Cambridge Bible for Schools and Colleges
The Cambridge Bible for Schools and Colleges.
General Editor:—J. J. S. PEROWNE, D.D.,
Bishop of Worcester.
THE GOSPEL ACCORDING TO
WITH MAPS NOTES AND INTRODUCTION
THE REV. A. CARR, M.A.,
FORMERLY FELLOW OF ORIEL COLLEGE, OXFORD, LATE ASSISTANT MASTER AT WILLINGTON COLLEGE
EDITED FOR THE SYNDICS OF THE UNIVERSITY PRESS.
AT THE UNIVERSITY PRESS
[All Rights reserved.]
Chapter I. Life of St Matthew
Chapter II. Authorship, Origin, and Characteristics of the Gospel
Chapter III. Analysis of the Gospel
Chapter IV. External History during the Life and Ministry of Jesus Christ
Map of the Holy Land
Map of the Sea of Galilee
*** The Text adopted in this Edition is that of Dr Scrivener’s Cambridge Paragraph Bible. A few variations from the ordinary Text, chiefly in the spelling of certain words, and in the use of italics, will be noticed. For the principles adopted by Dr Scrivener as regards the printing of the Text see his Introduction to the Paragraph Bible, published by the Cambridge University Press.
“Novum Testamentum in vetere latet,
Vetus Testamentum in novo patet.”
Life Of St Matthew
Levi the son of Alphæus1 was a tax-gatherer at Capernaum. His special duty would be to collect tolls from the fisheries on the Lake, and perhaps from the merchants travelling southward from Damascus. One day Jesus coming up from the Lake side passed near the custom-house where Levi was seated in Oriental fashion, and He saith unto him, Follow me, and he arose and followed Him (ch. Matthew 9:9). That Jesus ever addressed Levi before, we are not told; but it is reasonable to suppose that he was expecting the summons, that he was already a disciple of Jesus, and prepared as soon as Christ gave the word to leave all for His sake. At any rate, Levi must have heard of the Great Rabbi and of His preaching, and have already resolved to adopt the view of the kingdom of God which Jesus taught.
When Levi became a follower of Jesus he changed his name from Levi to Matthew, which means “the Gift of God,” and is the same as the Greek name Theodore. This practice was not unusual, and may be illustrated by the instances of Saul and of Simon, who also adopted new names in the new life.
 This is indeed an inference, but one which is accepted by the best commentators to harmonise the “Levi” of the second and third Gospels with the “Matthew” of the first Gospel.
The same day Matthew made a feast—perhaps a farewell feast to his old associates—to which he invited Jesus and His disciples. We may conceive what a joyous banquet that was for Matthew, when for the first time as an eye-witness he marked the words and acts of Jesus, and stored within his memory the scene and the conversation which he was inspired to write according to his clerkly ability for the instruction of the Church in all after ages.
After this Matthew is not once named in the Gospel history, except in the list of the Twelve; in the other Gospels he appears seventh on the list, in his own Gospel eighth—the last in the second division. In his own Gospel again—a further mark of humility—he designates himself as “Matthew the publican.” His nearest companion seems to have been Thomas (whose surname Didymus has led to the belief that he was Matthew’s twin brother), and in the same group or division were Philip and Bartholomew. Such are the scanty details which the Gospels record of St Matthew. These few notices however suggest some inferences as to the religious position, character and teaching of the Evangelist.
Since Capernaum was in the tetrarchy of Herod Antipas, it may be inferred that Levi was an officer in the service of that prince, and not in the service of the Roman government, as is sometimes tacitly assumed. This is not unimportant in estimating the call and conversion of St Matthew.
A Hebrew who entirely acquiesced in the Roman supremacy could hardly have done so at this period without abandoning the national hopes. Jesus alone knew the secret of reconciling the highest aspirations of the Jewish race with submission to Cæsar. But to acknowledge the Herodian dynasty was a different thing from bowing to Rome. Herod was at least not a foreigner and a Gentile in the same sense as the Roman. Idumea had coalesced with Israel. It is therefore conceivable that a Jew who was waiting for the Messiah’s reign may in very despair have learned to look for the fulfilment of his hopes in the Herodian family. If it was impossible to connect Messianic thoughts with an Antipas, or even with the more reputable Philip, still might not a prince hereafter spring from that house to restore the kingdom to Israel? Might not God in His providence fuse by some means the house and lineage of Herod with the house and lineage of David? It was not impossible, and probably the tyrannical Antipas owed the stability of his throne in some measure to a party among the Jews who cherished these ideas.
No one can read St Matthew’s Gospel without perceiving that he was no Hellenist, but a Hebrew of the Hebrews, deeply learned in the history and prophecies of his race, and eagerly looking forward to their realisation; but he had been content to find, or at least to expect that realisation in the family of Herod. These views were suited to his nature in two ways. For we may infer first, that he was influenced by what is almost an inherent passion in his race—the love of gain; (had it not been so he would never have chosen a career which at its best was despised and odious); secondly, that he loved a life of contemplation and quiet, and was well pleased to separate himself from the fiery enthusiasm and headstrong schemes of the Galileans who surrounded him. Such may have been the hopes to which Levi clung. But when the plan and teaching of Jesus were unfolded to his mind stored with national memories, he instantly recognised the truth and beauty and completeness of that ideal, and gave himself up heart and soul to the cause of the Son of David. For that cause and for the kingdom of God he resigned all his hopes of advancement in Herod’s kingdom, his lucrative calling, and the friends he had made.
It may be that Matthew’s wealth was not in an absolute sense great, but it was great for the little Galilean town. It was great to him. And if like St Paul he had left a record of his personal religious feelings, he might have related how he counted up all the several items of gain, and found the sum total loss compared with the excellency of the knowledge of Christ Jesus.
 Php 3:7-8.
If we may judge from the silence of the Gospels, the position which Matthew held among his fellow-disciples was a humble one. He was not among the chosen three. No incident connects itself with his name, as with the names of Andrew and Simon, of Philip, of Thomas, or of Bartholomew, of Judas [the brother] of James, of the sons of Zebedee. No one word of his to Christ is recorded. Even when he was called he rose and followed in silence.
We may picture Matthew to ourselves as a silent, unobtrusive, contemplative man, “swift to hear and slow to speak,” unobservant of the minutiæ of outward action but with a mind teeming with the associations of his nation and deeply conscious of the momentous drama which was being enacted before him, of which he felt himself called upon to be the chronicler and interpreter to his own people.
No special mention is made of St Matthew in the Acts of the Apostles, or in the Epistles, but some light is thrown upon his after life by fragmentary notices of early Christian writers.
We gather that he remained in Palestine longer than the rest of the Apostles, and that he made his fellow-countrymen familiar with the words and works of Jesus. More will be said below as to the nature and special scope of his teaching; but an interesting point of Christian history, and one that bears upon St Matthew’s character, recorded by Eusebius, may be mentioned here. St Matthew, says the historian, being about to depart for distant lands to preach to others also, left as a memorial to his Palestinian converts the story of the New Covenant committed to writing in their own tongue, the Aramaic or Hebrew dialect which they used. This parting gift of the Evangelist was the origin of the written Gospels.
Later authorities have named Æthiopia, Parthia, Egypt and Macedonia, as fields of his missionary work. Clement of Alexandria states that Matthew devoted himself to a strictly ascetic life, abstaining from the use of animal food.
By the most ancient testimony the death of this apostle is attributed to natural causes. The traditions of the Greek Church and the pictures of the Greek artists represent him dying peacefully. But the Western Church has placed Matthew on the list of martyrs, and in the works of Italian painters he is portrayed perishing by the executioner’s sword. It is characteristic of this silent, unmarked life, in which the personality of the Evangelist is lost in the voice of the message which he was inspired to utter, that Matthew’s name has been less prominent in the Churches and nations of Christendom than others of his co-apostles, or even than many saints, whose services to the Church of Christ have been infinitely less. None of the great Churches of Christendom have been called by his name, no guild or fraternity, no college in our great Universities, no state or nation, has chosen him for a patron. Scarcely one famous picture has taught the lesson of his call. The personal memory, like the personal life of St Matthew, withdraws itself from the observation of men.
Authorship, Origin And Characteristics Of The Gospel
1. The authorship of the first gospel has been ascribed by an unbroken tradition to the Apostle Matthew.
2. The date is uncertain. Irenæus however states that St Matthew wrote his gospel when SS. Peter and Paul were founding the Church in Rome: and the fact that it was published first of the written Gospels rests upon early and uncontradicted testimony. The date of publication then should probably be fixed not many years after the Ascension.
3. St Matthew’s Gospel was primarily intended for the use of the Jewish converts in Palestine. It is this fact that gives its special character to this Gospel. No other of the evangelists has so completely developed the idea that in Christ the nation lived again, that towards Christ all prophecy moved, that in Him all national aspirations were centred and satisfied. No other inspired writer has pictured so vividly the critical interest of the Messianic days as the meeting point of the world’s past and future.
According to St Matthew Jesus is from first to last Christ the King, the King of whom all the prophets spake in the past, but He is also the one figure round whom the historical interest of the future was destined to gather. Hence the twofold aspect of this Gospel, on the one hand it is the most national and the most retrospective of the Gospels; on the other it is the most universal and the most prophetic; in one sense St Matthew is more gentile than St Luke, in another he is truly a Hebrew of the Hebrews.
The very depth of St Matthew’s patriotism impels him to glory in the universality of the Messianic reign. The Kingdom of God must over-pass the limits of the Chosen race. Hence it is no matter of surprise that the Hebrew historian should alone commemorate the coming of the Magi and the refuge in Egypt, and that he and not St Luke should tell the story of the Canaanitish woman.
The following points confirm the received account of the origin of this Gospel and indicate its special reference to the Jews.
(1) The numerous quotations from prophecy.
(2) The appeals to history as fulfilled in Christ.
(3) The rare explanation of Jewish words and customs.
(4) The strong and special denunciation of the Jews and of their rulers.
(5) The special reference to the Law in the Sermon on the Mount.
(6) The Genealogy traced from Abraham and David.
(7) The Mission of the Seventy omitted.
(8) The absence of Latin words, with very few exceptions.
(9) The prominence given to the Jewish thought of a Kingdom of Heaven; (a) in the general scope of the Gospel; (b) in the parables; (c) in the account of the Passion.
4. The question of style cannot be fully or satisfactorily discussed without a direct appeal to the original, but it may be observed that St Matthew’s manner is less vivid and picturesque than St Mark’s, more even and unvaried than St Luke’s, whose diction is greatly influenced by the various sources whence he derived the details which he incorporates into his Gospel. Consequently although no passages in St Matthew’s Gospel recall the classical ring like the introduction to St Luke’s Gospel; on the other hand the Hebrew idiom never so manifestly shews itself in the first Gospel as in the opening chapters of the third.
St Matthew was an eyewitness of the events which he chronicles, yet it is often remarked that his descriptions are less graphic and full of detail than those of St Mark, who wrote what he had heard from the lips of others. This need not be a matter of surprise. It is indeed a phenomenon that meets us every day. It is not the contemporary and the eyewitness, but the historian of a succeeding age who takes the keenest interest in minute detail and records with faithful accuracy the less prominent circumstances of a great event. It is the Herodotus or the Macaulay—the historian, the ‘questioner’—who gathers from every source materials for a minute and brilliant picture, rather than the actual spectator who is often too deeply absorbed by the one point of supreme interest in a scene to notice the looks and acts of other bystanders, or so impressed by the speaker’s glowing thoughts, as to deem them alone worthy of record.
But though St Mark enables us to realize more exactly the external accessories of the various incidents, St Matthew has treasured up for the Church more fully than the other synoptists the words and discourses of Jesus; such especially as present Him in the character of the Great Prophet, who, like the prophets of old time, denounces national sins and predicts the future of the nation and the Church. Instances of this characteristic are the full report of the Sermon on the Mount (ch. 5, 6, 7), the charge to the Apostles ch. 10; the great series of prophetic parables in ch. 13 peculiar to this gospel; the denunciation of the Scribes and Pharisees in ch. 23, the parables of the Passion ch. 25, the predictions of the fall of Jerusalem, and of the second Advent chs. 24 and 25.
5. The ablest critics are agreed that St Matthew does not observe the chronological order of events. By the arrangement followed by this Evangelist, as may be seen by the accompanying analysis of the Gospel, special incidents and sayings are so grouped together as to illustrate the different aspects of our Lord’s life and teaching.
6. The most interesting literary question in connection with this Gospel concerns the language in which it was written. Is the Hellenistic Greek version which we possess, (1) the original Gospel, or (2) a translation from a Hebrew or Aramaic original; further, if a translation by whom was the translation made, by (a) St Matthew himself, or (b) by some other?
Apart from the antecedent probability of a Hebrew Gospel—a version of the New Covenant to correspond with the Hebrew of the Old Covenant, and to meet the requirements of those Jews who gloried in their knowledge of the Hebrew tongue, and their adhesion to Hebrew customs, who would listen more gladly to the Gospel if it were preached to them in the language of their fathers—direct testimony to the existence of an Aramaic original of St Matthew’s Gospel is borne by a succession of the earliest Christian writers.
(1) Papias in the beginning of the second century writes:—“Matthew arranged the ‘oracles’ (or sayings of Christ) in the Hebrew language.”
(2) Irenæus says “Matthew among the Hebrews brought out a writing of the Gospel in their own tongue.”
(3) Pantænus, according to Eusebius (H. E. v. 10), is said to have gone to preach to the Indians and to have found among them a copy of the Hebrew Gospel according to St Matthew which had been left by the Apostle Bartholomew.
(4) In later times evidence for the belief in a Hebrew original is drawn from the writings of Origen, Eusebius, Jerome, and many others.
Against this testimony in favour of a Hebrew original, arguments tending to an opposite conclusion are grounded on (1) the disappearance of the Hebrew Gospel: (2) the authority which the existing version has always had in the Church: (3) the similarity of expression to certain portions of the other Gospels: (4) the apparent originality of style.
(1) That no copy of the Hebrew Gospel is extant need not excite surprise. With the destruction of Jerusalem the Hebrew speaking Christians would be for the most part scattered far and wide over the limits of the Roman Empire. Necessity would impel them to become familiar with the Greek tongue. Their Jewish compatriots in foreign countries would be acquainted with no other. Everywhere the credit of the Greek version of St Matthew’s Gospel would be fully established; to that version the original Hebrew edition would soon give place. It seems probable too that copies of this Gospel were purposely altered and mutilated to serve the ends of heretical sects, and thus the genuine Hebrew text would become more and more difficult to obtain, and finally would be discredited and lost to the Church. The preface of St Luke’s Gospel suggests the thought that many more or less complete “Gospels” once extant have disappeared. Moreover, most critics are agreed that the existing Epistles of St Paul do not comprise the whole number which he wrote to the Churches.
The points raised in the second (2) and third (3) arguments are considered below.
(4) The question of originality cannot be decisively settled by an appeal to the style of the Greek Gospel. There are, however, certainly some characteristics in St Matthew’s Gospel that seem to indicate a translation. The style is uniform, almost monotonous. Hebraisms are regularly and evenly distributed, not as in St Luke, prominent in some parts and altogether absent in others. The actual Hebrew words are few. This is what we should expect in a translation, but not in an original Gospel addressed principally to Jewish converts. St Matthew’s Gospel deals with quotations from the Old Testament in a twofold manner. When the narrative is closely parallel with the other Synoptic Gospels, the quotations are also parallel following generally the text of the LXX., but presenting the same variations from that text which appear in the other Synoptic Gospels. But in those portions of this Gospel which are independent of the others, the quotations approach more nearly to the Hebrew text. This phenomenon must be taken into account in drawing any conclusion as to the existence of the Aramaic original.
The following theory is advanced as a natural way of explaining the facts. It can hardly be doubted that St Matthew in the first instance composed a Gospel for the use of the Palestinian Jews. But on the disruption of the Jewish polity Aramaic would cease to be intelligible to many, and the demand would come for a Greek version of the Gospel according to St Matthew. How would this demand be met? Either Matthew himself, or else some faithful scribe, would use the Hebrew Gospel as the basis of a Greek version. Many of the familiar parables and sayings of Jesus, which were orally afloat in all the Churches, he would (for the sake of old association) incorporate with little alteration, but he would preserve throughout the plan of the original, and, in passages where the special teaching of this Gospel came in, the version would be a close rendering of the Aramaic. This theory explains the verbal coincidence of some parts of St Matthew’s Gospel with the parallel Synoptic passages, and accounts for the facts in regard to the quotations stated above.
Such a version, especially if made by St Matthew himself, would indeed be rather an original work than a translation, and would speedily in either case acquire the authority of the original Aramaic. Accordingly we find that even those writers who speak of the Hebrew Gospel themselves quote from the Greek version as authoritative.
(A) Miracles. (B) Parables. (C) Discourses. (D) Incidents peculiar to this Gospel.
(1) Cure of two blind men Matthew 9:27-31.
(2) The stater in the fish’s mouth Matthew 17:24-27.
(1) The tares Matthew 13:24-30.
(2) The hid treasure Matthew 13:44.
(3) The pearl of great price Matthew 13:45-46.
(4) The draw net Matthew 13:47-50.
(5) The unmerciful servant Matthew 18:23-35.
(6) The labourers in the vineyard Matthew 20:1-16.
(7) The two sons Matthew 21:28-32.
(8) Marriage of the king’s son Matthew 22:1-14.
(9) The ten virgins Matthew 25:1-13.
(10) The talents Matthew 25:14-30.
(1) A large part of the sermon on the Mount.
(2) Invitation to the heavy laden Matthew 11:28-30.
(3) Idle words Matthew 12:36-37.
(4) The blessing pronounced on Peter Matthew 16:17-19.
(5) The greater part of ch. 18 on humility and forgiveness.
(6) The rejection of the Jews Matthew 21:43.
(7) The denunciation of the Scribes and Pharisees as a connected discourse 23.
(8) The description of the judgment Matthew 25:31-46.
(9) and promise Matthew 28:18-20.
(1) The whole of ch. 2.
(α) The coming of the Magi, guided by the star in the east.
(β) The massacre of the innocents.
(γ) The flight into Egypt.
(δ) The return to Nazareth.
(2) The coming of the Pharisees and Sadducees to John’s baptism Matthew 3:7.
(3) Peter’s attempt to walk upon the water Matthew 14:28-31.
(4) Payment of the Temple Tax Matthew 17:24-27.
(5) In connection with the Passion:
(α) The covenant of Judas for thirty pieces of silver; his repentance, and his end Matthew 26:14-16; Matthew 27:3-10.
(β) The dream of Pilate’s wife Matthew 27:19.
(γ) The appearance of saints in Jerusalem Matthew 27:52.
(6) In connection with the Resurrection:
(α) The watch placed at the sepulchre Matthew 27:62-66.
(β) The soldiers bribed to spread a false report Matthew 28:11-15.
(γ) The earthquake Matthew 28:2.
Analysis Of The Gospel
The Birth and Childhood of the King:—Matthew 1:1 to Matthew 2:23.
(1) The lineage of Jesus Christ Matthew 1:1-17.
(2) His birth Matthew 1:18-25.
(3) The visit of the Magi Matthew 2:1-12.
(4) The flight into Egypt and the return Matthew 2:13-23.
According to St Matthew’s plan Jesus Christ is represented as (α) the King; (β) descended from David; (γ) who fulfils the words of prophecy; (δ) whose Kingdom is recognised by the Gentiles; (ε) who is the representative of His nation, and fulfils their history.
The Beginning of the Kingdom:—Matthew 3:1 to Matthew 4:11.
(1) The forerunner of the Kingdom Matthew 3:1-12.
(2) The baptism of Jesus Matthew 3:13-17.
(3) The Temptation Matthew 4:1-11.
This part corresponds to the opening verses of St Mark’s Gospel; it contains the announcement and victory of the King, and His entrance upon His reign; the true kingdom of God is opposed to the false conception of the Kingdom.
The Works and Signs of the Kingdom of God:—Matthew 4:12 to Matthew 16:12.
Section (i). At Capernaum Matthew 4:1 to Matthew 8:17.
(α) Preaching of repentance (Metanoia) Matthew 4:17.
(β) Call of four disciples Matthew 4:18-22.
(γ) Various diseases are cured Matthew 4:23-25.
(δ) The sermon on the mount 5, 6, 7.
(ε) Cleansing of a leper Matthew 8:1-4.
(ζ) Cure of the centurion’s servant Matthew 8:5-13.
(η) Cure of Peter’s wife’s mother Matthew 8:14-17.
The preparation for the Kingdom is amendment of life, a changed heart. It is a Kingdom of love shewn by deeds of mercy. The Law of the Kingdom is the highest fulfilment of the old Law.
Section (ii). Jesus crosses the Lake Matthew 8:18-34.
(α) Fitness for discipleship Matthew 8:18-22.
(β) The winds and the sea obey Him Matthew 8:23-27.
(γ) The Gergesene demoniacs Matthew 8:28-34.
Jesus shews that self-denial is essential to His subjects; He exhibits His power over nature, and over the spiritual world.
Section (iii). Return to Capernaum Matthew 9:1 to Matthew 13:52.
(α) Cure of a paralytic Matthew 9:1-8.
(β) Call of Levi Matthew 9:9.
(γ) Feast in Levi’s house. Jesus the friend of sinners Matthew 9:10-13.
(δ) Fasting Matthew 9:14-17.
(ε) The daughter of Jairus.—The woman with an issue Matthew 9:18-26.
(ζ) Two blind men cured Matthew 9:27-31.
(η) The dumb demoniac Matthew 9:32-34.
(θ) The good works of Christ Matthew 9:35.
(ι) The labourers are few Matthew 9:36-38.
(κ) The choice and mission of the Twelve 10.
(λ) John the Baptist—his message to Jesus—his position as a prophet Matthew 11:1-19.
(μ) The unrepentant cities—The yoke of Christ Matthew 11:20-30.
(ν) The observance of the Sabbath Matthew 12:1-13.
(ξ) Plot of the Pharisees—Retirement of Jesus Matthew 12:14-21.
(ο) Cure of the blind and dumb man—Blasphemy of the Pharisees Matthew 12:22-37.
(π) Rebuke to those who ask for a sign Matthew 12:38-45.
(ρ) The kinsfolk of Jesus Matthew 12:46-50.
(σ) Teaching by parables Matthew 13:1-52.
In these Chapters the teaching of the Kingdom is further developed in its relation (1) to John, as the greatest of the Prophets before the Kingdom; (2) to the religious system of the Pharisees. The Church of Christ is founded by the call of His disciples. Its future is foreshewn in the charge to the Twelve, and in the Parables of ch. 13.
Section (iv). At Nazareth.
His own receive Him not Matthew 13:53-58.
Section (v). In different parts of Galilee Matthew 14:1 to Matthew 16:12.
(α) Herod, who has slain John, asks concerning Christ Matthew 14:1-12.
(β) Jesus retires Matthew 14:13-14.
(γ) The feeding of Five Thousand Matthew 14:15-21.
(δ) The passage to Gennesaret—Jesus walks on the sea Matthew 14:22-36.
(ε) The tradition of the elders—Hypocrisy Matthew 15:1-20.
(ζ) The Canaanite woman Matthew 15:21-28.
(η) Cure of many sick Matthew 15:29-31.
(θ) The feeding of Four Thousand Matthew 15:32-38.
(ι) A sign refused Matthew 16:4.
(κ) The leaven of the Pharisees Matthew 16:5-12.
Here the Kingdom of God is brought into contrast with (1) the kingdom of Herod—a point of special interest to Matthew; and (2) with legal righteousness. Jesus indicates the extension of His Church to the Gentiles. He manifests His creative power.
The Predictions of the Passion:—Matthew 16:13 to Matthew 20:34.
Section (i). Near Cæsarea Philippi Matthew 16:13-28.
(α) Peter’s acknowledgment of the Son of God—The first prediction Matthew 16:13-20.
(β) Peter rebuked—The true subjects of the King Matthew 16:21-28.
The Confession of St Peter is the central point of interest in the education of the disciples. The importance of the crisis is shewn by the expression ‘from that time’ (Matthew 16:21). Possessing this truth the disciples may learn the other truth—the sufferings of the Son of Man. Each prediction presents the same contrast—a lesson of glory, and a lesson of humiliation.
Section (ii). The second prediction of the Passion Matthew 17:1 to Matthew 18:35.
(α) The Transfiguration Matthew 17:1-13.
(β) Cure of the lunatic boy Matthew 17:14-21.
(γ) The prediction Matthew 17:22-23.
(δ) The Temple Tax Matthew 17:24-27.
(ε) Contention for greatness Matthew 18:1-6.
(ζ) Offences and forgiveness Matthew 18:7-35.
A glimpse of the glorified Kingdom of God contrasted with the misery of earth. All that follows the prediction shews the inability of the disciples to understand as yet the truth about the Kingdom.
Section (iii). The third prediction of the Passion 19–20:34.
(α) Journey through Peræa Matthew 19:1-2.
(β) Question of divorce Matthew 19:3-12.
(γ) Children brought to Christ Matthew 19:13-15.
(δ) The rich young ruler Matthew 19:16-22.
(ε) Riches—Rewards of Christ’s followers Matthew 19:23-30.
(ζ) Parable of the labourers in the vineyard Matthew 20:1-16.
(η) The prediction Matthew 20:17-19.
(θ) The petition of Salome for her sons Matthew 20:20-28.
(ι) Two blind men are cured Matthew 20:29-34.
Compare the exactness of detail in this third Prediction with the less definite first and second Predictions.
The social life of the subjects of the King—marriage and the use of riches—must be moulded to the laws of the Kingdom. There are great rewards in store for Christ’s faithful followers.
The Triumph of the King:—21–25.
Sunday and Monday Nisan 9 and 10.
(α) The King enters the Holy City in triumph Matthew 21:1-11.
(β) The cleansing of the Temple Matthew 21:12-14.
(γ) The children’s praise Matthew 21:15-16.
(δ) Bethany—The cursing of the fig-tree Matthew 21:17-22.
(ε) The victories of the King Matthew 21:23-23.
(1) Over the Sanhedrin—The parables of the Two Sons, the Vineyard, and the Marriage Feast Matthew 21:23 to Matthew 22:14.
(2) Over the Pharisees—The tribute money Matthew 22:15-22.
(3) Over the Sadducees—The Resurrection Matthew 22:23-33.
(4) Over a certain lawyer—The greatest commandment Matthew 22:34-40.
(5) By a counter-question—David’s Son Matthew 22:41-46.
(6) Rebuke of the Pharisees 23.
(ζ) Discourse concerning the fall of Jerusalem and the end of the world—Type and antitype 24.
(η) Parables of the Advent Matthew 25:1-30.
(θ) The judgment of the nations Matthew 25:31-46.
Here Jesus is set forth (1) as the King who triumphs; (2) as victorious over all adversaries; (3) as the Prophet who must perish in Jerusalem.
Wednesday, Nisan 12–Friday, Nisan 14, 26, 27.
(α) A fourth prediction of the Passion Matthew 26:1-2.
(β) A meeting of the Sanhedrin Matthew 26:3-5.
(γ) The feast in Simon’s house—Judas agrees to betray Jesus Matthew 26:6-16.
(δ) The Last Supper Matthew 26:17-30.
(ε) All shall be offended Matthew 26:31-35.
(ζ) The agony in the garden of Gethsemane Matthew 26:36-46.
(η) The arrest of Jesus Matthew 26:47-56.
(θ) The trial before Caiaphas Matthew 26:57-68.
(ι) The denial of Peter Matthew 26:69-72.
(κ) The formal trial before the Sanhedrin Matthew 27:1.
(λ) The remorse of Judas—The Roman trial Matthew 27:2-26.
(μ) The mockery by Roman soldiers Matthew 27:27-30.
(ν) The crucifixion and death of Jesus Matthew 27:31-56.
(ξ) The entombment Matthew 27:57-66.
The Triumph of the King is followed by the Humiliation, true to the Predictions of Jesus. “He humbled Himself even unto the death upon the Cross.”
(α) The empty sepulchre Matthew 28:1-8.
(β) The appearance of the Lord to the women Matthew 28:9-10.
(γ) The soldiers bribed to silence Matthew 28:11-15.
(δ) Jesus in Galilee Matthew 28:16-17.
(ε) The last commission Matthew 28:18-20.
The Gospel of the Kingdom ends fittingly with the victory over death; with the declaration by the Lord Jesus of His universal power, and His commission to the disciples to teach all nations.
External History During The Life And Ministry Of Jesus Christ
b. c. 3. (see note ch. Matthew 2:1) Octavianus Augustus had been sole ruler of the Roman Empire from b. c. 30. Twice during that period the temple of Janus had been closed in sign of peace.
b. c. 1. Death of Herod. Rising of the Jews against the Procurator Sabinus. Repression of the revolt by Varus: 2000 Jews crucified.
a. d. 6. Resistance to the Census of Quirinus by Judas the Gaulonite and his Galilæan followers.
a. d. 7. Banishment of Archelaus.
1–12. Campaigns against the Germans, Pannonians, and Dalmatians, conducted by Tiberius and Germanicus. The disastrous defeat of Varus in Germany. Final success and triumph of the Roman Generals.
14. Death of Augustus and succession of Tiberius.
15–17. Germanicus continues the war against the Germans, and triumphs.
18. Death of Ovid and of Livy.
19. Death of Germanicus.
Jews banished from Italy.
20–31. Hateful tyranny of Tiberius. Ascendancy of Sejanus. Fall of Sejanus a. d. 30.
26. Pontius Pilate appointed as the sixth Procurator of Judæa.
2. The Imperial Rule
It will be seen from this summary, that while Jesus was passing a quiet childhood in the Galilæan valley, few startling events disturbed the peace of the world. But it was an epoch of the greatest historical interest. It was a crisis in the kingdoms of the world as well as in the Kingdom of God. Rome had completed her conquests—no formidable rival was left to threaten her power in any direction. But the moment when the Roman people secured the empire of the world, they resigned their own liberties into the hands of a single master.
Cæsar Octavianus, afterwards named Augustus, the successor of the great Julius Cæsar, was the first to consolidate this enormous individual power; it was he who bequeathed to the world the proudest titles of despotic rule—Emperor—Kaiser—Czar. With him the true nature of the monarchy was veiled over by the retention of Republican forms, and by a nominal re-election at intervals. The justice and clemency of his rule kept out of sight the worst abuses of unlimited power. And partly owing to the fact that the most brilliant age of Roman literature coincided with the reign of Augustus, his name is associated rather with literary culture and refinement, than with despotic sway.
When Jesus grew up to manhood, the grace and culture and the semblance of liberty which had gilded the despotism of Augustus vanished under the dark influence of the morose and cruel Tiberius. If ever men suffered from hopeless tyranny and wrong, it was in this reign. It is a miserable history of lives surrounded by suspicion and fear, and of the best and purest citizens yielding to despair or removed by secret assassination.
It can perhaps be scarcely a matter of surprise, that a Jewish patriot, alive to the horrors of this despotism and recalling the prophetic images of a triumphant Messiah, should sometimes have dreamed that the Kingdom of God would be manifested by the overthrow of this monstrous evil, and in turn establish itself as an external power stronger and more resistless than Rome. It is this thought that gives point to the third temptation presented to our Lord. (ch. Matthew 4:8-9).
3. The Provincial System
A glance at the Provincial system of Rome with especial reference to Palestine will shew how truly, in an external sense, Christ came in the fulness of time.
Under the Empire the condition of the provinces was happier than formerly. The rapacity of individual governors was checked by the imperial supervision. Moreover, great consideration was in many cases shewn to a conquered people. National customs were allowed to continue; even native princes were in several instances confirmed in their rule on condition of becoming tributary to Rome.
In accordance with this principle, the Herodian dynasty was tolerated in Palestine. Observe how the changes in that dynasty affected the life of Christ. When Jesus was born, Herod was reigning in Jerusalem; hence the events that led to the flight into Egypt. On the return of Jesus with Mary and Joseph, the kingdom was divided; hence the possibility of taking refuge from the cruelty of an Archelaus under the more tolerant Antipas in the home at Nazareth. The banishment of Archelaus a few years afterwards brought about the establishment in Judæa of the Roman government, which with its accustomed liberality left the national system represented by the Sanhedrin, not wholly unimpaired, indeed, but still influential.
Important consequences followed this precise political position. The Jewish nation was still responsible. It was Israel and not Rome that rejected the Messiah—Israel that condemned to death the Lord of Life. But it was Rome that executed the will of the Jewish people. Jesus suffered, by the law of Rome, death on the Roman cross, with all its significance, its agreement with prophecy, and its divine fitness. The point to be observed is that under no other political conditions could this event have taken place in that precise manner, which was wholly in accordance with the Scriptures that foretell the Messiah.
4. A time of Peace
The lull of peace that pervaded the Roman world, was another element in the external preparation for the advent of Christ. In the generation which preceded and in that which followed the life of Christ on earth, Palestine, and indeed the whole empire, was disquieted by the greatest political confusion. In the generation before the Christian Era, Antony and Augustus were contending for the mastery of the world, and a disputed succession disturbed the peace of Palestine. The succeeding generation was filled with the horrors of the Jewish war, of which Galilee was the focus, and which culminated in the fall of Jerusalem. It is clear that the conditions of Christ’s ministry could not have been fulfilled in either of these conjunctures.
5. The various nationalities in Palestine
A further point of interest at the particular period when Jesus lived on earth, is the variety of nationalities which the special circumstances of the time brought together in Palestine.
A political epoch that found a Roman governor in the south (where the native ecclesiastical rule still prevailed), Idumean kings in the north and east, wild mountain and desert tribes pressing on the frontiers in one direction, peaceful Phœnicians in another, involved a mixture and gathering of populations which made Palestine an epitome of the whole world. The variety of life and thought, which must have resulted from these different social elements, is one of those external circumstances which have rendered the Gospel so fit to instruct every age and every condition of men.
6. The religious condition of the Empire
The wider and more interesting question of the religious state of the world at this epoch, cannot be fully discussed here. In Greece and in Rome, the most civilised portions of the earth, Religion allowed, or at least was ineffectual to prevent, a state of morality which St Paul describes with terrible plainness in the first chapter of his Epistle to the Romans. Gross immorality entered even into the ritual of worship; Religion raised no voice against the butchery of gladiatorial shows, or against infanticide, or slavery, or suicide, or even against the horrors of human sacrifice.
Little real belief in the gods and goddesses remained; and though ancient superstitions still lingered among the vulgar, and interested motives on the part of priests and communities kept alive the cult of special deities, and supported shrines and temples in various parts of the world, and though, credulity gaining ground as true religious feeling passed away, the mysterious rites of Egypt and the East, the worship of Isis and of Mithras flourished at Rome in spite of repressive edicts—all this was external and unreal, a thin cover for deep-seated and widespread scepticism.
Philosophy did but little to fill the void. Stoicism, the favourite creed with the practical Roman, though apparently nearest to Christianity in some respects, was deeply opposed to the Christian spirit by its pride, its self-sufficiency, its exclusiveness, its exaltation of human nature, its lack of love, its approval of suicide. Epicurism had degenerated from a high ideal to a mere pursuit of sensual pleasure.
It was in the midst of a world thus corrupt to the core, that the beautiful and novel conception rose of a religion, which recognizing no limits of race or language, should without distinction draw all men to itself by its appeal to the sin-stricken conscience, and by the satisfaction it brought to the deepest needs of humanity.
A Genealogical Table Of The Herodian Family, Including Those Members Of It Who Are Mentioned In The Gospel According To St Matthew.
Herod the king (ch. Matthew 2:1; Matthew 2:16; Matthew 2:19) married ten wives, among whom were:
1. Mariamne, grand-daughter of Hyrcanus and so connected with the Maccabees.
2. Mariamne, d. of Simon a high-priest.
3. Malthaké, a Samaritan.
4. Cleopatra of Jerusalem.
Herod Philip I. = Herodias.
Antipas = 1 d. of Aretas.
Herod Philip II. = Salome.
ch. Matthew 14:3.
ch. Matthew 14:3-11.
ch. Matthew 2:22.
ch. Matthew 14:3.
ch. Matthew 16:13.
ch. Matthew 14:3-11.
ch. Matthew 14:6-11.
ch. Matthew 14:6-11.the Tetrarch.= 2. Herodias.
The New Testament: ἡ καινὴ διαθήκη (ch. Matthew 26:28), more correctly the New Covenant, a rendering which preserves the sense of a continuity between the past history of Israel and the future history of the Church as revealed by the Gospel. In the Saviour’s words, God renewed the ancient Covenant which He made with the patriarchs. The universal adoption of the other possible rendering of διαθήκη, Testament, has obscured this connection, which St Matthew places in the greatest prominence throughout his Gospel.
Gospel (Good News): a most felicitous translation into a Saxon compound of the Greek εὐαγγέλιον, which means: (1) reward for good news, (2) good news. The Continental languages have naturalised the Greek word: évangile (French), evangelium (German), evangelo (Italian). A similar instance of felicitous word-formation is “passover”; see note, ch. Matthew 26:2.
According to: the Gospel is more correctly spoken of as according to than as of St Matthew. It is the Gospel of Jesus Christ, but it is variously presented according to the plan and aims of the different writers inspired to meet the requirements of particular readers, and to satisfy special needs.
Synoptic: a term applied to the first three Gospels, because they take a synopsis or conspectus of the same group and succession of events. The fourth Gospel deals mainly with the works of Christ in Judæa as distinct from His circuits in Galilee and His life at Capernaum. The great discourses of that Gospel are also supplementary to the records of the Synoptists.
On the MSS. of the New Testament
No Classical work has so many valuable ancient MSS. on which to establish its text as the New Testament. The earliest of these MSS. are beautifully written on fine vellum, (prepared skin of calves or kids) in uncial or large capital letters. The later MSS. are called cursive, from being written in a cursive (curro) or running hand.
The subjoined brief account of the five oldest uncial MSS. of the N. T. will be of interest.
א. Codex Sinaiticus. This is probably the oldest MS. of the N. T. now extant, and is assigned to the fourth century. It was discovered by Tischendorf in the Convent of St Catharine on Mount Sinai, in 1859. “It contains both Old and New Testaments—the latter perfect without the loss of a single leaf. In addition it contains the entire Epistle of Barnabas and a portion of the ‘Shepherd’ of Hermas” (Tischendorf). This Codex is now at St Petersburg.
A. Codex Alexandrinus. This MS. belongs to the fifth century. It contains, with very few exceptions, the whole of the LXX. version of the O. T.; in the N. T. the missing portions are Matthew 1:1 to Matthew 25:6, John 6:50 to John 8:52, 2 Corinthians 4:13 to 2 Corinthians 12:6. It is now in the British Museum, having been presented to Charles I. by Cyrillus Lucaris, Patriarch of Constantinople, who had previously brought it from Alexandria in Egypt.
B. Codex Vaticanus also contains the LXX. Version of the O. T. with the exception of a large portion of Genesis and Psalms 105-137; in the N. T. the latter part of the Epistle to the Hebrews is lacking (from ch. Matthew 9:14–end), also the Pastoral Epistles and the Apocalypse. It is probably either contemporary with א, or a little later. This MS. is now, as the name implies, in the Vatican Library.
C. Codex Ephraemi rescriptus: a palimpsest; i. e. on the vellum which contained the worn-out ancient letters (the value of the MS. not being recognised) were written the works of the Syrian Saint Ephraem. In the seventeenth century the older writing was observed beneath the more modern words, and a great portion of this valuable fifth-century codex has been recovered and published. It contains portions of the LXX. Version of the O. T., and fragments of every book of the N. T. with the exception of 2 John and 2 Thessalonians, which are entirely lost. This Codex is in the National Library of Paris.
D. Codex Bezæ: a MS. of the sixth or seventh century, containing the Gospels and Acts, between which the Catholic Epistles once stood. Of these, 3 John. vv. 11–15 is the only extant portion. The interpolations and various readings of this MS. are of a remarkable character. There are several lacunæ. It is now in the Cambridge University Library, to which it was presented by Beza in 1581. (See Wetstein’s Proleg. in N. T. pp. 28–101. Scrivener, Introduction to the Criticism of the N. T. pp. 83–118. Tischendorf, Introduction to the Tauchnitz Edition of the N. T. Smith’s Dictionary of the Bible; Art. New Testament, pp. 513, 514.)
THE HOLY LAND
Palestine (Philistia) or the Holy Land was about 140 miles in length. The distance from Dan to Beersheba was less than that between London and Manchester; the distance from Capernaum to Jerusalem was nearly the same as that from Rugby to London. The average breadth was 40 miles.
The political divisions are indicated as they existed during our Lord’s ministry. At the date of His birth all the districts included in this map were comprised in the Kingdom of Herod the Great. After Herod’s death, Archelaus ruled over Samaria and Judæa. When Archelaus was banished these divisions were placed under the rule of a Roman Procurator.
Mount Hermon, called also Sirion (the Glitterer), and Shenir (Deuteronomy 3:9), and Sion (Deuteronomy 4:48), ch. Matthew 17:1.
Cæsarea Philippi, ch. Matthew 16:13.
Syro-Phœnicia or Canaan, ch. Matthew 15:22 and Mark 7:26.
Nazareth, ch. Matthew 2:23.
Mount Tabor, the traditional scene of the Transfiguration; at this time its summit was probably occupied by a fortress. Ch. Matthew 17:1.
Gerasa, not mentioned in this gospel; see ch. Matthew 8:28, and cp. Mark 5:1, where one reading is Gerasenes, inhabitants of a different Gerasa or Gergesa.
Ephraim, the supposed site of the Ephraim mentioned John 11:54, to which Jesus retired shortly before his last Passover.
Ramah, ch. Matthew 2:18.
Arimathæa, ch. Matthew 27:57.
Jericho, ch. Matthew 20:29.
Bethphage, ch. Matthew 21:1.
Bethany, ch. Matthew 21:17, Matthew 26:6.
Bethlehem, ch. Matthew 2:1.
Machærus, the scene of John Baptist’s imprisonment and death, ch. Matthew 4:12 and Matthew 14:10.