily mean that other 
 sins have a chance of forgiveness in the next world, though in itself 
 it might bear that interpretation if other scriptures demanded it. 
 
 160 
 
MATTHEW 
 
 33. in that which is to come. Either make the tree good, 
 and its fruit good ; or make the tree corrupt, and its 
 
 34. fruit corrupt : for the tree is known by its fruit. Ye 
 offspring of vipers, how can ye, being evil, speak good 
 things? for out of the abundance of the heart the 
 
 35. mouth speaketh. The good man out of his good 
 treasure bringeth forth good things : and the evil man 
 
 36. out of his evil treasure bringeth forth evil things. And 
 I say unto you, that every idle word that men shall 
 speak, they shall give account thereof in the day of 
 
 37. judgement. For by thy words thou shalt be justified, 
 and by thy words thou shalt be condemned. 
 
 38. Then certain of the scribes and Pharisees answered 
 him, saying. Master, we would see a sign from thee. 
 
 But such is not the case. Jesus was a man and there was, he 
 apparently admits, some excuse for those who could see only a 
 man in him. Hence abuse of the Son of man is not unpardonable 
 upon repentance. Men wonder if the unpardonable sin can be 
 committed now. Why not, if one to-day attributes the manifest 
 work of the Spirit to the devil? Cf. i Jn. 5 : 16. 
 
 33. Ye offspring of vipers. Cf. John the Baptist (Matt. 
 3:7). They have committed the unpardonable sin and no more 
 good was to be expected of them. 
 
 3 5 . Out of the abundance of the heart. The mouth reveals the 
 heart. 
 
 35. Out of his good treasure. Another parable. These brief 
 parables come just before the great group in ch. 13. 
 
 36. Every idle word. Speech was not held as a light matter. 
 
 37. By thy words. Because words reveal thoughts, and 
 thoughts reveal character. 
 
 (4) Scribes and Pharisees demand a Sign, 38-45 
 
 38. Master, we would see a sign from thee. This section 
 occurs substantially in Lk. 11, unless it is a repetition at another 
 time. Hence the same Pharisees seem to come back at Jesus in a 
 more respectful tone, but with the same hostile purpose. They 
 either demand that Jesus work a sign under their inspection, or, as 
 is more probable, an unusual sign, one from heaven (Matt. 16 : i) 
 
 M 161 
 
MATTHEW 
 
 39. But he answered and said unto them, An evil and 
 adulterous generation seeketh after a sign ; and there 
 shall no sign be given to it but the sign of Jonah the 
 
 40. prophet : for as Jonah was three days and three nights 
 in the belly of the whale, so shall the Son of man be 
 three days and three nights in the heart of the earth. 
 
 41. The men of Nineveh shall stand up in the judgement 
 with this generation, and shall condemn it : for they 
 repented at the preaching of Jonah; and behold, a 
 
 42. greater than Jonah is here. The queen of the south 
 shall rise up in the judgement with this generation, 
 and shall condemn it : for she came from the ends of 
 
 like the manna or a portent in the sky. The miracles of healing 
 they attributed to the devil. 
 
 39. An evil and adulterous generation. For proof of the 
 wickedness of the age, see Josephus, War, V, 10, 5, etc. But the 
 sign of Jonah. This sign had been promised already. Jesus here 
 appeals to the chief proof of his claims, his resurrection from the 
 dead. This sign he had given his challengers in parabolic form at 
 the beginning (Jn. 2 : 19). He gives it again by a Scripture paral- 
 lel. Jesus does not say that there was a designed type in this 
 experience of Jonah nor that the experience of Jonah was a sign 
 to the people of Nineveh. He merely uses it to illustrate his point. 
 The Pharisees did not, of course, see the point in this " sign." But 
 cf. Matt. 27 : 63 f. 
 
 40. Three days and three nights. A day and night is just 
 another way of speaking of a day of twenty-four hours. But it 
 need not be the full twenty-four hours, though it may be. Whale. 
 Big fish. The word does not have to mean " whale." So shall 
 the Son of man be. This is the sign given to the Pharisees, the 
 death and resurrection of Jesus. Christ does not say that he will 
 be seventy-two hours in the grave. The language is popular. 
 If, as many critical scholars hold, vs. 40 is an addition by some 
 later hand, the " sign of Jonah " could be in that case his preach- 
 ing and call to repentance. 
 
 41. Repented at the preaching of Jonah. Whereas the Phari- 
 sees are finding fault with Jesus. A greater than Jonah is here. 
 Jesus does not hesitate to make implicit claims of Messiahship, 
 though avoiding the term itself. 
 
 42. The queen of the south. Cf. Kgs. 10: i. The Queen of 
 
 162 
 
MATTHEW 
 
 the earth to hear the wisdom of Solomon ; and behold, 
 
 43. a greater than Solomon is here. But the unclean 
 spirit, when he is gone out of the man, passeth through 
 waterless places, seeking rest, and findeth it not. 
 
 44. Then he saith, I will return into my house whence I 
 came out ; and when he is come, he findeth it empty, 
 
 45. swept, and garnished. Then goeth he, and taketh 
 with himself seven other spirits more evil than himself, 
 and they enter in and dwell there : and the last state 
 of that man becometh worse than the first. Even 
 so shall it be also unto this evil generation. 
 
 46. While he was yet speaking to the multitudes, behold, 
 his mother and his brethren stood without, seeking to 
 
 Slieba. The wisdom of Solomon. Not the book of that name, 
 but the wisdom of the man. A greater than Solomon. Their 
 attacks had compelled Christ to defend himself by counter attacks 
 on them for their conduct. 
 
 43. The imclean spirit. Another parable. 
 
 45. More evil than himself. Degrees of evil even among the 
 demons, then. The last state. The point lies in the applica- 
 tion, " Even so shall it be unto this evil generation." 
 
 (5) Family of Jesus come after Him, 46-50 
 
 46. While. So Matthew makes this incident follow at once. 
 His mother and his brethren. Mark (3:21) tells that "his 
 friends " had come to lay hold of Jesus on the ground that " he is 
 beside himself." " The friends " are probably " his mother and 
 brethren," with perhaps some of their special friends. Mark 
 (3: 31) adds that they stand without after the blasphemous ac- 
 cusation, " calling him." Perhaps they did not wish to make a 
 scene inside. It is pathetic to see Jesus charged by the rabbis 
 with being in league with the devil and suspected of insanity by 
 his home folks. Joseph is probably dead. The brothers and 
 sisters of Jesus may be excused for lack of knowledge. But what 
 about Mary his mother? Recall the doubt of John the Baptist. 
 But Mary had not necessarily lost faith in him. She had no real 
 sympathy at home in her faith in her son, and he may not have 
 carried on his Messianic work as she had possibly expected. The 
 
 163 
 
MATTHEW 
 
 47. speak to him. And one said unto him, Behold, thy 
 mother and thy brethren stand without, seeking to 
 
 48. speak to thee. But he answered and said unto him 
 that told him. Who is my mother ? and who are my 
 
 49. brethren ? And he stretched forth his hand towards 
 his disciples, and said, Behold, my mother and my 
 
 50. brethren ! For whosoever shall do the will of my 
 Father which is in heaven, he is my brother, and sister, 
 and mother. 
 
 12. A New Method of Teaching, 13:1-52 
 
 M 13. On that day went Jesus out of the house, and sat by 
 
 2. the sea side. And there were gathered unto him great 
 multitudes, so that he entered into a boat, and sat; 
 
 3. and all the multitude stood on the beach. And he 
 spake to them many things in parables, saying, Be- 
 
 strain she thinks may have been too great for him and a rest would 
 do him good. 
 
 48. Who is my mother? Who, indeed, if Mary now thinks 
 him insane? 
 
 49. Behold my mother, etc. Spiritual fellowship which he 
 had lost at home. 
 
 50. Do the will of my Father. In Jn. 2 : 4, Jesus had shown 
 the wide circle of his mission. He here expands it further. Note 
 " sister " also. 
 
 (i) Four Parables to the Crowds by the Sea Side, 1-35 
 
 1. On that day. Continuation of the same busy day. Out of 
 the house. Where the blasphemous accusations had taken place. 
 Sat by the sea side. For rest and change from the house where 
 he had been misunderstood by friend and foe. No poet has ever 
 loved nature more than did Jesus. 
 
 2. Great multitudes. Apparently near Capernaum or some 
 other large town. Entered into a boat and sat. The usual atti- 
 tude in teaching. Stood on the beach. Yet all could see and 
 hear as he was a little way out. 
 
 3. In parables. Not the first time by any means. See the 
 short parables in Ch. 12, the salt and the light (5: 13-16), the 
 
 164 
 
MATTHEW 
 
 4. hold, the sower went forth to sow ; and as he sowed, 
 some seeds fell by the way side, and the birds came and 
 
 5. devoured them : and others fell upon the rocky places, 
 where they had not much earth: and straightway 
 they sprang up, because they had no deepness of earth ; 
 
 birds and the lilies (6: 26-30), the two 'ways and the two gates 
 (7 : 13 f.), the two kinds of fruit (7 : 15-20), the two builders 
 (7:24-27), the three parables about fasting (9:15-17), the 
 children at play (11: 16 f.). There were most certainly many 
 other parables used by Jesus on many occasions. It was a very 
 common method of illustration in the teaching of the rabbis. 
 The meaning of parable is to put alongside, to run parallel. A 
 spiritual or moral truth is set forth in narrative, simile, proverb, 
 any illustration that throws light on the point. The parable may 
 be short or long. It need not be an actual fact, but it must be 
 possible and so unlike fable. The allegory is a self-explanatory 
 parable (cf. The Good Shepherd in John 10). The parables of 
 Jesus surpass all others in the world in beauty and point. His 
 parables each illustrate one central thought. The details may or 
 may not have an application. Where Jesus has not explained 
 the parable one must be chary about stressing the details (cf. the 
 Unjust Judge, the Thief in the Night, etc.). Matthew has an- 
 other group of parables in Chs. 21-22. Luke has a group in Chs. 
 15-18. The parables of Jesus all have to do with the kingdom 
 (or the King). They present the general workings of the king- 
 dom as the personal experience of one who enters the kingdom. 
 The particular reason, as explained by Jesus (vs. 13), for so many 
 parables on this occasion is the hostility of the Pharisees. This 
 reason argues for the unity of the group here given, especially as 
 Matthew notes the movements of Jesus to and from the sea. He 
 may have grouped here parables spoken on various occasions, 
 but that is not likely. The seven given by Matthew are not all. 
 Mark (4 : 26-29) gives another and adds that " many such para- 
 bles " Jesus spoke. There is nothing to be made out of the num- 
 ber seven or eight. There were likely many others. But the 
 seven (or eight) that are preserved show in a wonderful way the 
 progress of the kingdom. They fall into four pairs : The Sower 
 and the Seed growing of itself (Mark), the Tares and the Net, 
 the Mustard Seed and the Leaven, the Treasure and the Pearl of 
 Great Price. How they supplement each other can be best shown 
 after the exposition. 
 
 3. The sower. The Parable of the Sower. A common sight. 
 One may have just passed. 
 
 I6S 
 
MATTHEW 
 
 6. and when the sun was risen, they were scorched ; and 
 
 7. because they had no root, they withered away. And 
 others fell upon the thorns ; and the thorns grew up, 
 
 8. and choked them: and others fell upon the good 
 ground, and yielded fruit, some a hundred fold, some 
 
 9. sixty, some thirty. He that hath ears, let him hear. 
 
 10. And the disciples came, and said unto him. Why 
 
 11. speakest thou unto them in parables? And he an- 
 swered and said unto them. Unto you it is given to 
 know the mysteries of the kingdom of heaven, but to 
 
 12. them it is not given. For whosoever hath, to him 
 shall be given, and he shall have abundance: but 
 whosoever hath not, from him shall be taken away 
 
 13. even that which he hath. Therefore speak I to them 
 in parables ; because seeing they see not, and hearing 
 
 14. they hear not, neither do they understand. And unto 
 them is fulfilled the prophecy of Isaiah, which saith, 
 
 9. He that hath ears. To understand what Jesus has just 
 said. 
 
 10. The disciples came. They had not understood. Why. 
 It was a new departure for Jesus to use parables of such length. 
 In parables. Apparently he had spoken more than this one. 
 
 11. Unto you it is given. Jesus assumes that the disciples 
 have spiritual insight to understand. They ought to have had it 
 after so much instruction from him. 
 
 12. For whosoever hath. The law of life in grace as in nature. 
 
 13. Therefore speak I unto them in parables. As a penalty. 
 The blasphemous accusation had come that day. Jesus veils his 
 teaching so that the discerning understand and the blindly prej- 
 udiced could not quibble. Besides the people would remember 
 the story and might some day see the point of it. By means of 
 parables Jesus could get a hearing with an unsympathetic audi- 
 ence and send shafts of truth home to those who otherwise might 
 not listen. 
 
 14. Is fidfilled. Not the usual formula. No design is there 
 asserted. This quotation is attributed to Jesus. The prophecy 
 of Isaiah. Isa. 6 : 9 f . and from the LXX. It is extremely per- 
 tinent. 
 
 166 
 
MATTHEW 
 
 By hearing ye shall hear, and shall in no wise under- . 
 stand ; 
 
 And seeing ye shall see, and shall in no wise per- 
 ceive : 
 
 For this people's heart is waxed gross, 
 
 And their ears are dull of hearing, 
 
 And their eyes they have closed ; 
 
 Lest haply they should perceive with their eyes, 
 
 And hear with their ears, 
 
 And understand with their heart, 
 
 And should turn again, 
 
 And I should heal them. 
 But blessed are your eyes, for they see ; and your ears, Q 
 for they hear. For verily I say unto you, that many 
 prophets and righteous men desired to see the things 
 which ye see, and saw them not ; and to hear the things 
 which ye hear, and heard them not. Hear then ye M 
 the parable of the sower. When any one heareth the 
 word of the kingdom, and understandeth it not, then 
 Cometh the evil one, and snatcheth away that which 
 hath been sown in his heart. This is he that was 
 sown by the way side. And he that was sown upon 
 the rocky places, this is he that heareth the word, and 
 
 1 6. But blessed are your eyes. Those of the disciples. 
 
 1 8. Hear then. He gives the explanation for the benefit of the 
 multitude and the disciples. 
 
 19. This is he. Here the figure is purposely changed from the 
 seed sown to the soil in which the seed is sown. The seed is the 
 same each time. There are four kinds of soil, four kinds of hearers 
 of the word, for the seed is the Word of God (Lk. 8 : 11), "the 
 word of the Kingdom." This soil is by the way side. The chief 
 point of this parable is therefore the various results from the 
 preaching of the word. 
 
 20. He that was sown upon the rocky places. This soil, the 
 second kind, is among the rocks (shallow earth over rock strata). 
 
 167 
 
MATTHEW 
 
 21. straightway with joy receiveth it; yet hath he not 
 root in himself, but endureth for a while; and when 
 tribulation or persecution ariseth because of the word, 
 
 22. straightway he stumbleth. And he that was sown 
 among the thorns, this is he that heareth the word; 
 and the care of the world, and the deceitfulness of 
 riches, choke the word, and he becometh unfruitful. 
 
 23. And he that was sown upon the good ground, this is 
 he that heareth the word, and understandeth it ; who 
 verily beareth fruit, and bringeth forth, some a hun- 
 dredfold, some sixty, some thirty. 
 
 R 24. Another parable set he before them, saying. The 
 kingdom of heaven is likened unto a man that sowed 
 
 25. good seed in his field : but while men slept, his enemy 
 came and sowed tares also among the wheat, and went 
 
 26. away. But when the blade sprang up, and brought 
 
 27. forth fruit, then appeared the tares also. And the 
 servants of the householder came and said unto him, 
 Sir, didst thou not sow good seed in thy field ? whence 
 
 28. then hath it tares ? And he said unto them, An enemy 
 hath done this. And the servants say unto him. Wilt 
 
 29. thou then that we go and gather them up? But he 
 
 22. He that was sown among the thoms. So the third kind of 
 soil is among the thorns. No good ground so far. 
 
 23. He tiiat was sown upon the good ground. This soil is 
 good ground, we should say. Some a hundredfold. No grain 
 came from the other three kinds of soil. Those were not really 
 converted. Among the converted there will be diversity in the 
 harvest, but there will be harvest. 
 
 24. Another parable. That of the Tares. The kingdom of 
 heaven. The main theme of the parable. Is likened. The 
 common form of comparison. The parable implies a comparison. 
 When this expression is used, the comparison is stated. 
 
 25. Tares. Not vetch, but bearded darnel. At first it looks 
 like wheat. 
 
 168 
 
MATTHEW 
 
 saith, Nay; lest haply while ye gather up the tares, 
 
 30. ye root up the wheat with them. Let both grow 
 together until the harvest : and in the time of the har- 
 vest I will say to the reapers, Gather up first the tares, 
 and bind them in bundles to burn them : but gather 
 the wheat into my barn. 
 
 31. Another parable set he before them, saying. The 
 kingdom of heaven is Uke unto a grain of mustard seed, 
 
 32. which a man took, and sowed in his field: which in- 
 deed is less than all seeds ; but when it is grown, it is 
 greater than the herbs, and becometh a tree, so that 
 the birds of the heaven come and lodge in the branches 
 
 . thereof. 
 
 33. Another parable spake he unto them; The king- 
 dom of heaven is like unto leaven, which a woman 
 took, and hid in three measures of meal, till it was all 
 leavened. 
 
 29. Ye root up the wheat with them. Modern farmers have 
 learned how to take weeds (cockle, cheat, etc.) out of wheat, but 
 it is difficult and is not usually done. 
 
 30. I will say. Note the consciousness of Jesus about the 
 judgment. He will be Judge (Matt. 25). Cf. the eschatological 
 teaching of John the Baptist. 
 
 31. Another parable. The Mustard Seed. The kingdom. 
 Not the individual. A grain of mustard seed. Jesus does not 
 expound this parable, but the point is plain. It is the develop- 
 ment of the kingdom. It is a biological conception, the law of 
 life, of growth. The proof of Christ's illustration is before our 
 eyes to-day. In Acts 5 : 24 the chief priests already fear the 
 growth of the new kingdom. No stress need be laid on the 
 branches and the birds. It is a very small seed (hyperbole) and 
 in Palestine becomes a shrub as large as some trees and is a most 
 happy illustration of great results from small beginnings. 
 
 ^S. Another parable. The leaven. Leaven. It is usually, 
 because of the fermentation, a metaphor for the influence of evil. 
 (Cf. I Cor. 5:6; Gal. 5 : 9.) But " lion " is a metaphor for 
 Christ (Rev. 5 : 5) and for the devil (i Pet. 3:8). Cf. also the 
 Unjust Judge. The point here is not in the impurity of the 
 
 169 
 
MATTHEW 
 
 34. All these things spake Jesus in parables unto the 
 multitudes ; and without a parable spake he nothing 
 
 35. unto them: that it might be fulfilled which was spoken 
 by the prophet, saying, 
 
 I will open my mouth in parables ; 
 I will utter things hidden from the foundation of the 
 world. 
 
 36. Then he left the multitudes, and went into the house : 
 and his disciples came unto him, saying. Explain imto 
 
 37. us the parable of the tares of the field. And he an- 
 swered and said. He that soweth the good seed is the 
 
 38. Son of man ; and the field is the world ; and the good 
 seed, these are the sons of the kingdom ; and the tares 
 
 39. are the sons of the evil one; and the enemy that sowed 
 
 leaven, but in its pervasive power, the pervasive influence of the 
 kingdom of God. Nothing is to be made of the number " three." 
 
 34. Unto the multitudes. By the sea. 
 
 35. That it might be fulfilled. Usual formula. By the 
 prophet. Ps. 78 : 2. Probably a translation from the Hebrew. 
 This is Matthew's interpretation of Christ's new method of teach- 
 ing. Mark (4 : 34) adds that " privately to his disciples he ex- 
 pounded all things." We have the exposition of only the Sower 
 and the Tares. That of the Sower was apparently in public. 
 
 (2) Three more Parables in the House after Explanation of the 
 Tares, 36-50 
 
 36. Went into the house. Apparently the same house (13 : i) 
 from which he had gone to the sea, possibly Peter's home in Caper- 
 naum. His disciples came unto him. An illustration of Mark's 
 remark (4 : 34). Explain imto us. They had heard, but did not 
 understand. The parables provoked inquiry. 
 
 37. The field is the world. Both wheat and tares are in the 
 same field, the world, intermingled. The field is not the kingdom, 
 but both kingdoms (that of God and that of Satan) are in the 
 same field (the world). The point in the parable of the Tares 
 is that separation between the good and the bad takes place at 
 the end, the consummation of the kingdom. 
 
 38. The sons of the evil one. The world has only two classes, 
 the children of God and the children of the devil. In one sense, 
 
 170 
 
MATTHEW 
 
 them is the devil : and the harvest is the end of the 
 
 40. world; and the reapers are angels. As therefore the 
 tares are gathered up and burned with fire ; so shall 
 
 41. it be in the end of the world. The Son of man shall 
 send forth his angels, and they shall gather out of his 
 kingdom all things that cause stmnbling, and them 
 
 42. that do iniquity, and shall cast them into the furnace 
 of fire: there shall be the weeping and gnashing of 
 
 43. teeth. Then shall the righteous shine forth as the Sim 
 in the kingdom of their Father. He that hath ears, 
 let him hear. 
 
 44. The kingdom of heaven is like unto a treasure hidden 
 in the field ; which a man found, and hid ; and in his 
 joy he goeth and selleth all that he hath, and buyeth 
 that field. 
 
 45. Again, the kingdom of heaven is hke unto a man 
 
 46. that is a merchant seeking goodly pearls : and having 
 found one pearl of great price, he went and sold all 
 that he had, and bought it. 
 
 that of origin, all men are the children of God. But here, as fre- 
 quently, sonship indicates likeness in character. 
 
 41. Gather out of his kingdom. Jesus does not, of course, 
 mean that the sons of the devil are in the kingdom in reality. 
 Both classes are in the world (the field). The wicked, like the 
 tares in the wheat, are mingled with the good. At the end the 
 wicked will be gathered out from among the good. 
 
 44. A treasure hidden in the field. The point here is the joy 
 of discovery of something of supreme worth. The kingdom, like 
 the treasure, is worth more than all a man's possessions. He 
 raay well sacrifice these all for it. The ethical question of the 
 rights of one who finds a treasure in relation to the owner of the 
 field is not raised at all. 
 
 45. A merchant seeking goodly pearls. Here again we have 
 the personal experience of a believer as he finds the supreme good. 
 As the one pearl was worth more than all the merchant's posses- 
 sions which he exchanged for it, so the kingdom may well be 
 gained by sacrifice of all else. For it is worth more. In this 
 
 171 
 
MATTHEW 
 
 47. Again, the kingdom of heaven is Hke unto a net, 
 that was cast into the sea, and gathered of every kind : 
 
 48. which, when it was filled, they drew up on the beach ; 
 and they sat down, and gathered the good into vessels, 
 
 49. but the bad they cast away. So shall it be in the end 
 of the world : the angels shall come forth, and sever 
 
 50. the wicked from among the righteous, and shall cast 
 them into the furnace of fire : there shall be the weep- 
 ing and gnashing of teeth. 
 
 51. Have ye understood all these things? They say 
 
 52. unto him. Yea. And he said unto them, Therefore 
 every scribe who hath been made a disciple to the 
 kingdom of heaven is like unto a man that is a house- 
 holder, which bringeth forth out of his treasure things 
 new and old. 
 
 parable, however, it is the joy of success after long search. In 
 the case of the Mustard Seed and the Leaven we had biological 
 metaphors. Here the riches of grace are presented as a finished 
 product, a treasure and a pearl. Both points of view are true 
 and they do not conflict. No metaphor of the kingdom is ex- 
 haustive, 
 
 47. Net. This parable is similar to that of the Tares, though 
 it was spoken last in the list according to Matthew. As with the 
 Tares, so here the separation between the good and the bad fish 
 takes place only at the end, the consummation of the kingdom. 
 Just as the field (the world) contains both wheat and tares, so the 
 net (the world) holds both good and bad. Cf . Matt. 24 : 3 ; 
 28 : 20. 
 
 50. There. In the furnace of fire. 
 
 (3) The Disciples Learning the Parables, 51 f. 
 
 51. Have ye understood all these things? The answer is 
 rather astonishing. They thought that they did, but see the 
 parable of the leaven of the Pharisees and Sadducees (Matt. 
 i5:6ff.). 
 
 52. Every scribe. Really an eighth parable in Matthew. 
 Out of his treasure things new and old. As Jesus has done. 
 What the teacher should desire is the truth whether old or new, 
 
MATTHEW 
 
 13. Jesus Back at Nazareth ^ 13 : 53-58 
 
 53. And it came to pass, when Jesus had finished these 
 
 54. parables, he departed thence. And coming into his 
 own country he taught them in their synagogue, in- 
 somuch that they were astonished, and said, Whence 
 hath this man this wisdom, and these mighty works ? 
 
 55. Is not this the carpenter's son? is not his mother 
 called Mary? and his brethren, James, and Joseph, 
 
 The parables in this chapter fall into an harmonious presentation 
 of the kingdom and illustrate this closing parable of the ideal 
 scribe (teacher). The Sower presents in a general way the vari- 
 ous results to be expected from the proclamation of the word of 
 the Kingdom. The Seed growing of itself (Mark) illustrates the 
 gradual and mysterious development of that word in those indi- 
 viduals who do open their hearts to it. The Hid Treasure and 
 the Pearl of Great Price reveal the joy of those who find the 
 kingdom as the supreme good, whether made by sudden dis- 
 covery or as a result of prolonged search. The Mustard Seed and 
 the Leaven show how the kingdom will develop from its present 
 small beginning into a mighty force in the world. The Tares 
 and the Net illustrate the conflict between the kingdom of God 
 and the kingdom of the devil and the final separation between the 
 good and bad in the end. 
 
 53. Departed thence. Whither? According to Mark (4: 
 35-41) Jesus went across the lake where the demoniac in the 
 tombs was encountered. On the return he went on to his own 
 country. 
 
 54. His own country. Nazareth. Cf. Lk. 4: 16-31 for what 
 was probably an earlier visit to Nazareth. The accounts may be 
 of the same visit, but probably not. Here Matthew follows Mark 
 closely. In their synagogue. Jesus went to worship and, as a 
 visiting rabbi, was asked to speak. Whence. They were as- 
 tonished at his words and his works. He wrought some miracles 
 in Nazareth. In the earlier visit (Luke) he apparently wrought 
 none. 
 
 55. Is not this the carpenter's son? He was evidently a well- 
 known figure in Nazareth. Mark (6 : 3) speaks of Jesus as " tlje 
 carpenter." The town people still thought of the now famous 
 rabbi as the carpenter boy. His brethren. He had brothers and 
 sisters, children of Joseph and Mary. Strictly they were half- 
 
 173 
 
MATTHEW 
 
 56. and Simon, and Judas? And his sisters, are they 
 not all with us ? Whence then hath this man all these 
 
 57. things ? And they were offended in him. But Jesus 
 said unto them, A prophet is not without honour, save 
 
 58. in his own country, and in his own house. And he 
 did not many mighty works there because of their 
 unbelief. 
 
 brothers and sisters, since Jesus was not the son of Joseph, though 
 he passed as such. There are two other theories. One is that 
 these children were those of Joseph by a previous marriage, step- 
 children to Mary, and so no real kin to Jesus. Another theory 
 is that they are the children of Mary's sister Mary and so the 
 cousins of Jesus. Ingenious arguments are advanced, but the 
 first view is the obvious and natural one. The brothers and 
 sisters of Jesus were still in Nazareth. 
 
 57. Offended in him. Stumbled at him, because they could 
 not explain his present power from so humble a home. A prophet 
 is not without honour. By this proverb Jesus explains the mysti- 
 fication of his townsmen. 
 
 58. Because of their unbelief. Mark (6 : 6) adds that Jesus 
 " marvelled because of their unbelief." He did some mighty 
 works, but not many. The atmosphere was too hostile. 
 
 174 
 
V. Special Training of the Twelve in View of the 
 Approaching Death of Jesus, Chs. 14-18 
 
 Chiefly in the Districts outside of Galilee 
 
 I. Reason for the Alarm and Guilty Conscience of Herod 
 AntipaSj 14: 1-12 
 
 14. At that season Herod the tetrarch heard the report 
 
 2. concerning Jesus, and said unto his servants, This is 
 John the Baptist; he is risen from the dead; and 
 
 3. therefore do these powers work in him. For Herod 
 had laid hold on John, and boimd him, and put him 
 in prison for the sake of Herodias, his brother Philip's 
 
 1. At that season. Certainly not just after the visit to Naz- 
 areth. Most probably the order of Mark (6: 12-29) and Luke 
 (9 : 6-9) is correct. They put it just after the experimental tour 
 of the twelve. From now on Matthew follows Mark's order 
 very closely and is chronological, not topical, in most places. 
 Tetrarch. But " king " in verse 9 as in Mk. 6 : 14. Tetrarch 
 was technically correct. It was a title inferior to that of king, 
 and indicated a native ruler subject to Rome, but of considerable 
 independent power. Heard the report. When Herod was at 
 home in Tiberias, he was not very far from the scene of Christ's 
 labors. The tours of the Apostles would make fresh talk. 
 
 2. This is John the Baptist. Luke adds (9:7) that this was 
 the interpretation of others also. But Herod's own guilty con- 
 science would readily acquiesce. 
 
 3. Had laid hold on John. The arrest, imprisonment, and 
 death of John are here told from the standpoint of the ministry 
 of Jesus. How long ago the death was is not told. It was prob- 
 ably some months. For the sake of Herodias. He knew that he 
 had no right to have her. Her former husband was still alive, 
 and moreover she was Herod's sister-in-law (cf. Lev. 18: 16). It 
 was a flagrant affront to public sentiment. 
 
 175 
 
MATTHEW 
 
 4. wife. For John said unto him, It is not lawful for 
 
 5. thee to have her. And when he would have put him 
 to death, he feared the multitude, because they counted 
 
 6. him as a prophet. But when Herod's birthday came, 
 the daughter of Herodias danced in the midst, and 
 
 7. pleased Herod. Whereupon he promised with an oath 
 
 8. to give her whatsoever she should ask. And she, 
 being put forward by her mother, saith, Give me here 
 
 9. in a charger the head of John the Baptist. And the 
 king was grieved ; but for the sake of his oaths, and 
 of them which sat at meat with him, he commanded it 
 
 10. to be given ; and he sent, and beheaded John in the 
 
 11. prison. And his head was brought in a charger, and 
 given to the damsel : and she brought it to her mother. 
 
 12. And his disciples came, and took up the corpse, and 
 buried him ; and they went and told Jesus. 
 
 4. John said unto him. Why we do not know. The Phari- 
 sees may have inveigled Herod into asking John's opinion of his 
 marriage or Herod may have invited John to Machaerus to preach. 
 But John was not the kind of man to spare a sinner in a high place. 
 Mark (6: 17) remarks that " Herod himself had sent forth and 
 laid hold upon John," 
 
 5. He feared the multitude. He was between two fires. 
 " Herodias set herself against " John (Mk. 6: 19) and the people 
 " counted him as a prophet " (Matt. 14: 5), Hence Herod was 
 much perplexed (Mk. 6 : 20) and vacillated. He personally liked 
 John and respected him, though Mark (6 : 20) says that " Herod 
 feared John." 
 
 6. Herod's birthday came. It was the opportunity of Hero- 
 dias. She knew Herod's habits and weaknesses. Probably for 
 this reason she allowed her daughter Salome to make a shameful 
 spectacle of herself. 
 
 7. Promised with an oath. Mark (6 : 23) adds " even to the 
 half of my kingdom." Ci. Esther 5 : 3, 6. 
 
 8. Put forward by her mother. The instigator of it all, but 
 Salome and Herod Antipas have their guilt also. 
 
 9. The king was grieved. He liked and feared John. 
 
 12. Took up the corpse. Herod had the decency to allow 
 176 
 
MATTHEW 
 
 2. Crisis in Christ'' s Ministry because of Popular 
 Fanaticism, 14 : 13-36 
 
 13. Now when Jesus heard if, he withdrew from thence M 
 in a boat, to a desert place apart : and when the mul- 
 titudes heard thereof, they followed him on foot from 
 
 14. the cities. And he came forth, and saw a great mul- 
 titude, and he had compassion on them, and healed 
 
 15. their sick. And when even was come, the disciples 
 came to him, saying, The place is desert, and the time 
 is already past ; send the multitudes away, that they 
 may go into the villages, and buy themselves food. 
 
 that. They went and told Jesus. Proof of John's love for Jesus. 
 His disciples knew that Jesus cared. 
 
 13. When Jesus heard it. What? The news of the murder 
 of the Baptist? Or the agitation of Herod Antipas about Jesus 
 as John the Baptist redivinus? The latter most probably. In 
 Mark (6 : 30) and Luke (9 : 10) the return of the Apostles with the 
 report of their work is the cause of the withdrawal. The two 
 views are not inconsistent. Withdrew. Luke (9 : 10) explains 
 that it was to the city of Bethsaida (Julias) on the eastern side of 
 the lake in the region of Philip. John (6 : i) calls it " the other side." 
 The four Gospels narrate this incident, making it the best attested 
 of all Christ's miracles. John (6 : 4) adds also that it was the 
 time of the passover, a feast which Jesus did not attend because 
 the Jews sought to kill him (Jn. 7:1). It was a year before the 
 death of Christ. The green grass of Mark (6 : 39) shows also 
 that it was spring. To a desert place apart. Near Bethsaida 
 on the mountain side (Matt. 14: 23). On foot. In contrast to 
 the boat used by Jesus. They ran round the head of the lake 
 and outwent Jesus (Mk. 6 : 33). 
 
 14. He came forth. Tired as he was (Mk. 6: 31). He was 
 not too tired to have compassion on the multitude, to heal the 
 sick, to teach all. 
 
 15. When even was come. The first " even," about three 
 o'clock. The disciples came to him. According to John (6 : 5) 
 Jesus raised the question with Philip to prove him (Jn. 6 : 2). 
 Probably Philip spoke to the disciples who later take it up with 
 Jesus. He urges that the disciples feed the multitudes. He 
 
 (Mk. 6 : 38) how many loaves you can 
 
 N 177 
 
MATTHEW 
 
 1 6. But Jesus said unto them, They have no need to go 
 
 17. away ; give ye them to eat. And they say unto him, 
 
 18. We have here but five loaves, and two fishes. And 
 
 19. he said, Bring them hither to me. And he commanded 
 the multitudes to sit down on the grass ; and he took 
 the five loaves, and the two fishes, and looking up to 
 heaven, he blessed, and brake and gave the loaves to 
 
 20. the disciples, and the disciples to the multitudes. And 
 they did all eat, and were filled: and they took up 
 that which remained over of the broken pieces, twelve 
 
 21. baskets full. And they that did eat were about five 
 thousand men, beside women and children. 
 
 22. And straightway he constrained the disciples to 
 
 find. Andrew (Jn. 6 : 8) reports that a lad has five barley loaves 
 and two fishes, the visible supply. The disciples, according to 
 Luke (9 : 13), suggest the possibility of their buying food as the 
 only solution. 
 
 18. Bring them hither to me. Probably the lad came also. 
 The disciples had not expected a miracle. 
 
 19. Sit down on the grass. Recline. Mark (6 : 40) explains 
 that they were in companies of hundreds and fifties, Luke each 
 about fifty (9 : 14). It was orderly and more convenient thus. 
 He blessed. Looking up to heaven. This was " saying grace " 
 and more. The " more " we cannot explain. This nature 
 miracle cannot be explained on the theory of psychic influence. 
 But it is the best attested of all the miracles wrought by Jesus. 
 At bottom the problem is that of the personality of God. Has 
 God personal will left outside of his laws in nature? If God is 
 both transcendent and immanent, he can, if he will, express his 
 will on his world by laws unknown to us. Jesus here acts as God 
 at home with the forces of nature. The bread is baked and the 
 fishes cooked. Cf. Elisha's feeding of a hundred men (2 Kgs. 
 4:42-44). 
 
 20. Took up that which remained. Economy in the midst 
 of great abundance. Twelve baskets full. One for each Apostle. 
 Not of crumbs, but of broken pieces not eaten. 
 
 21. About five thousand men. They could be counted. The 
 women and children were probably few and may not have been 
 gathered into groups. 
 
 22. Straightway. John (6:14) explains why Jesus sent the 
 
 178 
 
MATTHEW 
 
 enter into the boat, and to go before him unto the other 
 
 23. side, till he should send the multitudes away. And 
 after he had sent the multitudes away, he went up into 
 the mountain apart to pray : and when even was come, 
 
 24. he was there alone. But the boat was now in the 
 midst of the sea, distressed by the waves ; for the wind 
 
 25. was contrary. And in the fourth watch of the night 
 
 26. he came unto them, walking upon the sea. And when 
 the disciples saw him walking on the sea, they were 
 troubled, saying, It is an apparition ; and they cried 
 
 27. out for fear. But straightway Jesus spake unto them, 
 
 28. saying. Be of good cheer ; it is I ; be not afraid. And 
 Peter answered him and said. Lord, if it be thou, bid 
 
 multitude and the disciples away so hurriedly. The people were 
 clamoring to make Jesus a national king. It was the temptation 
 of the devil over again. The crowd were hailing him as Messiah, 
 a political Messiah, the kind that they looked for. Unto the 
 other side. To the west to Bethsaida (Mk. 6 : 45), the one in 
 Galilee. The disciples returned by the same boat in which they 
 had come. Till he should send the multitudes away. It was a 
 real task, for the crowd was great. They wanted to make him a 
 king by force (Jn. 6 : 15). 
 
 23. Into the mountain apart to pray. He wished to talk with 
 the Father. It had been a day of exhaustion and the people hope- 
 lessly misunderstood him. He had labored possibly a year and a 
 half in Galilee and they still wish a national king, not a Saviour 
 from their sins. When even was come. The second " even," 
 at six o'clock. Alone. Cf. the temptation in the wilderness 
 when the devil came and oflfered him the kingdoms of the world. 
 
 24. Was now in the midst of the sea. When the storm came. 
 They had rowed slowly. 
 
 25. In the fourth watch. Roman method of counting, three 
 o'clock in the morning. Walking upon the sea. Another nature 
 miracle. 
 
 26. It is an apparition. The disciples evidently believed in 
 ghosts. That fact does not affect the question of the existence 
 of. ghosts one way or the other. 
 
 28. If it be thou. Impulsive faith and a demand for proof at 
 the same time. 
 
 179 
 
MATTHEW 
 
 29. me come imto thee upon the waters. And he said, 
 Come. And Peter went down from the boat, and 
 
 30. walked upon the waters, to come to Jesus. But when 
 he saw the wind, he was afraid ; and beginning to sink, 
 
 31. he cried out, saying. Lord, save me. And immediately 
 Jesus stretched forth his hand, and took hold of him, 
 and saith unto him, O thou of little faith, wherefore 
 
 M 32. didst thou doubt ? And when they were gone up into 
 
 33. the boat, the wind ceased. And they that were in the 
 boat worshipped him, saying. Of a truth thou art the 
 Son of God. 
 
 34. And when they had crossed over, they came to the 
 
 35. land, unto Gennesaret. And when the men of that 
 place knew him, they sent into all that region round 
 
 36. about, and brought unto him all that were sick ; and 
 they besought him that they might only touch the 
 border of his garment : and as many as touched were 
 made whole. 
 
 3. Challenged by the Jerusalem Pharisees because of the 
 Tradition of the Elders, 15 : 1-20 
 
 15. Then there come to Jesus from Jerusalem Pharisees 
 2. and scribes, saying. Why do thy disciples transgress 
 
 29. Walked upon the waters. Another miracle. 
 
 30. When he saw the wind. Popular speech. He saw the 
 effect of the wind on the waves. Peter's miracle was dependent 
 on his own faith, which soon gave way to doubt. 
 
 33. Worshipped him. In the full sense. The Son of God. 
 Growing sense of the Messiahship of Jesus. 
 
 34. Unto Gennesaret. The plain of Gennesaret on the west- 
 ern side of the lake. 
 
 36. Only touch. Cf. The woman in 9 : 20 f. This faith was 
 honored by Christ. 
 
 I. Then. Matthew's usual note of time, but indefinite. 
 Matthew and Mark (7 : 1-23) agree in the order of this section. 
 
 180 
 
MATTHEW 
 
 the tradition of the elders? for they wash not their 
 
 3. hands when they eat bread. And he answered and 
 said unto them, Why do ye also transgress the com- 
 
 4. mandment of God because of your tradition? For 
 God said, Honour thy father and thy mother: and, 
 He that speaketh evil of father or mother, let him die 
 
 5. the death. But ye say. Whosoever shall say to his 
 father or his mother. That wherewith thou mightest 
 
 6. have been profited by me is given to God; he shall not 
 
 Mark is longer here. From Jerusalem. They may have been 
 sent up to inspect the work of Christ. They have come before. 
 Cf. Lk. 5:17. 
 
 2. Trangress the tradition of the elders. The oral law. The 
 Talmud says that Moses delivered the oral law on Mt. Sinai and 
 it was handed down from mouth to mouth. The Pharisees con- 
 stituted themselves the special champions of the oral law as against 
 the Sadducees. In reality the Pharisees put a higher value on the 
 oral law than they did upon the Scriptures. Jesus had already 
 violated their traditions about the Sabbath. Now they have a 
 new charge against him. Wash not their hands when they eat 
 bread. Mark (7:3) explains that the Pharisees were supported by 
 popular custom in the matter of their frequent ceremonial ablu- 
 tions. He adds (vs. 4) that they bathe before meals when they 
 come from the marketplace (cf. Lk. 11:38; Sirach 31:30). 
 But the trouble with the Pharisees was that they attached a 
 moral quality to purely ceremonial matters. They made a moral 
 necessity out of mere custom. 
 
 3. Ye also transgress the commandment of God. The answer 
 of Jesus was to the point. They cared more for ceremonial purity 
 than for moral purity. This was the real issue between Christ 
 and the Pharisees. Because of your traditions. In order to keep 
 their tradition they will even violate a command of God. 
 
 4. For God said. Cf. Ex. 20:12; 21:17, from the LXX. 
 Die the death. Cf. Dt. 27:16; Prov. 20:20; i Tim. 5:3. 
 The Scripture is clear here. 
 
 5. But ye say. In contrast. A brief statement of Pharisaic 
 teaching. See the Talmud. Is given to God. Corban (Mk. 
 7: 11). Either that what is given in haste or anger cannot be 
 recalled or that it is merely given in pretence and is turned aside 
 (but not to the parent). This conduct shows their moral rotten- 
 ness. 
 
 181 
 
MATTHEW 
 
 honour his father. And ye have made void the word 
 
 7. of God because of your tradition. Ye hypocrites, well 
 did Isaiah prophesy of you, saying, 
 
 8. This people honoureth me with their lips; 
 But their heart is far from me. 
 
 9. But in vain do they worship me, 
 
 Teaching as their doctrines the precepts of men. 
 
 10. And he called to him the multitude, and said unto 
 
 11. them. Hear, and understand : Not that which entereth 
 into the mouth defileth the man ; but that which pro- 
 
 12. ceedeth out of the mouth, this defileth the man. Then 
 came the disciples, and said unto him, Knowest thou 
 that the Pharisees were offended, when they heard 
 
 13. this saying ? But he answered and said. Every plant 
 which my heavenly Father planted not, shall be rooted 
 
 14. up. Let them alone: they are blind guides. And 
 if the blind guide the blind, both shall fall into a pit. 
 
 15. And Peter answered and said unto him, Declare unto 
 
 6. Make void. Mark (7 : 9) gives the fine irony of Jesus : 
 " Full well do ye reject the commandment of God, that ye may 
 keep your traditions." 
 
 7. Well did Isaiah. Isa. 29 : 13 from LXX. History has 
 certainly repeated itself. Mark gives this quotation a few verses 
 sooner than Matthew. 
 
 10. Called to him. Probably a crowd had gathered by this time 
 to hear the discussion between Jesus and the Jerusalem Pharisees. 
 
 11. Not that which entereth. It is, of course, moral defile- 
 ment that Jesus means, not physical (hygienic) defilement. The 
 antithesis is ceremonial and moral. 
 
 12. Knowest thou. The Pharisees had evidently shown such 
 anger that the disciples grew uneasy. They feared these religious 
 leaders. 
 
 13. Every plant. A parable of nature. 
 
 14. BUnd guides. Another parable. Cf . Lk. 6 : 39 ; Matt. 
 23 : 16, 24 ; Rom. 2 : 19. It may have been a proverb. 
 
 15. Peter answered. He wanted to know, confessing his ig- 
 norance ; the Pharisees were ignorant and did not know it. 
 
 182 
 
MATTHEW 
 
 i6. us the parable. And he said, Are ye also even yet 
 
 17. without understanding ? Perceive ye not, that what- 
 soever goeth into the mouth passeth into the belly, 
 
 18. and is cast out into the draught? But the things 
 which proceed out of the mouth come forth out of the 
 
 19. heart ; and they defile the man. For out of the heart 
 come forth evil thoughts, murders, adulteries, forni- 
 
 20. cations, thefts, false witness, railings : these are the 
 things which defile the man : but to eat with unwashen 
 hands defileth not the man. 
 
 4. A Trip to Phceniciaj 15 : 21-28 
 
 21. And Jesus went out thence, and withdrew into the M 
 
 22. parts of Tyre and Sidon. And behold, a Canaanitish 
 
 16. Ye also even yet. Jesus rebukes the disciples all (Mk. 
 7:17) for not understanding so plain a matter. Their dulness 
 pertains to the matter of defilement, so bound to tradition were 
 even the disciples of Jesus. 
 
 18. Out of the heart. Plain language. Mark (7 : 19) inserts a 
 clause " making all meats clean," perhaps under the influence of 
 Peter (cf. Acts 10, 11), who later had a special vision on this sub- 
 ject. The position of Jesus seemed revolutionary, even to the 
 disciples. It was difficult for them to separate moral questions 
 from the purely ceremonial. 
 
 20. These are the things. Jesus repeats with solemn emphasis. 
 Fortunately the disciples waited till they had gone into the house 
 (Mk. 7:17) before they showed their sympathy with the Phari- 
 saic standpoint. Jesus did not object to washing hands at meals. 
 He objected to making it a moral question. He had now ploughed 
 very deep into the Pharisaic tradition. 
 
 21. Went out hence. The Pharisees would hardly go with him 
 to Phoenicia. Herod was jealous, as we have seen, and the people 
 were fanatical (Jn. 6: 15). The disciples were sadly in need of 
 more instruction, if they were disposed to take the side of the 
 Pharisees about the oral law. Once before Jesus had sought rest 
 near Bethsaida Julias with no success. Now he takes the twelve 
 on an extended tour outside of Galilee. The heated term is com- 
 ing on. Into the parts of Tyre and Sidon. Not merely to the 
 edge, but into the region of. He went into Phoenicia, but not to 
 do work among the pagans. 
 
 183 
 
MATTHEW 
 
 woman came out from those borders, and cried, saying, 
 Have mercy on me, O Lord, thou son of David ; my 
 
 23. daughter is grievously vexed with a devil. But he 
 answered her not a word. And his disciples came and 
 besought him, saying, Send her away ; for she crieth 
 
 24. after us. But he answered and said, I was not sent 
 
 25. but unto the lost sheep of the house of Israel. But 
 she came and worshipped him, saying, Lord, help me. 
 
 26. And he answered and said. It is not meet to take the 
 
 27. children's bread and cast it to the dogs. But she said, 
 Yea, Lord : for even the dogs eat of the crumbs which 
 
 28. fall from their masters' table. Then Jesus answered 
 
 22. Canaanitish woman. Cf. Jud. i : 3 f . Elijah had gone 
 into Zarephath (i Kgs. 17 : 9 f. ; Lk. 4 : 26) in Phoenicia. Mark 
 (7 : 26) calls this woman a " Greek, a Syrophcenician." The 
 Phoenicians were originally from Canaan. Mark speaks of 
 Christ's going into a house, possibly that of a Gentile (cf. Acts 
 10:37). On me. She made her daughter's case her own. 
 Grievously vexed with a devil. A very bad case. 
 
 23. Answered her not. His silence seemed hard. Send her 
 away. But the disciples misunderstood the silence. 
 
 24. Answered and said. He spoke now. But unto the lost 
 sheep of the house of Israel. But the speech of Jesus gave no 
 comfort to the woman. Jesus is sincere, though he means to test 
 her. If he had repeated in Phoenicia the work in Galilee, the 
 door to the Jewish work would have been closed. Cf. the diffi- 
 culty experienced by Peter and the Jerusalem Christians concern- 
 ing the Gentiles and the gospel (Acts 10 and 11). Paul's activity 
 among the Gentiles roused fierce opposition in Jerusalem (Acts 
 15 : I f.). "To the Jew first " was the privilege of the Jews and 
 an historical necessity laid on Jesus. 
 
 25. Worshipped. But the woman is persistent. She must 
 have heard of Jesus through those who had returned from Galilee. 
 
 26. The children's bread. The bread of the Jews. Christ 
 repeats this point. To the dogs. The Gentiles, as the Jews 
 regarded them. Jesus did not himself consider the Gentiles to 
 be dogs. 
 
 27. Even the dogs. Jesus had said "little dogs" and the 
 woman quickly turned the image round to the little dogs under 
 the table. It was bright and neat and it deserved to win. 
 
 184 
 
MATTHEW 
 
 and said unto her, O woman, great is thy faith: be 
 it done unto thee even as thou wilt. And her daugh- 
 ter was healed from that hour. 
 
 5. In Decapolis: the Region of the Greek Cities, 15 : 29-39 
 
 29. And Jesus departed thence, and came nigh unto the A( 
 sea of Galilee; and he went up into the mountain, 
 
 30. and sat there. And there came unto him great mul- 
 titudes, having with them the lame, blind, dumb, 
 maimed, and many others, and they cast them down 
 
 31. at his feet; and he healed them: insomuch that the 
 multitude wondered, when they saw the dumb speak- 
 
 28. Great is thy faith. It did win. This great faith is again 
 from a pagan. It shows at least what can be done among the 
 Gentiles when the door is open (Acts 14: 27). 
 
 29. Departed thence. Mark (7:31) describes the route as 
 " out from the borders of Tyre " and " through Sidon unto the 
 Sea of Galilee, through the midst of the borders of Decapolis." 
 The description is not very perspicuous, but apparently means a 
 trip north from Tyre to Sidon, then east and down south through 
 Decapolis to the eastern side of the Sea of Galilee. If so, Jesus 
 kept away from Galilee and passed from Phoenicia into the terri- 
 tory of Philip again and then into Decapolis. He had been in 
 Decapolis before (Matt. 8: 28), but was asked to leave. We do 
 not know of any further works wrought in Phoenicia before Christ 
 left there. Nigh unto the sea of Galilee. Matthew does not make 
 plain on which side of the sea it is, but the appearance of Pharisees 
 again in 16:1 implies that he is then on the west side (Galilee). 
 Hence he would now be on the east side, as Mark records. Into 
 the mountain. The high bluff on the eastern side. 
 
 30. Great multitudes. The people do not ask him to leave 
 this time. Mark gives a fuller account of the work here, but in- 
 stead of the general description of Matthew relates the cure of a deaf 
 stammerer and the marvellous effect on the crowds. " They 
 were beyond measure astonished " and the more Jesus enjoined 
 silence the more they spread the news. When here before (Mk. 
 5: 19) Jesus had urged that the healed demoniac tell about his 
 blessing. The work of Christ was comparatively new in the region, 
 for he had remained, it seems, only a few hours the other time. 
 
 31. Wondered. There were no Pharisees here to restrain. 
 
 i8S 
 
MATTHEW 
 
 ing, the maimed whole, and the lame walking, and the 
 blind seeing : and they glorified the God of Israel. 
 
 32. And Jesus called unto him his disciples, and said, 
 I have compassion on the multitude, because they 
 continue with me now three days and have nothing 
 to eat : and I would not send them away fasting, lest 
 
 33. haply they faint in the way. And the disciples say 
 unto him, Whence should we have so many loaves in 
 
 34. a desert place, as to fill so great a multitude? And 
 Jesus saith unto them. How many loaves have ye? 
 
 35. And they said. Seven, and a few small fishes. And he 
 commanded the multitude to sit down on the ground ; 
 
 36. and he took the seven loaves and the fishes ; and he 
 gave thanks and brake, and gave to the disciples, and 
 
 37. the disciples to the multitudes. And they did all 
 eat, and were filled : and they took up that which re- 
 mained over of the broken pieces, seven baskets full. 
 
 38. And they that did eat were four thousand men, beside 
 
 Glorified the God of Israel. It was a Greek region, though many 
 Jews came probably in the crowd. The standpoint is that of the 
 Gentiles, " the God of Israel." 
 
 32. I have compassion. Because of their hunger. Would 
 not send them away fasting. As the disciples had proposed in the 
 case of the five thousand (Matt. 14: 15). 
 
 33. Whence. The same scepticism as before (Mk. 6:37). 
 
 34. Seven, and a few small fishes. Cf. the five loaves and 
 two fishes in the other instance. 
 
 35. On the groimd. As before, but no mention of grass. It 
 was probably now midsummer. 
 
 37. Of the broken pieces. Not crumbs. Seven baskets full. 
 A different word for basket is used here in both Matthew and 
 Mark, one like a hamper. In the other instance the basket was 
 a smaller one. The distinction is curiously preserved also in 
 Matt. 16 : 9 f. and Mk. 8 : 19 f. 
 
 38. Four thousand men. The many points of similarity be- 
 tween the two miracles have led some scholars to treat these as 
 
 186 
 
MATTHEW 
 
 39. women and children. And he sent away the multi- 
 tudes, and entered into the boat, and came into the 
 borders of Magadan. 
 
 6. Return to Galilee, with Renewed Challenge from 
 Pharisees and Sadducees, 16 : 1-4 
 
 16. And the Pharisees and Sadducees came, and tempt- M 
 ing him asked him to shew them a sign from heaven. 
 
 two accounts of the same incident. But the difficulties are very- 
 great from that point of view. Both Matthew and Mark record 
 both miracles. Both represent Jesus as alluding to both of them 
 (Matt. 16: 9 f . ; Mk. 8: 19 f.). The place and time seem to be 
 dijfferent. The failure of the disciples to understand remains in 
 either case. It is only greater dulness in the case of two miracles 
 (Matt. 16 : 9-12). It is best therefore to think of two feedings of 
 the multitudes. 
 
 39. The borders of Magadan. Mark (8 : 10) says Dalmanutha. 
 Nothing is known of either place save that the location is west of 
 the Sea of Galilee. Whether the two words are corruptions of a 
 common original like Magdalutha or the place had two names or 
 two places are meant cannot be told. 
 
 I. The Pharisees and Sadducees. The first time that the 
 Sadducees are mentioned as opposing Jesus. They had come out 
 to hear John the Baptist (Matt. 3:7). They have apparently 
 taken little interest in Jesus till now. They will be mentioned 
 again (Matt. 22 : 23), but, as Caiaphas was a Sadducee and they 
 were strong in the Sanhedrin, they have an equal share with the 
 Pharisees in the death of Jesus. When the " chief priests " are 
 mentioned, the Sadducees are implied. John does not use the term 
 " Sadducee," Mark and Luke only once, Matthew six times. 
 Here Mark (8: 11) mentions only the Pharisees, though he speaks 
 of " the leaven of Herod " (10 : 15). It is hardly probable that he 
 means the Sadducees by that, since the Herodi'ans were a definite 
 political party. They have (Mk. 3 : 6) appeared already in con- 
 nection with the Pharisees against Jesus. Now the three great 
 parties are all aligned against him. The Pharisees and Sadducees 
 are traditional enemies, but now sink their differences in common 
 opposition to Christ. Perhaps the Sadducees may have been 
 enlisted against Jesus on political grounds. In the Acts they will 
 first be more active against the disciples than the Pharisees be- 
 cause the apostles preached the resurrection (a doctrinal objection 
 in the case of Jesus). Tempting. Showing a hostile spirit. A 
 
 187 
 
MATTHEW 
 
 R 2. But he answered and said unto them, When it is even- 
 ing, ye say, // will he fair weather : for the heaven is 
 3. red. And in the morning, It will he foul weather 
 to-day : for the heaven is red and lowring. Ye know 
 how to discern the face of the heaven ; but ye cannot 
 
 M 4. discern the signs of the times. An evil and adulterous 
 generation seeketh after a sign; and there shall no 
 sign be given unto it, but the sign of Jonah. And he 
 left them, and departed. 
 
 7. Disciples warned against Pharisees and Saddticees, 
 16:5-12 
 
 M 5. And the disciples came to the other side and forgot 
 
 6. to take bread. And Jesus said unto them. Take heed 
 
 and beware of the leaven of the Pharisees and Sad- 
 
 sign from heaven. They seek to dictate to Jesus the conditions 
 of success. Exactly what they meant we do not know, but it was 
 something spectacular. 
 
 2. When it is evening. Suggested by their question. They 
 study " the face of the heaven." 
 
 3. The signs of the times. A much more important " sign " 
 than weather signs. 
 
 4. But the sign of Jonah. He had made this reply to the Phari- 
 sees before (Matt. 12 : 39). He left them. Mark (8 : 13) explains 
 that Jesus " departed to the other side," the eastern side, going up 
 to the region of Bethsaida Julias (Mk. 8: 22), where the five 
 thousand had been fed, not to Decapolis, where the four thousand 
 were fed. Cf. Matt. 16 : 5, " the other side." 
 
 5. The other side. As Mark, the eastern side. Forgot. When? 
 Mark explains that it was in the boat on the way over that they 
 noticed the small supply of bread, not more than one loaf 
 (8:14). 
 
 6. The leaven of the Pharisees and Sadducees. The mention 
 of bread suggested leaven. They had just left the Pharisees and 
 Sadducees. Mark (8 : 15) mentions " the leaven of Herod." His 
 jealousy of Jesus was well known (Matt. 14 : 2). Christ had pos- 
 sibly been near to Tiberias, the capital of Herod Antipas. In the 
 case of Herod his " leaven " was jealousy, not heresy (teaching). 
 
 188 
 
MATTHEW 
 
 7. ducees. And they reasoned among themselves, saying, 
 
 8. We took no bread. And Jesus perceiving it said, O 
 ye of Httle faith, why reason ye among yourselves, 
 
 9. because ye have no bread ? Do ye not yet perceive, 
 neither remember the five loaves of the five thousand, 
 
 10. and how many baskets ye took up ? Neither the seven 
 loaves of the four thousand, and how many baskets 
 
 11. ye took up? How is it that ye do not perceive that R 
 I spake not to you concerning bread? But beware 
 
 12. of the leaven of the Pharisees and Sadducees. Then 
 understood they how that he bade them not beware 
 of the leaven of bread, but of the teaching of the 
 Pharisees and Sadducees. 
 
 8. The Twelve Disciples examined near Ccesarea Philippi, 
 16 : 13-20 
 
 13. Now when Jesus came into the parts of Caesarea M 
 Philippi, he asked his disciples, saying. Who do men 
 
 7. Reasoned among themselves. With poor success. The 
 inability of the disciples to understand this parable is astonishing. 
 
 9. Do ye not yet perceive. Jesus had been with the disciples 
 for some months now in retired districts giving them special in- 
 struction. Their slowness of comprehension seems all the more 
 inexcusable for that reason. They were slaves of the literal and 
 lacked spiritual imagination. Remember. Their worry about 
 lack of bread revealed a strange forgetfulness of the power of 
 Jesus in the two great miracles of feeding the crowds. 
 
 II. Bread. But now Jesus is not speaking of bread. So 
 Christ repeats his parable. 
 
 13. The parts of Caesarea Philippi. Mark (8: 27) says "vil- 
 lages of Caesarea Philippi," the environs or suburbs. This city 
 was enlarged and beautified by Philip and the name changed from 
 the old Paneas (after the god Pan who was worshipped in the 
 grottoes near by). It was beautiful for situation on the slopes of 
 the tetrarchy of Philip. It was well suited to Jesus' purpose, as 
 it possessed the rights of asylum. Asked his disciples. Luke 
 (9:18) says that he had been praying. Jesus evidently felt 
 
 189 
 
MATTHEW 
 
 14. say that the Son of man is ? And they said, Some say 
 John the Baptist; some, Elijah : and others, Jeremiah, 
 
 15. or one of the prophets. He saith unto them. But who 
 
 16. say ye that I am? And Simon Peter answered and 
 said. Thou art the Christ, the Son of the Hving God. 
 
 that a crisis had come. The populace in Galilee (Jn. 6) did not 
 understand him. The tension with the Jerusalem Pharisees had 
 become more acute. The Sadducees had now taken a hand 
 against him. The end was in sight. The disciples had shown 
 marvellous dulness recently. So Jesus examines them on the 
 fundamental question. Men say. Not perhaps that Jesus cared 
 so much for that. He assuredly already knew. But he would be 
 concerned to note how the disciples interpreted public opinion 
 about him, and the question would lead up to another. The Son 
 of man. So Matthew, but Mark (8 : 27) and Luke (9 : 18) have 
 " I." Some ancient Mss. have " I the Son of Man " in Matthew. 
 He may indeed have used both expressions or this may be a conflate 
 reading. 
 
 14. Some say. The disciples know public opinion. It was 
 divided now as it had been for some time. Cf . Matt. 14:1 f . ; 
 Mk. 6 : 14 f. ; Lk. 9 : 7 f . Herod Antipas had heard just these 
 views. The disciples put " John the Baptist " first as possibly 
 the most popular idea, the one held by Herod Antipas. This is a 
 curiously shallow interpretation, since Jesus worked a good while 
 before John was beheaded. Perhaps they thought that the spirit 
 of John entered Jesus. Some Elijah. One of the most popular 
 of the prophets and the one who was to reappear in effect in the 
 work of the Forerunner. Others, Jeremiah, or one of the proph- 
 ets. Isaiah is not mentioned by name. Jeremiah held a high 
 place in popular esteem. There was a hope that Jeremiah 
 would come again. Cf . 2 Esdras 2 : 1 7 f . 
 
 15. Say ye. This is what matters. 
 
 16. Simon Peter. He has come to be the spokesman of the 
 twelve. Peter had come to Jesus in response to Andrew's belief 
 that he was the Messiah (Jn. i : 41). He with the rest had wor- 
 shipped Jesus as the Son of God (Matt. 14 : 33) that night in the 
 boat. He had expressed the loyalty of the twelve to Jesus as the 
 Holy One of God when the crowd left him in the synagogue 
 (Jn. 6 : 69). Thou art the Christ, the Son of the living God. Mark 
 (8 : 29) has only " the Christ," Luke (9 : 29) " the Christ of God." 
 Matthew is more particular to give details about Peter on various 
 occasions. So here verses 17-19 occur in Matthew alone. We do 
 not indeed know the special source used, but, if Mk. is based 
 
 190 
 
MATTHEW 
 
 17. And Jesus answered and said unto him, Blessed art 
 thou, Simon Bar- Jonah : for flesh and blood hath not 
 revealed it unto thee, but my Father which is in 
 
 18. heaven. And I also say unto thee, that thou art 
 Peter, and upon this rock I will build my church; 
 
 chiefly on Peter's reminiscences, he naturally would not tell the in- 
 cident about himself. So then Matthew here has a source not used 
 by Luke. It bears the marks of genuineness. Peter means that 
 he ajid the rest still believe in Jesus as the Messiah in spite of the 
 diversity of opinion among the people. Note that he here calls 
 Jesus " the Son of the living God," though Jesus had called him- 
 self " the Son of man." 
 
 17. Simon Bar- Jonah. His Aramaic name. Simon, son of 
 John. But my Fatier which is in heaven. Jesus pronounces a 
 blessing on Simon for this spiritual insight and loyalty. The 
 reason he (and the rest) had it, while the people blundered in the 
 dark, was because the Father had made it known to him. This 
 does not mean that it was a new discovery for Peter. The satis- 
 faction for Jesus is that they do clearly perceive it in spite of all 
 that had gone before. If they continue to be clear and firm on 
 this point, all else of faith will come in good time. 
 
 18. I also say unto thee. Jesus has a word for Peter in re- 
 sponse to his noble confession. Peter. He had purposely called 
 him " Simon " and now purposely calls him " Peter." Jesus 
 had given this name Cephas (Peter) in the beginning (Jn. i : 42). 
 Now he means that he is worthy of his name " Rock." Upon 
 this rock. Jesus makes a play upon the name Peter (Rock). It 
 is not perfectly clear how Jesus means the figure to be applied. 
 He could mean himself (Christ) by " this rock," if he pointed to 
 himself. Cf . i Cor. 3:1; Eph. 2 : 20 ; i Pet. 2 : 4-8. Jesus 
 could mean Peter himself by " this rock," as the representative of 
 the twelve and as confessing his faith in Christ. Cf . Eph. 2 : 20 ; 
 Rev. 21 : 14. Or Jesus could mean the confession of trust made by 
 Peter as the rock on which, in truth, the kingdom is built. The 
 matter can never be settled for all minds. But the point in the 
 question of Jesus was to get just this confession. This is what 
 Jesus says was revealed to Peter, the knowledge that he was the 
 Messiah. This is what Jesus (vs. 20) charges the disciples not to 
 tell as yet, viz. that he was the Messiah. Evidently, therefore, 
 the confession of Jesus as the Messiah is the central idea of the 
 passage, not Simon Peter. A little later Jesus will call Simon 
 " Satan " when he grossly misunderstands Jesus (Matt. 16: 23). 
 He will there be acting the part of Satan as he was here showing 
 
 191 
 
MATTHEW 
 
 and the gates of Hades shall not prevail against it. 
 
 19. I will give unto thee the keys of the kingdom of heaven : 
 
 and whatsoever thou shalt bind on earth shall be 
 
 bound in heaven : and whatsoever thou shalt loose on 
 
 the firmness of a rock in making the confession. I will build. 
 The figure is that of a building. It is originally taken from the 
 promise about the temple and the kingdom (2 Sam. 7 : 13-16), cf. 
 Ps. 89 : 4. So in Heb. 3:6," whose house are we," the house of 
 God, the people of God. In i Pet. 2 : 5 Peter seems to recall the 
 image of Jesus, " ye also, as living stones, are built up a spiritual 
 house," addressing " the dispersion in Pontus, Galatia, Cappa- 
 docia, Asia, and Bithynia " (i Pet. i : i). This building or house 
 of Christ is the kingdom presented under this metaphor (cf. vs. 
 19). Cf. the identification of " the house of Jacob " and " his 
 kingdom " in the angel's promise in Lk. i : 33. My church. 
 Jesus probably spoke in Aramaic and, if so, we do not know the 
 word here translated by ecclesia. But already the word ecclesia 
 is used in the LXX for " the house of God," the people of Israel as 
 a whole (Deut. 18 : 26 ; 23 : 2 ; Jud. 21:8. Cf. Acts 7 : 38 ; Heb. 2 : 
 12). The etymology of ecclesia is " assembly," but it has lost that 
 idea here and is merged into that of " house." In the N. T. the 
 essential idea in ecclesia comes to be the body of believers, not a 
 mere assembly; cf. Acts 8:3; Eph. 1:23. It is the body of 
 Christ's people (cf. Eph. i : 23). Jesus means that " My Israel " 
 (contrasted with the O. T. Israel) will be built upon personal trust 
 in myself, as just illustrated by Simon Peter. There is thus noth- 
 ing ecclesiastical in Christ's use of " church " here. The gates 
 of Hades. The figure of another building, a fortress pitted against 
 Christ's building. It has powerful gates. Shall not prevail. 
 It is more than doubtful if this is the correct translation. This 
 translation implies a conflict between the two buildings. The 
 point is whether the " church " is here represented as an aggres- 
 sive force or a strong tower. At any rate the building of Christ 
 will endure in spite of the gates of Hades. 
 
 19. Unto thee. To him alone? Or to him since he made the 
 good confession? The latter is the more probable. The keys of 
 tile kingdom of heaven. The same figure of a house. The keys 
 are for the door into the house. The " kingdom " is here equiva- 
 lent to " church " above, both represented under the figure of 
 Christ's house. Bind on earth. The rabbis used the term for 
 " forbidding." Loose. Means to allow. In the phraseology of 
 the rabbis, every authorized teacher had the power of binding or 
 loosing. He condemned or approved. Cf. Jn. 20:23. To 
 
 192 
 
MATTHEW 
 
 20. earth shall be loosed in heaven. Then charged he 
 the disciples that they should tell no man that he was 
 the Christ. 
 
 9. The Twelve told the Secret of Christ'' s Death, 16: 21-28 
 
 21. From that time began Jesus to shew imto his dis- 
 ciples, how that he must go unto Jerusalem, and suffer 
 many things of the elders and chief priests and scribes, 
 
 22. and be killed, and the third day be raised up. And 
 Peter took him, and began to rebuke him, saying, Be 
 it far from thee. Lord : this shall never be unto thee. 
 
 23. But he turned, and said unto Peter, Get thee behind 
 me, Satan: thou art a stumblingblock imto me: for 
 thou mindest not the things of God, but the things of 
 
 announce the conditions of salvation was to "bind" and 
 " loose." 
 
 20. Should tell no man. The time was not yet ripe. The 
 disciples themselves needed further instruction about Jesus. 
 They had now the right foundation. 
 
 21. From that time. The time of the confession of Peter. 
 Began. A real epoch in the teaching of Jesus comes. It is just a 
 little over six months to the end and the disciples know nothing of 
 the death of Jesus save parabolic allusions which they did not 
 understand. Of the elders and chief priests and scribes. The 
 Sanhedrin, in a word, where both the Pharisees and the Sadducees 
 were strongly represented. Be killed. He tells them the dread- 
 ful fact in plain language, though he does not yet use the word 
 " crucified." The third day be raised. This is the usual expres- 
 sion of Jesus about his resurrection. So Lk. 9 : 22. Mark (8 : 31), 
 however, has " after three days." The two expressions are 
 clearly equivalent. In free speech " after three days " may still 
 be " on the third day," but " on the third day " cannot be " on 
 the fourth day." 
 
 22. Peter took him. His sense of leadership and natural im- 
 petuosity led him to presume too far. The disciples probably all 
 shared the protest of Peter, but he with his usual impulsiveness 
 took the initiative. Get thee behind me, Satan. The devil had 
 tried to tempt Jesus not to die and will try it again in the Garden 
 
 o 193 
 
MATTHEW 
 
 24. men. Then said Jesus unto his disciples, If any man 
 would come after me, let him deny himself, and take 
 
 25. up his cross, and follow me. For whosoever would 
 save his life shall lose it : and whosoever shall lose his 
 
 26. life for my sake shall find it. For what shall a man 
 be profited, if he shall gain the whole world, and for- 
 feit his life ? or what shall a man give in exchange for 
 
 27. his life? For the Son of man shall come in the glory 
 of his Father with his angels ; and then shall he render 
 
 28. unto every man according to his deeds. Verily I say 
 unto you. There be some of them that stand here, 
 which shall in no wise taste of death, till they see the 
 Son of man coming in his kingdom. 
 
 of Gethsemane. Here the same temptation comes from Peter. 
 He has let himself be the tool of Satan. 
 
 24. Would come. Is willing to come. Take up his cross. 
 The cross was a common enough image at that time. Probably 
 Jesus has in mind indeed his own cross, the shadow of which was 
 already across his path. He himself was going to bear his cross. 
 He made that demand of others. 
 
 25. Life. Used here in two senses, the temporal and the eter- 
 nal. These sayings, like others by Jesus, were repeated on various 
 occasions. Cf. Matt. 10:37-39. Luke has them three times 
 (9: 23; 14: 25 ff.; 17:33). 
 
 27. Shall come in the glory of his Father with his angels. A 
 very difl&cult passage. It is plainly apocalyptic. He has in 
 mind the consummation of his work. Does he refer to the second 
 coming? To his transfiguration? To his resurrection? To the 
 day of Pentecost? To the destruction of Jerusalem? The es- 
 chatological sayings of Jesus are the most obscure. Highly 
 figurative language in apocalyptic is not to be pressed too 
 far. 
 
 28. There be some of them that stand here. This was true of 
 his transfiguration, resurrection, the destruction of Jerusalem, 
 and the coming of the Holy Spirit at Pentecost. Coming in his 
 kingdom. The destruction of Jerusalem was a real coming in 
 power, as it marked the passing of Judaism and was a symbol of 
 the final coming. Note the same highly wrought figures quoted 
 by Peter on the Day of Pentecost (Acts 2 : 15-21). The next in- 
 cident is the transfiguration. Does that signify anything? 
 
 194 
 
MATTHEW 
 
 lo. A Glimpse of the Glory of the Son of God, 17 : 1-13 
 
 17. And after six days Jesus taketh with him Peter, and 
 James, and John his brother, and bringeth them up 
 
 2. into a high mountain apart : and he was transfigured 
 before them : and his face did shine as the sun, and his 
 
 3. garments became white as the Hght. And behold, 
 there appeared imto them Moses and EHjah talking 
 
 4. with him. And Peter answered, and said unto Jesus, 
 
 1. After six days. Luke (9 : 28) says " about eight days." Mat- 
 thew has followed Mark, A week is probably meant by both ex- 
 pressions. Cf . the French and German idiom. Peter, and James, 
 and John. As at the raising of Jairus's daughter and in the Gar- 
 den of Gethsemane. A high mountain apart. One of the lower 
 spurs of Hermon in all probability. Luke (9 : 28 f.) adds that he 
 went up to pray. 
 
 2. Was transfigured. We cannot form a very clear idea of 
 this wonderful manifestation. The fact is attested by all the 
 Synoptic Gospels and by 2 Pet. i : 16-18. If this epistle is gen- 
 uine, that would be a personal reminiscence of Peter. At any 
 rate we probably have that in the Gospel of Mark. The event 
 can only be attacked on the ground of its being supernatural. 
 The crisis in the work of Jesus amply justifies this remarkable 
 experience. The disciples as a whole had failed to understand 
 the death and resurrection of the Master. These three are given 
 a glimpse of the glory of Christ that will never pass from them. 
 This knowledge ought to stand them in good stead when the dark 
 days of the crucifixion come. But will it? 
 
 3. Appeared unto them Moses and Elijah. Not a dream, but a 
 real manifestation. It is noteworthy that Moses had an unusual 
 death and burial on Mt. Nebo and Elijah had been translated in 
 a whirlwind. Besides Moses was the exponent of law and Elijah 
 of prophecy. The law and the prophets are fulfilled in Christ. 
 So then Elijah did come himself to greet the Messiah, though 
 John the Baptist was the Forerunner like Elijah. There was a 
 Jewish hope that Moses would come with Elijah. Talking with 
 him. Luke (9:31) explains "of his decease" or departure 
 (exodus). Cf. 2 Pet. 1:15. It was the death of Jesus that the 
 disciples had failed to understand. Moses and Elijah do under- 
 stand and can give Jesus the needed sympathy. 
 
 4. Peter answered. Mark (9 : 6) has " for he wist not what to 
 
 19s 
 
MATTHEW 
 
 Lord, it is good for us to be here : if thou wilt, I will 
 make here three tabernacles; one for thee, and one 
 
 5. for Moses, and one for Elijah. While he was yet 
 speaking, behold, a bright cloud overshadowed them : 
 and behold, a voice out of the cloud, saying, This is 
 my beloved Son, in whom I am well pleased; hear ye 
 
 6. him. And when the disciples heard it, they fell on 
 
 7. their face, and were sore afraid. And Jesus came and 
 
 8. touched them and said. Arise, and be not afraid. And 
 lifting up their eyes, they saw no one, save Jesus only. 
 
 9. And as they were coming down from the mountain, 
 Jesus commanded them, saying. Tell the vision to no 
 man, until the Son of man be risen from the dead. 
 
 10. And his disciples asked him, saying. Why then say the 
 
 answer," while Luke (9 : 33) puts it more bluntly, " not knowing 
 what he said." Matthew has, as a rule, less that reflects on the 
 disciples, Peter in particular, Peter was probably embarrassed 
 and excited as well as still " heavy with sleep " (Lk. 9 : 32). It 
 was probably at night, since Luke (9 : 37) has "on the next day." 
 Three tabernacles. Or, booths. It may have been near the 
 feast of tabernacles (Jn. 7 : 2) which Jesus shortly attended. 
 Peter may have meant that they could keep the feast up here on 
 the mountain. 
 
 5. Overshadowed them. Probably all of them (Lk. 9: 14), 
 since they entered the cloud. A voice out of the cloud. This 
 voice had spoken to John and Jesus at the Jordan (Matt. 3:17) 
 and will speak again in the hearing of the multitude in Jerusalem 
 (Jn. 12: 28). Three times the Father gave audible approval to 
 the Son. Hear ye him. This addition is in all the Synoptics. 
 This is just what the disciples had not done concerning the matter 
 of his death. 
 
 6. They fell on their face. In awe and dread. 
 
 7. Touched them. In sympathy as a mother her child. 
 
 8. Saw no one, save Jesus only. Moses and Elijah were 
 gone. 
 
 9. Coming down. Probably in the early dawn. Tell the vis- 
 ion to no man. None would understand. Risen from the dead. 
 Mark (9 : 10) adds that the disciples are puzzled over the resur- 
 rection. 
 
 196 
 
MATTHEW 
 
 1 1 . scribes that Elijah must first come ? And he answered 
 and said, EHjah indeed cometh, and shall restore all 
 
 12. things: but I say unto you, that Elijah is come al- 
 ready, and they knew him not, but did unto him what- 
 soever they listed. Even so shall the Son of man also 
 
 13. suffer of them. Then understood the disciples that 
 he spake imto them of John the Baptist. 
 
 II. Failure of the Disciples to cure an Epileptic Boy^ 
 17:14-23 
 
 14. And when they were come to the multitude, there 
 
 15. came to him a man, kneeHng to him, and saying. Lord, 
 have mercy on my son: for he is epileptic, and suffer- 
 eth grievously: for oft-times he falleth into the fire, 
 
 16. and oft-times into the water. And I brought him to 
 
 17. thy disciples, and they could not cure him. And Jesus 
 answered and said, O faithless and perverse generation, 
 
 10. Elijah must first come. A piece of rabbinical theology 
 (the scribes) that is true in one sense, that meant by Malachi. 
 
 11. Restore all things. Get ready for the Messiah. Cf. 
 Matt. 3 : 3. 
 
 12. Elijah is come already. John the Baptist. They knew 
 him not. As they do not know Jesus the Messiah (Jn. i : 10). 
 Did mito him. Herod and Herodias. Even so. A suffering 
 Messiah is to follow a suffering Forerunner. 
 
 13. Then imderstood. Matthew alone gives this item. The 
 point was plain enough. 
 
 14. To the multitude. Apparently at the foot of the mountain 
 (Luke 9:37). ^ 
 
 15. Epileptic. Literally, moon-struck (lunatic). The symp- 
 toms are those of epilepsy. Cf . 4 : 24. The boy has a demon 
 also (vs. 18) . The demon has caused the epilepsy or has come upon 
 the boy because of epilepsy. 
 
 16. They could not cure him. The disciples had cast out de- 
 mons, but they are helpless now. 
 
 17. O faithless and perverse generation. The whole dreadful 
 situation is pathetic to Jesus. 
 
 197 
 
MATTHEW 
 
 how long shall I be with you ? how long shall I bear 
 i8. with you? bring him hither to me. And Jesus re- 
 buked him ; and the devil went out from him : and 
 
 19. the boy was cured from that hour. Then came the 
 disciples to Jesus apart, and said, Why could not we 
 
 20. cast it out ? And he saith unto them. Because of your 
 little faith : for verily I say xmto you, If ye have faith 
 as a grain of mustard seed, ye shall say unto this moun- 
 tain, Remove hence to yonder place ; and it shall re- 
 move ; and nothing shall be impossible unto you. 
 
 22. And while they abode in Galilee, Jesus said imto 
 them. The Son of man shall be delivered up into the 
 
 23. hands of men; and they shall kill him, and the third 
 day he shall be raised up. And they were exceeding 
 sorry. 
 
 12. Jesus Pays the Temple Tax, 17 : 24-27 
 
 R 24. And when they were come to Capernaum, they that 
 received the half-shekel came to Peter, and said. Doth 
 
 18. Devil went out. Jesus could cure the boy at any rate. 
 Mark (9: 21-24) gives a vivid narrative of the conversation be- 
 tween Jesus and the father of the boy. 
 
 19. Apart. Where others could not hear. 
 
 20. Your little faith. As now, alas. As a grain of mustard 
 seed. If it is real faith. This mountain. Hermon. It is a par- 
 able, of course, but a powerful one. Nothing. That they ought 
 to do. 
 
 22. Abode in Galilee. They are now back in Galilee again. 
 Mark (9 : 30) explains that Jesus is concealing his presence. De- 
 livered up. Now that three of them have seen his glory, Jesus 
 repeats his words about his death. 
 
 23. The third day. Mark (9:31) "after three days." Ex- 
 ceeding sorry. But still unable to understand (Mk. 9:32). 
 Luke (9 : 45) remarks that this saying was concealed from them, 
 
 24. Capemaiun. Apparently the last visit to his recent home. 
 Mark (9:33) also mentions this fact. The half -shekel. The 
 Greek didrachmon (double drachm) was about equal to a half- 
 
 198 
 
MATTHEW 
 
 25. not your master pay the half-shekel ? He saith, Yea. 
 And when he came into the house, Jesus spake first 
 to him, saying, What thinkest thou, Simon ? the kings 
 of the earth, from whom do they receive toll or tribute ? 
 
 26. from their sons, or from strangers? And when he 
 said. From strangers, Jesus said imto him. Therefore 
 
 27. the sons are free. But, lest we cause them to stumble, 
 go thou to the sea, and cast a hook, and take up the 
 fish that first cometh up ; and when thou hast opened 
 his mouth, thou shalt find a shekel: that take, and 
 give unto them for me and thee. 
 
 13. The Jealousy of the Disciples ^ 18: 1-14 
 
 18. In that hour came the disciples unto Jesus, saying, M 
 2. Who then is greatest in the kingdom of heaven ? And 
 
 shekel (Josephus, Ant. iii. 194). The half-shekel (Ex. 30: 11 f.) 
 was the regular temple tax imposed on all males over twenty. It 
 was about thirty cents in value. Came to Peter. As the leader 
 among the disciples. The tax was due in the spring. It was now 
 early autumn, but Jesus had been absent from Capernaum. 
 Does not your master pay. It is assumed that the disciples do. 
 
 25. Yea. Peter knew that Jesus always paid his tax. First 
 to him. It was probably in the house of Peter. Jesus may have 
 noticed the tax collectors outside, and knew why they had come. 
 So he speaks to Peter before he can tell of their inquiry. 
 
 26. Therefore the sons are free. Jesus as the Son of God need 
 not pay tax for his Father's temple. The plural is probably used 
 to make the reference ambiguous to the collectors. 
 
 27. Shekel. Two half-shekels {stater in Greek), one for Jesus 
 and one for Peter. This miracle was partly for Christ's own use. 
 It also taught a lesson to the disciples, the Sonship of Jesus. It 
 was a miracle of knowledge, not of power. Some think it a mere 
 metaphor or parable, since Matthew does not state that Peter 
 caught the fish. 
 
 I. In that hour. The time of the incident about the temple 
 tax. Mark (9 : 33) adds that they were in the house, the one in 
 Capernaum where Jesus usually stayed, probably Peter's house. 
 Who then is greatest. The word " then " seems to refer to the 
 
 199 
 
MATTHEW 
 
 he called to him a httle child, and set him in the midst 
 
 3. of them, and said. Verily I say unto you. Except ye 
 turn, and become as little children, ye shall in no wise 
 
 4. enter into the kingdom of heaven. Whosoever there- 
 fore shall humble himself as this little child, the same 
 
 5. is the greatest in the kingdom of heaven. And whoso 
 shall receive one such little child in my name receiveth 
 
 prominence of Peter in the matter of the temple tax. Peter had 
 been unusually prominent of late {e.g. the confession at Caesarea 
 Philippi, his rebuke to Jesus about his death, the transfiguration, 
 and now the tax incident). Mark (9:34) explains that " they 
 had disputed one with another in the way." This had probably 
 been on the way to Capernaum. Luke (9 : 46) softens the dispute 
 to " reasoning," while Matthew has omitted it entirely. It is 
 indeed a pitiful story. According to Mark (9 : 33) Jesus asked 
 them what they had been reasoning about. Through shame they 
 kept silent, but finally appealed to him to solve this dispute 
 (Matt. 18:1). They have failed to understand the words of 
 Jesus about his death and resurrection and are thinking only of the 
 political kingdom which they expect soon to come. At bottom 
 their dispute is as to which one of them will be most influential 
 in the Messianic kingdom. It was in a sense a challenge of the 
 prominence of Peter, but also a revelation of their own weak- 
 ness. 
 
 2. Called to him a little child. One in the house, possibly a 
 child of Peter, but most unlikely Ignatius, as tradition reports. 
 Jesus wishes to give the disciples an object lesson in humility. 
 Mark (9 : 36) notes that Jesus set the child in the midst of the 
 disciples and then took him in his arms. 
 
 3. Except ye turn, and become as little children. Jesus ap- 
 plies the object lesson to the disciples. The spirit of envy will 
 prevent entrance into the Kingdom of heaven at all. There will 
 then be no need for dispute about preeminence. It is a sharp 
 rebuke. Jesus does not stop to explain about the true idea of the 
 kingdom. He wishes rather to kill the spirit of jealousy. A 
 child is gentle, humble, trustful. Cf. Mk. 10:15 on a later 
 occasion. 
 
 4. As this little child. All the more pertinent if it was the 
 child of Peter. 
 
 5. Receive one such little thild in my name. The childlike 
 believer is the idea, as in verse 6. A further rebuke for the selfish 
 suspicion of the disciples. 
 
 200 
 
MATTHEW 
 
 6. me: but whoso shall cause one of these little ones 
 which beheve on me to stumble, it is profitable for 
 him that a great millstone should be hanged about his 
 neck, and that he should be sunk in the depth of the 
 
 7. sea. Woe unto the world because of occasions of 
 stumbling ! for it must needs be that the occasions 
 come ; but woe to that man through whom the occa- 
 
 8. sion Cometh ! And if thy hand or thy foot causeth 
 thee to stumble, cut it off, and cast it from thee : it is 
 good for thee to enter into life maimed or halt, rather 
 than having two hands or two feet to be cast into the 
 
 9. eternal fire. And if thine eye causeth thee to stumble, 
 pluck it out, and cast it from thee : it is good for thee 
 to enter into life with one eye, rather than having two 
 
 10. eyes to be cast into the hell of fire. See that ye de- 
 spise not one of these little ones ; for I say unto you, 
 that in heaven their angels do always behold the face 
 
 6. Cause one of these little ones. Mark (9:38) at this point 
 reports an interruption by John, who tells of his own zeal for Jesus 
 in rebuking workers not in their group. John may have meant it 
 as a diversion. But if so, it did not succeed, for it became the 
 occasion of another stern rebuke from Jesus. The reference here 
 is plainly to childlike believers. It is an easy transition from 
 stumbling to leading others to stumble. 
 
 7. Woe to that man through whom the occasion cometh. If 
 the fate contemplated seem severe, it may be remarked that it is 
 not exactly punishment that Christ here sets forth. It is better 
 to meet a violent death before one commits the sin of leading 
 believers astray. 
 
 8. Enter into life. One may let his nature lead him astray. 
 Mutilation is better than such a fate. The best thing is, of course, 
 mastery of one's lower nature. 
 
 10. Their angels. It is not clear that the Master teaches that 
 each spiritual child (believer) has a special guardian angel. He 
 does mean that there are angels in the presence of God glad to 
 minister to God for the blessing of the saints (cf. Heb. i : 14). 
 The reference is vague, as are many of the allusions to angels. 
 
MATTHEW 
 
 12. of my Father which is in heaven. How think ye? 
 if any man have a hundred sheep, and one of them be 
 gone astray, doth he not leave the ninety and nine, 
 and go unto the mountains, and seek that which goeth 
 
 13. astray ? And if so be that he find it, verily I say unto 
 you, he rejoiceth over it more than over the ninety 
 
 14. and nine which have not gone astray. Even so it is 
 not the will of your Father which is in heaven, that 
 one of these little ones should perish. 
 
 14. Conduct toward Church Members Guilty of Personal 
 
 Wrong, 18 : 15-35 
 
 15. And if thy brother sin against thee, go, shew him 
 his fault between thee and him alone : if he hear thee, 
 
 16. thou hast gained thy brother. But if he hear thee not, 
 take with thee one or two more, that at the mouth of 
 two witnesses or three every word may be established. 
 
 17. And if he refuse to hear them, tell it unto the church : 
 
 12. A hundred sheep. Cf. Lk. 15:4, where this parable is 
 repeated. Vs. 11 is not genuine here, but occurs in Lk. 19: 10. 
 
 14. Your Father. Some Mss. read " my Father." 
 
 15. Against thee. These words are possibly not genuine, but 
 they correctly interpret the sense, as is plain from vs. 21 f.; also 
 Lk. 17:3 f ., where this logion occurs in another connection. 
 Matthew alone gives this section about personal offence. It is 
 possible that it may belong elsewhere (or part of it), though on 
 the whole it fits in quite well with the verses just before (10-14) 
 about the treatment of Christ's little ones. Between thee and 
 him alone. The first step. Jesus assumes that the offending 
 brother is not fully conscious of the wrong he has done (as is usu- 
 ally the case), but he suggests that the one who is wronged take 
 the initiative for obvious reasons. 
 
 16. One or two more. Cf . Deut. 19 : 15. But the point of view 
 is conciliatory. 
 
 17. If he refuses to hear them. Forgiveness of injuries as- 
 sumes understanding and confession. But the case is not yet 
 hopeless. Tell it imto the church. As a last resort. Many a 
 
 202 
 
MATTHEW 
 
 and if he refuse to hear the church also, let him be unto 
 
 1 8. thee as the Gentile and the pubUcan. Verily I say 
 unto you, What things soever ye shall bind on earth 
 shall be bound in heaven : and what things soever ye 
 
 19. shall loose on earth shall be loosed in heaven. Again 
 I say unto you, that if two of you shall agree on earth 
 as touching anything that they shall ask, it shall be 
 
 20. done for them of my Father which is in heaven. For 
 where two or three are gathered together in my name, 
 there am I in the midst of them. 
 
 21. Then came Peter, and said to him. Lord, how oft 
 shall my brother sin against me, and I forgive him? 
 
 church would be spared untold trouble if the method here out- 
 lined were always followed. The word "church " is the same 
 one used in Matt. 16 : 18, but the connotation is different. There 
 the new " Israel " of Jesus was the idea. Here the new " syna- 
 gogue " of Jesus is the concept, the future local church (cf. Acts 
 and Epistles generally). Let him be unto thee as the Gentile 
 and the publican. He has proven unwilling to respond to all 
 overtures. Jesus does not mention expulsion from the church. 
 That is a matter for practical wisdom. It is conceivable in some 
 cases that it may even be wiser for the wronged brother to change 
 his membership rather than divide the church on a personal 
 matter. 
 
 18. Ye shall bind on earth. This power is here attributed to 
 the disciples as believers, not as apostles. This fact has an im- 
 portant bearing on the interpretation of Matt. 16 : 19, showing 
 that the authority was not limited to Peter. The assumption is, 
 of course, that the believers will agree on what is right. If they 
 disagree or decide wrongly, the promised blessing does not follow. 
 
 19. If two of you shall agree. This is no reflection on indi- 
 vidual prayers, but Christians in all ages bear testimony to the 
 blessing of God upon the united prayers of believers. 
 
 20. There am I in the midst of them. Cf . Matt. 28 : 20. 
 There is a logion in the Oxyrhynchus Sayings of Our Lord, which 
 reads : " Wherever there are (two) they are not without God, and 
 wherever there is one alone, I say I am with him." Cf. also Mai. 
 3:16. 
 
 21. Then came Peter. As usual, Peter is more prominent in 
 the Gospel of Matthew. It is not necessary to think that the dis- 
 
 203 
 
MATTHEW 
 
 22. until seven times? Jesus saith unto him, I say not 
 unto thee, Until seven times ; but. Until seventy times 
 
 23. seven. Therefore is the kingdom of heaven likened 
 unto a certain king, which would make a reckoning 
 
 24. _with his servants. And when he had begun to reckon, 
 
 one was brought unto him, which owed him ten thou- 
 
 25. sand talents. But forasmuch as he had not wherewith 
 to pay, his lord commanded him to be sold, and his 
 wife, and children, and all that he had, and payment 
 
 26. to be made. The servant therefore fell down and 
 worshipped him, saying. Lord, have patience with me, 
 
 27. and I will pay thee all. And the lord of that servant, 
 being moved with compassion, released him, and for- 
 
 28. gave him the debt. But that servant went out, and 
 found one of his fellow-servants, which owed him a 
 hundred pence: and he laid hold on him, and took 
 
 29. him by the throat, saying. Pay what thou owest. So 
 his fellow-servant fell down and besought him, saying, 
 
 30. Have patience with me, and I will pay thee. And he 
 would not : but went and cast him into prison, till he 
 
 putes and jealousies among the disciples had come to the point of 
 unwillingness to forgive each other what had been said. But at 
 any rate the question is timely and Peter is quick to see its bear- 
 ing. Until seven times. A round number. Probably Peter 
 thought that the limit. 
 
 22. Seventy times seven. Cf. also Gen. 4: 24 (LXX). It is 
 possible that in each passage seventy-seven is the true translation, 
 though it is by no means certain. But, in either case, forgiveness 
 would become a habit if practised so many times. An indefinite 
 number of times is what Jesus means. So God has to forgive us 
 many times. 
 
 23. Therefore. The parable of the unmerciful servant is thus 
 connected with the reply to Peter's question. 
 
 24. Ten thousand talents. Probably ten or twelve million 
 dollars in our modern money, a debt to a king. The large amount 
 is mentioned to express in this way our debt to God. 
 
 204 
 
MATTHEW 
 
 31. should pay that which was due. So when his fellow- 
 servants saw what was done, they were exceeding 
 sorry, and came and told unto their lord all that was 
 
 32. done. Then his lord called him unto him, and saith 
 to him. Thou wicked servant, I forgave thee all that 
 
 33. debt, because thou besoughtest me: shouldest not 
 thou also have had mercy on thy fellow-servant, even 
 
 34. as I had mercy on thee ? And his lord was wroth, and 
 delivered him to the tormentors, till he should pay all 
 
 35. that was due. So shall also my heavenly Father do 
 unto you, if ye forgive not every one his brother from 
 your hearts. 
 
 34. His lord was wroth. This is the main point in the par- 
 able, the anger of God at an unforgiving spirit. 
 
 35. From your hearts. Nothing else is forgiveness. Cher- 
 ished resentment is not forgiveness. 
 
 loa 
 
VI. Jesus turning his Face toward Jerusalem, Chs. 
 19 and 20 
 
 I. In Perea with the Multitudes ^ 19:1-2 
 
 19. And it came to pass when Jesus had finished these 
 words, he departed from Galilee, and came into the 
 
 2. borders of Judaea beyond Jordan; and great multi- 
 tudes followed him; and he healed them there. 
 
 2. Pharisees tempt Jesus with the Divorce Problem , 19 : 3-12 
 
 3. And there came unto him Pharisees, tempting him, 
 and saying, Is it lawful for a man to put away his wife 
 
 1. Had finished these words. A common expression in Mat- 
 thew when he passes from one topic to another (7: 28; 11: i; 
 13: 53; 26: i). It does not necessarily mean that the two in- 
 cidents follow one another at once. But, as a matter of fact, there 
 is probably a gap of nearly six months in the ministry of Jesus that 
 Matthew skips entirely. We must turn to Luke and John for 
 knowledge of the period from the feast of tabernacles to the rais- 
 ing of Lazarus shortly before the death of Jesus (passover). Mat- 
 thew, like Mark, turns at once to the last journey to Jerusalem. 
 He departed from Galilee. For the last time. He had come up 
 to Galilee from Judea (Jn. 11 : 54; Lk. 17 : 11). The borders of 
 Judaea beyond Jordan. Judea is here used in the sense of all 
 Palestine. Jesus goes down through Perea. 
 
 2. Great multitudes. Many were on their way to the pass- 
 over. They went often in caravans. Healed them. And 
 "taught them" (Mk. 10:1). This later Perean ministry re- 
 sembles that in Galilee. 
 
 3. Pharisees, tempting him. As usual (12:2; 15:1; 16 : i ; 
 22: 17, 35). They know the attitude of Jesus toward divorce 
 (cf. Matt. 5 : 31 f.). They may have the fate of John the Baptist 
 in mind, not being far from Machaerus and may hope that Jesus, 
 like John, will incur the enmity of Herod Antipas and Herodias. 
 
 206 
 
MATTHEW 
 
 4. for every cause? And he answered and said, Have 
 ye not read, that he which made them from the be- 
 
 5. ginning made them male and female, and said, For 
 this cause shall a man leave his father and mother, and 
 shall cleave to his wife; and the twain shall become 
 
 6. one flesh ? So that they are no more twain, but one 
 flesh. What therefore God hath joined together, let 
 
 7. not man put asunder. They say unto him. Why then 
 did Moses command to give a bill of divorcement, and 
 
 8. to put her away ? He saith unto them, Moses for your 
 hardness of heart suffered you to put away your wives : 
 
 9. but from the beginning it hath not been so. And I 
 
 They are themselves divided on the question of divorce. The 
 school of Hillel interpret Deut. 24 : i (" because he hath found 
 something unseemly in her ") as allowing divorce for every whim 
 of the husband. The school of Shammai interpret it as applying 
 only to unchastity. They expected Jesus to be compelled to take 
 sides. The lax view was popular, the strict unpopular. For 
 every cause. The question is raised from the point of view of the 
 school of Hillel. 
 
 4. From the beginning. This is the most significant thing in 
 the reply of Jesus. He appealed from their quibbles about the 
 meaning of the words of Moses to the original purpose of God in 
 the marriage bond. 
 
 5. And said. The words of Adam in Gen. 2 : 24. The " and 
 said " is not in Mark. 
 
 6. Let not man put astmder. A direct attack on loose views 
 of marriage. 
 
 7. Why then did Moses command to give a bill of divorce- 
 ment, and to put her away? Probably this inquiry came from 
 the school of Hillel, who had been hit the hardest. Note the 
 addition, " and to put her away." Moses did not " command " 
 that. Evidently the regulation about stoning a wife guilty of 
 adultery was not considered compulsory. 
 
 8. For your hardness of heart sufifered you to put away your 
 wives. The bill of divorce was a protection to the wife and was 
 a restriction in that rude age on the still looser customs. It was 
 an advance toward the original ideal, though a concession to their 
 lack of development. But from the beginning it hath not been 
 so. A clear statement that the ideal originally contemplated by 
 
 207 
 
MATTHEW 
 
 say unto you, Whosoever shall put away his wife, 
 except for fornication, and shall marry another, com- 
 mitteth adultery : and he that marrieth her when she 
 
 10. is put away committeth adultery. The disciples say 
 unto him. If the case of the man is so with his wife, 
 
 11. it is not expedient to marry. But he said imto them, 
 
 God did not allow divorce at all, nor, indeed, any violation of the 
 marriage bond, but the sacred preservation of that tie. 
 
 9. And I say unto you. Mark (10 : 10) explains that " in the 
 house the disciples asked him again of this matter." So far Jesus 
 had not sided with either wing of the Pharisees, but has lifted the 
 whole matter to the high and holy purpose of God. But to the 
 disciples he has a further word at their request. Matthew does 
 not mention the " house." Except for fornication. Some Mss. 
 read " saving for the cause of fornication." Matthew has previ- 
 ously (5:32) recorded this exception to the prohibition against 
 divorce. The absence of this exception in Mark has led some 
 writers to think that the addition is an editorial comment under 
 rabbinic influence and that it does not represent the true position 
 of Jesus. By this exception Jesus practically takes the position of 
 the school of Shammai, though he has held up the still higher origi- 
 nal ideal. But this concession on the part of Jesus seems to be 
 due to the dissolution of the real marriage bond that has already 
 taken place. He does not command divorce (nor did Moses). 
 Indeed, Jesus is decrying divorce. He here prohibits remarriage 
 to one who divorces his wife save for fornication. Such an one 
 himself becomes guilty of adultery and the one who marries his 
 wife^ is guilty of adultery. This practical rule, if strictly 
 carried out, would greatly purify modern life. The Jews did not 
 usually allow divorce to the wife from the husband, though it did 
 sometimes occur. Salome divorced Costobarus (Josephus, Ant. 
 XV. 259). So Herodias divorced Herod Philip to marry Herod 
 Antipas. Hence the remark of Jesus about a woman who divorces 
 her husband (Mk. 10: 12) is pertinent, especially if he had in 
 mind the lax customs of Rome. And he that marrieth her. One 
 who is divorced is not to remarry unless it be the innocent party 
 and the divorce be obtained on the ground of adultery. " Forni- 
 cation " is here probably used in the sense of adultery. 
 
 10. The disciples say. Matthew has a further query from the 
 disciples. They evidently sympathized with the loose views of 
 the school of Hillel. They do not like to look upon marriage as a 
 permanent bond. 
 
 208 
 
MATTHEW 
 
 All men cannot receive this saying, but they to whom 
 
 12. it is given. For there are eunuchs, which were so born 
 from their mother's womb: and there are eunuchs, 
 which were made eunuchs by men: and there are 
 eimuchs, which made themselves eunuchs for the 
 kingdom of heaven's sake. He that is able to receive 
 it, let him receive it. 
 
 3. Jesus and Little ChildreUj 19 : 13-15 
 
 13. Then were there brought imto him little children, M 
 that he should lay his hands on them, and pray : and 
 
 14. the disciples rebuked them. But Jesus said, Suffer 
 the little children, and forbid them not, to come unto 
 
 15. me: for of such is the kingdom of heaven. And he 
 laid his hands on them, and departed thence. 
 
 12. He that is able to receive it. Jesus may have reference to 
 the case of John the Baptist as well as to himself. Marriage is 
 not compulsory, though lofty in ideal and meant to be indis- 
 soluble. 
 
 13. Then. Probably interrupting the discussion about mar- 
 riage. They were apparently still in the house. We do not know 
 whose children they were, though Luke (18 : 15) calls them " their 
 babes." They may have been the children belonging to the house. 
 That he shotdd lay his hands on them, and pray. A natural 
 request and in beautiful spirit. A rabbi's blessing on the children 
 was appreciated. It was probably more than a mere " good- 
 night." The disciples rebuked them. Those who had brought 
 the children. The children were considered by the disciples as 
 interrupting Jesus in his work. 
 
 14. Suffer the little children. The love of Jesus for children 
 has revolutionized the world in its treatment of the child. He 
 has made a place for the child. Of such is the kingdom of 
 heaven. He means that believers must be childlike. In the 
 kingdom of Heaven the child is the pattern for the man. Mark 
 (10 : 14) says that Jesus " was moved with indignation " when he 
 saw the conduct of the disciples toward children. He was deeply 
 stirred to see how grievously they had misunderstood his spirit. 
 Children always understand Jesus. 
 
 P 209 
 
MATTHEW 
 
 4. The Rick Young Ruler and the Peril of Riches, 
 19 : 16-26 
 
 M 16. And behold, one came to him and said, Master, 
 what good thing shall I do, that I may have eternal 
 
 17. life? And he said unto him, Why askest thou me 
 concerning that which is good ? One there is who is 
 good: but if thou wouldest enter into life, keep the 
 
 18. commandments. He saith imto him. Which? And 
 Jesus said. Thou shalt not kill, Thou shalt not commit 
 adultery. Thou shalt not steal. Thou shalt not bear 
 
 19. false witness. Honour thy father and thy mother : and, 
 
 20. Thou shalt love thy neighbour as thyself. The young 
 man saith unto him. All these things have I observed : 
 
 16. And behold. The order of Matthew and Mark here may 
 be merely topical^ (marriage, children, wealth), but there is no 
 special reason for its not being chronological. One came. Mat- 
 thew (vs. 22) adds that he was " a young man " and Luke (18 : 18) 
 calls him " a certain ruler." All the Synoptics mention his great 
 wealth. Jesus had left the house and was on the way (Mk. 10 : 1 7). 
 The young man ran towards Jesus {ibid.). Master. " Good 
 Master " in Mark and Luke. Eternal life. The first mention of 
 just this phrase in Matthew. It is very common in John's Gospel. 
 Its meaning is " the life of the age to come." It is one of blessed- 
 ness, begins now, and is without end. 
 
 17. Why askest thou me concerning that which is good? 
 Mark (10: 18) and Luke (18: 18) both have " Why callest thou 
 me good? " This is probably the original form of the question. 
 One there is who is good. Mark and Luke again differ. They 
 put it negatively :^ " None is good, save one, even God," a more 
 striking and original form. Keep the commandments. Jesus 
 answers him according to his question. He wanted to " do " 
 something. Indeed if he had really kept all the law all the time, 
 both in spirit and letter, he would have been saved. 
 
 18. Which? And Jesus said. This vivid touch is peculiar to 
 Matthew. Jesus does not mention all the commandments, but 
 the chief ones relating to social duties. 
 
 19. And, Thou shall love thy neighbor as thyself. Not in Mark 
 and Luke, but from Lev. 19 : 18. 
 
 20. What lack I yet ? This question of the young man is alone 
 
 210 
 
MATTHEW 
 
 21. what lack I yet ? Jesus said unto him, If thou would- 
 est be perfect, go, sell that thou hast, and give to the 
 poor, and thou shalt have treasure in heaven : and 
 
 22. come, follow me. But when the young man heard the 
 saying, he went away sorrowful : for he was one that 
 had great possessions. 
 
 23. And Jesus said unto his disciples. Verily I say unto 
 you, It is hard for a rich man to enter into the king- 
 
 24. dom of heaven. And again I say imto you, It is easier 
 for a camel to go through a needle's eye, than for a 
 
 25. rich man to enter into the kingdom of God. And 
 when the disciples heard it, they were astonished ex- 
 
 26. ceedingly, sa3dng, Who then can be saved? And 
 Jesus looking upon them said to them. With men this 
 is impossible ; but with God all things are possible. 
 
 in Matthew, and may precede the " one thing thou lackest " of 
 Jesus in Mark (and Luke). 
 
 21. Sell that thou hast, and give to the poor. Jesus does not 
 here teach that every man should dispose of all his property, 
 though every believer must hold his property at the service of 
 Christ. This young man really loved money more than God and 
 had broken the very first commandment of all. Christ wishes 
 to reveal the man's heart to himself. 
 
 22. "Went away sorrowful. When the test was made, he could 
 not accept the terms of Jesus for discipleship. Mark (10: 22) 
 says that " his countenance fell at the saying." He tells us also 
 that Jesus " looking on him loved him." And yet he went away. 
 
 23. It is hard for a rich man. It is hard for any man. Hard 
 for a poor man, hardest for a rich man. 
 
 24. It is easier for a camel to go through a needle's eye. 
 Jesus meant the illustration to be taken literally. Cf. " strain 
 out a gnat and swallow a camel." It is an exaggeration, but 
 designedly so. There was at that time no door in Jaffa gate 
 called " needle's eye." 
 
 25. Astonished exceedingly. The disciples shared the com- 
 mon Jewish feeling that wealth was a mark of divine favor and a 
 proof of piety. It was a reversal of this social philosophy. If 
 the rich were lost, still more the poor ! 
 
 26. With men this is impossible. He had meant to state an 
 
MATTHEW 
 
 5. The Basis of Reward in Heaven ^ 19 : 27-20 : 16 
 
 M 27. Then answered Peter and said unto him, Lo, we 
 have left all, and followed thee; what then shall we 
 
 Q 28. have ? And Jesus said unto them. Verily I say unto 
 you, that ye which have followed me, in the regenera- 
 tion when the Son of man shall sit on the throne of 
 his glory, ye also shall sit upon twelve thrones, judg- 
 
 M 29. ing the twelve tribes of Israel. And every one that 
 
 hath left houses, or brethren, or sisters, or father, or 
 
 mother, or children, or lands, for my name's sake, shall 
 
 receive a hundredfold, and shall inherit eternal life. 
 
 30. But many shall be last that are first ; and first that are last. 
 
 impossibility. God can do the impossible, else no one would be 
 saved, rich or poor. 
 
 27. Then. This incident grew naturally out of the preceding. 
 Answered Peter. The usual spokesman in Matthew. A decided 
 rebound in spirit from the despondent view expressed about the 
 difl&culty of the salvation of the rich. It is not mere self-com- 
 placency in Peter. They had indeed left all and followed Jesus, 
 just what Christ demanded of this young man. Peter wished to 
 push on the new point of view and see what was the outcome. 
 
 28. In the regeneration. This word {palingenesis) occurs only 
 one other time in the N. T. (Tit. 3 : 5) and then in the sense of 
 personal regeneration. But here it is the new birth of the world 
 order to follow the consummation of the kingdom. The lan- 
 guage that follows is apocalyptic in form, as is common in the 
 discussion of eschatological matters. 
 
 29. A htmdredfold. Luke (17:30) has "manifold." Mark 
 (10:30) adds "now in this time" and "with persecutions." 
 Inherit eternal life. Mark and Luke both add " in the world to 
 come." Sacrifice for Christ has its reward both in this world and 
 the next. Jesus does not mean, of course, that one can " earn " 
 these blessings as merit. 
 
 30. Many shall be last that are first. An aphorism that is 
 often exemplified. The Jews, for instance, were first in privilege 
 in the kingdom, but are now last in ratio to the Gentiles. Cf. 
 Mk. 10: 31. 
 
MATTHEW 
 
 20. For the kingdom of heaven is like unto a man that 
 is a householder, which went out early in the morning 
 
 2. to hire labourers into his vineyard. And when he had 
 agreed with the labourers for a penny a day, he sent 
 
 3. them into his vineyard. And he went out about the 
 third hour, and saw others standing in the marketplace 
 
 4. idle ; and to them he said. Go ye also into the vine- 
 yard, and whatsoever is right I will give you. And 
 
 5. they went their way. Again he went out about the 
 
 6. sixth and the ninth hour, and did Hkewise. And about 
 the eleventh hour he went out, and found others stand- 
 ing ; and he saith unto them, Why stand ye here all 
 
 7. the day idle ? They say imto him. Because no man 
 hath hired us. He saith unto them. Go ye also into 
 
 8. the vineyard. And when even was come, the lord of 
 the vineyard saith imto his steward. Call the labourers, 
 and pay them their hire, beginning from the last unto 
 
 9. the first. And when they came that were hired about 
 the eleventh hour, they received every man a penny. 
 
 10. And when the first came, they supposed that they 
 would receive more ; and they likewise received every 
 
 11. man a penny. And when they received it, they mur- 
 
 12. mured against the householder, sajdng, These last have 
 spent hut one hour, and thou hast made them equal 
 unto us, which have borne the burden of the day and 
 
 13. the scorching heat. But he answered and said to one 
 of them. Friend, I do thee no wrong: didst not thou 
 
 1. For. The parable of the laborers in the vineyard comes in 
 as an illustration of the aphorism. If this arrangement is correct, 
 the chapter division is very unfortunate. 
 
 2. Penny a day. Denarius, about seventeen cents (worth 
 more in purchasing power). 
 
 13. Friend, I do thee no wrong. The householder has kept 
 the contract. 
 
 213 
 
MATTHEW 
 
 14. agree with me for a penny? Take up that which is 
 thine, and go thy way ; it is my will to give unto this 
 
 15. last, even as unto thee. Is it not lawful for me to do 
 what I will with mine own ? or is thine eye evil, be- 
 
 16. cause I am good ? So the last shall be first, and the 
 first last. 
 
 6. Plain Speech about the Death of Jesus, 20: 17-19 
 
 M 17. And as Jesus was going up to Jerusalem, he took 
 the twelve disciples apart, and in the way he said unto 
 
 18. them, Behold, we go up to Jerusalem; and the Son 
 of man shall be delivered unto the chief priests and 
 
 19. scribes; and they shall condemn him to death, and 
 shall deliver him unto the Gentiles to mock, and to 
 scourge, and to crucify: and the third day he shall 
 be raised up. 
 
 15. Is it not lawful for me to do what I will with mine own? 
 
 This is the point of the parable, the sovereignty of God in the re- 
 wards bestowed by him. A necessary corollary of this truth is 
 God's dislike of the merely legal view of service. The mere time 
 element of itself cuts little figure from God's point of view. The 
 spirit and zeal shown are of much more value. The best service 
 is, of course, that with full time and the right spirit. 
 
 16. The last shall be first. The aphorism is repeated in in- 
 verse order. 
 
 17. Was going up to Jerusalem. It is probably only a few 
 days before the Triumphal Entry. Took the twelve disciples 
 apart. He made a point of telling them now the fourth time 
 plainly about his death (Matt. 16 : 21 ; 17 : 9-12, 22). His looks 
 must have betrayed his deep concern. " And Jesus was going 
 
 .before them and they were amazed; and they that followed were 
 afraid " (Mk. 10 : 32). In the way. Probably in Perea, just be- 
 fore reaching Jericho. 
 
 19. To mock, and to scourge, and to crucify. These details 
 are all new. As the cross comes nearer Jesus becomes more 
 specific in his predictions. The third day. So Luke (18:33) 
 also in explanation of Mark's " after three days " (Mk. 10: 34). 
 
 214 
 
MATTHEW 
 
 7. Jealous Ambition of James and John and their Mother, 
 20: 20-28 
 
 20. Then came to him the mother of the sons of Zebe- 
 dee with her sons, worshipping him, and asking a cer- 
 
 21. tain thing of him. _And he said unto her, What 
 wouldest thou ? She saith unto him, Command that 
 these my two sons may sit, one on thy right hand, and 
 
 22. one on thy left hand, in thy kingdom. But Jesus an- 
 swered and said, Ye know not what ye ask. Are ye 
 able to drink the cup that I am about to drink ? They 
 
 23. say unto him, We are able. He saith imto them. My 
 cup indeed ye shall drink : but to sit on my right hand, 
 and on my left hand, is not mine to give, but it is for 
 them for whom it hath been prepared of my Father. 
 
 24. And when the ten heard it, they were moved with 
 
 20. Then. Probably not long after the recent discussion of 
 the death of Jesus. It was hard for the disciples to take seriously 
 the words of Jesus on that subject. They had probably misunder- 
 stood also his recent words about the kingdom (Matt. 19 : 28). 
 The mother. Mark (10 : 34) mentions only James and John. 
 Most probably the mother was the prime mover in the sugges- 
 tion, though all three were involved. James and John belonged 
 to the inner circle of the disciples. Their mother Salome may 
 have been the sister of the mother of Jesus (Matt. 27 : 56; Mark 
 15: 40; Jn. 19: 25). A specious plea for favor could be made 
 out. 
 
 21. May sit. The two best places are asked for in accord with 
 the promise of Jesus about the twelve sitting on thrones (Matt. 
 19 : 28). The ten may have all the other positions ! 
 
 22. We are able. How little they comprehended the words of 
 Jesus. 
 
 23. My cup indeed ye shall drink. James was the first martyr 
 of the twelve in a.d. 44 by Agrippa I (Acts 12: 2). The story 
 of John's death is not known. He was the last to die, but he 
 suffered much (Acts 4:3; 5:18; Rev. 1:9). 
 
 24. When the ten heard it. They may have been to one side 
 when the request was made, but they were sure to learn of it, may 
 
 21S 
 
MATTHEW 
 
 25. indignation concerning the two brethren. But Jesus 
 called them unto him, and said, Ye know that the 
 rulers of the Gentiles lord it over them, and their great 
 
 26. ones exercise authority over them. Not so shall it be 
 among you : but whosoever would become great among 
 
 27. you shall be your minister ; and whosoever would be 
 
 28. first among you shall be your servant: even as the 
 Son of man came not to be ministered unto, but to 
 minister, and to give his life a ransom for many. 
 
 Jesus at Jericho J 20 : 29-34 
 
 M 29. And as they went out from Jericho, a great multitude 
 
 30. followed him. And behold, two blind men sitting by 
 
 the way side, when they heard that Jesus was passing 
 
 indeed have come up while the matter was under discussion. 
 Their indignation was natural. 
 
 25. Called them. They were all in sore need of more instruc- 
 tion about humility and service. 
 
 26. Minister. The greatness of service is one of the chief con- 
 tributions of Jesus to men. 
 
 28. To give his life a ransom for many. The first time that 
 Jesus has explained the purpose o his death. The disciples had 
 not been able to grasp the fact, let alone the purpose. The word 
 " ransom " is not to be pressed too far. Cf. i Tim. 2:6; i Jn. 
 2 : 2. Jesus gave his spirit up to God (Lk. 23 : 46). His death is 
 literally " for many " so that the many may not have to suffer eter- 
 nal death. Cf. Jn. 3 : 16 ; Matt. 26 : 28. No theory of the atone- 
 ment can express the fulness of the meaning in the death of Christ 
 for sinners. But Jesus clearly saw that he was to be offered as a 
 sacrifice for the sin of men. The cross with him was central, not 
 a side issue nor an accident. 
 
 29. Went out from Jericho. Both Mark (10: 46) and Luke 
 (18 : 35) have " to Jericho." It is impossible to tell what the true 
 solution is. Which is right? It is probable, indeed, that the old 
 Jericho, the ruins of which have been recently unearthed, was 
 still standing, as well as the new or Roman Jericho. If so, Mat- 
 thew possibly mentions the Jewish, Mark and Luke the Roman 
 town. The variation may also be transcriptional. 
 
 30. Two blind men. Here again the authorities vary. Mark . 
 
 216 
 
MATTHEW 
 
 by, cried out, saying. Lord, have mercy on us, thou 
 
 31. son of David. And the multitude rebuked them, that 
 they should hold their peace : but they cried out the 
 more, saying. Lord, have mercy on us, thou son of 
 
 32. David. And Jesus stood still, and called them, and 
 
 33. said, What will ye that I should do unto you ? They 
 say unto him. Lord, that our eyes may be opened. 
 
 34. And Jesus, being moved with compassion, touched 
 their eyes : and straightway they received their sight, 
 and followed him. 
 
 and Luke mention only one and Mark gives his name, Bartimaeus. 
 He may have been the more prominent of the two. Cf. the two 
 demoniacs in Matthew (8: 28). Thou son of David. A Mes- 
 sianic title. It is near the time of the Triumphal Entry and the 
 people are expectant (Lk. 19: 11). 
 
 34. Touched their eyes. Mentioned only by Matthew. 
 
 217 
 
VII. The Messianic Demonstration, 21 : 1-22 
 
 I. The Triumphal Entry into the City, 21: i-ii 
 
 [ M 21. And when they drew nigh unto Jerusalem, and came 
 unto Bethphage, unto the mount of Olives, then Jesus 
 
 I. When they drew nigh unto Jerusalem. Matthew does not 
 describe the seventeen-mile journey from Jericho up to Jerusalem. 
 The elevation is some three thousand feet. None of the Gospels 
 give details here. The other Gospels mention Bethany (Mk. 
 11: i; Lk. 19: 29; Jn. 12: i), which Matthew here passes by. 
 John (12 : i) explains that it is six days before the passover when 
 Jesus comes to Bethany. According to this note of time it is on 
 Friday afternoon that Jesus arrives at Bethany, about two miles 
 east of Jerusalem. Here lived Martha, Mary, and Lazarus. 
 Jesus now makes his home in this household till the end comes. 
 He had been a frequent guest in this home and. was doubly dear 
 to its inmates now that Lazarus had been raised from the dead. 
 The raising of Lazarus (Jn. 11) had taken place some weeks before 
 and had greatly angered the Sanhedrin (the Sadducees in particu- 
 lar). Because of the intensity of their hatred Jesus had retired 
 to Ephraim. Here at Bethany during the Sabbath (our Satur- 
 day) crowds came to see Jesus and Lazarus (Jn. 12: 9-11), but 
 the chief priests (Sadducees) and Pharisees in Jerusalem have 
 made public proclamation of their purpose to kill Jesus and Laza- 
 rus also (Jn. 11:55-57; 12: 10 f.). During the Passion Week 
 all of the Gospels converge for the first time since the close of the 
 Galilean Ministry (Feeding of the Five Thousand). Each gives 
 various details here and there not in the others, though agreeing 
 in the main dcift of the narrative. The year of the death of Jesus 
 is not made clear. It was at the passover of a.d. 29 or 30. Unto 
 Bethphage. " The house of unripe figs " the word means. It is 
 not mentioned in the O. T., Apocrypha, or Josephus, but is com- 
 mon in the Talmud, where it appears to be more important than 
 Bethany. The ruins of the village are not now known, but the 
 location was between Bethany and Jerusalem. Unto the mount 
 of Olives. The village of Bethphage was thus on the eastern slope 
 of the Mount of Olives. The highest part of this mountain is 
 about three hundred feet above the temple hill. There are three 
 
 2iS 
 
MATTHEW 
 
 2. sent two disciples, saying unto them, Go into the vil- 
 lage that is over against you, and straightway ye shall 
 find an ass tied, and a colt with her : loose them, and 
 
 3. bring them unto me. And if any one say aught unto 
 you, ye shall say. The Lord hath need of them ; and 
 
 4. straightway he will send them. Now this is come to 
 pass, that it might be fulfilled which was spoken by 
 the prophet, saying, 
 
 5. Tell ye the daughter of Zion, 
 Behold, thy King cometh unto thee, 
 Meek, and riding upon an ass. 
 And upon a colt the foal of an ass. 
 
 depressions in it, one to the north, one in the centre (the usual 
 footpath to the city (Matt. 21 : 18), one to the south (the rid- 
 ing road with a more gradual slant, the one used on the Triumphal 
 Entry), From the summit of this mountain Jerusalem seemed 
 in a valley, though situated on lower hills in the valley. From 
 the valley of Jehoshaphat (east) and the Tyropcean Valley and 
 Valley of Hinnom (south) the city was on high hills. The Mount 
 of Olives has tender associations for Christians because of the as- 
 cension of Jesus from its summit. 
 
 2. Sent two disciples. Possibly Peter and John (cf. Lk. 22:8). 
 Over against you. That is Bethphage, which was in front of them 
 as they looked west from Bethany. An ass tied, and a colt with 
 her. Only the colt is mentioned in Mark (11:2) and Luke 
 (19 : 30) " whereupon no man ever yet sat." Cf. the tomb of 
 Joseph (Lk. 23 : 53 ; Jn. 19 : 41). Jesus was to ride only the colt, 
 but Matthew mentions the mother also, probably because of the 
 quotation from Zech. 9 : 9. 
 
 3. The Lord hath need of them. If the owners (Lk. 19: 33) 
 knew and loved Jesus, they would readily agree. It is not clear 
 what the owners would understand by " the Lord." 
 
 4. That it might be fulfilled. John (12:14 f.) quotes the 
 passage from Zechariah in connection with the Triumphal Entry 
 instead of at this point. It is not certain whether Matthew means 
 to put the quotation into the mouth of Jesus or whether it is his 
 own comment. The coincidence would be more striking if Jesus 
 were not himself consciously fulfilling the prophecy. But that is 
 not essential. 
 
 5. Riding upon an ass. A peaceful King, and so not upon a 
 
 219 
 
MATTHEW 
 
 6. And the disciples went, and did even as Jesus ap- 
 
 7. pointed them, and brought the ass, and the colt, and 
 
 8. put on them their garments ; and he sat thereon. And 
 the most part of the multitude spread their garments 
 in the way; and others cut branches from the trees, 
 
 9. and spread them in the way. And the multitudes 
 that went before him, and that followed, cried, saying, 
 Hosanna to the son of David: Blessed is he that 
 cometh in the name of the Lord; Hosanna in the 
 
 10. highest. And when he was come into Jerusalem, all 
 
 warhorse. The ass was highly esteemed and is so now in the East. 
 This passage was generally considered Messianic. And upon a 
 colt. In the RV of Zech. the translation is " upon an ass, even 
 upon a colt." The Greek will admit the same translation here, 
 but see vs. 7. 
 
 7. On them. The ass and the colt. The disciples apparently 
 did not know which Jesus would ride. Thereon. The garments, 
 of course. The words in the Gk. might refer to the two animals, 
 but such reference is by no means necessary. Matthew is not 
 careful to distinguish, but common sense can do it. 
 
 8. And the most part of the multitude. Influenced probably 
 by the example of the disciples in putting their garments on the 
 animals. The people are treating Jesus like a king. And others 
 cut branches. In their enthusiasm. 
 
 9. And the multitudes that went before. There was a crowd 
 in front and one behind (Mk. 11:9). They were met by a 
 multitude from the city (Jn. 12 : 18) which joined the crowd from 
 Bethany. Hosanna to the son of David. Cf. Ps. 118:25 f. 
 This Psalm belonged to the " Hallel " sung at the Passover 
 (Psalms 1 1 3-1 18). The multitude in Galilee had once wished to 
 take Jesus to Jerusalem and proclaim him as the King Messiah. 
 They feel that now at last their hopes are fulfilled. It is a political 
 Messiah that they have in mind, but none the less Jesus is willing 
 for their shouts to echo over the mountain in the ears of the Phari- 
 sees (Jn. 12 : 19; Lk. 19: 39 f.). The crisis has come and Jesus 
 will no longer conceal his purpose. He means the Triumphal 
 Entry to be a proclamation to the Jerusalem authorities that he is 
 the Messiah. They will not understand properly what his real 
 meaning of that word is. But the people acclaim him " the Son of 
 David," meaning the Messiah. 
 
 10. All the city was stirred. The crowd was great, the pro- 
 
 220 
 
MATTHEW 
 
 11. the city was stirred, saying, Who is this? And the 
 multitudes said, This is the prophet, Jesus, from 
 Nazareth of Galilee. 
 
 2. The Cleansing of the Temple j 21 : 12-17 
 
 12. And Jesus entered into the temple of God, and cast y\ 
 out all them that sold and bought in the temple, and 
 overthrew the tables of the money-changers, and the 
 
 13. seats of them that sold the doves ; and he saith unto is 
 
 cession spectacular, the enthusiasm boundless. Jesus had done 
 most of his work outside of Jerusalem. There were many in the 
 city not familiar with his teaching and deeds and not prepared 
 for this demonstration. 
 
 11. And the multitudes said. Chiefly the Galilean and Pe- 
 rean crowds, who are for the moment wild with enthusiasm. Will 
 some of them soon shout " Crucify him "? 
 
 12. Entered into the temple. Matthew (apparently also Luke 
 19: 45) puts the cleansing of the temple on the same day as the 
 Triumphal Entry. Mark (11: 12) distinctly places it "on the 
 morrow." Probably Matthew has here failed, as often, to keep 
 the notes of time distinct. Of God. These words are wanting 
 in someMss. Cast out. The Synoptics all give this cleansing of 
 the temple at the close of the public work of Jesus. John 
 (2 : 13-22) has one at the first appearance of Jesus in Jerusalem 
 two and possibly three years before this time. It is possible, of 
 course, that there was only one cleansing. But if so, the Fourth 
 Gospel has pointedly corrected the Synoptics in the matter. It is 
 entirely conceivable that there were two cleansings. The first 
 one was not mentioned by the Synoptics because they give noth- 
 ing of the early Jerusalem ministry. There is, indeed, a certain 
 fitness in a protest made by Jesus at this desecration of the temple 
 when he first appeared there. Now in the full favor of the people 
 after the Triumphal Entry he makes a last protest. It is a cona- 
 mon experience with reformers that they have to repeat their 
 work. What Jesus does is in reality a Messianic act in the asser- 
 tion of authority over the temple. But it was also the natural 
 indignation of a noble spirit against these outrages. It was con- 
 venient that the change for the temple tax could be had in the 
 court of the Gentiles when people came from all lands with many 
 kinds of coins But this part of the temple had become a regular 
 market, " a den of robbers." 
 
 221 
 
MATTHEW 
 
 them, It is written, My house shall be called a house 
 
 14. of prayer : but ye make it a den of robbers. And the 
 blind and the lame came to him in the temple : and 
 
 15. he healed them. But when the chief priests and the 
 scribes saw the wonderful things that he did, and the 
 children that were crying in the temple and saying, 
 Hosanna to the son of David ; they were moved with 
 
 16. indignation, and said unto him, Hearest thou what 
 these are saying ? And Jesus saith unto them. Yea : 
 did ye never read, Out of the mouth of babes and 
 
 17. sucklings thou hast perfected praise? And he left 
 them, and went forth out of the city to Bethany, and 
 lodged there. 
 
 3. The Curse upon the Fig Tree, 21 : 18-22 
 
 18. Now in the morning as he returned to the city, he 
 
 19. hungered. And seeing a fig tree by the way side, he 
 
 13. It is written. From Isa. 56: 7 (LXX). It is a fierce in- 
 dictment that went home. In Mark (11 : 18) and Luke (19 : 47 f.) 
 the resentment of the chief priests (Sadducees) and of the scribes 
 (Pharisees) is noted. " They feared him " and were helpless in 
 their rage, " for the people all hung upon him, listening." 
 
 14. Came to him in the temple. It is possible that this inci- 
 dent took place on the day of the Triumphal Entry. After the 
 procession into the city Jesus may have gone on into the temple. 
 
 15. The children. The boys literally. They had caught up 
 the cry of the multitude as they marched through the streets. 
 Moved with indignation. At the wonderful cures wrought right in 
 the temple courts and at the shouts of the boys in praise of Jesus 
 in the temple also, a double desecration in their opinion. 
 
 16. Yea. There was mild irony in the reply of Jesus. He 
 quoted Ps. 8 : 2 f . 
 
 17. He left them. Mark (11 : 11) adds that Jesus gave a look 
 round about before he left. To Bethany. Cf. Lk. 21:37. His 
 home is with the Bethany family and he comes into Jerusalem in 
 the morning of each day. The word Bethany may mean " house 
 of dates." What a day this had been and what thoughts are in 
 the hearts of the twelve as they go back to Bethany ! At last 
 
 222 
 
MATTHEW 
 
 came to it, and found nothing thereon, but leaves 
 only ; and he aaith unto it, Let there be no fruit from 
 thee henceforward for ever. And immediately the 
 
 20. fig tree withered away. And when the disciples saw 
 it, they marvelled, saying. How did the fig tree imme- 
 
 21. diately wither away? And Jesus answered and said 
 unto them. Verily I say unto you. If ye have faith, and 
 doubt not, ye shall not only do what is done to the fig 
 tree, but even if ye shall say unto this mountain. Be 
 thou taken up and cast into the sea, it shall be done. 
 
 22. And all things, whatsoever ye shall ask in prayer, be- 
 lieving, ye shall receive. 
 
 Jesus has by public act proclaimed himself the Messiah. The 
 kingdom will now be set up ! They have doubtless been carried 
 on by the shouts of the crowd in the line of their own hopes, 
 
 1 8. Now in the morning. The morning after the Triumphal 
 Entry (Monday). They apparently went by the usual walking 
 way, the central depression in the Mount of Olives. 
 
 19. A fig tree by the way. Mark (n : 13) adds that it was "afar 
 off." Some varieties of figs bore fruit before the leaves came out; 
 therefore, since leaves had come, there ought to have been fruit. It 
 was not yet fig season (summer) in Jerusalem (Mk. 11 : 13). In 
 Galilee by the hot shores of the lake figs matured early (Josephus, 
 War, iii. 108). Let there be no fruit. The curse was certainly not 
 petulance nor impatience. Jesus made an opportunity to teach 
 the disciples a lesson. He probably has in mind the fate of Jeru- 
 salem, the city that had made a show of favor (leaves) in the Tri- 
 umphal Entry. Cf. the parable of the fig tree (Lk. 13:6-9). 
 And immediately. Mark does not mention this item, though he 
 notes that the disciples heard the curse on the tree. 
 
 20. And when the disciples saw it. Mark (11:20) ex- 
 plains that it was on the next morning that they noticed this fact. 
 Matthew again fails to distinguish sharply the notes of time. 
 They had probably gone back to Bethany Monday evening by the 
 more gradual ascent of the southern depression of the Mount of 
 Olives, and so did not see the fig tree until their return Tuesday 
 morning, over the central path. Unto this mountain. The 
 Mount of Olives. 
 
 22. Believing. Cf. "doubt not" above, and Mk. 11:24. 
 The mountain is a parable like the fig tree. 
 
 223 
 
VIII. The Great Conflict in the Temple, 21 ; 23- 
 23:39 
 
 I. The Challenge from the Riders and the Reply of Jesus, 
 21 : 23-22 : 14 
 
 23. And when he was come into the temple, the chief 
 priests and the elders of the people came unto him as 
 he was teaching, and said. By what authority doest 
 thou these things ? and who gave thee this authority ? 
 
 24. And Jesus answered and said unto them, I also will 
 ask you one question, which if ye tell me, I likewise 
 
 25. will tell you by what authority I do these things. The 
 baptism of John, whence was it ? from heaven or from 
 men? And they reasoned with themselves, saying, 
 
 (i) The Question of Christ's Authority, 21: 23-27 
 
 23. When he was come into the temple. On this Tuesday 
 morning. The chief priests and elders of the people. Mark 
 (11 : 27) adds " the scribes," the three classes composing the San- 
 hedrin. It is an official challenge. By what authority. He had 
 proclaimed himself Messiah by the Triumphal Entry. Her had 
 cleansed the temple as if it belonged to him. He had refused to 
 recognize their request to make the boys keep quiet in the temple. 
 He had wrought cures in the temple. But the rulers are particu- 
 larly indignant at the favor of the people which Jesus enjoys. 
 They wish to break his power with them. They had challenged 
 his authority when he first came. Cf. Jn. 2:18. 
 
 24. I also will ask you one question. It was not a dodge. 
 The simplest way to get at the authority of Jesus from the human 
 side was the work of John the Baptist. He had foretold the com- 
 ing of Jesus as the Messiah, had baptized him, had identified him. 
 
 25. The baptism of John. Not the baptism simply, but the 
 whole mission of John is raised by this question. Jesus gives the 
 rulers a dilemma. The answer to this dilemma would make easy 
 the reply of Jesus to their challenge. They reasoned with them- 
 selves. They probably stepped aside to confer. They saw at, 
 
 224 
 
MATTHEW 
 
 If we shall say, From heaven; he will say unto us, 
 
 26. Why then did ye not believe him? But if we shall 
 say. From men ; we fear the multitude ; for all hold 
 
 27. John as a prophet. And they answered Jesus, and 
 said. We know not. He also said unto them. Neither 
 
 28. tell I you by what authority I do these things. But 
 what think ye ? A man had two sons ; and he came 
 to the first, and said. Son, go work to-day in the vine- 
 
 29. yard. And he answered and said, I will not: but 
 
 30. afterward he repented himself, and went. And he 
 came to the second, and said likewise. And he an- 
 
 31. swered and said, I go, sir: and went not. Whether 
 of the twain did the will of his father? They say, 
 The first. Jesus saith unto them. Verily I say unto 
 you, that the pubhcans and the harlots go into the 
 
 32. kingdom of God before you. For John came unto 
 
 once the two horns of the dilemma. If they admitted the heav- 
 enly origin of John's baptism, the retort was too patent. If they 
 denied it, they would not injure Jesus with the people, but only 
 hurt themselves. They are in a logical cul-de-sac. 
 
 27. Neither tell I you. It was vain, for one thing. Their 
 mouths were stopped and so it was needless, for another thing. 
 
 (2) The Parable of the Two Sons, 21 : 28-32 
 
 28. But what think ye? An appeal for attention. Jesus 
 scores the point of vantage by these telling stories. Son. Child 
 literally. 
 
 29. I will not. The Mss. vary greatly in the order of the two 
 sons. 
 
 30. I go, sir. Glibly because of the refusal of the other. 
 
 31. They say. The rulers. Jesus makes them explain his 
 parable. Verily I say unto you. Then he applies it. The rulers 
 professed to obey God and did not. The publicans and harlots dis- 
 obeyed and now many of them had repented. This is a stinging 
 rebuke. 
 
 32. For John. Jesus returns to his question about John. He 
 affirms his upright character. That makes their refusal to follow 
 him all the worse. 
 
 Q 22s 
 
MATTHEW 
 
 you in the way of righteousness, and ye believed him 
 not : but the pubUcans and the harlots beheved him : 
 and ye, when ye saw it, did not even repent yourselves 
 afterward, that ye might believe him. 
 ^^. Hear another parable: There was a man that was 
 a householder, which planted a vineyard, and set a 
 hedge about it, and digged a winepress in it, and built 
 a tower, and let it out to husbandmen, and went into 
 
 34. another country. And when the season of the fruits 
 drew near, he sent his servants to the husbandmen, 
 
 35. to receive his fruits. And the husbandmen took his 
 servants, and beat one, and killed another, and stoned 
 
 36. another. Again, he sent other servants more than 
 the first: and they did unto them in like manner. 
 
 37. But afterward he sent unto them his son, saying, They 
 
 38. will reverence my son. But the husbandmen, when 
 they saw the son, said among themselves. This is the 
 heir ; come, let us kill him, and take his inheritance. 
 
 39. And they took him, and cast him forth out of the vine- 
 
 40. yard, and killed him. When therefore the lord of the 
 vineyard shall come, what will he do unto those hus- 
 
 (3) The Parable of the Wicked Husbandmen, 21:33-46 
 
 33. Hear another parable. This parable, like that of the 
 Sower and the Mustard Seed, occurs in all the Synoptic Gospels. 
 The Parable of the Two Sons has exposed the hypocrisy of the 
 rulers. This parable shows how in challenging the authority of 
 Jesus the rulers are really challenging the authority of God. It is 
 a real, if indirect, answer to their first question. The language of 
 the parable would be easily understood by Jews because of the 
 theocratic terms in the O. T. Israel as God's kingdom is called 
 a vineyard (Isa. 5:1-7; Ezek. 15 : 1-6, etc.). The parable is a 
 picture of the rulers in their conspiracy to kill Jesus. It is a bold 
 exposure and serves notice on them that Jesus understands their 
 purposes. 
 
 40. What will he do unto those husbandmen? As before, 
 Jesus appeals to his hearers for the point of the parable. 
 
 226 
 
MATTHEW 
 
 41. bandmen? They say unto him, He will miserably 
 destroy those miserable men, and will let out the vine- 
 yard unto other husbandmen, which shall render him 
 
 42. the fruits in their seasons. Jesus saith unto them, 
 Did ye never read in the scriptures. 
 
 The stone which the builders rejected. 
 The same was made the head of the comer : 
 This was from the Lord, 
 And it is marvellous in our eyes ? 
 
 43. Therefore say I unto you. The kingdom of God shall 
 be taken away from you, and shall be given to a nation 
 
 44. bringing forth the fruits thereof. And he that falleth 
 on this stone shall be broken to pieces : but on whom- 
 
 45. soever it shall fall, it will scatter him as dust. And 
 when the chief priests and the Pharisees heard his 
 
 46. parables, they perceived that he spake of them. And 
 when they sought to lay hold on him, they feared the 
 multitudes, because they took him for a prophet. 
 
 41. They say unto him. They rightly comprehend the result, 
 but may not have seen fully as yet the application to themselves. 
 
 42. Jesus saith unto them. He will make the personal appli- 
 cation so that they will see it. He quotes from Ps. 118: 22 f. 
 The figure is changed from husbandmen to builders, but the point is 
 the same. He means the stone to represent himself. In the Psalm 
 the historical reference seems to be to Israel during the captivity. 
 
 43. Therefore I say imto you. The language is no longer 
 parabolic. Jesus in plain terms predicts that the kingdom of 
 God will be taken away from these rulers (and so from the nation) 
 who were now trying to destroy him. Caiaphas had once feared 
 that, if they let Jesus alone, the Romans would come and take 
 away their place and nation (Jn. 11 : 48). They will indeed lose 
 both, but because they crucify Jesus. In another sense also the 
 kingdom will go unto the Gentiles even before the destruction of 
 Jerusalem (Rom. 9-1 1). 
 
 45. They perceived. At last, but now clearly. 
 
 46. They feared the multitude. Else in their anger they 
 might have taken him then. 
 
 227 
 
MATTHEW 
 
 22. And Jesus answered and spake again in parables 
 
 2. unto them, saying, The kingdom of heaven is Ukened 
 unto a certain king, which made a marriage feast for 
 
 3. his son, and sent forth his servants to call them that 
 were bidden to the marriage feast: and they would 
 
 4. not come. Again he sent forth other servants, saying. 
 Tell them that are bidden. Behold, I have made ready 
 my dinner : my oxen and my f athngs are killed, and 
 
 5. all things are ready : come to the marriage feast. But 
 they made light of it, and went their ways, one to his 
 
 6. own farm, another to his merchandise: and the rest 
 laid hold on his servants, and entreated them shame- 
 
 7. fully, and killed them. But the king was wroth; and 
 he sent his armies, and destroyed those murderers, and 
 
 8. burned their city. Then saith he to his servants. 
 The wedding is ready, but they that were bidden were 
 
 9. not worthy. Go ye therefore unto the partings of 
 the highways, and as many as ye shall find, bid to the 
 
 10. marriage feast. And those servants went out into the 
 highways, and gathered together all as many as they 
 found, both bad and good : and the wedding was filled 
 
 (4) The Parable of the Marriage Feast of the King's Son, 
 22 : 1-14 
 
 1. Again in parables. Only one is here given, unless we take 
 11-14 to be a new parable. But the phrase does not necessarily 
 mean that he spoke more than one. This is the third on this 
 occasion. It is somewhat like that of the Great Supper in Lk. 
 14: 16-24. 
 
 2. A certain king. Here the blessings that are missed by the 
 rulers come before us. The royal banquet presents the joys of 
 the kingdom. The conduct of the rulers in their treatment of 
 the King's messengers is similar to that portrayed in the parable 
 of the Wicked Husbandmen. It is not necessary to apply each 
 group of the messengers. There is the same general contrast be- 
 tween the rulers and the publicans and harlots. 
 
 228 
 
MATTHEW 
 
 II. with guests. But when the king came in to behold 
 the guests, he saw there a man which had not on a 
 
 12 wedding-garment: and he saith unto him, Friend, 
 how camest thou in hither not having a wedding- 
 
 13. garment? And he was speechless. Then the king 
 said to the servants. Bind him hand and foot, and cast 
 him out into the outer darkness; there shall be the 
 
 14. weeping and gnashing of teeth. For many are called, 
 but few chosen. 
 
 2. The Onset of the Pharisees and the Herodians, 22 : 15-22 
 
 15. Then went the Pharisees, and took counsel how M 
 
 16. they might ensnare him in his talk. And they send 
 to him their disciples, with the Herodians, saying, 
 
 II. But when the king came in. The dramatic moment. 
 Had not on a wedding- garment. Not necessarily a specific wed- 
 ding-garment, though one was probably furnished to the guests as 
 they came in through the door. He was not properly dressed for 
 the occasion. The point seems to mean that one must have the 
 inward reality and cannot slip into the kingdom by a side door 
 without the character demanded by the King. 
 
 13. Into outer darkness. One of the most awful descriptions 
 of hell. 
 
 14. For many are called, but few chosen. The people of 
 Palestine had been invited by Jesus, but few had responded. 
 This moral applies to the parable as a whole, not merely to the 
 part about the wedding-garment. The doctrines of election and of 
 human free agency are both implied in the saying. 
 
 15. The Pharisees. The Sadducees and Pharisees (Matt. 
 21 : 45) had joined hands in the previous attack which had ended 
 so disastrously. These two parties keep up the attack, but sepa- 
 rately. The Pharisees first resume the conflict. Mark (12: 13) 
 limits the fresh onslaught to " certain of the Pharisees." En- 
 snare him in his talk. The bold challenge of the authority of 
 Jesus had failed. They now proceed by indirection. 
 
 16. Their disciples. Cf. " their scribes " in Lk. 5 : 30 (Mk. 
 2: 16) like our modern theological students. Luke (20: 20) here 
 bluntly calls them " spies." The purpose of all this scheming is 
 to find a pretext for dehvering Jesus " up to the rule and author- 
 
 229 
 
MATTHEW 
 
 Master, we know that thou art true, and teachest the 
 way of God in truth, and carest not for any one : for 
 
 17. thou regardest not the person of men. Tell us there- 
 fore. What thinkest thou ? Is it lawful to give tribute 
 
 18. unto Caesar, or not? But Jesus perceived their 
 wickedness, and said. Why tempt ye me, ye hypo- 
 
 19. crites? Shew me the tribute money. And they 
 
 20. brought unto him a penny. And he saith unto them, 
 
 21. Whose is this image and superscription? They say 
 unto him, Caesar's. Then saith he unto them. Render 
 therefore unto Caesar the things that are Caesar's ; and 
 
 ity of the governor." With the Herodians. As once before 
 (Mk. 3: 16). They have no love for one another (cf. the Sad- 
 ducees and Pharisees). They only hate Jesus more. All three 
 parties here appear against him. Master. Teacher. They are 
 very respectful and suave. They cannot deny the power of 
 Jesus with the people. The courage of Jesus, which they here ac- 
 knowledge, has just been shown. 
 
 17. Is it lawful to give tribute unto Caesar, or not? The 
 dilemma is perfect. Both the Pharisees and the Herodians re- 
 sented the taxes to Caesar (a general term appHed to Augustus in 
 Lk. 2 : I, Tiberius in Lk. 3 : i, Claudius in Acts 17:7, Nero in Acts 
 25 : 8 f.). The people in general sympathized with this attitude. 
 To champion the Roman taxes would be to lose influence with the 
 people. But to oppose the Roman taxes would be to expose one's 
 self to the power of Rome. These bland questioners would at 
 once report Jesus to Pilate. 
 
 18. Perceived their wickedness. " Their hypocrisy " (Mk. 
 12 : 15), " their craftiness " (Lk. 20 : 23). Here he addresses them 
 as " ye hypocrites." Jesus had direct insight into the motives of 
 men. 
 
 19. Shew me the tribute money. Mark (12 : 15) has it " Bring 
 me a penny " (denarius), as if they either did not have one, or 
 had to get it from others. Possibly they had scruples about hav- 
 ing the Roman coin. The Sadducees had no scruples about this 
 tax. 
 
 21. Render therefore. The very inscription on the money 
 was an acknowledgment of debt to Caesar. The tax was not a 
 gift, but a debt for law, order, roads, etc. There is a duty to the 
 state and a duty to God. Jesus had already indorsed the temple 
 
 230 
 
MATTHEW 
 
 22. unto God the things that are God's. And when they 
 heard it, they marvelled, and left him, and went their 
 way. 
 
 3. The Attack of the Sadducees, 22 : 23-33 
 
 23. On that day there came to him Sadducees, which M 
 say that there is no resurrection : and they asked him, 
 
 24. saying, Master, Moses said. If a man die, having no Deu 
 children, his brother shall marry his wife, and raise up ^" 
 
 25. seed unto his brother. Now there were with us seven 
 brethren: and the first married and deceased, and 
 
 26. having no seed left his wife unto his brother ; in like 
 manner the second also, and the tliird, unto the seventh. 
 
 27,28. And after them all the woman died. In the resur- 
 rection therefore whose wife shall she be of the seven ? 
 
 tax. The " image and superscription " implied the authority of 
 the emperor who had struck the coin. The two spheres are dis- 
 tinct, but both exist. The Christian is not to evade either. 
 
 22. They marvelled, and left him. The escape of Jesus from 
 their dilemma was so complete that they are helpless. They can 
 do nothing but retire in disgrace. Luke (20 : 26) adds that they 
 " held their peace," these disciples of the Pharisees and Hero- 
 dians. 
 
 23. On that day. Alone in Matthew. Sadducees. Not 
 disturbed by the failure of the Pharisees and Herodians. They 
 may even have rejoiced at the discomfiture of the Pharisees and 
 have taken fresh courage. 
 
 24. Moses said. Marriage with a deceased brother's wife is 
 forbidden in Lev. 18:6; 20 : 21, but authorized if there is no male 
 issue (Deut. 25 : 5-10). Shall marry his wife. In the Greek, shall 
 perform the duty of a huband's brother to his wife. 
 
 28. In the resurrection therefore whose wife shall she be of 
 the seven? The Sadducees had probably used this puzzle with 
 great popular effect against the Pharisees who championed the 
 doctrine of the resurrection. They hope now to score a point 
 against both Jesus and the Pharisees, just as the Pharisees and He- 
 rodians in the matter of tribute to Caesar had acted independently 
 of the Sadducees, who really indorsed that tax. On this point it 
 would seem that the Pharisees had always been put at a dis- 
 advantage by the Sadducees. 
 
 231 
 
MATTHEW 
 
 29. for they all had her. But Jesus answered and said 
 unto them, Ye do err, not knowing the scriptures, nor 
 
 30. the power of God. For in the resurrection they 
 neither marry, nor are given in marriage, but are as 
 
 31. angels in heaven. But as touching the resurrection 
 of the dead, have ye not read that which was spoken 
 
 32. unto you by God, saying, I am the God of Abraham, 
 and the God of Isaac, and the God of Jacob? God 
 
 ^^. is not //fg Go J of the dead, but of the living. And when 
 the multitudes heard it, they were astonished at his 
 teaching. 
 
 4. A Lawyer's Inquiry, 22 : 34-40 
 
 R 34. But the Pharisees, when they heard that he had put 
 the Sadducees to silence, gathered themselves together. 
 
 29. Ye do err, not knowing the scriptures, nor the power of 
 God. They were ignorant in both respects. 
 
 30. As angels. In this respect. The Sadducees do not 
 understand the power of God in the future life. They deny the 
 existence of angels also. There will be no need for marriage in 
 heaven. 
 
 31. Have ye not read? Jesus here shows their ignorance of 
 the Scriptures. They had appealed to Moses. Jesus quotes from 
 Moses (Ex. 3:6). The Sadducees held to the Pentateuch. 
 
 32. God is not the God of the dead, but of the living. Only 
 the living can have a God. It was an astonishing turn of a famil- 
 iar passage and a complete answer. Even the Pharisees had 
 failed to find proof of a future life in the Pentateuch. 
 
 33. When the multitudes heard it. They had listened eagerly 
 to the debate between Jesus and his enemies. This point in 
 particular had greatly interested them. They cannot restrain 
 their enthusiasm for Jesus. Even the Pharisees (scribes, Lk. 
 20 : 39) applaud this victory of Jesus over the Sadducees. Cf. 
 Matt. 22 : 34. 
 
 34. But the Pharisees. They could not conceal their satisfac- 
 tion at the defeat of the Sadducees. But all the more it was 
 important for them to renew the attack on Jesus, else the people 
 would think him victorious over all. 
 
 232 
 
MATTHEW 
 
 35. And one of them, a lawyer, asked him a question, M 
 
 36. tempting him. Master, which is the great command- 
 
 37. ment in the law? And he said unto him. Thou shalt Dei 
 love the Lord thy God with all thy heart, and with all 
 
 38. thy soul, and with all thy mind. This is the great 
 
 39. and first commandment. And a second like unto it Lev 
 
 40. is this. Thou shalt love thy neighbour as thyself. On 
 these two commandments hangeth the whole law, and 
 the prophets. 
 
 5. Jesus turns the Tables on his Enemies by demanding 
 their Interpretation of the Messiah, 22 : 41-46 
 
 41. Now while the Pharisees were gathered together, M 
 
 42. Jesus asked them a question, sa3dng. What think ye 
 
 35. And one of them, a lawyer. The lawyers (scribes) were 
 generally Pharisees. These doctors of the law have been com- 
 pared to our modern LL.D. (doctor of civil and ecclesiastical 
 law), since both kinds of law were studied by them. Tempting 
 him. But Mark (12 : 28) merely has " knowing that he had an- 
 swered them well." Hence some scholars think that Matthew 
 had another source here than Mark, and that Mark was more 
 favorable in his report of this scribe than Matthew. Mark 
 (12 : 32-34) has the scribe agreeing with Jesus and receiving the 
 commendation of Christ. Still, it was the answer of Jesus to the 
 Sadducees that the lawyer liked, and the reply of Jesus to his own 
 query may have taken the spirit of opposition out of him. He 
 was evidently not one of the very worst of the Pharisees. 
 
 36. Which is the great commandment in the law? More 
 exactly, " What sort of commandment is great in the law? " 
 
 37. Thou shalt love the Lord thy God. Love is the principle 
 that gives rank to the commandments. All else comes out of 
 love to God. Jesus quotes Deut. 6 : 5. 
 
 39. And a second. This is also based on love. Love of God 
 makes possible love of one's neighbor. Jesus quotes Lev. 19 : 18. 
 
 40. On these two. In Lk. 10 : 27 a lawyer combines these two 
 commandments. The lawyer had asked for the law and Jesus 
 gave him two quotations from the law. There was nothing for 
 him to do but to agree. 
 
 41. While the Pharisees were gathered together. Cf. Matt. 
 
 233 
 
MATTHEW 
 
 of the Christ ? whose son is he ? They say unto him, 
 
 43. The son of David. He saith unto them, How then 
 doth David in the Spirit call him Lord, saying, 
 
 44. The Lord said unto my Lord, 
 Sit thou on my right hand, 
 
 Till I put thine enemies underneath thy feet ? 
 
 45. If David then calleth him Lord, how is he his son? 
 
 22 : 34. Jesus turns on them, for they had made the last attack 
 and had been his most persistent enemies all through his ministry. 
 Matthew more than any of the Gospels shows this growing antag- 
 onism between the Pharisees and Jesus. 
 
 42. What think ye of the Christ. This was not a flippant 
 question, nor one asked merely to put the Pharisees at a dis- 
 advantage. It was really the fundamental difference between 
 Jesus and the Pharisees. They held divergent views concerning 
 the Messiah. Whose son is he? There was no difference of 
 opinion on this point. He had to be a son of David. Matthew 
 took pains to prove that Jesus was this. He had to be more than 
 a son of David, and this is where the Pharisees had failed to under- 
 stand Jesus. 
 
 43 . How then doth David in the Spirit call him Lord ? A num- 
 ber of problems are raised by this query of Jesus. The quotation 
 is from Psalm no, which was generally held as Messianic and 
 Davidic in authorship. Jesus attributes inspiration also to David. 
 The inspiration and Messianic application modern critics admit, 
 but many of them deny the Davidic authorship. Some suggest 
 that the Psalmist is quoting David, others that Jesus merely takes 
 the popular point of view for argument's sake, others that Je- 
 sus himself really did not know. The matter cannot be argued 
 here, but one may note in passing that, if the inspiration here 
 attributed by Jesus to David be allowed, the Davidic authorship 
 becomes less difficult to hold. 
 
 45. If David then calleth him Lord, how is he his son? The 
 Pharisees began with the sonship to David and overlooked the 
 Lordship of the Messiah. But he was greater than David him- 
 self, though his son. Jesus begins with the Lordship of the Mes- 
 siah and challenges the sonship, not because it was untrue, but 
 because it alone was not enough to satisfy the situation. He 
 does not answer his own questions, though he implies that the 
 solution is that the Messiah is Lord, and therefore superior to the 
 ordinary Jewish interpretation of the term son of David. 
 
 234 
 
MATTHEW 
 
 46. And no one was able to answer him a word, neither 
 durst any man from that day forth ask him any more 
 questions. 
 
 6. Vehement Denunciation of the Scribes and Pharisees^ 
 '21 : 1-34 
 
 23. Then spake Jesus to the multitudes and to his 
 
 2. disciples, saying, The scribes and the Pharisees sit 
 
 3. on Moses' seat : all things therefore whatsoever they 
 bid you, these do and observe: but do not ye after 
 
 4. their works; for they say, and do not. Yea, they 
 bind heavy burdens and grievous to be borne, and lay 
 them on men's shoulders; but they themselves will 
 
 46. And no one was able to answer him a word. The Phari- 
 sees were speechless. They had never seen this problem in the 
 Psalm before. " And the common people heard him gladly " 
 (Mk. 12:37). The debate had begun with the effort of the 
 rulers to ruin the influence of Jesus with the people. His triumph 
 is complete. He is more the popular hero than ever. 
 
 (i) The People and the Disciples warned about the Scribes and 
 Pharisees, 23:1-12 
 
 1. To the multitudes and the disciples. Mark (12 : 38 f.) and 
 Luke (20 : 45-47) have very brief descriptions of this impressive 
 scene. The Pharisees were still present, but awed and silent. 
 Jesus here draws their picture in bold outline. Some of these 
 points Christ had already made at various times during his min- 
 istry. But now the culmination has come. Jesus unequivocally 
 denounces their hypocrisy. 
 
 2. Sit on Moses' seat. I.e. are accepted as credited and su- 
 preme religious leaders. 
 
 3. All things. In accord with the seat of Moses. Jesus does 
 not, of course, mean to approve out of hand all the motives of the 
 Pharisees. But do not ye after their works. The chief complaint 
 that Jesus has to make against the Pharisees is hypocrisy. ^ They 
 claina to be good and speak well, but do not live up to their pro- 
 fession. No sin calls forth such denunciation from Jesus as does 
 hypocrisy. 
 
 4. But they themselves. Typical specimen of the ecclesias- 
 
 23s 
 
MATTHEW 
 
 5. not move them with their finger. But all their works 
 they do for to be seen of men : for they make broad 
 their phylacteries, and enlarge the borders of their 
 
 6. garments, and love the chief place at feasts, and the 
 
 7. chief seats in the synagogues, and the salutations in 
 the marketplaces, and to be called of men, Rabbi. 
 
 8. But be not ye called Rabbi : for one is your teacher, 
 
 9. and all ye are brethren. And call no man your father 
 on the earth: for one is your Father, which is in 
 
 10. heaven. Neither be ye called masters : for one is your 
 
 1 1 . master, even the Christ. But he that is greatest among 
 
 12. you shall be your servant. And whosoever shall exalt 
 himself shall be humbled ; and whosoever shall hum- 
 ble himself shall be exalted. 
 
 13. But woe imto you, scribes and Pharisees, hypo- 
 crites ! because ye shut the kingdom of heaven against 
 
 tics who hold themselves aloof from and above the people with 
 their burdens and problems. 
 
 5- For to be seen of men. The chief motive with the Pharisee 
 in his ceremonial practices (cf. Matt. 6: 1-18). In vs. 5-7 are 
 mentioned six examples of their conduct to be seen of men. 
 Phylacteries. The Pharisees made a literal application of the 
 metaphor in Ex. 13 : 2-10, 11-17 and bound strips of the law to 
 the forehead and to the arm. They made a display of this form. 
 There is no evidence that Jesus wore phylacteries. The borders 
 of their garments. More properly, their " tassels," thus making 
 conspicuous their legalistic preciseness. Jesus, like other Jews, 
 wore these tassels to his garments (Matt. 9: 20), but not as an 
 evidence of punctilious piety. 
 
 8. Be not ye called Rabbi. Jesus was frequently called Rabbi. 
 What he has in mind evidently is to warn the disciples in particu- 
 lar against anxiety for notice. The disciples are brethren, are on 
 an equality. The democracy of discipleship is here sought. Ec- 
 clesiasticism is thus inconsistent with the spirit of Jesus. 
 
 9. Your father on the earth. The same general point. Anx- 
 iety for rank and preferment is denounced. 
 
 10. Master. Not the usual word for teacher, but leader, 
 guide. 
 
 236 
 
MATTHEW 
 
 men : for ye enter not in yourselves, neither suffer ye 
 them that are entering in to enter. 
 
 15. Woe unto you, scribes and Pharisees, hypocrites ! 
 for ye compass sea and land to make one proselyte; 
 and when he is become so, ye make him twofold more 
 a son of hell than yourselves. 
 
 16. Woe imto you, ye blind guides, which say. Who- 
 soever shall swear by the temple, it is nothing; but 
 whosoever shall swear by the gold of the temple, he 
 
 17. is a debtor. Ye fools and blind : for whether is greater, 
 the gold, or the temple that hath sanctified the gold ? 
 
 18. And, Whosoever shall swear by the altar, it is nothing ; 
 but whosoever shall swear by the gift that is upon it, 
 
 19. he is a debtor. Ye blind : for whether is greater, the 
 
 20. gift, or the altar that sanctifieth the gift ? He there- 
 fore that sweareth by the altar, sweareth by it, and by 
 
 (2) Denunciation of the Scribes and Pharisees to their Faces, 
 23: 13-31 
 
 (a) The First Woe. For being in the way of those who seek 
 to enter the kingdom. Vs. 13. Cf. Lk. 11 : 52. Here it is the 
 door of the kingdom, while in Luke it is the door of knowledge 
 about the kingdom. It is a denunciation of rabbinical sophistry, 
 the oral tradition which had obscured the word of God. Woe 
 unto you, scribes and Pharisees, hypocrites. Thus each of the 
 seven woes begins, except that the third has only " Woe unto you " 
 (vs. 16). Vs. 14 is not genuine here. It is genuine in Mk. 12 : 40; 
 Lk. 20 : 47. This really makes eight woes. 
 
 (b) The Second Woe. For making those under their influence 
 worse than they were before. Vs. 15. Son of hell. Son of 
 Gehenna, a fearful indictment against the religious leaders of the 
 time. 
 
 (c) The Third Woe. For theological hair-splitting. 16-22. 
 They made casuistical distinctions to decide whether an oath was 
 binding or not. They distinguished between the temple and the 
 gold of the temple, between the altar and the gift that is on it. If 
 
 237 
 
MATTHEW 
 
 21. all things thereon. And he that sweareth by the 
 temple, sweareth by it, and by him that dwelleth 
 
 22. therein. And he that sweareth by the heaven, swear- 
 eth by the throne of God, and by him that sitteth 
 thereon. 
 
 23. Woe unto you, scribes and Pharisees, hypocrites ! 
 for ye tithe mint and anise and cummin, and have left 
 undone the weightier matters of the law, judgement, 
 and mercy, and faith : but these ye ought to have done, 
 
 24. and not to have left the other undone. Ye blind guides, 
 which strain out the gnat, and swallow the camel. 
 
 25. Woe unto you, scribes and Pharisees, hypocrites ! 
 for ye cleanse the outside of the cup and of the platter, 
 but within they are full from extortion and excess. 
 
 26. Thou blind Pharisee, cleanse first the inside of the cup 
 and of the platter, that the outside thereof may be- 
 come clean also. 
 
 27. Woe unto you, scribes and Pharisees, hypocrites ! 
 for ye are like unto whited sepulchres, which out- 
 
 any difference were made, an oath by the temple and the altar 
 would be more binding, not less. But it was subterfuge and cob- 
 web. 
 
 {d) The Fourth Woe. For wrong emphasis in duties. 23. f. 
 Their scrupulosity over details led them to overlook the greater 
 moral issues of life. According to Deut. 14 : 22 ; Lev. 27 : 30 all the 
 herbs had to be tithed. But that was not all of life nor the main 
 thing in life. The gnat and camel make a strong hyperbole. 
 The straining out of the gnat was done for water, wine, etc. 
 
 (e) The Fifth Woe. For mere external ceremonialism. 25 f. 
 Cf. Lk. 11:39. The Pharisees were more afraid of ceremonial 
 uncleanness than any modern man could be of germs of disease. 
 With them it was not a question of real cleanness, but of cere- 
 monial cleanness. The irony is keen. 
 
 (/) The Sixth Woe, For inward corruption. 27 f. The 
 whited sepulchre is a graphic picture of hypocrisy. 
 
 238 
 
MATTHEW 
 
 wardly appear beautiful, but inwardly are full of dead 
 
 28. men's bones, and of all uncleanness. Even so ye also 
 outwardly appear righteous unto men, but inwardly 
 ye are full of hypocrisy and iniquity. 
 
 29. Woe unto you, scribes and Pharisees, hypocrites ! 
 for ye build the sepulchres of the prophets, and gar- 
 
 30. nish the tombs of the righteous, and say. If we had 
 been in the days of our fathers, we should not have 
 been partakers with them in the blood of the prophets. 
 
 31. Wherefore ye witness to yourselves, that ye are sons 
 
 32. of them that slew the prophets. Fill ye up then the 
 
 33. measure of your fathers. Ye serpents, ye offspring 
 of vipers, how shall ye escape the judgement of hell ? 
 
 34. Therefore, behold, I send imto you prophets, and wise 
 men, and scribes: some of them shall ye kill and 
 crucify; and some of them shall ye scourge in your 
 
 35. synagogues, and persecute from city to city: that 
 upon you may come all the righteous blood shed on 
 the earth, from the blood of Abel the righteous unto 
 the blood of Zachariah son of Barachiah, whom ye slew 
 
 (g) The Seventh Woe. For being like their fathers. 29-32. 
 The thought is not altogether plain, but is probably this : al- 
 though the Pharisees declare they would not have killed the proph- 
 ets had they lived in their fathers' days, they yet are partners 
 in the deed in that they build the tombs for their fathers' victims. 
 The imperative in verse 32 is correct. It is sarcasm. 
 
 (h) The Climax. 33-36. If one thinks that these words are 
 too bitter, he must recall the long restraint of Jesus. There does 
 come a time for the full exposure of hypocrites. It had come for 
 the Pharisees. The words of Jesus burn, but they are true and 
 merited. 
 
 33. Ye serpents. Cf. Matt. 12 : 34. 
 
 34. Therefore, behold, I send. Cf. Matt. 10: 16 ff. 
 
 35. From the blood of Abel. In Gen. 4:10, the first book in 
 the O. T. Zachariah the son of Barachiah. In 2 Chron. 24 : 20- 
 22 (the last book of the Jewish Canon) it is Zachariah the son of 
 
 239 
 
MATTHEW 
 
 36. between the sanctuary and the altar. Verily I say unto 
 you, All these things shall come upon this generation. 
 
 7. Lament over Jerusalem^ 23 : 37-39 
 
 37. O Jerusalem, Jerusalem, which killeth the prophets, 
 and stoneth them that are sent unto her ! how often 
 would I have gathered thy children together, even as 
 a hen gathereth her chickens under her wings, and ye 
 
 38. would not ! Behold, your house is left unto you deso- 
 
 39. late. For I say imto you. Ye shall not see me hence- 
 forth, till ye shall say. Blessed is he that cometh in 
 the name of the Lord. 
 
 Jehoiada who is mentioned. Cf. Lk. 11:51, where "son of 
 Barachiah " is not mentioned. The prophet (Zech i : i) could be 
 meant, but we have no account of his murder. The text in Mat- 
 thew may represent early textual error. The original reading 
 may have been, as in Luke, merely Zachariah. 
 
 37. O Jerusalem, Jerusalem. Luke (13:34 f.) has this 
 lament at an earlier period in Perea. The connection is suitable 
 in both places and the lament may have been uttered twice. It 
 forms a fitting close to the denunciation of the Pharisees. Indeed, 
 Luke (19 : 41-44) has another lament over Jerusalem as Jesus be- 
 held the city on the Triumphal Entry. But the language is iden- 
 tical in Luke 13 : 34 f. and in Matthew, so that it becomes more 
 difl&cult, though not impossible, to think of the repetition. There 
 were two lamentations according to Luke and there may have been 
 another according to Matthew. If there were only two, there is 
 no way to decide which order is correct between Matthew and 
 Luke in the matter under discussion. Note the solemn repetition 
 of the name Jerusalem. How often. This language implies a 
 Jerusalem ministry more extensive than is shown in the Synoptic 
 Gospels. The Gospel of John makes the point clearer, being 
 largely devoted to the Judean ministry of Jesus. 
 
 38. Your house. Jerusalem. Cf. Lk. 19 : 41-44. It is the 
 destruction of the city. 
 
 39. Till ye shall say. The multitudes had said at the Trium- 
 phal Entry (Lk. 19 : 38). If the order of Lk. 13 : 34 f. is correct, 
 that could be the fulfilment. But, as Matthew has it, the second 
 coming is what Jesus has in mind. Thus ends the last public dis- 
 course of Jesus. 
 
 240 
 
IX. The Coming Judgment on the City and the 
 World, 24 and 25 
 
 I. The Prophecy of the Endj 24: 1-3 1 
 
 24. And Jesus went out from the temple, and was going 
 on his way ; and his disciples came to him to shew him 
 
 2. the buildings of the temple. But he answered and 
 said unto them, See ye not all these things? verily 
 I say unto you, There shall not be left here one stone 
 upon another, that shall not be thrown down. 
 
 3. And as he sat on the mount of Olives, the disciples 
 came unto him privately, saying, Tell us, when shall 
 these things be? and what shall he the sign of thy 
 
 The destruction of the temple, the second return of Jesus as 
 Messiah, the end of the age blend all through this eschatological 
 discourse; now one, now the other, is in the foreground. The 
 death of Jesus lies back of all that is here said. According to 
 Matt. 23 : 37-39 Jesus had just foretold, in symbolic language, the 
 destruction of the temple. It was natural that, as they passed 
 out for the last time, the disciples should comment on the beauty 
 of these buildings. But now they are astonished to hear Christ 
 pointedly foretell the doom of the city. 
 
 3. Privately. They wait till they rest on the Mount of Olives 
 on the way to Bethany to ask about the solemn words of Jesus. 
 Peter, James, John, Andrew (Mk. 13 : 3) were the ones who asked 
 Jesus. When. That catastrophe they may have associated with 
 the end of the age. End of the world. Consummation of the age. 
 All the current problems of eschatology are thus raised. The 
 reply of Jesus as given in the Synoptic Gospels is probably the 
 most difficult portion of the Gospels to explain. It is the longest 
 discourse given in Mark. All sorts of problems are raised by it, 
 whether the Gospels have incorporated a Jewish apocalypse at 
 this point, whether the disciples clearly apprehended what Jesus 
 said, whether the Gospels have put into one great discourse much 
 
 K 241 
 
MATTHEW 
 
 4. coming, and of the end of the world ? And Jesus an- 
 swered and said unto them, Take heed that no man 
 
 5. lead you astray. For many shall come in my name, 
 saying, I am the Christ ; and shall lead many astray. 
 
 6. And ye shall hear of wars and rumours of wars : see 
 that ye be not troubled : for these things must needs 
 
 that Jesus said on various occasions, how the apocalyptic imagery 
 is to be understood, how the various topics are to be distinguished. 
 The subject is too large for extensive treatment here. In general 
 it may be said that it seems appropriate and probable that Jesus 
 on this occasion delivered such a discourse just before his death 
 and after the final break with the rulers. It is improbable that 
 the Gospels would incorporate into the words of Jesus a Jewish 
 apocalypse. Jesus himself on various occasions had spoken of the 
 eschatological side of the kingdom. It is not unlikely that some 
 of those sayings should be repeated at this time (cf. Lk. 12 : 39-46 ; 
 17 : 26-35). Inasmuch as several subjects are raised in the query 
 of the disciples, they are treated more or less together in the reply 
 of Jesus. He may not have kept them separate. They are cer- 
 tainly blended in the report. It is not possible always to separate 
 them. In one sense the destruction of Jerusalem was a coming of 
 Christ with power and was a symbol of the judgment at the end of 
 the world. The first part of the discourse mainly refers to the 
 destruction of Jerusalem ; the last part is wholly about the end of 
 the world and the second coming; the middle portion is now 
 about one and now about the other. It may be said further that 
 Jesus used the current apocalyptic language (cf. Daniel, Ezekiel, 
 and the Jewish apocalypses like Baruch, Enoch, etc.) in order to 
 be understood. But his language is free from the gross and 
 materialistic ideas in some of the Jewish apocalypses of the time. 
 Jesus spiritualized the language of the time and used it for a moral 
 purpose. He wishes to warn the disciples and early Christians 
 and urge them to holy living. As in all apocalyptic language, it is 
 highly figurative and not meant to be taken in literal detail. A 
 general and tentative analysis of the discourse is all that can be 
 here attempted. 
 
 3. End of the world. Jesus answers the disciples' last question 
 first. He warns them against false Christs, and false prophets 
 with progranmies and dates. The Gospel must first be proclaimed 
 in the whole world and many troubles will come. It is important 
 to remember this distinct statement, for some even say that Jesus 
 himself expected to come back right away. He manifestly cannot' 
 
 242 
 
MATTHEW 
 
 7. come to pass ; but the end is not yet. For nation shall 
 rise against nation, and kingdom against kingdom: 
 and there shall be famines and earthquakes in divers 
 
 8. places. But all these things are the beginning of 
 
 9. travail. Then shall they dehver you up unto tribu- 
 lation, and shall kill you : and ye shall be hated of all 
 
 10. the nations for my name's sake. And then shall many 
 stumble, and shall deliver up one another, and shall 
 
 11. hate one another. And many false prophets shall 
 
 12. arise, and shall lead many astray. And because 
 iniquity shall be multipHed, the love of the many shall 
 
 13. wax cold. But he that endureth to the end, the same 
 
 14. shall be saved. And this gospel of the kingdom shall 
 be preached in the whole world for a testimony imto 
 all the nations ; and then shall the end come. 
 
 15. When therefore ye see the abomination of desola- 
 tion, which was spoken of by Daniel the prophet, 
 standing in the holy place (let him that readeth imder- 
 
 mean that in view of vss. 4-14. Jesus here presupposes the cur- 
 rent belief in the two ages — " this age " and " the coming age." 
 The former would end (be consummated), the latter begin, at the 
 triumph of the Messiah. 
 
 14, And then shall the end come. This " then " in Matthew 
 is a very vague note of time, but it will be " not yet " (vs. 6). 
 
 15. Abomination of desolation. Cf. i Mace, i : 54, 59, where 
 the reference is to the desecration of the altar of burnt offerings 
 by an heathen altar erected upon it. In the holy place. A dis- 
 tinct reference to a desecration of the temple. Daniel the 
 prophet. See Dan. 9:17; 11:31; 12:11. Luke (21 : 21) men- 
 tions the compassing of Jerusalem with armies. Mark does not 
 refer to Daniel. Let him that readeth imderstand. In Mark 
 (13 : 14) this parenthesis naturally seems the warning of the Evan- 
 gehst. In Matthew it might be the remark of Jesus referring to 
 Daniel, but even in Matthew it may be the word of the Evangelist. 
 If it is the note of the Evangelist, it has some bearing on the date 
 of the Gospel. 
 
 243 
 
MATTHEW 
 
 i6. stand), then let them that are in Judaea flee unto the 
 
 17. mountains: let him that is on the housetop not go 
 
 18. down to take out the things that are in his house : and 
 let him that is in the field not return back to take his 
 
 19. cloke. But woe unto them that are with child and 
 
 20. to them that give suck in those days ! And pray ye 
 that your flight be not in the winter, neither on a 
 
 21. sabbath: for then shall be great tribulation, such as 
 hath not been from the beginning of the world until 
 
 22. now, no, nor ever shall be. And except those days 
 had been shortened, no flesh would have been saved : 
 but for the elect's sake those days shall be shortened. 
 
 23. Then if any man shall say unto you, Lo, here is the 
 
 24. Christ, or, Here ; believe it not. For there shall arise 
 false Christs, and false prophets, and shall shew great 
 signs and wonders ; so as to lead astray, if possible, 
 
 25. even the elect. Behold, I have told you beforehand. 
 
 26. If therefore they shall say unto you. Behold, he is in 
 the wilderness; go not forth: Behold, he is in the 
 
 27. inner chambers ; believe it not. For as the Hghtning 
 Cometh forth from the east, and is seen even unto the 
 west: so shall be the coming of the Son of man. 
 
 28. Wheresoever the carcase is, there will the eagles be 
 gathered together. 
 
 29. But immediately, after the tribulation of those days, 
 
 16. Flee unto the mountains. The Christians did flee to Pella 
 in Perea during the siege of Jerusalem. 
 
 22. No flesh would have been saved. In Jerusalem. For the 
 horror of this dreadful event see Josephus, War. 
 
 26. Behold. The warning about false Christs and prophets is 
 repeated. Vss. 26 and 27 are like Lk. 17 : 23, 24. 
 
 28. Wheresoever the carcase is. Cf. Lk. 17 : 37, a proverbial 
 saying. So Job 29 : 30 ; Hab. i : 8. The application here is more 
 general than in Luke. 
 
 29. But immediately. Mark (13 : 24) has only " in those 
 
 244 
 
MATTHEW 
 
 the sun shall be darkened, and the moon shall not give 
 her Hght, and the stars shall fall from heaven, and the 
 
 30. powers of the heavens shall be shaken : and then shall 
 appear the sign of the Son of man in heaven : and then 
 shall all the tribes of the earth mourn, and they shall 
 see the Son of man coming on the clouds of heaven 
 
 31. with power and great glory. And he shall send forth 
 his angels with a great soimd of a trumpet, and they 
 shall gather together his elect from the four winds, 
 from one end of heaven to the other. 
 
 2. Parables of Warning against being surprised by the 
 Coming of the Christ, 24:32-25:30 
 
 32. Now from the fig tree learn her parable : when her 
 branch is now become tender, and putteth forth its 
 
 33. leaves, ye know that the summer is nigh ; even so ye 
 also, when ye see all these things, know ye that he is 
 
 34. nigh, even at the doors. Verily I say unto you. This 
 generation shall not pass away, till all these things be 
 
 days." Cf. Rev. 22:20, "I come quickly," and Rev. 1:1, 
 " shortly." The notes of time in apocalypse are very vague 
 and uncertain and are not to be pressed literally. Cf . 2 Pet. 3 : 8 f . 
 Recall also the " not yet " of Jesus above and the statement of his 
 own ignorance as to time in Matt. 24 : 36. The uncertainty as to 
 the time of the end is the dominant note. Bold imagery is a 
 characteristic of apocalyptic. 
 
 32. Is the parable about the destruction of Jerusalem, the 
 second coming of Jesus, or both? The matter is not perfectly 
 clear. 
 
 33. He is nigh. Luke (21:31) has " the kingdom of God is 
 nigh." What is it that will be, as the fig leaves are a sign of sum- 
 mer, a sign of the coming of the kingdom? Is it the destruction 
 of Jerusalem? If so, does Jesus mean that the end of the age is 
 then near? Or will the destruction of the city be itself a means 
 of the spread of the kingdom in the world? This latter is the 
 more probable idea. 
 
 34. This generation shall not pass away till all these things be 
 
 24s 
 
MATTHEW 
 
 35. accomplished. Heaven and earth shall pass away, 
 
 36. but my words shall not pass away. But of that day 
 and hour knoweth no one, not even the angels of 
 
 37. heaven, neither the Son, but the Father only. And 
 as were the days of Noah, so shall be the coming of the 
 
 38. Son of man. For as in those days which were before 
 the flood they were eating and drinking, marrying and 
 giving in marriage, until the day that Noah entered 
 
 39. into the ark, and they knew not until the flood came, 
 and took them all away ; so shall be the coming of the 
 
 40. Son of man. Then shaU two men be in the field ; one 
 
 41. is taken, and one is left : two women shall be grinding 
 
 42. at the mill; one is taken, and one is left. Watch 
 
 fulfilled. This is the most difficult verse in the entire discourse* 
 unless Jesus has in mind only the destruction of Jerusalem. The 
 use of " all these things " seems against that interpretation, but 
 the language shifts so often from one subject to the other that one 
 hesitates to insist too literally on the inclusive sense. Thus also 
 a perfectly natural meaning is given to " this generation." On 
 the whole, fewer obstacles seem to lie in this direction, to apply the 
 language to the destruction of the city. 
 
 36. Neither the Son, but the Fatiier only. It is doubtful if 
 " neither the Son " is genuine in Matthew, though it is involved 
 in the words " Father only." But the words are genuine in Mk. 
 13:32. The matter about which Jesus confesses ignorance is 
 the time of his second coming and the end of the world. It is 
 curious that in the face of this statement so many schemes with 
 dates of the end of the world have been made. They have all 
 come to naught. Jesus is confident as to the fact, but uncertain 
 as to the time. The knowledge of Jesus while on earth was limited 
 in other matters also, as we have seen, but limitation does not 
 mean error. It is gratuitous to say that Jesus expected to corne 
 back soon (as we count time), after he expressly says that he did 
 not know the time. 
 
 37. As were the days of Noah. Cf. Lk, 17:27. 
 
 40. Two men. Cf. Lk. 17: 34. 
 
 41. Two women. Cf. Lk. 17 : 35. 
 
 42. Watch therefore. The uncertainty of the day is an argu- 
 ment for watchfulness, not for indifference. 
 
 246 
 
MATTHEW 
 
 therefore: for ye know not on what day your Lord 
 
 43. Cometh. But know this, that if the master of the 
 house had known in what watch the thief was coming, 
 he would have watched, and would not have suffered 
 
 44. his house to be broken through. Therefore be ye 
 also ready : for in an hour that ye think not the Son 
 
 45. of man cometh. Who then is the faithful and wise 
 servant, whom his lord hath set over his household, 
 
 46. to give them their food in due season? Blessed is 
 that servant, whom his lord when he cometh shall find 
 
 47. so doing. Verily I say u^ito you, that he will set him 
 
 48. over all that he hath. But if that evil servant shall 
 
 49. say in his heart, My lord tarrieth ; and shall begin to 
 beat his fellow-servants, and shall eat and drink with 
 
 50. the drunken ; the lord of that servant shall come in a 
 day when he expecteth not, and in an hour when he 
 
 51. knoweth not, and shall cut him asunder, and appoint 
 his portion with the hypocrites: there shall be the 
 weeping and gnashing of teeth. 
 
 25. Then shall the kingdom of heaven be likened imto 
 
 ten virgins, which took their lamps, and went forth to 
 
 2. meet the bridegroom. And five of them were fooHsh, 
 
 43. But know this. This lesson is enforced by three parables. 
 The first is that of the wise servant (24 : 43-51). Mark (13 : 35- 
 37) and Luke (21 : 36) both have the warning, but not the para- 
 bles. Luke has indeed in another connection a parable much like 
 the first (Lk. 12 : 39-46). 
 
 51. There. Out there with the hypocrites, a picture of hell. 
 
 I. Likened unto ten virgins. The second of the parables 
 exhorting watchfulness (Matt. 25:1-13). The details of this 
 most impressive parable have often been needlessly pressed. It 
 is not necessary to see any special meaning in the number ten or 
 five, nor in the virgins as virgins. It is just an illustration drawn 
 from the marriage customs of the time to set forth in vivid fash- 
 ion the peril of not watching and being ready when Jesus comes. 
 
 247 
 
MATTHEW 
 
 3. and five were wise. For the foolish, when they took 
 
 4. their lamps, took no oil with them : but the wise took 
 
 5. oil in their vessels with their lamps. Now while the 
 
 6. bridegroom tarried, they all slumbered and slept. But 
 at midnight there is a cry, Behold, the bridegroom ! 
 
 7. Come ye forth to meet him. Then all those virgins 
 
 8. arose, and trimmed their lamps. And the foolish said 
 unto the wise, Give us of your oil ; for our lamps are 
 
 9. going out. But the wise answered, saying, Perad- 
 venture there will not be enough for us and you : go ye 
 
 10. rather to them that sell, and buy for yourselves. And 
 while they went away to buy, the bridegroom came ; 
 and they that were ready went in with him to the 
 
 11. marriage feast: and the door was shut. Afterward 
 come also the other virgins, saying. Lord, Lord, open 
 
 12. to us. But he answered and said. Verily, I say unto 
 
 13. you, I know you not. Watch therefore, for ye know 
 not the day nor the hour. 
 
 14. For it is as when a man, going into another country, 
 called his own servants, and delivered unto them his 
 
 15. goods. And unto one he gave five talents, to another 
 two, to another one ; to each according to his several 
 
 16. ability ; and he went on his journey. Straightway he 
 
 13. Watch therefore. Jesus himself points the moral of the 
 parable. . 
 
 14. For it is as when a man. The third parable about watch- 
 fulness (25 : 14-31) is that of the talents. This parable is similar 
 in some respects to that of the pounds in Lk. 19: 11-28, but 
 unlike it in various points. The parable of the talents has three 
 classes instead of the two in the parable of the ten pounds. The 
 faithful servants here fall into two classes (one with five talents, 
 one with two). The unfaithful class (one talent) is not sub- 
 divided. This parable shows that there is work to do while we 
 wait for the Master to come back. The thing to do is to use well - 
 the gifts at one's disposal. 
 
 248 
 
MATTHEW 
 
 that received the five talents went and traded with 
 
 17. them, and made other five talents. In like manner 
 
 18. he also that received the two gained other two. But 
 he that received the one went away and digged in 
 
 19. the earth, and hid his lord's money. Now after a 
 long time the lord of those servants cometh, and 
 
 20. maketh a reckoning with them. And he that received 
 the five talents came and brought other five talents, 
 saying, Lord, thou deliveredst unto me five talents : 
 
 21. lo, I have gained other five talents. His lord said 
 imto him. Well done, good and faithful servant: 
 thou hast been faithful over a few things, I will 
 set thee over many things : enter thou into the joy 
 
 22. of thy lord. And he also that received the two 
 talents came and said. Lord, thou deliveredst imto me 
 
 23. two talents : lo, I have gained other two talents. His 
 lord said unto him. Well done, good and faithful ser- 
 vant ; thou hast been faithful over a few things, I will 
 set thee over many things : enter thou into the joy of 
 
 24. thy lord. And he also that had received the one 
 talent came and said. Lord, I knew thee that thou art 
 a hard man, reaping where thou didst not sow, and 
 
 25. gathering where thou didst not scatter: and I was 
 afraid, and went away and hid thy talent in the earth : 
 
 26. lo, thou hast thine own. But his lord answered and 
 said imto him. Thou wicked and slothful servant, 
 thou knewest that I reap where I sowed not, and 
 
 27. gather where I did not scatter; thou oughtest there- 
 fore to have put my money to the bankers, and at my 
 coming I should have received back mine own with 
 
 28. interest. Take ye away therefore the talent from 
 
 29. him, and give it unto him that hath the ten talents. 
 For unto every one that hath shall be given, and he 
 
 249 
 
MATTHEW 
 
 shall have abundance : but from him that hath not, 
 
 30. even that which he hath shall be taken away. And 
 cast ye out the unprofitable servant into the outer 
 darkness : there shall be the weeping and gnashing of 
 teeth. 
 
 3. The Son of Man as Jitdge of all the Nations ^ 
 25 : 31-46 
 
 31. But when the Son of man shall come in his glory, 
 and all the angels with him, then shall he sit on the 
 
 32. throne of his glory : and before him shall be gathered 
 all the nations : and he shall separate them one from 
 another, as the shepherd separateth the sheep from 
 
 33. the goats: and he shall set the sheep on his right hand, 
 
 34. but the goats on the left. Then shall the King say 
 imto them on his right hand. Come, ye blessed of my 
 Father, inherit the kingdom prepared for you from 
 
 35. the foundation of the world: for I was an hungred, 
 and ye gave me meat : I was thirsty, and ye gave me 
 
 36. drink : I was a stranger, and ye took me in ; naked, 
 and ye clothed me: I was sick, and ye visited me: 
 
 This magnificent climax to the discourse occurs only in Matthew. 
 
 31. But the Son of man shall come in his glory. Jesus now 
 repeats the fact with a description of the judgment scene. 
 
 32. The sheep from the goats. Here on earth the sheep and 
 the goats mingle. The astonishing thing in this description is 
 that the sheep seem surprised that they are sheep and the goats 
 that they are goats. Jesus does not mean, of course, that service 
 to the needy is the only way to serve him. But it is proof of the 
 right attitude of heart. As in the Sermon on the Mount, so here 
 character, not creed, loving service, not outward religion, is the 
 final proof demanded by Jesus. The new heart must issue in 
 new character. 
 
 34. Depart from me, ye cursed, into the eternal fire. It is 
 highly figurative language. But the reality of hell is clearly 
 taught by Jesus. 
 
 250 
 
MATTHEW 
 
 37. I was in prison, and ye came unto me. Then shall the 
 righteous answer him, saying. Lord, when saw we thee 
 an himgred, and fed thee ? or athirst, and gave thee 
 
 38. drink ? And when saw we thee a stranger, and took 
 
 39. thee in ? or naked, and clothed thee ? And when saw 
 
 40. we thee sick, or in prison, and came unto thee ? And 
 the King shall answer and say unto them, Verily I say 
 unto you. Inasmuch as ye did it unto one of these my 
 
 41. brethren, even these least, ye did it unto me. Then 
 shall he say also unto them on the left hand. Depart 
 from me, ye cursed, into the eternal fire which is pre- 
 
 42 . pared for the devil and his angels : for I was an hungred, 
 and ye gave me no meat : I was thirsty, and ye gave 
 
 43. me no drink: I was a stranger, and ye took me not 
 in ; naked, and ye clothed me not ; sick, and in prison, 
 
 44. and ye visited me not. Then shall they also answer, 
 saying, Lord, when saw we thee an hungred, or athirst, 
 or a stranger, or naked, or sick, or in prison, and did 
 
 45. not minister unto thee ? Then shall he answer them, 
 saying, Verily I say unto you. Inasmuch as ye did it 
 not unto one of these least, ye did it not unto me. 
 
 46. And these shall go away into eternal punishment: 
 but the righteous into eternal life. 
 
 46. Into eternal punishment. The same word " eternal " 
 here as with " life " in the same verse. Eternal punishment 
 seems clearly taught in the N. T. One does not care to be unduly- 
 dogmatic about such a theme, but it is at least pertinent to ask on 
 what ground God can stop the punishment in the future if the 
 sinner keeps on sinning? If men will not repent here, will they 
 in hell? Into eternal Ufe. The contrast to eternal punishment. 
 The life is as eternal as the punishment. The phrase is not com- 
 mon in Matthew and is all the more impressive as the close of this 
 address. John uses it often. 
 
 251 
 
X. Victory of the Enemies of Jesus, 26 and 27 
 
 I. Jesus sets a Date for his Deaths 26 : i f. 
 
 26. And it came to pass, when Jesus had finished all 
 
 2. these words, he said unto his disciples, Ye know that 
 after two days the passover cometh, and the Son of 
 man is delivered up to be crucified. 
 
 2. The Sanhedrin hold an Important Meeting to dis- 
 cuss the Situation^ 26 : 3-5 
 
 3. Then were gathered together the chief priests, and 
 the elders of the people, unto the court of the high 
 
 4. priest, who was called Caiaphas ; and they took coun- 
 sel together that they might take Jesus by subtilty, 
 
 1. When Jesus had finished. Probably he had returned 
 to Bethany. If so, it was our Tuesday evening (beginning of 
 Wednesday after sunset as the Jews counted time). 
 
 2. After two days. The betrayal occurred on our Thursday 
 night (Friday night as the Jews counted, night and day). Lk. 
 (22 : i) has only " drew nigh." The passover cometh. Mark 
 (14:1) has "the passover and the unleavened bread," while 
 Luke (22 : i) explains that the unleavened bread is the passover. 
 Technically the unleavened bread came the day after the pass- 
 over. But the term passover was used either for the passover 
 meal or for the whole period of eight days including the unleavened 
 bread. The passover was on the 14th, the unleavened bread on 
 the 15-21. 
 
 3. Were gathered together. Not in Mark and Luke, but im- 
 plied in what they say. It was, according to Matthew, a formal 
 meeting after the raising of Lazarus (Jn. ii : 47 f.). It is probably 
 on our Tuesday night (beginning of the Jewish Wednesday). 
 From now to the end the four Gospels run more or less parallel. 
 
 4. By subtilty. The bold defiance of the Sanhedrin (Jn.* 
 II : 57) has disappeared. 
 
 252 
 
MATTHEW 
 
 5. and kill him. But they said, Not during the feast, 
 lest a tumult arise among the people. 
 
 3. Honor to Jesus in Bethany, 26 : 6-13 
 
 6. Now when Jesus was in Bethany, in the house of 
 
 7. Simon the leper, there came unto him a woman having 
 an alabaster cruse of exceeding precious ointment, and 
 
 8. she poured it upon his head, as he sat at meat. But 
 when the disciples saw it, they had indignation, saying, 
 
 9. To what purpose is this waste? For this ointment 
 
 5. Lest a tumult arise. They acknowledge to themselves 
 their defeat and the power of Jesus with the people. 
 
 6. In Bethany. John (12:1 f.) mentions this feast given 
 Jesus when he gives the time of Christ's coming to Bethany from 
 Jericho six days before the passover, Matthew and Mark both 
 give it on the evening after the great debate in the temple, our 
 Tuesday evening. It is not possible to tell for certain which date 
 is correct, though it seems probable that the order in Matthew 
 and Mark is the true one. John probably mentioned it when he 
 did because he does not refer to Bethany again. Simon the 
 leper, Luke does not give this incident, but in another connec- 
 tion he gives a somewhat similar scene in the house of Simon the 
 Pharisee (Lk. 7:36-50). The name Simon is too common to 
 make a point on and one was a Pharisee, the other a leper. There 
 is nothing at all unlikely in the repetition of the anointing. The 
 circumstances differ very radically. 
 
 7. A woman. John (12 : 2) gives her name, Mary the sister of 
 Martha and Lazarus. It is wholly gratuitous to identify Mary 
 with the woman that was a sinner in Luke's incident and then to 
 make her out to be Mary Magdalene. Two wrongs are thus done. 
 There is no proof that Mary Magdalene was a sinful woman, and 
 least of all that Mary of Bethany was. Legend has thus wrongly 
 slandered two noble women. The wiping of Christ's feet with the 
 hair (Lk. 7 : 38; Jn. 12:3) is too slender a ground for such iden- 
 tification. 
 
 8. They had indignation. John (12:4) explains that Judas 
 Iscariot was the one who made the point. The others acquiesced. 
 John also adds that Judas was a thief. He was found out prob- 
 ably after this event. 
 
 253 
 
MATTHEW 
 
 might have been sold for much, and given to the poor. 
 
 10. But Jesus perceiving it said unto them, Why trouble 
 ye the woman? for she hath wrought a good work 
 
 11. upon me. For ye have the poor always with you; 
 
 12. but me ye have not always. For in that she poured 
 this ointment upon my body, she did it to prepare me 
 
 13. for burial. Verily I say unto you, Wheresoever this 
 gospel shall be preached in the whole world, that also 
 which this woman hath done shall be spoken of for 
 a memorial of her. 
 
 4. Desertion of Judas to the Enemy, 26 : 14-16 
 
 M 14. Then one of the twelve, who was called Judas 
 
 15. Iscariot, went unto the chief priests, and said. What 
 
 are ye willing to give me, and I will deliver him unto 
 
 9. For much. John mentions three hundred pence. Each 
 penny or denarius was worth seventeen cents. 
 
 10. For. Jesus alone recognized the service Mary had uncon- 
 sciously rendered. 
 
 12. To prepare me for burial. The disciples could not under- 
 stand the words of Jesus about his death, but Mary had come to 
 perceive what he meant. On this very evening he had spoken 
 plainly on the subject (Matt. 26: i f.). 
 
 13. Shall be spoken. Yet Matthew and Mark do not men- 
 tion Mary's name here, perhaps because she was still alive. 
 
 14. Then. Apparently Judas was filled with resentment be- 
 cause of the public rebuke at the hands of Jesus. He seemingly 
 left one meeting for the other, though he may have met the rulers 
 next day (Wednesday). This was not the only motive with Ju- 
 das. There were doubtless many things that converged to the 
 one point, disappointment, envy, greed, resentment, ambition. 
 Luke does not give the account of the feast, but he notes that Satan 
 at this juncture entered into Judas with fresh power (22:3). One 
 of the twelve. Noted also by Mark and John The disgrace of that 
 fact remains the supreme example of treachery. The specula- 
 tive theological question of the amount of religion that Judas had 
 possessed may be waived with the note in Jn. 6 : 70 to the effect 
 that Jesus called him a devil. 
 
 15. What are ye willing to give me ? Matthew alone gives this 
 
 254 
 
MATTHEW 
 
 you? And they weighed unto him thirty pieces of 
 i6. silver. And from that time he sought opportunity 
 to deUver him unto them. 
 
 5. Jesus celebrates the Passover ^ 26:17-25 
 
 17. Now on the first day of unleavened bread the dis- M 
 ciples came to Jesus, saying, Where wilt thou that we 
 
 18. make ready for thee to eat the passover? And he 
 
 question which reveals the littleness of Judas. He offered to sell 
 out. Thirty pieces of silver. Matthew likewise alone gives this 
 detail (cf. also Matt. 27:9). He seems to bear in mind Zech. 
 II : 12 f. This was the ordinary price of a slave and may explain 
 the offer on the part of the Sanhedrin. Both Mark and Luke add 
 that they were " glad " of the offer of Judas. It seemed to them 
 like a dispensation of Providence, these pious murderers ! 
 
 16. Sought opportunity. Luke (22:6) explains more exactly 
 " in the absence of the multitude." They could with the help of 
 Judas proceed with their plans now and not wait till after the pass- 
 over as they had reluctantly decided to do (Matt. 26 : 5 ; Mk. 
 14 : 2). Judas knew how to take him by night away from the crowd. 
 
 17. On the first day of unleavened bread. Cf . also Mk. 14 : 12. 
 If this term is meant in distinction from the passover, then the 
 order is wrong, for the passover meal came first and then the feast 
 of unleavened bread. But it is creating a needless difficulty to 
 interpret the language thus. The feast of unleavened bread was 
 often used for the whole period of eight days (Josephus, Ant. II. 
 15. i). In one instance Josephus {War V. 3. i) makes the feast 
 of unleavened bread begin on the fourteenth of Nisan as the 
 Synoptics do here, in another place {Ant. X. 3. 5) he has it start 
 on the fifteenth. Besides both Mark and Luke explain that on 
 this first day of unleavened bread the passover was sacrificed. 
 The leavened bread was removed in the afternoon of the four- 
 teenth day (Ex. 12 : 18) and unleavened bread used with the begin- 
 ning of the fifteenth at sunset (Lev. 23 : 6). The paschal lamb 
 was slain • between the evenings (Ex. 12: 6), i.e. between 3 p.m. 
 and sundown. The lamb was eaten after the fifteenth day began, 
 after sundown (Ex. 12:8). We may suppose that Jesus spent 
 Wednesday in Bethany and that Thursday (14th Nisan) about 
 noon the disciples make inquiry as the time draws near. Eat the 
 passover. So Mark (14 : 12) and Luke (22 : 15) represent Jesus as 
 calling this the regular passover meal. The matter is clear from the 
 
 255 
 
MATTHEW 
 
 said, Go into the city to such a man, and say unto him, 
 The Master saith, My time is at hand; I keep the 
 19. passover at thy house with my disciples. And the 
 disciples did as Jesus appointed them; and they 
 M 20. made ready the passover. Now when even was 
 come, he was sitting at meat with the twelve 
 
 21. disciples; and as they were eating, he said, Verily 
 I say unto you, that one of you shall betray me. 
 
 22. And they were exceeding sorrowful, and began to say 
 
 23. unto him every one. Is it I, Lord ? And he answered 
 
 point of view of the Synoptics that Jesus ate the regular passover 
 meal after sundown at the beginning of Friday, the fifteenth of 
 Nisan. Five passages in John (13 : i f. ; 13:27; 18:28; 19:14; 
 19 : 31) are adduced to show that according to the Fourth Gospel 
 Jesus did not eat the regular passover meal, but a meal a day 
 ahead at the beginning of the fourteenth of Nisan. It is a compli- 
 cated controversy, but the most difficult passage is Jn. 18 : 28, 
 " eat the passover " after the institution of the Lord's supper. 
 In the Synoptics the usage is for the paschal supper. There are 
 eight instances of " passover " in the Gospel of John and they all 
 refer to the paschal feast (feast of unleavened bread). In 2 
 Chron. 30: 22 we read, " And they did eat the festival seven 
 days." By " eat the passover " John may mean " keep the pas- 
 chal feast." The other passages are easy of solution. It is not 
 necessary to conclude therefore that John's Gospel gives a diflfer- 
 ent time for the eating of the paschal meal by Jesus. 
 
 18. Go into the city. Luke (22:8) gives the names (Peter and 
 John). To such a man. Jesus probably had a previous arrange- 
 ment. It is possible that this man was the husband of Mary the 
 mother of Mark, in whose house the disciples later met to pray 
 (Acts 12: 12). If so, this may also have been the house with 
 the upper room (i : 13) of Pentecost. Then Mark may have been 
 the young man in Mk. 14:51. I keep the passover. Vivid 
 present like a future. 
 
 20. When even was come. The " second evening " at sunset. 
 
 21. One of you. He had once before said that one of them 
 was a devil (Jn. 6: 70), but his remark made no such sensation 
 as this charge. 
 
 22. Is it I, Lord? Each looks within to see if he is a possible 
 traitor. 
 
 256 
 
MATTHEW 
 
 and said, He that dipped his hand with me in the 
 
 24. dish, the same shall betray me. The Son of man goeth, 
 even as it is written of him : but woe unto that man 
 through whom the Son of man is betrayed! good 
 
 25. were it for that man if he had not been born. And R 
 Judas, which betrayed him, answered and said. Is it 
 
 I, Rabbi? He saith unto him, Thou hast said. 
 
 6. The Institution of the Lord's Supper, 26 : 26-30 
 
 26. And as they were eating, Jesus took bread, and M 
 blessed, and brake it ; and he gave it to the disciples, 
 
 27. and said, Take, eat; this is my body. And he took 
 a cup, and gave thanks, and gave to them, saying, 
 
 28. Drink ye all of it ; for this is my blood of the covenant. 
 
 23. He that dipped. For a partaker in a common meal to be 
 hostile violated every principle of oriental civility. The phrase 
 does not mean necessarily that Judas dipped again after this. 
 But, as several dipped in the same dish with Jesus (they had no 
 spoons, of course), it was not possible to tell by this indirect sign. 
 
 24. The Son of man goeth. To his death. Even as it is 
 written of him. In the Scriptures. 
 
 25. And Judas. Matthew alone mentions that Judas hypo- 
 critically asked about himself. But for him not to have done so 
 would be to attract attention to himself. Thou hast said. Ex- 
 pression of practical assent, but it was not noticed by the others. 
 
 26. As they were eating. Before the paschal meal was over. 
 Cf. Lk. 22:17 f. Take, eat. Mk. (14:22) has "Take ye." 
 The four accounts of the words of Jesus here vary a good deal, 
 though Matthew and Mark are more alike, as are Luke's and 
 Paul's accounts. This is my body. The bread is the symbol of 
 the body of Jesus soon to be given as a sacrifice. 
 
 28. Drink ye all of it. Not in Mk. For. Not in Mark, who 
 has " this is my blood of the covenant which is shed for many.'* 
 Luke and Paul have " cup." The fruit of the vine is the symbol 
 of the blood of Jesus. One may suppose with Matthew and Mark 
 that Judas has already gone, though Luke does not make that point 
 clear. If he is still present, it would be an added load upon his 
 conscience to be taking a symbol of the blood that he was about to 
 S 257 
 
MATTHEW 
 
 29. which is shed for many unto remission of sins. But I 
 say unto you, I will not drink henceforth of this fruit 
 of the vine, until that day when I drink it new with 
 you in my Father's kingdom. 
 
 30. And when they had sung a hymn, they went out 
 imto the mount of Olives. 
 
 7. The Disciples warned by Jesus, 26 : 31-35 
 
 31. Then saith Jesus unto them. All ye shall be offended 
 in me this night: for it is written, I will smite the 
 shepherd, and the sheep of the flock shall be scattered 
 
 32. abroad. But after I am raised up, I will go before you 
 
 shed. Unto remission of sins. Only in Matthew, but it is really 
 involved in the report of Mark. The blood of Jesus is shed for 
 many. This important word of Jesus concerning his death needs 
 to be compared with that in Matt. 20 : 28. Christ understands 
 that his death is not a mere example for others, but has real and 
 vital relation to the redemption of men from sin. 
 
 29. In my Father's kingdom. The Messianic banquet was one 
 of the favorite pictures of the bliss of heaven when the kingdom 
 is consummated. 
 
 30. Hymji. One of the psalms, like 115-118. They went out. 
 They started out. 
 
 31. Then. Probably before they left the upper room, after 
 starting, though it is not clear. This warning may have taken 
 place on the way to the garden. One must recall that the won- 
 derful dialogue and prayer in Jn. 14-17 came also in the upper 
 room probably just after the institution of the supper. Cf. 
 also the break in this section in Jn. 14 : 31. Offended in me this 
 night. Made to stumble in me. Jesus had already said that one 
 of them would betray him, and Judas had gone on that diabolical 
 mission. Now he makes a prediction about the cowardice of all of 
 them. Note " all ye." It is written. Cf. Zech. 13 : 7. 
 
 32. After I am raised up. So Mk. 14: 32. Another predic- 
 tion of his resurrection, but they still fail to comprehend. I will 
 go before you into Galilee. So Mark also. This message will be 
 repeated by the angels (Matt. 28 : 7) and by Jesus himself. It 
 was to be on a prearranged mountain (Matt. 28: 16), but this 
 point also slips from their minds. 
 
 258 
 
MATTHEW 
 
 33. into Galilee. But Peter answered and said unto him, 
 If all shall be offended in thee, I will never be offended. 
 
 34. Jesus said unto him, Verily I say unto thee, that this 
 night, before the cock crow, thou shalt deny me thrice. 
 
 35. Peter saith unto him. Even if I must die with thee, 
 yet will I not deny thee. Likewise also said all the 
 disciples. 
 
 8. The Struggle in the Garden and the Victory j 26 : 36-46 
 
 36. Then cometh Jesus with them unto a place called 
 Gethsemane, and saith unto his disciples. Sit ye here, 
 
 37. while I go yonder and pray. And he took with him 
 Peter and the two sons of Zebedee, and began to be 
 
 2,2,' But Peter. John (13 : 36) reports Peter as inquisitive 
 about the movements of Jesus in which he could not share 
 (13 : 36 ff.)> and Luke (22 : 31 f.) mentions the special prayer that 
 Jesus offered for Peter. I will never. He did think that he was 
 more loyal than the rest. Jesus will remind him of this boast 
 after his resurrection (Jn. 21 : 15). 
 
 35. Even if I must die. He was ready to go the full limit of 
 loyalty. Likewise. All the disciples expressed similar loyalty 
 to Jesus, cf. Mk. 14:31. But they will be scattered like sheep 
 without a shepherd. John alone will really show fortitude, John 
 and the women. 
 
 36. Then. The time is probably about midnight. Geth- 
 semane. Oil-press, the word means, but it was a garden also 
 (Jn. 18 : i). It was in the valley between the city and the Mount 
 of Olives. The precise spot is not known. Judas knew the cus- 
 tom of Jesus (Lk. 22 : 39) and so was able to take advantage of his 
 isolation at this time of night. While I go yonder and pray. He 
 had prayed for them and now he must pray for himself (cf. Jn. 
 17 : 1-5). He does not wish to be interrupted by Judas before he 
 is ready. He must talk with the Father. He had often sought 
 the Father in prayer. He is Christ's only refuge now as the 
 shadow of the Cross creeps near. 
 
 37. Peter and the two sons of Zebedee. As on the Mount of 
 Transfiguration, so here Jesus selects these three to watch while 
 he prayed. The experience on the Mount ought to help them 
 now as it was intended to do. Jesus has just foretold Peter's 
 
 2S9 
 
MATTHEW 
 
 38. sorrowful and sore troubled. Then saith he unto 
 them, My soul is exceeding sorrowful, even unto death : 
 
 39. abide ye here, and watch with me. And he went 
 forward a little, and fell on his face, and prayed, saying, 
 O my Father, if it be possible, let this cup pass away 
 from me : nevertheless, not as I will, but as thou wilt. 
 
 40. And he cometh unto the disciples, and findeth them 
 sleeping, and saith unto Peter, What, could ye not 
 
 41. watch with me one hour ? Watch and pray, that ye 
 enter not into temptation : the spirit indeed is wiUing, 
 
 42. but the flesh is weak. Again, a second time he went 
 away, and prayed, saying, O my Father, if this cannot 
 
 43. pass away, except I drink it, thy will be done. And 
 he came again and found them sleeping, for their eyes 
 
 44. were heavy. And he left them again, and went away, 
 
 denial this night, but none the less he chooses him now. He will 
 give Peter his opportunity. Began to be sorrowful. Mark (14 : 33) 
 says that he " began to be greatly amazed." Luke (22 : 44) calls it 
 " an agony." The Comforter now needs to be comforted. It is 
 pathetic and supremely tragic as Jesus turns from the Father to 
 these three disciples three times. He seeks both divine and 
 human aid in his great hour of trial. The Father did not fail him, 
 though the disciples did. And yet in one sense Jesus had to drink 
 his cup alone. 
 
 38. My soul is exceedingly sorrowful, even unto death. This 
 much he confessed to the three uninterested disciples. Jesus 
 asked for bread and received a stone. 
 
 39. Nevertheless, not as I will, but as thou wilt. The resig- 
 nation is the victory. He did cry out against the cup that he had 
 to drink. Surely it is not strange that the strong Son of God 
 should have so felt the burden of the sin of the world upon his 
 soul as he entered the dark gloom of the cross. It was no mere 
 outcry against death. Cf. Heb. 5 : 7-9. But Jesus won the vic- 
 tory over himself in submission to the Father's will. 
 
 41. Watch and pray. In the very thick of his own temptation 
 Jesus remembers the disciples. Jesus knows by experience what 
 temptation really is (Heb. 2 : 17 f.). Even now he is warning the 
 disciples against the temptation just before them. 
 
 260 
 
MATTHEW 
 
 and prayed a third time, saying again the same words. 
 
 45. Then cometh he to the disciples, and saith unto them, 
 Sleep on now, and take your rest : behold, the hour is 
 at hand, and the Son of man is betrayed unto the 
 
 46. hands of sinners. Arise, let us be going : behold, he 
 is at hand that betrayeth me. 
 
 9. The Betrayal by JiidaSj 26 : 47-56 
 
 47. And while he yet spake, lo, Judas, one of the twelve, 
 came, and with him a great multitude with swords 
 and staves, from the chief priests and elders of the 
 
 48. people. Now he that betrayed him gave them a sign, 
 saying, Whomsoever I shall kiss, that is he : take him. 
 
 44. The same words. Three times. Like sea billows the 
 temptation came over him three times, but he stood his ground 
 and won the day. Cf. the three temptations of the devil in the 
 wilderness. Luke in a disputed passage (22 : 43 f.) adds that an 
 angel helped Jesus before it was all over, when his sweat like drops 
 of blood fell to the ground. The disciples had given him no con- 
 solation at all, but were asleep each time. Luke (22 : 45) explains 
 that they were " sleeping for sorrow." Stunned and dazed by all 
 that they had heard, they gave up hopelessly. 
 
 45. Sleep on now. He no longer needed their sympathy. He 
 was victorious without them. 
 
 46. Arise, let us be going. Kaleidoscopic change. Jesus is 
 ready for action and it is none too soon. He must meet the 
 traitor. Judas knew the place (Jn. 18 : 2). 
 
 47. WWle he yet spake. So also Luke and Mark. One of the 
 twelve. Mournful repetition of that sad fact. Cf . Mark and Luke. 
 A great multitude. For fear that Jesus might find sympathizers. 
 They were ready for emergencies. John (18 : 3) adds that they had 
 " lanterns and torches." It was full moon, but they wished to be 
 able to look into all the dark corners. From the chief priests. 
 So all the Gospels. It was official. John (18:3) explains that there 
 was a band of soldiers and officers along also. He tells also the 
 challenge of Jesus and how they all went back and fell to the 
 ground under the power of Christ's presence (18:4-9). 
 
 48. A sign. Judas prostituted the kiss to his devilish plan. 
 Luke (22 : 48) represents Jesus as astonished at this depth of de- 
 
 261 
 
MATTHEW 
 
 49. And straightway he came to Jesus, and said, Hail, 
 
 50. Rabbi; and kissed him. And Jesus said unto him, 
 Friend, do that for which thou art come. Then they 
 
 51. came and laid hands on Jesus, and took him. And 
 behold, one of them that were with Jesus stretched 
 out his hand, and drew his sword, and smote the ser- 
 
 R 52. vant of the high priest, and struck off his ear. Then 
 saith Jesus unto him. Put up again thy sword into its 
 place: for all they that take the sword shall perish 
 
 53. with the sword. Or thinkest thou that I cannot be- 
 seech my Father, and he shall even now send me more 
 
 54. than twelve legions of angels ? How then should the 
 M 55. scriptures be fulfilled, that thus it must be ? In that 
 
 pravity. It was ingratitude, besides, and sharper than a serpent's 
 tooth. 
 
 50. Friend, do that for which thou art come. The passage is 
 ambiguous, but on the whole this will answer as a translation. 
 But Jesus means Judas to understand that he makes a voluntary 
 surrender. 
 
 5 1 . Struck off his ear. John (18: 10) explains that it was Peter. 
 The Synoptics evidently did not care to tell it. But John wrote 
 long after Peter's death, Peter had one of the two swords or 
 knives (Lk. 22 : 38) which the disciples had with them. He was 
 trying to cut the man's head off. Probably the man dodged his 
 head and Peter cut off his right ear (Lk. 22 : 50). John adds also 
 that this servant of the high priest was named Malchus. Peter 
 had lifted his hand against the officers of the law and had come 
 near killing the man. He was in dire peril if he had been dis- 
 covered. 
 
 52. Put up again thy sword. This rebuke took the heart out 
 of Peter. Jesus not only surrendered himself, but would not 
 allow the disciples to make any defence. They were in imminent 
 peril for their own lives. Jesus had made a plea in behalf of them 
 (Jn. 18 : 8), but the disciples did not feel secure. 
 
 53. More than twelve legions of angels. One legion for each 
 of them and more. Jesus asserts his power to prove the voluntary 
 character of his surrender. 
 
 54. The scriptures be fulfilled. The words of Jesus. But he 
 had no mock-heroic feeling. 
 
 262 
 
MATTHEW 
 
 hour said Jesus to the multitudes, Are ye come out as 
 against a robber with swords and staves to seize me ? 
 I sat daily in the temple teaching, and ye took me not. 
 
 56. But all this is come to pass, that the scriptures of the 
 prophets might be fulfilled. Then all the disciples 
 left him, and fled. 
 
 10. Jesus before the Sanhedrin, 26 : 57-68 
 
 57. And they that had taken Jesus led him away to the M 
 house of Caiaphas the high priest, where the scribes 
 
 58. and the elders were gathered together. But Peter 
 followed him afar off, unto the court of the high priest, 
 and entered in, and sat with the oflScers, to see the end. 
 
 59. Now the chief priests and the whole council sought 
 false witness against Jesus, that they might put him 
 
 55. Teaching. He alludes to his triumphs in the temple. 
 
 56. That the scriptures. Either the words of Jesus or of the 
 evangelist. Then all the disciples left him, and fled. They had 
 all protested that they would not. But this was the hour and the 
 power of darkness (Lk. 22: 53). They had not looked for such 
 an outcome. They must take care of themselves. 
 
 57. Led him away to the house of Caiaphas. Only John 
 (18: 12-14, 19-23) tells of the informal questioning by Annas, 
 the ex-high priest and father-in-law of Caiaphas. He probably 
 lived with Caiaphas. Both Matthew and Mark give the two ap- 
 pearances of Jesus before Caiaphas and the Sanhedrin, one at night 
 and illegal, the other for ratification after dawn. Luke gives 
 details only of the second (22: 66-71). There were thus three 
 stages of the Jewish trial as in the Roman trial. Where the 
 scribes. Mark (14 : 53) states that it was a full meeting. Note 
 " all." But Joseph of Arimathea and Nicodemus were appar- 
 ently absent. 
 
 58. Peter followed him afar off. He rallied after his flight. 
 Unto the court. John (Jn. 18 : 15) had gone on into the room with 
 Jesus, but Peter stopped in the outer court. The other disciples 
 had fled in terror and despair. To see the end. Peter still had 
 real interest in Jesus, though greatly frightened. 
 
 59. Sought false witness against Jesus. Two violations of 
 
 263 
 
MATTHEW 
 
 60. to death; and they found it not, though many false 
 
 61. witnesses came. But afterward came two, and said, 
 This man said, I am able to destroy the temple of God, 
 
 62. and to build it in three days. And the high priest 
 stood up, and said unto him, Answerest thou nothing ? 
 
 63. what is it which these witness against thee? But 
 Jesus held his peace. And the high priest said imto 
 him, I adjure thee by the living God, that thou tell us 
 
 64. whether thou be the Christ, the Son of God. Jesus 
 saith imto him. Thou hast said: nevertheless I say 
 unto you, Henceforth ye shall see the Son of man 
 sitting at the right hand of power, and coming on the 
 
 65. clouds of heaven. Then the high priest rent his gar- 
 ments, saying, He hath spoken blasphemy: what 
 further need have we of witnesses? behold, now ye 
 
 law. The judges were not to be prosecutors nor were they to have 
 false witness at all. This whole procedure before the Sanhedrin 
 bristles with illegalities and shows the desperate hate of the San- 
 hedrin. They will now stop at nothing to gain their end. 
 
 60. Came two. Cf. Deut. 19 : 15. They had to have two and 
 they disagreed. They give a distorted report of what Jesus had 
 said (Jn. 2 : 19). 
 
 63. Jesus held his peace. As more dignified. Besides, there 
 was as yet nothing to answer. 
 
 63. I adjure thee. The high priest put Christ on oath. The 
 Christ the Son of God. Equivalent expressions. Jesus did not 
 have to incriminate himself. But under the circumstances si- 
 lence would be denial of his claims. Up till now Jesus had refused 
 to make public avowal in words that he was the Messiah.^ But 
 he will refuse no longer, well knowing what the issue will be. 
 Note also that Jesus answers under a solemn oath in court. 
 
 64. Thou hast said. An admission that he was the Son of God. 
 Plainer in Mark (14 : 62), " I am." Henceforth. Jesus adds to his 
 confession words likely to exasperate the high priest still more. 
 He will come as Judge over these very men who now condemn him. 
 The language is apocalyptic. 
 
 65. Blasphemy. It was not blasphemy to claim to be the Mes- 
 siah if he was the Messiah. But this, of course, the Sanhedrin 
 denied. 
 
 264 
 
MATTHEW 
 
 66. have heard the blasphemy: what think ye? They 
 
 67. answered and said, He is worthy of death. Then did 
 they spit in his face and buffet him : and some smote 
 
 68. him with the palms of their hands, saying, Prophesy 
 unto us, thou Christ : who is he that struck thee ? 
 
 II. The Conduct of Peter, 26:69-75 
 
 69. Now Peter was sitting without in the court : and a M 
 maid came imto him, saying. Thou also wast with 
 
 70. Jesus the Galilaean. But he denied before them all, 
 
 71. saying, I know not what thou sayest. And when he 
 was gone out into the porch, another maid saw him, 
 
 66. What think ye ? The vote was asked. Worthy of death. 
 At this time the Sanhedrin did not have the power of death (Jn. 
 18: 31). They could, however, pass sentence of death and then 
 see that the Roman court reached the same decision. Thus the 
 death penalty would be enacted, in cases like this of Jesus. But 
 they will tell Pilate nothing of their previous condemnation of 
 Jesus. The Sanhedrin was an old and honorable (in the main) 
 court of justice. Its origin is obscure, but it was composed of 
 chief priests, scribes, and elders. The Pharisees and Sadducees 
 were both represented on it. But in the present trial it lost all 
 sense of justice and gave way to resentment and spleen. 
 
 67. They spit in his face. At last they have their enemy in 
 their power and they lose all self-control. It is a supremely 
 humiliating spectacle. 
 
 69. Without in the court. The four Gospels all give three de- 
 nials by Peter, but not in the same order. They differ also as to 
 the persons questioning Peter, whether man or maid or one or 
 more. Probably each time several joined in. We do not know 
 the precise relation of the denials to the different stages of the trial 
 of Jesus. They were probably over before Jesus was led to Pilate. 
 The order of Matthew will do as well as that of John. Peter is by 
 the brazier in the open court. Thou also. The " also " suggests 
 that the talk was about Jesus. Peter had not escaped notice. 
 The fire gave light (Lk. 22 : 56) as well as heat. 
 
 70. Denied before them all. He had been trying to hide and 
 was caught suddenly. 
 
 71. Into the porch. By the entrance. This man also. As 
 
 265 
 
MATTHEW 
 
 and saith unto them that were there, This man also was 
 
 72. with Jesus the Nazarene. And again he denied with 
 
 73. an oath, I know not the man. And after a little while 
 they that stood by came and said to Peter, Of a truth 
 thou also art one of them ; for thy speech bewrayeth 
 
 74. thee. Then began he to curse and to swear, I know 
 
 75. not the man. And straightway the cock crew. And 
 Peter remembered the word which Jesus had said, 
 Before the cock crow, thou shalt deny me thrice. And 
 he went out, and wept bitterly. 
 
 12. The Final Vote of the Sanhedrin, 27: i f. 
 
 27. Now when morning was come, all the chief priests 
 
 and the elders of the people took counsel against Jesus 
 
 2. to put him to death: and they bound him, and led 
 
 him away, and delivered him up to Pilate the governor. 
 
 before. Perhaps they had commented on John as he passed in 
 with Jesus. 
 
 73. After a little while. An hour (Lk. 22: 59). Thou also. 
 As before. John (18: 26) adds significantly that a kinsman of 
 Malchus asked if he had not seen Peter in the garden with Jesus. 
 He seemed to be caught in a trap. 
 
 74. To curse. It may have been the return of an old sinful 
 .habit, but none the less distressing. 
 
 75. Peter remembered. Luke adds (22:61) the look of 
 Jesus. He went out and wept bitterly. It was all that he could 
 do now. But who of us is able to cast a stone at Simon Peter? 
 
 1. When morning was come. So Mark 15:1. Luke (22: 66), 
 more exactly, " as soon as it was day." The Synoptics all men- 
 tion this ratification meeting of the Sanhedrin. They probably 
 waited at the house of Caiaphas and then reassembled to keep 
 within the letter of the law. The night meeting was illegal. To 
 put him to death. Only the Romans now had that power, but 
 probably the Sanhedrin did not wish to surrender their formal 
 claim in the matter. 
 
 2. They bound him. He was bound on his arrest (Jn. 18 : 12) 
 and was still bound when Annas sent him to Caiaphas (18: 24). 
 Perhaps while on trial before the Sanhedrin Jesus had been freed 
 
 266 
 
MATTHEW 
 
 13. Remorse and Suicide of Judas, 27 : 3-10 
 
 3. Then Judas, which betrayed him, when he saw that 
 he was condemned, repented himself, and brought 
 back the thirty pieces of silver to the chief priests and 
 
 4. elders, saying, I have sinned in that I betrayed inno- 
 cent blood. But they said. What is that to us? see 
 
 5. thou to it. And he cast down the pieces of silver into 
 the sanctuary, and departed ; and he went away and 
 
 6. hanged himself. And the chief priests took the pieces 
 
 from the bonds. Pilate the governor. Procurator was the 
 technical title. It was still early (Jn. 18:28). Indeed, it was 
 only six o'clock (Roman time, Jn. 19 : 14) at the conclusion of 
 the trial before Pilate. The Sanhedrin were in the utmost haste 
 to have Jesus convicted before the Galilean multitudes, who 
 largely sympathized with him, entered the city from the surround- 
 ing hills. When Jesus is a condemned criminal the enthusiasm of 
 the crowd (cf. the Triumphal Entry and the debate in the temple) 
 will die away. The case has to be taken to Pilate. It will be 
 noted that the charge there is a political paraphrase of the admis- 
 sion of Jesus that he is the Christ. To Pilate that could only ap- 
 pear to be an equivalent of rebel. Before the Sanhedrin there 
 were no real charges, though blasphemy was finally presented as a 
 result of Christ's own words. The character of Pilate is painted 
 in dark colors by Josephus. The Gospels have no denunciation 
 of him. 
 
 3. When he saw. He may have actually seen the procession 
 on the way to the palace (prsetorium) of Pilate. Repented him- 
 self. This Gk. word {metamelomai) means merely to be sorry. 
 It is here really remorse. The confession of Judas throws some 
 light on his motives. He knew all the time that Jesus was inno- 
 cent. But the very nobility of Jesus was probably one of the 
 things that finally angered him. It is not godly repentance in 
 Judas. In the opinion of the early church he died unsaved (Acts 
 1 : 25). But one is glad of this evidence that his conscience smote 
 him. Matthew alone has it. 
 
 4. What is that to us ? See thou to it. The remorse of Judas 
 angered the Sanhedrin greatly, for it reflected on their conduct. 
 They were parties to the infamous bargain. They assume an at- 
 titude of pious innocence and throw the whole blame on Judas. 
 
 5. Hanged himself. The conduct of the Sanhedrin had de- 
 
 267 
 
MATTHEW 
 
 of silver, and said, It is not lawful to put them into the 
 
 7. treasury, since it is the price of blood. And they took 
 counsel, and bought with them the potter's field, to 
 
 8. bury strangers in. Wherefore that field was called, 
 
 9. The field of blood, imto this day. Then was fulfilled 
 that which was spoken by Jeremiah the prophet, say- 
 ing. And they took the thirty pieces of silver, the price 
 of him that was priced, whom certain of the children 
 
 10. of Israel did price; and they gave them for the potter's 
 field, as the Lord appointed me. 
 
 14. Trial of Jesus by Pilate, 27;ii-3i 
 
 11. Now Jesus stood before the governor : and the gov- 
 ernor asked him, saying, Art thou the King of the 
 
 pressed Judas still more. The account in Acts i : 18 f. is quite 
 independent and varies in several details. Luke says that " falling 
 headlong, he burst asunder in the midst." This is, of course, not 
 necessarily inconsistent with the narrative in Matthew, but prob- 
 ably is another tradition. The rope may have broken with which 
 he hanged himself, 
 
 6. Treasury. Gk. ^'corbanas,^' an Aramaic word. Strictly, 
 the money hoarded in the treasury (Josephus, War, II. 9. 4). 
 
 7. Bought. Acts has " obtained," a general expression. 
 
 8. Wherefore. Because of the purchase money. In Acts the 
 reason for the name (Akeldama) is given as the spilling of Judas's 
 blood there. Both are possible reasons. 
 
 9. Then was fulfilled. Note the terms, not " that it might 
 be." By Jeremiah. In Jer. 18: 2 (potter) and 36: 37-39 LXX 
 text (purchase of a field), we have items similar to what is here 
 quoted, but the language is more like Zech. 11:13. Various 
 theories are advanced about the matter, such, as addition of a 
 copyist, slip of the editor or the source used by him, using the name 
 of the prominent prophet, etc. But we really have no means of 
 knowing the origin of the reading. 
 
 II. Stood before the governor. The Jews stood outside of 
 Pilate's palace (Jn. 18: 28 f.). They would not enter a gentile 
 house. So Pilate went out to them. But Pilate took Jesus back 
 into the palace before he asked him this question (Jn. 18 : 33). Art 
 thou the King of the Jews ? Matthew gives no explanation of the 
 
 268 
 
MATTHEW 
 
 12. Jews? And Jesus said unto him, Thou sayest. And 
 when he was accused by the chief priests and elders, 
 
 13. he answered nothing. Then saith Pilate unto him, 
 Hearest thou not how many things they witness against 
 
 14. thee ? And he gave him no answer, not even to one 
 word : insomuch that the governor marvelled greatly. 
 
 ground for this query. Luke (23 : 2) furnishes the fresh accusations 
 against Jesus (perverting the nation, forbidding to give tribute to 
 Caesar, calling himself Christ, a King). They evidently have the 
 charges prearranged. The first one is too vague for Pilate to 
 notice. The second is just what the Pharisees and Herodians 
 had tried to make Jesus say (22: 15-22) and is a flat untruth. 
 The third is a shameful double entendre by translating " Christ '* 
 into " King of the Jews," which is true in the Messianic sense only. 
 They mean for Pilate to put a political meaning on the phrase. 
 This charge is a further disgrace, since the refusal of Jesus to be a 
 political Messiah is one of their main objections to him. They 
 did not wish a merely " spiritual " Messiah. Pilate is not im- 
 pressed by the charges. He sees from the looks of Jesus that he is 
 not a dangerous man. So Pilate suggests that the Jews take 
 Jesus and try him themselves, but they do not hint that they 
 had already done that. They retort that they do not have the 
 power of death (Jn. 18 : 31). But all this took place before Pilate 
 had taken Jesus back into the private examination. Since he had 
 to take hold of the case, the charge about being king of the Jews 
 was the only one of a serious nature. If true, he would be a rival 
 of Caesar. 
 
 ■ 12. Thou sayest. A modified admission. John (18:34-38) 
 tells how Jesus explained to Pilate that he was not a political king. 
 Hence Pilate finds, as he suspected, that he is not guilty of any 
 crime against Caesar. So he comes out and pronounces Jesus in- 
 nocent (Lk. 23 : 4 ; Jn. 18 : 38). By the chief priests and elders. 
 They renew their accusations after Pilate's decision and add other 
 general charges, stressing especially the first charge of sedition 
 (Lk. 23: 5). 
 
 13. Hearest thou not. Pilate is somewhat impressed by the 
 clamor and the silence of Jesus in public. Jesus had talked to him 
 in private. He is greatly puzzled and is glad of the mention of 
 Galilee so that he can send this troublesome prisoner to Herod 
 Antipas, who happens to be in Jerusalem at the feast (Lk. 23 : 5-12). 
 Matthew passes by the appearance of Jesus before Herod as it was 
 wholly ineffective. 
 
 269 
 
MATTHEW 
 
 15. Now at the feast the governor was wont to release unto 
 
 16. the multitude one prisoner, whom they would. And 
 they had then a notable prisoner, called Barabbas. 
 
 17. When therefore they were gathered together, Pilate 
 said unto them. Whom will ye that I release unto you ? 
 
 18. Barabbas, or Jesus which is called Christ? For he 
 
 19. knew that for envy they had delivered him up. And 
 while he was sitting on the judgement-seat, his wife 
 sent unto him, saying. Have thou nothing to do with 
 that righteous man : for I have suffered many things 
 
 20. this day in a dream because of him. Now the chief 
 priests and the elders persuaded the multitudes that 
 
 21. they should ask for Barabbas, and destroy Jesus. But 
 the governor answered and said unto them. Whether 
 of the twain will ye that I release unto you? And 
 
 15. Wont to release. The custom is only mentioned in the 
 Gospels. Pilate calls it their custom (Jn. 18:39). The people 
 at this juncture claimed that this custom must be observed 
 
 (Mk.i5:7). 
 
 17. Therefore. Pilate saw a chance to get rid of the whole 
 matter by releasing Jesus at the request of the crowd. He had 
 seen the falsity of the charges against Jesus and the envy of the 
 rulers (Mk 15 : 10; Matt. 27 : 10). Barabbas or Jesus which is 
 called Christ? Some of the documents add Jesus before Barab- 
 bas. If that is the true text, the question was : " Jesus Barabbas 
 or Jesus which is called Christ? " At any rate the two are pitted 
 against one another, a highway robber or the Jewish Messiah. 
 Probably Barabbas would have been crucified between the two 
 robbers between whom Jesus hung, so that literally Jesus took the 
 place of Barabbas. 
 
 19. His wife sent unto him. Only in Matthew. Pilate was 
 naturally superstitious and was now all the more anxious to re- 
 lease Jesus. 
 
 20. Persuaded the multitudes. Mark (15 : 11) has it " stirred 
 up the multitude." The rulers were afraid that Jesus would be 
 asked for. Pilate doubtless saw all this going on, but could not 
 help it. And destroy Jesus. The two things went together, life 
 for Barabbas and death for Jesus. 
 
 21. Barabbas. When Pilate pressed for an answer, he got the 
 
 270 
 
MATTHEW 
 
 22. they said, Barabbas. Pilate saith unto them, What 
 then shall I do unto Jesus which is called Christ? 
 
 23. They all say, Let him be crucified. And he said, Why, 
 what evil hath he done? But they cried out ex- 
 
 24. ceedingly, saying. Let him be crucified. So when 
 Pilate saw that he prevailed nothing, but rather that 
 a tumult was arising, he took water, and washed his 
 hands before the multitude, saying, I am innocent of 
 
 25. the blood of this righteous man : see ye to it. And all 
 
 unanimous denunciation of Jesus and the choice of Barabbas 
 (Lk. 23 : 18). It is to be remembered that few of the friends of 
 Jesus who had been in the Triumphal Entry were probably on 
 hand this early in the morning. The matter had been rushed 
 through to prevent that possibility. And some people are always 
 ready to go with the crowd. 
 
 22. What then shall I do unto Jesus which is called Christ? 
 John (19 : 1-5) relates how Pilate took Jesus again into the palace, 
 had him scourged and a crown of thorns placed on his brow and a 
 purple robe upon him as a mock King. He then brought him out 
 again and said : " Behold the Man ! " He thought that he could 
 put some humor into the situation. But it did not work. The 
 people had made up their minds. They all say, Let him be 
 crucified. This is Friday morning. It was only on Sunday 
 morning that the crowds had hailed Jesus as the Son of David ! 
 Pilate had observed the custom of the Jews in releasing Barabbas, 
 but they had no right to call for the death of Jesus. That was 
 Pilate's responsibihty. It is mere evasion for him to seek to shift 
 it upon the people. 
 
 23. Why, what evil hath he done? Pilate demurred again, 
 the people clamored more, and Pilate surrendered. He gave as 
 a reason for his surrender the innocence of Jesus (Jn. 19 : 6), thus 
 stultifying himself as a judge. Now, when the Sanhedrin have 
 won, they tell the real charge that they have against Jesus, that he 
 made himself the Son of God (Jn. 19 : 7) and Pilate is once more 
 aroused to have a private interview with Jesus in the palace (Jn. 
 19 : 9-1 1). He makes one more feeble effort to release Jesus, but 
 does not have the manhood and courage to do what is right in the 
 face of popular clamor and the threat of a report to Caesar that he 
 has set free a man who claimed to be Caesar's rival (Jn. 19 : 12-14). 
 
 24. Washed his hands. A most humiliating spectacle. But 
 the blood of Christ was on his hands and his soul. 
 
 271 
 
MATTHEW 
 
 the people answered and said, His blood he on us, and 
 \JL 26. on our children. Then released he unto them Barab- 
 bas : but Jesus he scourged and delivered to be cruci- 
 fied. 
 
 27. Then the soldiers of the governor took Jesus into 
 the palace, and gathered unto him the whole band. 
 
 28. And they stripped him, and put on him a scarlet robe. 
 
 29. And they plaited a crown of thorns and put it upon 
 his head, and a reed in his right hand; and they 
 kneeled down before him, and mocked him, saying, 
 
 30. Hail, King of the Jews ! And they spat upon him, 
 
 31. and took the reed and smote him on the head. And 
 when they had mocked him, they took off from him 
 the robe, and put on him his garments, and led him 
 away to crucify him. 
 
 15. The Crucifixioftj 27 : 32-56 
 
 kl 32. And as they came out, thty found a man of Cyrene, 
 Simon by name : him they compelled to go with them, 
 
 25. His blood be on us, and on our children. A dreadful 
 curse. This crowd had allowed the Sanhedrin to lead them into 
 this crime. There is guilt for all — Judas, Caiaphas and the San- 
 hedrin, Pilate, the people. In a large sense history seems to show 
 that this curse was fulfilled. It is the tragedy of all time that 
 Jesus came to his own and his own received him not (Jn. i : 11). 
 
 26. He scourged. Before the crucifixion, as was common. 
 Pilate, of course, had Jesus scourged. 
 
 27. The soldiers of the governor took Jesus into the palace. 
 For two hours Jesus is here at the mercy of a band of rough Ro- 
 man soldiers, while the details for the crucifixion are arranged. 
 The mockery was very humiliating. They put back the purple 
 robe and the crown of thorns, unless John (19: 15) has it in the 
 wrong place. 
 
 32. Found a man of Cyrene, Simon by name. He was coming 
 into the city from the country and was the father of Alexander and 
 Rufus (Mk. 15:21). Compelled. The word means to impress as 
 
 272 
 
MATTHEW 
 
 33. that he might bear his cross. And when they were 
 come unto a place called Golgotha, that is to say, The 
 
 34. place of a skull, they gave him wine to drink mingled 
 with gall ; and when he had tasted it, he would not 
 
 35. drink. And when they had crucified him, they parted 
 
 36. his garments among them, casting lots : and they sat 
 
 37. and watched him there. And they set up over his 
 head his accusation written, this is jesus the king of 
 
 soldiers do. Jesus was bearing the cross for himself (Jn. 19: 17) 
 as was the custom, and was apparently exhausted. Luke (23 : 27- 
 31) alone gives the incident of the sympathy of the women of 
 Jerusalem for Jesus and of his pity for them. 
 
 33. The place of a skull. Not the place of skulls. So Mk. 
 15: 22 and Jn. 19: 17. Luke (23: 33) has simply " the skull " 
 (cf. Latin Calvary.) Possibly the name came from the legend 
 that it was the burial place of the skull of Adam. There is now 
 north of Jerusalem a hill that looks like a skull when seen from 
 Olivet, which fact may be the explanation of the name. But it 
 is questionable whether the resemblance is not due to quarrying 
 in the Middle Ages. It seems improbable that the place of the 
 crucifixion was where the Church of the Holy Sepulchre is within 
 the walls of the city (Jn. 19 : 20). The hill to the north just men- 
 tioned may be the site of the Crucifixion. 
 
 34. He would not drink. Because of the " gall " (Matt. 
 27 : 33) and " myrrh " (Mk. 15 : 23) which made it a stupefying 
 drink. 
 
 35-38. And when. Mark (15 : 25) explains that it is the third 
 hour when Jesus was nailed to the cross. This was nine a.m., 
 Roman time. Crucified him. Crucifixion was a common mode 
 of punishment at this time among the Romans. It had even been 
 practised by Alexander Jannaeus, one of the Maccabees. Antio- 
 chus Epiphanes, the bloodthirsty Syrian king, had crucified many 
 of the Jews. There were various forms of the cross, but the one 
 familiar to us was probably the one employed. The hands and 
 feet were nailed to the cross (Lk. 24 : 39 f .) probably before the 
 cross was lifted up. It was not very high. The physical suffer- 
 ing was intense and caused severe thirst. Parted his garments. 
 The soldiers. There were four of them who watched (Jn. 19 : 23). 
 John adds the incident about the seamless robe not given by the 
 others. 
 
 37. His accusation. This was common. The charge and the 
 T 273 
 
MATTHEW 
 
 38. THE JEWS. Then are there crucified with him two 
 robbers, one on the right hand, and one on the left. 
 
 39. And they that passed by railed on him, wagging their 
 
 40. heads, and saying, Thou that destroyest the temple, 
 and buildest it in three days, save thyself : if thou art 
 
 41. the Son of God, come down from the cross. In like 
 manner also the chief priests mocking him, with the 
 
 42. scribes and elders, said. He saved others ; himself he 
 cannot save. He is the King of Israel ; let him now 
 come down from the cross, and we will believe on him. 
 
 name were written above the head. The four Gospels vary in the 
 words used. Perhaps what was actually written was this : " This 
 is Jesus of Nazareth the King of the Jews." John (19 : 20-22) says 
 that the charge was in Latin (the legal language), Hebrew (Ara- 
 maic, the Jewish vernacular), and Greek (the common tongue of 
 the Roman Empire). The Aramaic and Greek were for the read- 
 ing of the crowds. Pilate shows unexpected stubbornness after 
 his vacillation and weakness at the trial, when the rulers object to 
 the phraseology of the inscription. 
 
 38. Two robbers. Not thieves as AV has it. Luke (23 : 33) 
 has " malefactors " and John (19 : 18) merely " two others." Luke 
 has the first word of Jesus from the cross : " Father, forgive them, 
 for they know not what they do." Some of the best Mss. lack it, 
 but it is probably genuine. John (19 : 26 f.) alone gives the second 
 word on the cross, that to his mother and to John. 
 
 39. That passed by. It seems inconceivable that men could 
 stoop so low. Their manner is scornful as they passed along the 
 public road. The sneers are directed at Jesus, not at the two 
 robbers. The word about building the temple in three days may 
 be an echo of the testimony of the witnesses before the Sanhedrin 
 the night before. There also he had claimed to be the Son of 
 God (Matt. 27 : 63 f.). They were throwing in his teeth his very 
 claims. He who was a few days before the hero of the crowds is 
 now without a friend in the rabble. The halo of success is gone. 
 He is merely a common criminal crucified on the cross. 
 
 41. The chief priests. The members of the Sanhedrin actu- 
 ally joined in the jeering. They mock at his miracles and do 
 not know how true their words are : " He saved others ; himself 
 he cannot save." They sneer at this " king of Israel " (not of 
 the Jews). Twice they accent " now " and laugh at his appeal for 
 
 274 
 
MATTHEW 
 
 43. He trusteth on God; let him deliver him now, if he 
 
 44. desireth him : for he said, I am the Son of God. And 
 the robbers also that were crucified with him cast upon 
 him the same reproach. 
 
 45. Now from the sixth hour there was darkness over 
 
 46. all the land until the ninth hour. And about the ninth 
 hour Jesus cried with a loud voice, saying, Eli, Eli, 
 lama sabachthani? that is, My God, my God, why 
 
 47. hast thou forsaken me? And some of them that 
 stood there, when they heard it, said. This man calleth 
 
 men to " believe " on him and his claim to be the Son of God. Luke 
 (23 : 36) adds that the soldiers also mocked Jesus, offering him 
 vinegar, 
 
 44. The robbers. Even the two robbers felt superior to this 
 criminal whom all mocked. The cross was already a stumbling 
 block. But one of them came to himself (Lk. 23 : 39-43) and 
 confessed faith in a dying King. To him Jesus speaks the third 
 and gracious words from the cross. 
 
 45. From the sixth hour. Noon hour. Darkness over all 
 the land. Not necessarily over all the world. It was not an 
 eclipse, since the moon was full. The darkness may have been 
 caused by dense clouds or because of the earthquake which fol- 
 lowed. Until the ninth hour. Three p,m. Three hours of 
 darkness and silence. It is hard to tell which was the worse, 
 the three hours of insult (9 a,m, to 12 m.) or the three hours of 
 darkness (12 m. to 3 p.m.). 
 
 46. My God, my God, why hast thou forsaken me? From 
 Ps. 22:1. In the temptation in the wilderness Jesus quotes Deu- 
 teronomy, In his supreme crisis he turns to the Psalms for expression 
 of his emotions, Mark (15 : 34) has this fourth saying also. This 
 cry of Jesus has occasioned much speculation, Jesus surely did not 
 mean that the divine nature was no longer with him. In the long 
 darkness and silence he had felt a sense of loneliness as if 
 the Father's presence were no longer with him. Some light is 
 thrown on the matter by 2 Cor, 5:21. Jesus felt the full weight 
 of sin upon his soul and was allowed to suffer alone in this awful 
 hour. Cf. Jn, 3:16. In Gethsemane, though the disciples slept, 
 the Father comforted him. But now Jesus does not feel the 
 Father's hand. He grapples with death alone. But we need not 
 die alone. 
 
 275 
 
MATTHEW 
 
 48. Elijah. And straightway one of them ran, and took 
 a sponge, and filled it with vinegar, and put it on a 
 
 49. reed, and gave him to drink. And the rest said. Let 
 be; let us see whether Elijah cometh to save him. 
 
 50. And Jesus cried again with a loud voice, and yielded 
 
 51. up his spirit. And behold, the veil of the temple was 
 rent in twain from the top to the bottom; and the 
 
 52. earth did quake; and the rocks were rent; and the 
 tombs were opened; and many bodies of the saints 
 
 53. that had fallen asleep were raised ; and coming forth 
 out of the tombs after his resurrection they entered 
 
 54. into the holy city and appeared unto many. Now 
 the centurion, and they that were with him watching 
 
 47. This man calleth Elijah. So little did the bystanders 
 understand. 
 
 48. Gave him to drink. He had made the fifth cry, " I 
 thirst " (Jn. 19 : 28) because of the physical anguish. He took 
 the vinegar, a stimulating drink. John gives the sixth cry, " It 
 is finished " (Jn. 19 : 30). A very important word, Jesus felt in 
 his hour of death that he had done his work. What seemed Hke 
 his utter undoing was to be, as he knew (" knowing that all things 
 are now finished," Jn. 19: 28), the very means for the fulfilment 
 of his mission. He died conscious of victory. 
 
 50. Cried again. Matthew does not give the seventh cry nor 
 does Mark, but Luke (23 : 46) does. It is from Ps. 31 : 6. So Jesus 
 died with the words of the Psalm upon his lips, " Father, into thy 
 hands I commend my spirit." Yielded up his spirit. This better 
 than " ghost." 
 
 51. Rent in twain. The Synoptics all give the rending of the 
 veil of the temple. Matthew and Mark explain that it was from 
 the top to the bottom. Matthew alone has the earthquake and 
 the raisings from the dead. Some are disposed to see evidence of 
 mere legends here. It may be said that the miracles in connection 
 with the death of Jesus are on a par with those at the time of his birth. 
 
 53. After his resurrection. The tombs were opened by the 
 earthquake, but the dead came forth after the resurrection of 
 Jesus. Appeared unto many. As proof thus of the fact of their 
 resurrection. 
 
 54. The centurion, and they that were with him watching. The 
 
 276 
 
MATTHEW 
 
 Jesus, when they saw the earthquake, and the things 
 that were done, feared exceedingly, saying. Truly this 
 
 55. was the Son of God. And many women were there 
 beholding from afar, which had followed Jesus from 
 
 56. Galilee, ministering unto him : among whom was Mary 
 Magdalene, and Mary the mother of James and Joses, 
 and the mother of the sons of Zebedee. 
 
 16. The Burial J 27 : 57-66 
 
 57. And when even was come, there came a rich man 
 from Arimathaea, named Joseph, who also himself 
 
 58. was Jesus' disciple : this man went to Pilate, and asked 
 for the body of Jesus. Then Pilate commanded it 
 
 apostles were all absent except John, who had been present part of 
 the time (Jn, 19:27). But multitudes had come to see "the 
 sight " (Lk. 23 : 48). They left in awe. The centurion himself 
 was deeply impressed. The son of God. Or, a son of God. The 
 Gk. is ambiguous. Cf. " a righteous man " in Lk. 23 : 47. To a 
 pagan like the centurion such a term would have been less sig- 
 nificant than to a Jew. 
 
 55. Many women. Luke (23 : 49) adds " all his acquaintances," 
 probably most of his special friends, though hardly the apostles. 
 The women from Galilee " stood afar off seeing these things." 
 They were faithful to the last. There were also " many other 
 women " (Mk. 15 : 41). John (19 : 25) apparently has four in his 
 list not including the mother of Jesus. Cf. also Mk. 15 : 40. 
 Mary Magdalene has long been faithful. Cf. Lk. 8 : 2. The end 
 to all their hopes had come at last. 
 
 57. When even was come. Cf. Mk. 15:42, The idea evi- 
 dently is that it is nearly sundown, but still Friday. So Mark ex- 
 plains " because it was the Preparation, that is, the day before the 
 Sabbath." The term " Preparation " was used as a regular name 
 for Friday (so now in modern Gk.). Hence John (19:31) called it 
 just " the Preparation." John alone gives the incident about the 
 breaking of the legs of the robbers and the piercing of the side of 
 Jesus. The Jews did not wish the bodies to remain on the crosses 
 during the Sabbath. A rich man from Arimathaea, named Jo- 
 seph. He has not appeared in the story before. He had been 
 looking for the kingdom (Lk. 23: 51), a recent disciple (Jn. 19: 
 
 277 
 
MATTHEW 
 
 59. to be given up. And Joseph took the body, and 
 
 60. wrapped it in a clean linen cloth, and laid it in his own 
 new tomb, which he had hewn out in the rock : and 
 he rolled a great stone to the door of the tomb, and 
 
 61. departed. And Mary Magdalene was there, and the 
 other Mary, sitting over against the sepulchre. 
 
 62. Now on the morrow, which is the day after the 
 Preparation, the chief priests and the Pharisees were 
 
 63. gathered together unto Pilate, saying. Sir, we remem- 
 ber that that deceiver said, while he was yet alive, 
 
 64. After three days I rise again. Command therefore 
 that the sepulchre be made sure until the third day, 
 lest haply his disciples come and steal him away, and 
 say imto the people. He is risen from the dead : and 
 
 38), a member of the Sanhedrin who had not agreed to the death 
 of Jesus (Lk. 23 : 50 f.). He is bold now, when the apostles are 
 scattered. The bodies were not always cared for. Pilate was 
 astonished that Jesus was already dead (Mk. 15 : 44). 
 
 59. A clean linen cloth. Just bought (Mk. 15 : 59). John 
 (19: 39 f.) adds that Nicodemus also now comes boldly out for 
 Jesus and procures costly spices for anointing the body. 
 
 60. Laid it in his own new tomb. The highest honor that Jo- 
 seph could now do to the body of Jesus. Since it was cut out of a 
 rock, the body could not be taken out without removing the great 
 stone and also breaking the seal if one was used. 
 
 61. Mary Magdalene was there, and the other Mary. Joseph 
 had departed, but these two women came. Mark explains " the 
 other Mary" as Mary the mother of Joses (15:47). What 
 thoughts are in their hearts? 
 
 62. On the morrow. Matthew explains again that the sabbath 
 comes after the Preparation. Cf. Lk. 23 : 54. The rulers came to 
 Pilate on the Sabbath. 
 
 63. Sir, we remember. Cf. Matt. 12 : 40 which was spoken to 
 Pharisees, the sign of Jonah. It is strange that the enemies of 
 Jesus remembered when his disciples did not. Even Peter, James, 
 and John, who had been on the Mount of Transfiguration, fail to 
 remember. Their sorrow dazed them. 
 
 64. Be made sure until the third day. So they interpret 
 " after three days." The last error will be worse than the first. 
 
 278 
 
MATTHEW 
 
 65. the last error will be worse than the first. Pilate said 
 unto them, Ye have a guard : go your way, make it 
 
 66. as sure as ye can. So they went, and made the sepul- 
 chre sure, sealing the stone, the guard being with them. 
 
 They spoke more wisely than they knew. What they did served 
 to make stronger the proof of the resurrection of Jesus and to re- 
 establish Christianity. 
 
 66. Sealing the stone, the guard being with them. To break 
 this government seal would be to incur a heavy penalty. The 
 guard were responsible for the safety of the tomb. Curiously 
 enough those rulers, who had accused Jesus of Sabbath desecra- 
 tion, themselves violate their own laws in order to seal the tomb 
 on the Sabbath. 
 
 279 
 
XI. The Triumph of Jesus, 28 : 1-20 
 
 I. Jesus appears to the Women, 28:1-10 
 
 28. Now late on the sabbath day, as it began to dawn 
 toward the first day of the week, came Mary Magda- 
 lene and the other Mary to see the sepulchre. 
 
 I. Late on the Sabbath day. In the Gk. this is an unusual and 
 somewhat ambiguous construction. Examples are found in the 
 Koine (vernacular of the time), where the idiom means " late on " 
 and sometimes it means "after," Here "late on" suits the con- 
 text better. As it began to dawn toward the first day of the week. 
 To us this expression sounds like sunrise, but one must note Lk. 
 23 : 54 " And it was the day of the Preparation, and the Sabbath 
 drew on " (dawned, literally, the same word used in Matt. 28 : i). 
 The beginning of Sabbath at sunset is clearly meant (cf. " returned 
 and prepared spices," and " on the Sabbath they rested," Lk. 
 23 : 56. If Matthew had in mind sunrise here, he would not have 
 mentioned Sabbath at all, which (as the Jews counted time) was 
 past twelve hours at sunrise. Mark (16: i) does say " when the 
 Sabbath was past," but he manifestly refers to the period after 
 sundown, when the women " bought spices, that they might come 
 and anoint him," because he distinguishes this purchase from the 
 visit to the tomb " very early on the first day of the week," which 
 he explains by " when the sun was risen." The various reports of 
 the resurrection of Jesus (the four Gospels and i Corinthians 15) 
 vary in many details and are quite independent. With our pres- 
 ent knowledge they cannot be reconciled in all points, but they 
 all testify to the central fact of the empty tomb and the appear- 
 ances of Jesus to various credible witnesses. The best that can 
 thus be attempted is a tentative arrangement. Mary Magda- 
 lene and the otiier Mary. Mark has also Salome in his list. To 
 see the sepulchre. The purpose of this visit late on the Sabbath 
 was to view the sepulchre again. They had made a similar visit 
 just before the Sabbath began (Matt, 27:61; Mk, 15 : 47 ; Lk. 
 23 : 55)- On the way back to Bethany after the Sabbath, as Mark 
 has it, they bought spices to anoint the body of Jesus with early 
 the next morning. 
 
 280 
 
MATTHEW 
 
 2. And behold, there was a great earthquake; for an 
 angel of the Lord descended from heaven, and came 
 
 3. and rolled away the stone, and sat upon it. His ap- 
 pearance was as lightning, and his raiment white as 
 
 4. snow : and for fear of him the watchers did quake, and 
 became as dead men. 
 
 5. And the angel answered and said unto the women, 
 Fear not ye : for I know that ye seek Jesus, which hath 
 
 6. been crucified. He is not here ; for he is risen, even 
 as he said. Come, see the place where the Lord lay. 
 
 2. And behold. Matthew alone gives the account of this earth- 
 quake. Cf. the earthquake in 27 : 51. It is not made clear when 
 the earthquake occurred, except that it was between sundown 
 (Matt. 28 : i) and sunrise (Mk. 16 : 2). Cf. also Mk. 16 : 9. The 
 earthquake is not said to be the explanation of the opening of the 
 tomb nor are we told who noticed it. Matthew rather implies that it 
 took place as the women were on the way to the tomb, but he does 
 not say so (28 : 5). It is on the whole best to set this incident by 
 itself. For an angel of the lord descended. This angel was there 
 when the women came later, but we do not know how the knowl- 
 edge was obtained that the angel rolled away the stone. The 
 watchers may indeed have told the Sanhedrin and the converted 
 priests (Acts 6 : 7) may have told the disciples. The watchers 
 did quake, and become as dead men. They were the only specta- 
 tors of the rolling away of the stone and apparently of the resur- 
 rection, though that is not here stated. 
 
 5. Answered and said unto the women. This language does 
 not necessarily imply that the women had said anything. They 
 may have shown surprise and excitement. Indeed John (20 : i f .) 
 represents Mary Magdalene as running away to Peter and John, 
 as soon as she sees the stone rolled away. Matthew mentions only 
 one angel. Mark (16 : 5) calls him " a young man " " in a white 
 robe," while Luke (24 : 4) says : " two men stood by in dazzling ap- 
 parel." For I know. He shows sympathy. In their fright they 
 had bowed down their faces to the earth (Lk. 24 : 5). 
 
 6. He is not here ; for he is risen. This is the great and glad 
 news and it is told with simplicity and clearness. Cf. Mk. 16 : 6; 
 Lk. 24 : 6. The empty tomb is the first fact. The explanation is 
 offered by the angel. Is this the true explanation of the empty 
 tomb? Many others have been suggested. Mary Magdalene 
 
 281 
 
MATTHEW 
 
 7. And go quickly, and tell his disciples, He is risen from 
 the dead; and lo, he goeth before you into Galilee; 
 there shall ye see him : lo, I have told you. 
 
 first thought the body had been stolen (Jn. 20 : 2) and then that 
 the gardener had removed it (Jn. 20:15). The soldiers who 
 watched were paid to say that the disciples had stolen his body 
 (Matt. 27:13). The disciples would not at first beHeve the 
 report of the women (Lk. 24: 11). It was the "idle talk" of 
 excitable women. The disciples themselves required tangible 
 proof of Jesus (Lk. 24:37-43). Thomas demanded it also (Jn. 
 20: 25-29). The slowness of the disciples to believe that Jesus 
 had risen from the dead makes it hard to explain the revival of 
 Christianity on any hypothesis other than the fact of the resurrec- 
 tion of Jesus. The modern man begins with the case of Paul, 
 who in an acknowledged epistle (i Cor. 15: i-ii) tells his own 
 experience with the Risen Jesus. That experience was some 
 twenty years before and is repeatedly referred to by Paul. It 
 occurred within a few years after the death of Jesus. It has not 
 been successfully explained away. It explains the career of Paul 
 and the origin of Christianity as nothing else does. It powerfully 
 confirms the narratives in the Gospels about the Resurrection of 
 Jesus. Paul mentions the resurrection " on the third day." It 
 was more than mere continuance of life. The swoon theory, the 
 mere spirit survival theory, the imagination of the women — all 
 fail to account for the complete reversal of point of view in the 
 disciples and in Paul. The Risen Christ does explain the origin 
 of Christianity and the continuance of it in millions of hearts to- 
 day. Each Christian has the witness in his own heart. 
 
 7. And tell his disciples. Mark (16 : 7) adds " and Peter," a 
 touch of sympathy for the fallen leader. Luke (24 : 6) records the 
 exhortation to " remember " what Jesus had said. How much 
 they had forgotten in the wreck of their hopes ! The women now 
 remember. They do tell the disciples, but they themselves see 
 Jesus first (Matt. 27 : 9). Goeth before you into Galilee. As he 
 had said before his death (Mk. 14: 28). In Galilee he had also 
 told the necessity of his death (Lk. 24 : 7). There is no intimation 
 here that Jesus will be manifested in Jerusalem. Matthew gives 
 appearances both in Jerusalem and in Galilee, as does John. 
 Luke mentions only those in Jerusalem. Mark's Gospel is de- 
 fective after 16:9. The last verses are of uncertain origin. It 
 was in Galilee that the great prearranged meeting was to 
 be (Matt. 28:16). The appearances in Jerusalem came as a 
 surprise. , 
 
 282 
 
MATTHEW 
 
 8. And they departed quickly from the tomb with fear 
 and great joy, and ran to bring his disciples word. 
 
 9. And behold, Jesus met them, saying. All hail. And 
 they came and took hold of his feet, and worshipped 
 him. Then saith Jesus unto them. Fear not : go tell 
 
 10. my brethren that they depart into Galilee, and there 
 shall they see me. 
 
 2. The Guard and the Sanhedrin, 28:11-15 
 
 11. Now while they were going, behold, some of the 
 guard came into the city, and told unto the chief priests 
 
 12. all the things that were come to pass. And when they 
 were assembled with the elders, and had taken coim- 
 
 8. Quickly. Naturally so, for the news was wonderful. The 
 fear and joy are also natural. Mark (16 : 8) adds that they spoke 
 to no one. 
 
 9. Jesus met them. He had probably already appeared to 
 Mary Magdalene (Jn. 20: 16 f.). She was the first to be able to 
 say, " I have seen the Lord " (Jn. 20: 18), but the disciples dis- 
 believed her (Mk. 16 : 11) as they did the other women when they 
 told their story (Lk. 24: 10 f.). These women do not doubt. 
 Took hold of his feet and worshipped him. Mary (Jn. 20: 17) 
 had greeted Jesus with startled joy, but was not allowed to touch 
 him. 
 
 10. Go tell my brethren that they depart into Galilee, and 
 there shall they see me. Matthew does not indeed record the other 
 Jerusalem and Galilean appearances. They are ten in all: to Mary, 
 to the other women, to the two on the way to Emmaus, to Peter, to 
 the ten and others without Thomas, to the disciples with Thomas, 
 to the seven disciples by the Sea of Galilee, to James, to the five 
 hundred in Galilee, to the disciples in Jerusalem. This is the prob- 
 able order. 
 
 11. Some of the guard. The rest probably fled. Told tmto 
 the chief priests. Not unto Pilate. They were afraid of Pilate 
 and wished the intervention of the chief priests. 
 
 12. Were assembled. Probably not a formal meeting of the 
 Sanhedrin, but a large conference of the leaders who could be 
 promptly reached. Cf. Matt. 27 : 63 ff. Large money. Proof of 
 their anxiety. 
 
 283 
 
MATTHEW 
 
 13. sel, they gave large money unto the soldiers, saying, 
 Say ye, His disciples came by night, and stole him 
 
 14. away while we slept. And if this come to the gov- 
 ernor's ears, we will persuade him, and rid you of care. 
 
 15. So they took the money, and did as they were taught : 
 and this saying was spread abroad among the Jews, 
 and continueth until this day. 
 
 3. Jesus and the Disciples on the Mountain in Galilee ^ 
 28 : 16-20 
 
 16. But the eleven disciples went into Galilee, unto the 
 
 17. mountain where Jesus had appointed them. And 
 when they saw him, they worshipped him: but some 
 
 18. doubted. And Jesus came to them and spake unto 
 
 13. Say ye. It was a lie on the face of it. If they slept, they 
 would not know who did it. 
 
 14. We will persuade him. With money. 
 
 15. Until this day. When the Gospel was written. It was 
 the Jewish explanation of the empty tomb. Some of the Jews 
 said that Judas removed the body. Judas was dead. One had 
 risen from the dead, but th ^ rulers were not convinced. Did they 
 credit the report of the guard? 
 
 16. The eleven disciples. According to Paul above five hun- 
 dred were present (i Cor. 15:6), most of them still living when he 
 wrote. Here was incontestable proof of the resurrection of Jesus. 
 Unto the mountain where Jesus had appointed them. Some time 
 was required for this meeting. It was a great occasion. This 
 band of five hundred were the fruit of the work of Jesus in Galilee. 
 They formed the nucleus of the kingdom of God on earth. To 
 them Jesus gave this great commission. Jerusalem will be the 
 centre of activity for some time now, no longer Galilee. As Chris- 
 tianity enters upon the world stage Antioch will displace Jerusalem 
 as the base of operations. But Jesus here sends them forth from 
 Galilee. 
 
 17. They worshipped him, but some doubted. Those that 
 doubted were probably from among the five hundred who had not 
 before seen the Risen Christ. 
 
 18. All authority. It is a magnificent spectacle on this moun- 
 
 284 
 
MATTHEW 
 
 them, saying, All authority hath been given unto me 
 
 19. in heaven and on earth. Go ye therefore, and make 
 disciples of all the nations, baptizing them into the 
 name of the Father and of the Son and of the Holy 
 
 20. Ghost: teaching them to observe all things whatso- 
 
 tain. The Risen Christ is surrounded by the faithful five hun- 
 dred. He has no army, no money, no country, nothing that the 
 world counts power. Yet the most sublime claim is made by 
 Jesus and it is wholly admitted by these men. No mere man in 
 his senses could have spoken in this fashion. 
 
 19. Go ye therefore. The command is based upon the claims. 
 The command is addressed to all the five hundred. It is primarily 
 an individual responsibility. The church is the chief means for 
 pushing on the work of the kingdom, but not the only means. 
 The failure of the church to do its duty does not absolve the in- 
 dividual Christian from his responsibility. Make disciples. 
 Make learners. It is a world-wide mission. The Jews are not 
 excluded, but it is not a mere Jewish propaganda. This larger 
 phase of the work Jesus had kept in the background before his 
 death, but now he flings his banner to the breeze for the conquest 
 of the world. He will challenge the claims of the devil to the 
 dominion of the world. Baptizing them. It is sometimes denied 
 that this verse is genuine since it seems so ecclesiastical. The 
 documents practically all give it. That it represents a real saying 
 of Jesus must be believed also. It is true that baptism seems to 
 have been dropped during most of the ministry of Jesus to avoid 
 undue publicity. But no such reason exists now. This com- 
 mand of Jesus explains the word of Peter in Acts 2 : 38 and the 
 resumption of the rite. It is the symbol of the new life in Christ 
 (Rom. 6 : 3-6) and Jesus himself had submitted to it. Into the 
 name. In the name of, on the authority of, not " into "; cf. Matt. 
 10: 41 f. The use of the Trinitarian formula does not show that 
 Jesus did not say it. Else how can we explain the many Trini- 
 tarian expressions in the Acts and the Epistles? They seem to 
 come ultimately from Jesus. In the Acts (2 : 38 ; 8:16; 10:48; 
 19:5) baptism is only mentioned in connection with the name of 
 Jesus. It evidently was not felt to be essential to use the entire 
 formula. The name of the Lord Jesus stood for the rest and was 
 the heart of the matter. 
 
 20. Teaching them. Discipleship and baptism are not enough. 
 Instruction is urged also. Here then is the order of work : con- 
 version, baptism, training. The training is continual. Evangel- 
 
 285 
 
MATTHEW 
 
 ever I commanded you : and lo, I am with you alway, 
 even unto the end of the world. 
 
 ism is well, but the teaching ministry is good also. I am with you 
 alway, even unto the end of the world. This great promise will 
 come true through the Holy Spirit, who will be the Teacher of 
 Christ to men. Luke (24: 44-53) and Acts (i : 3-12) tell of the 
 last Jerusalem appearances and the Ascension from Olivet. But 
 this last and wonderful word in Matthew is a worthy close for any 
 book, for any career, even for the life of Jesus the Son of God. 
 He will indeed come back again (Acts i : 11), but Matthew leaves 
 us with the even grander thought that Christ never really leaves 
 us. ^ He is with his disciples here and now day by day till the end 
 of life and the end of this world age. This promise has so far been 
 fulfilled, as millions of devout disciples now testify. The history 
 of Christianity, with all its shortcomings due to the imperfections 
 of believers, is yet eloquent testimony to the power of Christ in 
 the hearts of men. This promise of Jesus is thus reenforced by 
 the experience of the past. The cause of missions was never so 
 full of hope as now. The world task still challenges the faith and 
 courage of the saints. 
 
 286 
 
APPENDIX A 
 THE TESTAMENTS OF THE TWELVE PATRIARCHS 
 
 The recent publications of Dr. R. H. Charles* have drawn 
 fresh attention to this important work. Dr. Charles ^ claims that 
 the " ethical teaching " of this book " is indefinitely higher and 
 purer than that of the Old Testament," though *' its true spiritual 
 Child." The book, he thinks, " has achieved a real immortality 
 by influencing the thought and diction of the writers of the New 
 Testament, and even those of our Lord." This is a very large 
 claim and at once challenges the attention of students of the Gos- 
 pels and of the Life of Christ. It might be said at once that what 
 Dr. Charles means is that Jesus himself derived his ethical inspira- 
 tion from this book, though the writers of the Gospels were not 
 particularly affected thereby. But he means more than that. 
 He suggests both things. If he is correct, another source must be 
 placed behind, not only the Greek Gospels, but most of the books 
 of the New Testament. The influence of the Testaments on 
 Matthew is held by Dr. Charles to be very great.^ But just here 
 may come in the true explanation of the situation. Plummer* 
 shows that the connection between Matthew and the Testaments is 
 entirely too close. He finds over sixty resemblances, about forty 
 with the words of Jesus. More than twenty have no parallel in 
 Mark or Luke. Plummer argues that it is Matthew and other 
 books of the New Testament which have influenced the Testa- 
 ments. The original text was in Hebrew. Charles contends 
 that it was written as early as 105 B.C. Plummer holds that it 
 may be as late as 70 a.d. At any rate it is admitted ^ all round 
 that the Greek translation has been manipulated in the interest of 
 Christian teaching after the manner of the Book of Enoch and the 
 Sibylline Oracles. It is entirely possible that the Testaments 
 have received these teachings from the New Testament either by 
 the translator or by a copyist and reviser. 
 
 The absence of any allusion to the Testaments in the Christian 
 writers until the time of Origen is further proof that the book did 
 not so powerfully influence the New Testament. There is, of 
 
 ^ The Testaments of the Twelve Patriarchs. Translated from the Editor's Greek 
 Text, 1908 ; The Greek Versions of the Testaments of the Twelve Patriarchs, 1908. 
 
 » Testaments of the Twelve Patriarchs, p. xvii. « Cf. Testaments, etc., pp. Ixxviii flE. 
 * Comm. on Matt., p. xlv. s Ibid., p. xxxvii. 
 
 287 
 
APPENDIX B 
 
 course, no objection to it, if it is a fact. It would show that the 
 writers of the New Testament read more widely than we should 
 otherwise know. But the probabilities are all against it. Thence 
 the book cannot properly be considered one of the sources of 
 the Greek Matthew.^ A good specimen of the resemblances be- 
 tween the Testaments and Matthew is seen in these quotations : 
 " Blessed are the poor in spirit, for theirs is the kingdom of 
 heaven " (Matt. 5 : 3) and " They who were poor for the Lord's 
 sake shall be made rich " (Testaments, Judah xxv. 4). The 
 likeness in some instances may be purely accidental or due to the 
 Old Testament. But in many of them the truth seems to be that 
 they come from Matthew. The question involved is not the 
 eschatology of the Gospels, but their ethical teaching. 
 
 It would surely be very astonishing to find these lofty moral 
 ideals in the midst of the formal Pharisaism so strongly de- 
 nounced by Jesus. It would require a revision of our notions of 
 the Pharisees quite out of harmony with the picture of them drawn 
 in the Gospels and Josephus, not to say in the Testament itself. 
 
 Jesus is explanation enough of the ethical teaching in the Gos- 
 pels.^ But who could explain a book like this out of the Pharisaic 
 atmosphere ? 
 
 APPENDIX B 
 
 LANGUAGE AND STYLE OF THE GOSPEL OF MATTHEW 
 
 I. Language of Jesus. — There is first to be considered the 
 language of Jesus whose words are so extensively reported in the 
 First Gospel. There are two extremes about it. One extreme is 
 the view that Jesus spoke only Greek or almost always Greek.' 
 The other extreme is the view that Jesus spoke only Aramaic* 
 Hebrew may be left out of the question. It had been relegated to 
 the books or the class room. But we know now that Palestine 
 was a bilingual country like Wales. Aramaic was the language 
 of the people as a whole, though in all the important towns Greek 
 was in common use, side by side with the Aramaic. In Jerusalem 
 Paul could be understood when he spoke in Greek to the chief 
 captain (Acts 21 : 37), but the crowd listened all the more atten- 
 tively when they perceived that he was speaking to them in the 
 Hebrew (Aramaic) language (22: 2). It is without doubt true 
 
 1 See further The Expositor for December, 1908, and February, 1909. 
 
 * Cf. Stalker, The Ethic of Jesus according^ to the Synoptic Gospels, 1909. 
 
 * Cf. Roberts, Greek, the Language of Christ and His Apostles, 1888. 
 
 * A. Meyer, Jesu M utters pr ache, 1896. 
 
 288 
 
APPENDIX B 
 
 that Jesus spoke in Aramaic, as is shown by the Aramaic terms 
 -explained in Mark (s : 41 ; 7 : 34. Cf. also Matt. 27 : 46 and Mk. 
 15 : 34). But it is hardly probable that Jesus used Aramaic when 
 great crowds came to him in Tyre and Sidon, Decapolis, and other 
 Hellenized regions. It is probable that when with the twelve 
 disciples alone he spoke Aramaic, and his teaching was generally in 
 Aramaic when in distinctly Jewish sections of the country. But 
 we must admit freedom in the matter. 
 
 2. Language of the Sources of the Greek Matthew. — The 
 Markan portion was derived, in all probability, from the present 
 Greek Mark. Some scholars have imagined an Aramaic Mark 
 behind the Greek Mark, but that is hardly probable. Certainly 
 Mark had Aramaic sources for some of his material, as is shown 
 by the translation of Aramaic phrases into Greek mentioned 
 above. Certainly also Peter, one of Mark's main " sources," if 
 not the chief one, spoke Aramaic (Matt. 26 : 73), since his Galilean 
 accent betrayed his non- Jerusalem Aramaic. Peter also knew 
 Greek and probably used it on the great day of Pentecost (Acts 2 
 and 3), though he was more at home in the Aramaic. The Logia 
 of Matthew was in Aramaic according to Papias and others. The 
 original language of the common oral tradition used by Matthew 
 (as well as by Mark and Luke) was Aramaic, but it also took form 
 in Greek. We do not know what other sources the author of the 
 Greek Matthew used nor in what language they were written. 
 
 3. The Greek Matthew then in a certain sense is a translation 
 of Aramaic sources, either indirectly in the use of Mark or di- 
 rectly in the use of the Logia of Matthew and the oral traditions. 
 Some of the variations in the Synoptic Gospels may be due to the 
 differences in the Greek rendering of the same Aramaic source.^ 
 But the translation of Aramaic sources in the Greek Matthew has 
 not been slavishly literal any more than his use of Mark has been 
 mere copying. 
 
 Dalman holds that the Logia of Matthew was written in the 
 literary Aramaic of Judea, not in the popular Aramaic of Galilee.^ 
 
 4. Unity of Style in the Greek Matthew. — The result is not 
 a mere accidental grouping of incongruous parts, not a mere com- 
 pilation. The author used historical sources as did Luke, and the 
 original Matthew is revealed to a certain extent in the result, as in 
 Luke's Gospel (cf. Chs. i and 2, for instance, the most distinctly 
 Hebraistic part of the Gospel). It is in the contrast between 
 Matthew and Mark that this point comes out most sharply. 
 Allen ^ has worked out this matter with great success and fulness. 
 In general the First Gospel is not so Aramaic as Mark. " Nor, on 
 the other hand, has it the Septuagintal and, so, Hebraic ring of 
 
 » Cf. J. T. MarshaU, The Expositor, Ser. IV. 2 Words of Jesus, p. 81. 
 
 3 Comm., pp. xix-xxxi. 
 
 2S9 
 
APPENDIX B 
 
 the Third Gospel." ^ This is all the more astonishing when we 
 recall the fact that the First Gospel has as many Old Testament 
 quotations, either from the Septuagint or the Hebrew, as is true in 
 both the Second and Third Gospels. It means that the author 
 of the Greek Gospel was a man of some culture and independence. 
 He was not a negative character, nor is his book a colorless nar- 
 rative. It is rather remarkable that the peculiarities of style in 
 Mark, like the 151 historic presents,^ have so generally disappeared 
 in both Matthew and Luke. 
 
 Only 21 of these are retained in Matthew, though he has 
 57 others of his own. It is not possible to go through the many 
 linguistic details whereby Matthew's Gospel shows its indepen- 
 dence in the use of the Markan material. The reader is referred to 
 the pages of Allen just mentioned. Practically the same peculiari- 
 ties are seen through the whole of the Gospel and have convinced 
 most scholars that the Greek Matthew is not a mere translation. 
 So it is an independent work with the author's own style shown in 
 the free use of his sources. The words and phrases peculiar to the 
 Gospel according to Matthew are well shown by Hawkins.' 
 These run through all parts of the Gospel. They are well il- 
 lustrated by " the kingdom of heaven," " Father in heaven," 
 "heavenly Father," "then," "behold," "multitudes," as op- 
 posed to Mark's " multitude," etc. Many of the details can only 
 be discussed on the basis of the Greek text, but the point is clearly 
 sustained that the First Gospel was written by a competent man of 
 real individuality. The book is one of marvellous power and 
 worthy of the genius of any man, with the stamp of the Spirit of 
 God all through it. 
 
 * Comm., p. Ixxxvi. 2 Cf. Hawkins, Horae Synoptica, pp. 114 ff. 
 
 8 Horx Synopticoe, pp. 4-9, 25-27. 
 
 290 
 
INDEX 
 
 Abbreviations, 50. 
 
 Accusation, 274. 
 
 Agrippa I, Herod, 5. 
 
 Allen, I, 2, 10, 15, 18, 20, 21, 22, 25, 
 
 26, 29, 35, 37, 38, 42, 289 f. 
 Analysis, 43-48. 
 Andrew, Call of, 88. 
 Anointing in Bethany, 253. 
 Antipas, Herod, 6, 175. 
 Anti-pharisaic, 30. 
 
 Apostles, Names of the twelve, 140 fif. 
 Appendix A, 287. 
 Aramaic, 288. 
 Aramaic Gospel, 8. 
 Aramaic Logia, 14. 
 Archelaus, 69. 
 Arraignment of the cities of oppor- 
 
 timity, 152 f. 
 Authority of believers, 203. 
 Authority, The, of Jesus, 119, 224, 
 
 284. 
 
 Babylon, Captivity in, 54. 
 Baptism, of Jesus by John, 81 f. ; The, 
 
 of John, 76 f., 80. 
 Barnabas, Epistle of, 4. 
 Bartholemew, 141. 
 Bartlett, 34. 
 Beatitudes, The, 92 ff. 
 Bethany, 222. 
 Bethlehem, 61. 
 Bethphage, 218. 
 Betrayal, 261. 
 BibUography, 48-50. 
 Birth of Jesus, 57; according to 
 
 prophecy, 59 f. 
 Blass, 3, II. 
 
 Blindness cured, 137, 216. 
 Boureant, 3. 
 
 Broadus, 2, 28. 
 Burgon, i. 
 Burial of Jesus, 278. 
 Burkitt, 13. 
 Burton, 8, 22. 
 
 Caesarea Philippi, 189. 
 Caiaphas, 263. 
 Call of the Four, 88. 
 Canonicity, i f. 
 Canterbury Revision, 2. 
 Capernaum, 86, 153. 
 Catholic, 31. 
 
 Challenge of Jesus by rulers, 224. 
 Characteristics, 29. 
 Charles, R. H., 287. 
 Chief priests, 64, 261, 274. 
 Children, Jesus and, 209. 
 Christ, The, 38, 64. 
 Christ (the name), 51, 56. 
 Christology, 38. 
 Church, 192, 202. 
 Chiurch-members, Conduct of, 202. 
 Cleansing of the temple, 221. 
 Commission, The great, 285. 
 Conflict in the temple, 224. 
 Crisis, The, because of popular fanat- 
 icism, 177 ff. 
 Crucifixion, 272. 
 
 Cry of Jesus on the Cross, 275. 
 Curetonian Syriac, 2. 
 Cursives, i. 
 
 Dalman, 38, 39, 289. 
 
 Date, 23. 
 
 David, 53. 
 
 Death of Jesus, purjxjse of, 216; 
 
 teaching concerning, 193, 214. 
 Decapolis, 185. 
 
 291 
 
INDEX 
 
 Demoniacal possession, 124. 
 
 Historical value, 25. 
 
 
 Demonstration, The Messianic, 218. 
 
 Hobart, 8. 
 
 
 Denunciation, 235. 
 
 Hort, I, 2, 30. 
 
 
 Discovirses, 32. 
 
 Hunt, 14. 
 
 
 Divorce problem, 206 ff. 
 
 
 
 Drmnmond, 7. 
 
 Immanuel, 60. 
 
 
 Dumbness cvired, 138. 
 
 Infants, Massacre of, 67. 
 Irenaeus, 3, 4, 14, 24. 
 
 
 Egyptian versions, i, 3. 
 
 
 
 End of the world, 241, 286. 
 
 James (son of Zebedee), 88, 141, 
 
 259; 
 
 Epileptic boy, 197. 
 
 (son of Alphaeus). 142. 
 
 
 Eternal life, 251. 
 
 Jealous ambition, 215. 
 
 
 Eternal punishment, 251. 
 
 Jealousy of the disciples, 199 ff 
 
 
 Eusebius, 9. 
 
 Jericho, 216. 
 
 
 Examination of the Twelve, 189. 
 
 Jerusalem, Jesus turning toward 
 Jesus (the name), 39, 59. 
 
 206. 
 
 Family, The, of Jesus, 163, 173 f. 
 
 Jewish, 29. 
 
 
 Fasting, 134 f. 
 
 John, 88, 141, 259. 
 
 
 Feeding the multitude, 177 f. 
 
 John the Baptist, 72 ff., 148; Jesus* 
 
 Fig tree cursed, 223. 
 
 estimate of, 150 f. ; death of. 
 
 L7Sf. 
 
 Flight into Egypt, 66. 
 
 Joseph, 55, 58; of Arimathaea, 
 
 277. 
 
 Freer Ms. (Detroit), i. 
 
 Josephus, II. 
 
 Judas Iscariot, 142, 254, 267. 
 
 
 Gada.renes, 128. 
 
 Judge, 250. 
 
 
 Galilee (the main scene of Jesus' 
 
 Judgment, 241 f. 
 
 
 ministry), 80, 81. 
 
 Julicher, 25, 29, 36. 
 
 
 Galilee, Sea of, 88. 
 
 Justin Martyr, 4, 14. 
 
 
 Genealogy, Legal, of Jesus, 51 ff. 
 
 
 
 Gethsemane, 259. 
 
 Kingdom of Heaven, 41 f., 74, 
 
 209. 
 
 Gibson, Mrs, 2. 
 
 King of the Jews, 268. 
 
 
 Golden Rule, 115. 
 
 Knowledge of Jesus, TJmitation of 
 
 Golgotha, 273. 
 
 122, 246. 
 
 
 Goodly Pearls, Parable of, 171. 
 
 
 
 Greek Gospel of Matthew, 10, 289. 
 
 Lament over Jerusalem, 240. 
 
 
 Gregory, 4. 
 
 Language of Jesus, 288. 
 
 
 Grenfell, 14- 
 
 Latin versions, i, 2, 3. 
 
 
 Gressman, 2. 
 
 Law, Jesus' attitude to the, 98 ff . 
 Lawyers, 233. 
 
 207. 
 
 Hamack, 7, 8, 15, 17, 18, 24. 
 
 Leaven, Parable of the, 169. 
 
 
 Harris, J. Kendall, i. 
 
 Leprosy, 119. 
 
 
 Hastings, 3, 7, 11, 14, 22, 24, 34. 42- 
 
 Levi, 5- 
 
 
 Hawkins, 8, 9, ", I3, i5, I7, 18, 35, 
 
 Lewis, Mrs., 2. 
 
 
 36, 290. 
 
 Logia, 14. 
 
 
 Herod the Great, 61, 68. 
 
 Lord, 39. 
 
 
 Hidden Treasure, Parable of, 171. 
 
 Lord's Supper, 257. 
 
 
 Hill, 3. 
 
 Luckock, 37. 
 
 
 292 
 
INDEX 
 
 Maclean, 7, 24. 
 
 Publican, 6, 132. 
 
 Magadan, 187. 
 
 Purpose, 27. 
 
 Magi (wise men), 62. 
 
 
 Marriage Feast, Parable of, 228. 
 
 Q (QueUe), 14 ff. 
 
 Marshall, J. T., 289. 
 
 Quotations, 36. 
 
 Mathews, 42. 
 
 
 Matthew, Apostle (sketch of life). 
 
 Ramsay, 8. 
 
 5 ff., 132, 141. 
 
 Renan, 28. 
 
 Messianic demonstration, 218. 
 
 Repent, Meaning of, 73. 
 
 Messianic message. The, 87 f . 
 
 Resurrection, Time of, 280; Truth of. 
 
 Messianic work of Jesus, Beginning 
 
 281 f. 
 
 of, 81 flf. 
 
 Reward, Basis of, in heaven, 212. 
 
 Meyer, A., 288. 
 
 Riches, Pearl of, 210 f. 
 
 Miracles of healing, 1 19-125, 128 ff.. 
 
 Righteousness, The, of the Kingdom, 
 
 135-138, 157, 184; purpose of, 131, 
 
 104 ff. 
 
 149. 
 
 Roberts, 288. 
 
 Mofifatt, 24. 
 
 Rushbrooke, 13. 
 
 Mount of Olives, 218 f. 
 
 
 Muirhead, 42. 
 
 Sabbath observance, 155 ff. 
 
 Mustard Seed, Parable of, i6g. 
 
 Sadducees, 78 f., 130, 187, 231. 
 
 
 Salmon, 11. 
 
 Nazareth, 70. 
 
 Sanday, 7, 42. 
 
 Nestle, Ebr., i, 3. 
 
 Sanhedrin, 265 f. 
 
 Net, Parable of the, 172. 
 
 Schweitzer, 42. 
 
 Numbers, 35. 
 
 Scribes, 130, 161. 
 
 
 Second coming, 245 f . 
 
 Ophites, 4. 
 
 Sermon on the Mount, circum- 
 
 Opposition to Jesus, Growth of the, 
 
 stances of, 90-92; introduction 
 
 155 ff. 
 
 to, 92-95; theme of, 96-98; 
 
 Origen, 9. 
 
 argument developed, 98-116; con- 
 
 Origin of the Gospel, 7. 
 
 clusion, 116-118; effect of, 119. 
 
 Oxyrhynchus, 14. 
 
 Simon (the Cananaean), 142. 
 
 
 Simon (the leper), 253. 
 
 Papias, 4, 9, 10, 14. 
 
 Simon (Peter), 88, 141, 190 f., 259, 
 
 Parables (a new method of teaching), 
 
 265. 
 
 165, 166. 
 
 Sinaitic Palimpsest, 2. 
 
 Passover, 252, 255 f. 
 
 Smith, David, 24, 36. 
 
 Peter, 191. 
 
 Son, of Abraham, 38, 52 ; of David, 
 
 Pharisees, 77, 130, 133, 161, 187, 229. 
 
 38, 51, 220, 234; of God, 40, 84, 
 
 Philip, 141. 
 
 264, 277; of Man, 40, 126, 157. 
 
 Phylacteries, 236. 
 
 Sources of the Gospel, 11. 
 
 Pilate, 267. 
 
 Sower, Parable of the, 165. 
 
 Plummer, 10, 11, 12, 14, 19, 25,35, 
 
 Stalker, 288. 
 
 37, 41, 287. 
 
 Storm at Sea, 126 f., 179 f. 
 
 Property, Jesus and, 211. 
 
 Style, 289. 
 
 Prophecy of the end, 241, 
 
 Synagogue, 89. 
 
 293 
 
INDEX 
 
 Synoptic Problem, 7 ff. 
 
 
 Trial of Jesus, 268 £f. 
 
 Syriac versions, i, 2, 3. 
 
 
 Tribute money, 230. 
 Triumphal entry, 218. 
 
 Talents, Parable of, 248. 
 
 
 Triumph of Jesus, 280, 
 
 Tares, Parable of, explained. 
 
 170. 
 
 Two Sons, Parable of, 225. 
 
 Tatian, 3. 
 
 
 
 Taylor, 14. 
 
 
 Uncials, I. 
 
 Teaching of the Twelve, 4. 
 
 
 Unity of the Book, 23. 
 
 Temple tax, 198 f. 
 
 
 Unleavened bread. Day of, 255. 
 
 Temptations of Jesus, 83 ff. 
 
 
 
 Tertullian, 2. 
 
 
 Versions, i, 3. 
 
 Test, The, of the Kingdom, 
 
 117. 
 
 Virgins, Parable of, 247. 
 
 Testaments of the Twelve Patriarchs, 
 
 Virgin birth, 19 f., 57. 
 
 287. 
 
 
 Votaw, 34. 
 
 Text, I f. 
 
 
 
 Textus Receptus, i. 
 
 
 Warfield, 38, 39- 
 
 Thackeray, 11. 
 
 
 Weiss, I, 2, 23. 
 
 Thaddeus, 142. 
 
 
 Wellhausen, 12, 14, 17, 18. 
 
 Theme, 51. 
 
 
 Westcott, 12. 
 
 Thomas (Didymus), 141. 
 
 
 Westcott and Hort, i, 2, 3. 
 
 Title, 8. 
 
 
 Western type of text, 2. 
 
 Topical, 34. 
 
 
 Whitney, 2. 
 
 Tour, First Galilean, 89; 
 
 Experi- 
 
 Wicked Husbandmen, Parable of, 
 
 mental of the Twelve, 139 
 
 ff. 
 
 226. 
 
 Tradition of the Elders, 181 1 
 
 . 
 
 Withdrawal to Phoenicia, 183. 
 
 Training of the Twelve in 
 
 view of 
 
 Woes, 237 f. 
 
 Jesus' death, 175 flf. 
 
 
 
 Transfigxiration of Jesus, 195 
 
 
 Zahn, I, 8, 10, 29, 30, 38, 41. 
 
 294 
 
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