Teks -- Matthew 26:57 (NET)

Condemned by the Sanhedrin

26:57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house the experts in the law and the elders had gathered.

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Wesley: Mat 26:57 - They led him away to Caiaphas

From the house of Annas, the father - in - law of Caiaphas, to whom they had carried him first. Mar 14:53; Luk 22:54; Joh 18:12.

Clarke: Mat 26:57 - They - led him away to Caiaphas

They - led him away to Caiaphas - John says, Joh 18:13, that they led him first to Annas; but this appears to have been done merely to do him honor as the father-in-law of Caiaphas, and his colleague in the high priesthood. But as the Sanhedrin was assembled at the house of Caiaphas, it was there he must be brought to undergo his mock trial: but see on Joh 18:13 (note).

Calvin: Mat 26:57 - NO PHRASE

Luke follows a different order from Matthew and Mark in the narrative; but when we come to the proper place, we will endeavor to reconcile the points in which they differ. It will be proper, in the meantime, to glance briefly at those things which claim our attention in the words of Matthew and Mark. First, in order to remove the offense of the cross, we ought to consider the advantage which we have derived from Christ’s emptying of himself, (Phi 2:7;) for thus will the inestimable goodness of God, and the efficacy of his grace, be found to remove by its brightness every thing in it that was disagreeable or shameful. According to the flesh, it was disgraceful that the Son of God should be seized, bound, and made a prisoner; but when we reflect that by his chains we are loosed from the tyranny of the devil, and from the condemnation in which we were involved before God, not only is the stumbling-block, on which our faith might have struck, removed out of the way, but in place of it there comes an admiration of the boundless grace of God, who set so high a value on our deliverance, as to give up his only-begotten Son to be bound by wicked men. This will also be a pledge of the astonishing love of Christ towards us, that he spared not himself, but willingly submitted to wear fetters on his flesh, that our souls might be freed from fetters of a far worse description.

Mat 26:57. But they who had seized Jesus led him to Caiaphas. Though the Jews had been deprived of what is called, the higher jurisdiction, there still lingered among them some vestiges of that judicial authority which the Law confers on the high priest, (Deu 1:8;) so that, while they had lost the absolute authority, ²²³ they retained the power of administering moderate correction. This is the reason why Christ is brought before the high priest to be interrogated; not that a final sentence may be pronounced on him by theft tribunal, but that the priests may afterwards present him before the governor, under the aggravating influence of their decision. ²²⁴ Caiaphas the high priest was also named Joseph, and this man—as we are told by the historian Josephus—was appointed to be high priest by Valerius Gratus, governor of Judea, when Simon, the son of Camithus, was deposed from that office. ²²⁵ The Evangelists give his surname only, ²²⁶ perhaps because he was more generally named, and better known, by it.

Matthew says that the priests assembled in the house of Caiaphas; and that they were already assembled at midnight, before Christ was brought, but because the place of meeting had been appointed, that, as soon as the information reached them, they might meet hastily at an early hour in the morning; though we have lately seen that some who belonged to the order of the priesthood went out by night, along with the soldiers, to seize Christ. But we have frequently seen, in other passages, that the Evangelists were not very exact in adhering to the order of time. In this passage, certainly, they had no other object in view than to show that the Son of God was oppressed by a wicked conspiracy of the whole council. And here a frightful and hideous spectacle is placed before our eyes; for nowhere else than at Jerusalem was there at that time either a temple of God, or lawful worship, or the face of a Church. The high priest was a figure of the only Mediator between God and men; those who sat along with him in the council represented the whole Church of God; and yet all of them unite in conspiring to extinguish the only hope Of salvation. But as it had been declared by prediction of David, that

the stone which the builders rejected would nevertheless become the head-stone of the corner, (Psa 118:22;)

and as Isaiah had foretold that

the God of armies would be to the whole people of Israel a stone of stumbling, on which they would dash themselves,
(Isa 8:14)

the Lord wisely made provision that such wickedness of men should not perplex believing souls.

Defender: Mat 26:57 - Caiaphas the high priest

Caiaphas' father-in-law was Annas (Joh 18:13). Act 4:6 and Luk 3:2 support the fact that both were high priests. This position of high priest had become a political position. Annas had been deposed by Rome, with Caiaphas appointed in his place, but Annas still managed to exercise much of the power of the position. It is sad that both were Sadducees, rejecting the supernatural, and wanting the prestigious position for political and financial reasons only. They were intensely hostile to Jesus for these reasons, rather than for their manufactured charge of blasphemy against God."

TSK: Mat 26:57

Psa 56:5, Psa 56:6; Mar 14:53, Mar 14:54; Luk 22:54, Luk 22:55; Joh 11:49, Joh 18:12-14, Joh 18:24

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Poole: Mat 26:57

Mark saith, Mar 14:53 , They led Jesus away to the high priest: and with him were assembled all the chief priests, and the elders, and the scribes. Luke saith no more but, Then took they him, and led him, and brought him into the high priest’ s house, Luk 22:54 . John saith, Joh 18:12,13 Then the band, and the captain, and the officers of the Jews, took Jesus, and bound him, and led him away to Annas first; for he was father-in-law to Caiaphas, which was the high priest that same year. All things were now out of order in the Jewish church. Regularly, their high priests were to be such as derived from the eldest son of Aaron, and were to hold in their place for life; but they were now chosen annually, and their conquerors ruled the choice as they pleased. Yet some think, that in this the Jews kept something of their ancient form, and the high priest was chosen regularly of the house of Aaron and for life; but the Romans when they listed turned him out, and sold the place to another; and such a one was Caiaphas, who was at that time high priest, son-in-law to Annas. Their carrying of Christ first to Annas’ s house, was no more than to stay there a while till Caiaphas, and the council, which was appointed to meet that morning at the house of Caiaphas, could assemble.

Haydock: Mat 26:57 - To Caiphas

To Caiphas. Our Saviour Christ was led in the night time, both to Annas and Caiphas: and first to Annas; (John xviii. 13,) perhaps because the house of Annas was in their way; or that they had a mind to gratify the old man with the sight of Jesus, now taken prisoner and bound with ropes. (Witham) ---

After the chief priests had bribed Judas to betray Christ, they bring him to Caiphas, not as to this judge, but as to his enemy, to insult over him: and then they began to examine him concerning his doctrine and disciples, that they might find some heads of accusation from his answers: thus they shewed that they acted contrary to common justice, in apprehending a person before they had any thing to lay to his charge. (Jansenius) ---

Josephus relates that Caiphas had purchased the high priesthood for that year; although Moses, at the command of God, had ordained that a regular succession be kept up, and the son should succeed the father in the high priesthood. It is no wonder then if an iniquitous judge passed an iniquitous sentence. (St. Jerome)

Gill: Mat 26:57 - And they that had laid hold on Jesus // led him away to Caiaphas, the high priest // where the Scribes and elders were assembled

And they that had laid hold on Jesus,.... Who were the band, and the captain, and the officers of the Jews, as Joh 18:12, or as the Jews themselves say ^q, the elders of Jerusalem; who not only laid fast hold on him, but bound him; and that both for greater security of him, some of them perhaps knowing how he had made his escape from them formerly; or at least taking the hint from Judas, to hold him fast, and lead him away safely; and by way of reproach and contempt, thereby showing that he was a malefactor, and had done some crime worthy of bonds; and having him thus in fast and safe custody, they

led him away to Caiaphas, the high priest; who was high priest that year; for the priesthood was frequently changed in those times, and men were put into it by the Roman governor, through favour or bribery. The year before this, Simeon, or Simon ben Camhith, was high priest; and the year before that, Eleazar, the son of Ananus; and before him, Ishmael ben Phabi, who were all three, successively, made high priests by the Roman governor: as was also this Caiaphas, this year; and who by Josephus ^r, and in the Talmud ^s likewise, is called Joseph. From whence he had his name Caiaphas, is not certain: Jerom ^t says, it signifies "a searcher", or "a sagacious person"; but may be better interpreted, he adds, "one that vomits at the mouth"; deriving the word, as I suppose, from קוא, "to vomit", and פי, "the mouth"; See Gill on Mat 26:3. It was to the house, or palace of this man, the high priest, that Jesus was led,

where the Scribes and elders were assembled: a council was held about a week before this, in which Caiaphas assisted, and then gave counsel to the Jews, that it was expedient, that one man should die for the people, Joh 11:47, whether that was held at his house, or elsewhere, is not certain, very probably it might; however, it is clear from Mat 26:2, that two days ago, the chief priests, Scribes, and elders, were assembled together in his palace, to consult about putting Jesus to death; and here they were again met together on the same account, waiting to have him brought before them,

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NET Notes: Mat 26:57

¹ tn Grk “where.”

² tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.

Geneva Bible: Mat 26:57

^{( 16 )} And they that had laid hold on Jesus led [him] away to ^{( a )} Caiaphas the high priest, where the scribes and the elders were assembled.

^{( 16 )} Christ being innocent is condemned by the high Priest for that wickedness of which we are guilty.

^{( a )} From Annas to Caiaphas, before whom the multitude was assembled; (Joh 18:13).

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Maclaren: Mat 26:57-68 - A Libation To Jehovah

The Real High Priest And His Counterfeit

And they that had laid hold on Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled. 58. But Peter followed Him afar off unto the high priest's palace, and went in, and sat with the servants, to see the end. 59. Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put Him to death; 60. But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, 61. And said, This fellow said. I am able to destroy the temple of God, and to build it in three days. 62. And the high priest arose, and said unto Him, Answerest Thou nothing? what is it which these witness against Thee? 63. But Jesus held His peace. And the high priest answered and said unto Him, I adjure Thee by the living God, that Thou tell us whether Thou be the Christ, the Son of God. 64. Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven. 65. Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnessess behold, now ye have heard His blasphemy. 66. What think ye? They answered and said, He is guilty of death. 67. Then did they spit in His face, and buffeted Him; and others smote Him with the palms of their hands, 68. Saying, Prophesy unto us, Thou Christ, Who is he that smote Thee? '--Matt. 26:57-68.

JOHN'S Gospel tells us that Jesus was brought before Annas first,' probably in the same official priestly residence as Caiaphas, his son-in-law, occupied. That preliminary examination brought out nothing to incriminate the prisoner, and was flagrantly illegal, being an attempt to entrap Him into self-accusing statements. It was baffled by Jesus being silent first, and subsequently taking His stand on the undeniable principle that a charge must be sustained by evidence, not based on self-accusation. Annas, having made nothing of this strange criminal, sent Him bound unto Caiaphas.'

A meeting of the Sanhedrin had been hastily summoned in the dead of night, which was itself an illegality. Now Jesus stands before the poor shadow of a judicial tribunal, which, though it was all that Rome had left a conquered people, was still entitled to sit in judgment on Him. Strange inversion, and awful position for these formalists! And with sad persistence of bitter prejudice they proceeded to try the prisoner, all unaware that it was themselves, not Him, that they were trying.

They began wrongly, and betrayed their animus at once. They were sitting there to inquire whether Jesus was guilty or no; they had made up their minds beforehand that He was, and their effort now was but to manufacture some thin veil of legality for a judicial murder. So they sought false witness … that they might put Him to death.' Matthew simply says that no evidence sufficient for the purpose was forthcoming; Mark adds that the weak point was that the lies contradicted each other. Christ's presence has a strange, solemn power of unmasking our falsehoods, both of thought and deed, and it is hard to speak evil of Him before His face. If His calumniators were confused when He stood as Prisoner, what will they be when He sits as a Judge?

Only Matthew and Mark tell us of the two witnesses whose twisted version of the word about destroying the Temple and rebuilding it in three days' seemed to Caiaphas serious enough to require an answer. Their mistake was one which might have been made in good faith, but none the less was their travesty false witness.' Their version of His great word shows how easily the teaching of a lofty soul, passed through the popular brain, is degraded, and made to mean the opposite of what he had meant by it. For the destruction of the Temple had appeared in the saying as the Jews' work, and Jesus had presented Himself in it as the Restorer, not the Destroyer, of the Temple and of all that it symbolised. We destroy, He rebuilds. The murder of Jesus was the suicide of the nation. Caiaphas and his council were even now pulling down the Temple.

And that murder was the destruction, me far as men could effect it, of the true Temple of His body,' in which the fulness of the Godhead dwelt, and which was more gloriously reconstituted in the Resurrection. The risen Christ rears the true temple on earth, for through Him the Holy Ghost dwells in His Church, which is collectively the Temple,' and in all believing spirits, which are individually the temples' of God. So the false witnesses distorted into a lie a great truth.

The Incarnate Word was dumb all the while. He was still and refrained' Himself. It was the silence of the King before a lawless tribunal of rebels, of patient meekness, as a sheep before her shearers'; of innocence that will not stoop to defend itself from groundless accusations; of infinite pity and forbearing love, which sees that it cannot win, but will not smite. Jesus is still silent, but one day, with the breath of His lips shall He slay the wicked.' Caiaphas seems to have been annoyed as well as surprised at Jesus' silence, for there is a trace of irritation, as at contempt of court,' in his words. But our Lord's continued silence appears to have somewhat awed him, and the dawning consciousness of his dignity is, perhaps, the reason for the high priest's casting aside all the foolery of false witnessing, and coming at last to the real point,--the Messianic claims of Jesus.

Caiaphas was doing his duty as high priest in inquiring into such claims, but he was somewhat late in the day, and he had made up his mind before he inquired. What he wished to get was a plain assertion on which the death sentence could be pronounced. Jesus knew this, and yet He answered. But Luke tells us that He first scathingly pointed to the unreality and animus of the question by saying, If I tell you, ye will not believe.' But yet it was fitting that He should solemnly, before the supreme court, representative of the nation, declare that He was the Messiah, and that, if He was to be rejected and condemned, it should be on the ground of that declaration. Before Caiaphas He claimed to he Messiah, before Pilate He claimed to be King. Each rejected Him in the character that appealed to them most. The many-sidedness of the perfect Revealer of God brings Him to each soul in the aspect that most loudly addresses each. Therefore the love in the appeal and the guilt in its rejection are the greater.

But Christ's self-attestation to the council was not limited to the mere claim to the name of Messiah. It disclosed the implications of that name in a way altogether unlike the conceptions held by Caiaphas. When Caiaphas put in apposition the Christ' and the Son of God,' he was not speaking from the ordinary Jewish point of view, but from some knowledge of Christ's teaching, and there are two charges combined into one.

But Jesus' answer, while plainly claiming to be the Messiah, expands itself in regard to the claim to be Son of God,' and shows its tremendous significance. It involves participation in divine authority and omnipotence. It involves a future coming to be the Judge of His judges. It declares that these blind scribes and elders will see Him thus exalted, and it asserts that all this is to begin then and there (henceforth ), as if that hour of humiliation was to His consciousness the beginning of His manifestation as Lord, or, as John has it, the hour that the Son of Man should be glorified.' Nor must we leave out of sight the fact that it is the Son of Man' of whom all this is said, for thereby are indicated the raising of His perfect humanity to participation in Deity, and the possibility that His brethren, too, may sit where He sits. Much was veiled in the answer to the council, much is veiled to us. But this remains,--that Jesus, at that supreme moment, when He was bound to leave no misunderstandings, made the plainest claim to divinity, and could have saved His life if He had not done so. Either Caiaphas, in his ostentatious horror of such impiety, was right in calling Christ's words blasphemy, and not far wrong in inferring that Jesus was not fit to live, or He is the everlasting Son of the Father,' and will come to be our Judge.'

MHCC: Mat 26:57-68

Jesus was hurried into Jerusalem. It looks ill, and bodes worse, when those who are willing to be Christ's disciples, are not willing to be known to be so. Here began Peter's denying him: for to follow Christ afar off, is to begin to go back from him. It is more our concern to prepare for the end, whatever it may be, than curiously to ask what the end will be. The event is God's, but the duty is ours. Now the Scriptures were fulfilled, which said, False witnesses are risen up against me. Christ was accused, that we might not be condemned; and if at any time we suffer thus, let us remember we cannot expect to fare better than our Master. When Christ was made sin for us, he was silent, and left it to his blood to speak. Hitherto Jesus had seldom professed expressly to be the Christ, the Son of God; the tenor of his doctrine spoke it, and his miracles proved it; but now he would not omit to make an open confession of it. It would have looked like declining his sufferings. He thus confessed, as an example and encouragement to his followers, to confess him before men, whatever hazard they ran. Disdain, cruel mocking, and abhorrence, are the sure portion of the disciple as they were of the Master, from such as would buffet and deride the Lord of glory. These things were exactly foretold in the fiftieth chapter of Isaiah. Let us confess Christ's name, and bear the reproach, and he will confess us before his Father's throne.

Matthew Henry: Mat 26:57-68

We have here the arraignment of our Lord Jesus in the ecclesiastical court, before the great sanhedrim. Observe,

I. The sitting of the court; the scribes and the elders were assembled, though it was in the dead time of the night, when other people were fast asleep in their beds; yet, to gratify their malice against Christ, they denied themselves that natural rest, and sat up all night, to be ready to fall upon the prey which Judas and his men, they hoped, would seize.

See, 1. Who they were, that were assembled; the scribes, the principal teachers, and elders, the principal rulers, of the Jewish church: these were the most bitter enemies to Christ our great teacher and ruler, on whom therefore they had a jealous eye, as one that eclipsed them; perhaps some of these scribes and elders were not so malicious at Christ as some others of them were; yet, in concurrence with the rest, they made themselves guilty. Now the scripture was fulfilled (Psa 22:16); The assembly of the wicked have enclosed me. Jeremiah complains of an assembly of treacherous men; and David of his enemies gathering themselves together against him, Psa 35:15.

2. Where they were assembled; in the palace of Caiaphas the High Priest; there they assembled two days before, to lay the plot (Mat 26:3), and there they now convened again, to prosecute it. The High Priest was Ab -beth -din - the father of the house of judgment, but he is now the patron of wickedness; his house should have been the sanctuary of oppressed innocency, but it is become the throne of iniquity; and no wonder, when even God's house of prayer was made a den of thieves.

II. The setting of the prisoner to the bar; they that had laid hold on Jesus, led him away, hurried him, no doubt, with violence, led him as a trophy of their victory, led him as a victim to the altar; he was brought into Jerusalem through that which was called the sheep-gate, for that was the way into town from the mount of Olives; and it was so called because the sheep appointed for sacrifice were brought that way to the temple; very fitly therefore is Christ led that way, who is the Lamb of God, that takes away the sin of the world. Christ was led first to the High Priest, for by the law all sacrifices were to be first presented to the priest, and delivered into his hand, Lev 17:5.

III. The cowardice and faint-heartedness of Peter (Mat 26:58); But Peter followed afar off. This comes in here, with an eye to the following story of his denying him. He forsook him as the rest did, when he was seized, and what is here said of his following him is easily reconcilable with his forsaking him; such following was no better than forsaking him; for,

1. He followed him, but it was afar off. Some sparks of love and concern for his Master there were in his breast, and therefore he followed him; but fear and concern for his own safety prevailed, and therefore he followed afar off. Note, It looks ill, and bodes worse, when those that are willing to be Christ's disciples, are not willing to be known to be so. Here began Peter's denying him; for to follow him afar off, is by little and little to go back from him. There is danger in drawing back, nay, in looking back.

2. He followed him, but he went in, and sat with the servants. He should have gone up to the court, and attended on his Master, and appeared for him; but he went in where there was a good fire, and sat with the servants, not to silence their reproaches, but to screen himself. It was presumption in Peter thus to thrust himself into temptation; he that does so, throws himself out of God's protection. Christ had told Peter that he could not follow him now, and had particularly warned him of his danger this night; and yet he would venture into the midst of this wicked crew. It helped David to walk in his integrity, that he hated the congregation of evil doers, and would not sit with the wicked.

3. He followed him, but it was only to see the end, led more by his curiosity than by his conscience; he attended as an idle spectator rather than as a disciple, a person concerned. He should have gone in, to do Christ some service, or to get some wisdom and grace to himself, by observing Christ's behaviour under his sufferings: but he went in, only to look about him; it is not unlikely that Peter went in, expecting that Christ would have made his escape miraculously out of the hands of his persecutors; that, having so lately struck them down, who came to seize him, he would now have struck them dead, who sat to judge him; and this he had a mind to see: if so, it was folly for him to think of seeing any other end than what Christ had foretold, that he should be put to death. Note, It is more our concern to prepare for the end, whatever it may be, than curiously to enquire what the end will be. The event is God's, but the duty is ours.

IV. The trial of our Lord Jesus in this court.

1. They examined witnesses against him, though they were resolved, right or wrong, to condemn him; yet, to put the better colour upon it, they would produce evidence against him. The crimes properly cognizable in their court, were, false doctrine and blasphemy; these they endeavoured to prove upon him. And observe here,

(1.) Their search for proof; They sought false witness against him; they had seized him, bound him, abused him, and after all have to seek for something to lay to his charge, and can show no cause for his commitment. They tried if any of them could allege seemingly from their own knowledge any thing against him; and suggested one calumny and then another, which, if true, might touch his life. Thus evil men dig up mischief, Pro 16:27. Here they trod in the steps of their predecessors, who devised devices against Jeremiah, Jer 18:18; Jer 20:10. They made p[proclamation, that, if any one could give information against the prisoner at the bar, they were ready to receive it, and presently many bore false witness against him (Mat 26:60); for is a ruler hearken to lies, all his servants are wicked, and will carry false stories to him, Pro 29:12. This is an evil often seen under the sun, Ecc 10:5. If Naboth must be taken off, there are sons of Belial to swear against him.

(2.) Their success in this search; in several attempts they were baffled, they sought false testimonies among themselves, others came in to help them, and yet they found none; they could make nothing of it, could not take the evidence together, or give it any colour of truth or consistency with itself, no, not they themselves being judges. The matters alleged were such palpable lies, as carried their own confutation along with them. This redounded much to the honour of Christ now, when they were loading him with disgrace.

But at last they met with two witnesses, who, it seems, agreed in their evidence, and therefore were hearkened to, in hopes that now the point was gained. The words they swore against him, were, that he should say, I am able to destroy the temple of God, and to build it in three days, Mat 26:61. Now by this they designed to accuse him, [1.] As an enemy to the temple, and one that sought for the destruction of it, which they could not bear to hear of; for they valued themselves by the temple of the Lord (Jer 7:4), and, when they abandoned other idols, made a perfect idol of that. Stephen was accused for speaking against this holy place, Act 6:13, Act 6:14. [2.] As one that dealt in witchcraft, or some such unlawful arts, by the help of which he could rear such a building in three days: they had often suggested that he was in league with Beelzebub. Now, as to this, First, The words were mis-recited; he said, Destroy ye this temple (Joh 2:19), plainly intimating that he spoke of a temple which his enemies would seek to destroy; they come, and swear that he said, I am able to destroy this temple, as if the design against it were his. He said, In Three days I will raise it up - egerō auton , a word properly used of a living temple; I will raise it to life. They come, and swear that he said, I am able, oikodomēsai - to build it; which is properly used of a house temple. Secondly, The words were misunderstood; he spoke of the temple of his body (Joh 2:21), and perhaps when he said, this temple, pointed to, or laid his hand upon, his own body; but they swore that he said the temple of God, meaning this holy place. Note, There have been, and still are, such as wrest the sayings of Christ to their own destruction, 2Pe 3:16. Thirdly, Make the worst they could of it, it was no capital crime, even by their own law; if it had been, no question but he had been prosecuted for it, when he spoke the words in a public discourse some years ago; nay, the words were capable of a laudable construction, and such as bespoke a kindness for the temple; if it were destroyed, he would exert himself to the utmost to rebuild it. But any thing that looked criminal, would serve to give colour to their malicious prosecution. Now the scriptures were fulfilled, which said, False witnesses are risen up against me (Psa 27:12); and see Psa 35:11. Though I have redeemed them, yet they have spoken lies against me, Hos 7:13. We stand justly accused, the law accuseth us, Deu 27:26; Joh 5:45. Satan and our own consciences accuse us, 1Jo 3:20. The creatures cry out against us. Now, to discharge us from all these just accusations, our Lord Jesus submitted to this, to be unjustly and falsely accused, that in the virtue of his sufferings we may be enabled to triumph over all challenges; Who shall lay any thing to the charge of God's elect? Rom 8:33, Rom 8:34. He was accused, that he might not be condemned; and if at any time we suffer thus, have all manner of evil, not only said, but sworn, against us falsely, let us remember that we cannot expect to fare better than our Master.

(3.) Christ's silence under all these accusations, to the amazement of the court, Mat 26:62. The High Priest, the judge of the court, arose in some heat, and said, " Answerest thou nothing? Come, you the prisoner at the bar; you hear what is sworn against you, what have you now to say for yourself? What defence can you make? Or what please have you to offer in answer to this charge?" But Jesus held his peace (Mat 26:63), not as one sullen, or as one self-condemned, or as one astonished and in confusion; not because he wanted something to say, or knew not how to say it, but that the scripture might be fulfilled (Isa 53:7); As the sheep is dumb before the shearer, and before the butcher, so he opened not his mouth; and that he might be the Son of David, who, when his enemies spoke mischievous things against him, was as a deaf man that heard not, Psa 38:12-14. He was silent, because his hour was come; he would not deny the charge, because he was willing to submit to the sentence; otherwise, he could as easily have put them to silence and shame now, as he had done many a time before. If God had entered into judgment with us, we had been speechless (Mat 22:12), not able to answer for one of a thousand, Job 9:3. Therefore, when Christ was made sin for us, he was silent, and left it to his blood to speak, Heb 12:24. He stood mute at this bar, that we might have something to say at God's bar.

Well, this way will not do; aliâ aggrediendum est viâ - recourse must be had to some other expedient.

2. They examined our Lord Jesus himself upon an oath like that ex officio; and, since they could not accuse him, they will try, contrary to the law of equity, to make him accuse himself.

(1.) Here is the interrogatory put to him by the High Priest.

Observe, [1.] The question itself; Whether thou be the Christ, the Son of God? That is, Whether thou pretend to be so? For they will by no means admit it into consideration, whether he be really so or no; though the Messiah was to be the Consolation of Israel, and glorious things were spoken concerning him in the Old Testament, yet so strangely besotted were they with a jealousy of any thing that threatened their exorbitant power and grandeur, that they would never enter into the examination of the matter, whether Jesus was the Messiah or no; never once put the case, suppose he should be so; they only wished him to confess that he called himself so, that they might on that indict him as a deceiver. What will not pride and malice carry men to?

[2.] The solemnity of the proposal of it; I adjure thee by the living God, that thou tell us. Not that he had any regard to the living God, but took his name in vain; only thus he hoped to gain his point with our Lord Jesus; "If thou hast any value for the blessed name of God, and reverence for his Majesty, tell us this."If he should refuse to answer when he was thus adjured, they would charge him with contempt of the blessed name of God. Thus the persecutors of good men often take advantage against them by their consciences, as Daniel's enemies did against him in the matter of his God.

(2.) Christ's answer to this interrogatory (Mat 26:64), in which,

[1.] He owns himself to be The Christ the Son of God. Thou hast said; that is, "It is as thou hast said;"for in St. Mark it is, I am. Hitherto, he seldom professed himself expressly to be the Christ, the Son of God; the tenour of his doctrine bespoke it, and his miracles proved it: but now he would not omit to make a confession of it, First, Because that would have looked like a disowning of that truth which he came into the world to bear witness to. Secondly, It would have looked like declining his sufferings, when he knew the acknowledgment of this would give his enemies all the advantage they desired against him. He thus confessed himself, for example and encouragement to his followers, when they are called to it, to confess him before men, whatever hazards they run by it. And according to this pattern the martyrs readily confessed themselves Christians, though they knew they must die for it, as the martyrs at Thebais, Euseb. Hist. 50.8, 100.9. That Christ answered out of a regard to the adjuration which Caiaphas had profanely used by the living God, I cannot think, any more than that he had any regard to the like adjuration in the devil's mouth, Mar 5:7.

[2.] He refers himself, for the proof of this, to his second coming, and indeed to his whole estate of exaltation. It is probable that they looked upon him with a scornful disdainful smile, when he said, " I am; ""A likely fellow,"thought they, "to be the Messiah, who is expected to come in so much pomp and power;"and to that this nevertheless refers. "Though now you see me in this low and abject state, and think it a ridiculous thing for me to call myself the Messiah, nevertheless the day is coming when I shall appear otherwise." Hereafter, ap' arti - à modo - shortly; for his exaltation began in a few days; now shortly his kingdom began to be set up; and hereafter ye shall see the Son of man sitting on the right hand of power, to judge the world; of which his coming shortly to judge and destroy the Jewish nation would be a type and earnest. Note, The terrors of the judgment-day will be a sensible conviction to the most obstinate infidelity, not in order to conversion (that will be then too late), but in order to an eternal confusion. Observe, First, Whom they should see; the Son of man. Having owned himself the Son of God, even now in his estate of humiliation, he speaks of himself as the Son of man, even in his estate of exaltation; for he had these two distinct natures in one person. The incarnation of Christ has made him Son of God and Son of man; for he is Immanuel, God with us. Secondly, In what posture they should see him; 1. Sitting on the right hand of power, according to the prophecy of the Messiah (Psa 110:1); Sit thou at my right hand; which denotes both the dignity and the dominion he is exalted to. Though now he stood at the bar, they should shortly see him sit on the throne. 2. Coming in the clouds of heaven; this refers to another prophecy concerning the Son of man (Dan 7:13, Dan 7:14), which is applied to Christ (Luk 1:33), when he came to destroy Jerusalem; so terrible was the judgment, and so sensible the indications of the wrath of the Lamb in it, that it might be called a visible appearance of Christ; but doubtless it has reference to the general judgment; to this day he appeals, and summons them to an appearance, then and there to answer for what they are now doing. He had spoken of this day to his disciples, awhile ago, for their comfort, and had bid them lift up their heads for joy in the prospect of it, Luk 21:27, Luk 21:28. Now he speaks of it to his enemies, for their terror; for nothing is more comfortable to the righteous, nor more terrible to the wicked, than Christ's judging the world at the last day.

V. His conviction upon this trial; The High Priest rent his clothes, according to the custom of the Jews, when they heard or saw any thing done or said, which they looked upon to be a reproach to God; as Isa 36:22; Isa 37:1; Act 14:14. Caiaphas would be thought extremely tender of the glory of God ( Come, see his zeal for the Lord of hosts ); but, while he pretended an abhorrence of blasphemy, he was himself the greatest blasphemer; he now forgot the law which forbade the High Priest in any case to rend his clothes, unless we will suppose this an excepted case.

Observe, 1. The crime he was found guilty of; blasphemy. He hath spoken blasphemy; that is, he hath spoken reproachfully of the living God; that is the notion we have of blasphemy; because we by sin had reproached the Lord, therefore Christ, when he was made Sin for us, was condemned as a blasphemer for the truth he told them.

2. The evidence upon which they found him guilty; Ye have heard the blasphemy; why should we trouble ourselves to examine witnesses any further? He owned the fact, that he did profess himself the Son of God; and then they made blasphemy of it, and convicted him upon his confession. The High Priest triumphs in the success of the snare he had laid; "Now I think I have done his business for him." Aha, so would we have it. Thus was he judged out of his own mouth at their bar, because we were liable to be so judged at God's bar. There is no need of witnesses against us; our own consciences are against us instead of a thousand witnesses.

VI. His sentence passed, upon this conviction, Mat 26:66.

Here is, 1. Caiaphas's appeal to the bench; What think ye? See his base hypocrisy and partiality; when he had already prejudged the cause, and pronounced him a blasphemer, then, as if he were willing to be advised, he asks the judgment of his brethren; but hide malice ever so cunningly under the robe of justice, some way or other it will break out. If he would have dealt fairly, he should have collected the votes of the bench seriatim - in order, and begun with the junior, and delivered his own opinion last; but he knew that by the authority of his place he could sway the rest, and therefore declares his judgment, and presumes they are all of his mind; he takes the crime, with regard to Christ, pro confesso - as a crime confessed; and the judgment, with regard to the court, pro concesso - as a judgment agreed to.

2. Their concurrence with him; they said, He is guilty of death; perhaps they did not all concur: it is certain that Joseph of Arimathea, if he was present, dissented (Luk 23:51); so did Nicodemus, and, it is likely, others with them; however, the majority carried it that way; but, perhaps, this being an extraordinary council, or cabal rather, none had notice to be present but such as they knew would concur, and so it might be voted nemine contradicente - unanimously. The judgment was, " He is guilty of death; by the law he deserves to die."Though they had not power now to put any man to death, yet by such a judgment as this they made a man an outlaw among his people ( qui caput gerit lupinum - he carries a wolf's head; so our old law describes an outlaw), and so exposed him to the fury either of a popular tumult, as Stephen was, or to be clamoured against before the governor, as Christ was. Thus was the Lord of life condemned to die, that through him there may be no condemnation to us.

VII. The abuses and indignities done to him after sentence passed (Mat 26:67, Mat 26:68); Then, when he was found guilty, they spat in his face. Because they had not power to put him to death, and could not be sure that they should prevail with the governor to be their executioner, they would do him all the mischief they could, now that they had him in their hands. Condemned prisoners are taken under the special protection of the law, which they are to make satisfaction to, and by all civilized nations have been treated with tenderness; sufficient is this punishment. But when they had passed sentence upon our Lord Jesus, he was treated as if hell had broken loose upon him, as if he were not only worthy of death, but as if that were too good for him, and he were unworthy of the compassion shown to the worst malefactors. Thus he was made a curse for us. But who were they that were thus barbarous? It should seem, the very same that had passed sentence upon him. They said, He is guilty of death, and then did they spit in his face. The priests began, and then no wonder if the servants, who would do any thing to make sport to themselves, and curry favour with their wicked masters, carried on the humour. See how they abused him.

1. They spat in his face. Thus the scripture was fulfilled (Isa 50:6), He hid not his face from shame and spitting. Job complained of this indignity done to him, and herein was a type of Christ (Job 31:10); They spare not to spit in my face. It is an expression of the greatest contempt and indignation possible; looking upon him as more despicable than the very ground they spit upon. When Miriam was under the leprosy, it was looked upon as a disgrace to her, like that of her father spitting in her face, Num 12:14. He that refused to raise up seed to his brother, was to undergo this dishonour, Deu 25:9. Yet Christ, when he was repairing the decays of the great family of mankind, submitted to it. That face which was fairer than the children of men, which was white and ruddy, and which angels reverence, was thus filthily abused by the basest and vilest of the children of men. Thus was confusion poured upon his face, that ours might not be filled with everlasting shame and contempt. They who now profane his blessed name, abuse his word, and hate his image in his sanctified ones; what do they better than spit in his face? They would do that, if it were in their reach.

2. They buffeted him, and smote him with the palms of their hands. This added pain to the shame, for both came in with sin. Now the scripture was fulfilled (Isa 50:6), I gave my cheeks to them that plucked off the hair; and (Lam 3:30), He giveth his cheek to him that smiteth him; he is filled with reproach, and yet keepeth silence (Lam 3:28); and (Mic 5:1), They shall smite the Judge of Israel with a rod upon the cheek; here the margin reads it, They smote him with rods; for so errapisan signifies, and this he submitted to.

3. They challenged him to tell who struck him, having first blindfolded him; Prophesy unto us, thou Christ, who is he that smote thee? (1.) They made sport of him, as the Philistines did with Samson; it is grievous to those that are in misery, for people to make merry about them, but much more to make merry with them and their misery. Here was an instance of the greatest depravity and degeneracy of the human nature that could be, to show that there was need of a religion that should recover men to humanity. (2.) They made sport with his prophetical office. They had heard him called a prophet, and that he was famed for wonderful discoveries; this they upbraided him with, and pretended to make a trial of; as if the divine omniscience must stoop to a piece of children's play. They put a like affront upon Christ, who profanely jest with the scripture, and make themselves merry with holy things; like Belshazzar's revels in the temple bowls.

Barclay: Mat 26:57-58 - "THE FAILURE OF COURAGE"

No one can read this passage without being struck with the staggering honesty of the New Testament. If ever there was an incident which one might have expected to be hushed up, this was it--and yet here it is told in all its stark shame. We know that Matthew very closely followed the narrative of Mark; and in Mark's gospel this story is told in even more vivid detail (Mar 14:66-72). We also know, as Papias tells us, that Mark's gospel is nothing other than the preaching material of Peter written down. And so we arrive at the amazing fact that we possess the story of Peter's denial because Peter himself told it to others.

So far from suppressing this story, Peter made it an essential part of his gospel; and did so for the very best of reasons. Every time he told the story, he could say, "That is the way that this Jesus can forgive. He forgave me when I failed him in his bitterest hour of need. That is what Jesus can do. He took me, Peter the coward, and used even me." We must never read this story without remembering that it is Peter himself who is telling of the shame of his own sin that all men may know the glory of the forgiving love and cleansing power of Jesus Christ.

And yet it is quite wrong to regard Peter with nothing but unsympathetic condemnation. The blazing fact is that the disaster which happened to Peter is one which could have happened only to a man of the most heroic courage. All the other disciples ran away: Peter alone did not. In Palestine the houses of the well-to-do were built in a hollow square around an open courtyard, off which the various rooms opened. For Peter to enter that courtyard in the centre of the High Priest's house was to walk into the lion's den--and yet he did it. However this story ends, it begins with Peter the one brave man.

The first denial happened in the courtyard; no doubt the maid-servant had marked Peter as one of the most prominent followers of Jesus and had recognized him. After that recognition anyone would have thought that Peter would have fled for his life; a coward would certainly have been gone into the night as quickly as he could. But not Peter; although he did retire as far as the porch.

He was torn between two feelings. In his heart there was a fear that made him want to run away; but in his heart, too, there was a love which kept him there. Again, in the porch he was recognized; and this time he swore he did not know Jesus. And still he did not go. Here is the most dogged courage.

But Peter's second denial had given him away. From his speech it was clear that he was a Galilaean. The Galilaeans spoke with a burr; so ugly was their accent that no Galilaean was allowed to pronounce the benediction at a synagogue service. Once again Peter was accused of being a follower of Jesus. Peter went further this time; not only did he swear that he did not know Jesus; he actually cursed his Master's name. But still it is clear that Peter had no intention of leaving that courtyard. And then the cock crew.

There is a distinct possibility here which would provide us with a vivid picture. It may well be that the cock-crow was not the voice of a bird; and that from the beginning it was not meant to mean that. After all, the house of the High Priest was right in the centre of Jerusalem, and there was not likely to be poultry in the centre of the city. There was, in fact, a regulation in the Jewish law that it was illegal to keep cocks and hens in the Holy City, because they defiled the holy things. But the hour of 3 a.m. was called cock-crow, and for this reason. At that hour the Roman guard was changed in the Castle of Antonia; and the sign of the changing of the guard was a trumpet call. The Latin for that trumpet call was gallicinium, which means cock-crow. It is at least possible that just as Peter made his third denial the trumpet from the castle battlements rang out over the sleeping city--the gallicinium, the cock-crow--and Peter remembered; and thereupon he went and wept his heart out.

What happened to Peter after that we do not know, for the gospel story draws a kindly veil over the agony of his shame. But before we condemn him, we must remember very clearly that few of us would ever have had the courage to be in that courtyard at all. And there is one last thing to be said--it was love which gave Peter that courage; it was love which riveted him there in spite of the fact that he had been recognized three times; it was love which made him remember the words of Jesus; it was love which sent him out into the night to weep--and it is love which covers a multitude of sins. The lasting impression of this whole story is not of Peter's cowardice, but of Peter's love.

Constable: Mat 26:1--28:20

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

The key phrase in Matthew's Gospel "And it came about that when Jesus had finished" (26:1) indicates another major transition (cf. 7:28; 11:1; 13:53; 19:1). As usual, it occurs at the end of a major address. In this case it introduces the final and longest continuous narrative section that reaches its climax with another address, in this case a very brief but important one (28:18-20). The Great Commission was the King's final speech that set the final course for His disciples during the age between Jesus' two advents.

"As the culmination of Matthew's story, the passion account also constitutes the decisive stage in Jesus' conflict with Israel (chaps. 26-28).⁹⁶⁶ Here the resolution of this conflict works itself out in dramatic detail."⁹⁶⁷

The narrative section consists of two parts, the crucifixion (chs. 26-27) and the resurrection of the King (28:1-15).

"Relentlessly the events of the King's life move toward His death on the cross. He has completed His public manifestation to Israel and the nation has rejected Him. In addition, the disciples have been instructed concerning the rejection of Israel and the spiritual basis of entrance into the earthly kingdom. All that remains is the work of the Messiah to provide the means whereby those who exercise faith in Him may enter His kingdom. This work, the death and resurrection of the King, is recounted very succinctly by Matthew. In a large part Matthew's argument is accomplished, and these last events form a fitting conclusion to his book since Jesus here moves through defeat unto victory."⁹⁶⁸

Constable: Mat 26:57--27:27

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

Matthew stressed Jesus' righteousness for his readers by highlighting the injustice of His trials.

"The breaches in law are so numerous as to be unbelievable . . ."¹⁰²⁶

". . . even the ordinary legal rules were disregarded in the following particulars: (a) The examination by Annas without witnesses. (b) The trial by night. (c) The sentence on the first day of trial. (d) The trial of a capital charge on the day before the Sabbath. (e) The suborning of witnesses. (f) The direct interrogation by the High Priest."¹⁰²⁷

It may be helpful to take a brief overview of Jesus' trials since none of the Gospel evangelists gives the complete picture. There were essentially two trials, one Jewish and one Roman. The Jewish trial began when Annas informally examined Jesus late Thursday night (John 18:12-14, 19-23). During this examination, members of the Sanhedrin were evidently assembling. His accusers then brought Jesus before Caiaphas and the Sanhedrin who decided He was guilty of blasphemy (Matt. 26:57-68; Mark 14:53-65). At sunrise on Friday the Sanhedrin decided to send Jesus to Pilate for trial (Matt. 27:1-2; Luke 22:66-71). The Roman trial began with Jesus appearing before Pilate (Matt. 27:11-14; John 18:28-38a). Pilate then sent Jesus to Herod for interrogation (Luke 23:6-12). Finally Herod sent Jesus back to Pilate for a second examination (Matt. 27:15-31; John 18:38b-19:16). The trials were over and Jesus was at Golgotha by mid-morning, about 9:00 a.m. (Mark 15:25).

Constable: Mat 26:57-68

The trial before the Sanhedrin 26:57-68 (cf. Mark 14:53-65; Luke 22:54, 63-65)

Matthew omitted Jesus' hearing before Annas (John 18:12-14, 19-23). Quite possibly Annas lived in one wing of the same building in which the Sanhedrin met.¹⁰²⁸

26:57 Josephus wrote that the building in which the Sanhedrin normally met stood close to the western wall of the temple enclosure.¹⁰²⁹ The exact location is presently unknown. However this meeting of the Sanhedrin took place in Caiaphas' house or palace (Luke 22:54).¹⁰³⁰ While Annas examined Jesus, the Sanhedrin members assembled.

As mentioned earlier, Caiaphas was the official high priest then. He would have presided over the Sanhedrin. He was probably a Sadducee. The Sadducees held the power in Israel then. The scribes were the official teachers of the law, and the elders were the lay representatives of the people. The chief priests, mainly Sadducees, were also present (v. 59). These were the three groups that composed Israel's chief ruling body.

26:58 All the disciples had fled and left Jesus (v. 56; cf. Mark 14:54; Luke 22:54; John 18:15-18), but Peter followed at a safe distance as Jesus' guards led Him across the Kidron Valley, into Jerusalem, and into the high priest's house. This house contained an open courtyard in the middle, which was typical. Peter positioned himself inconspicuously, he thought, near a fire in the courtyard to observe what would happen (cf. John 18:15-16).

26:59-63a The phrase "whole Council" or "whole Sanhedrin" need not mean that all 70 members plus the high priest were present since only 23 constituted a quorum (cf. Luke 23:50-51).¹⁰³¹ The chief priests were also the legal experts, so they evidently took the lead in conducting the trial. Matthew wrote that they tried to get false testimony against Jesus. This does not mean they looked for liars, but they looked for witnesses who would document their conviction that Jesus was a law breaker. To do that the witnesses would have to give false testimony.

The Mosaic Law required at least two witnesses in cases of capital offense. The lawyers had to interview several people before they finally found two that would agree on a charge against Jesus. This was another way that Matthew stressed Jesus' innocence. Interpreting with wooden literalism one might take Jesus' words as a threat to desecrate the temple, but Jesus had spoken metaphorically (John 2:19-21). He had meant that He was the true temple, the place where people met God and where God met them. Most ancient Near Eastern people regarded the desecration of a temple as a capital offense, and the Jews shared this viewpoint (cf. Jer. 26:1-19).

Even though the religious leaders oppressed and afflicted Jesus, He did not open His mouth. He was silent, like a lamb going to the slaughter and as a sheep before its shearers (v. 63a; cf. Isa. 53:7).

26:63b Frustrated by Jesus' silence the high priest tried to cut through to the basic issue. Did Jesus claim to be the Messiah or not?

"In terms of the plot of Matthew's story, this unexpected query raises the problem as to the source from which the high priest has even gotten the idea to question Jesus about being the Son of God. This source is Jesus himself and his narration of the parable of the wicked husbandmen [21:33-45]. As the presiding officer of the Sanhedrin, the high priest has knowledge of the claim to divine sonship which Jesus made in telling his parable to the chief priests and the elders. At the trial, therefore, the high priest seizes on Jesus' own claim . . . and hurls it back at Jesus as a weapon by which to destroy him."¹⁰³²

Caiaphas demanded that Jesus answer under oath by the living God. "Son of God" was an equivalent title with "Messiah" (cf. 2:15; 3:17; 11:27; 16:13-20). If Jesus refused to answer, He would break an oath imposed on Him legally by the high priest. If He denied the charge, He would have had no further influence even though the Sanhedrin might acquit Him. If He affirmed the charge, He would appear to be an impostor given the presuppositions of the Sanhedrin. From their viewpoint, the Messiah would not allow others to imprison Him and put His life in jeopardy.

26:64 Jesus gave the same answer to Caiaphas that He had given to Judas (v. 25). It was "affirmative in content, and reluctant or circumlocutory in formulation."¹⁰³³ Caiaphas took it as a yes (v. 65). Jesus then proceeded to expand or qualify His response because the religious leaders' concept of Messiah was inadequate. Jesus claimed to be the Messiah but not the Messiah Caiaphas and his cronies had in mind.

Jesus alluded to Psalm 110:1 and Daniel 7:13 to show that He was not a political Messiah in the popular mold. He was a Messiah who would receive a kingdom from the Ancient of Days and return to reign in great power and honor. This was one of Jesus' clearest claims of messiahship (cf. 16:27; 23:39; 24:30-31; 26:29). It constituted both a revelation and a threat to Israel's leaders. From now on, Jesus claimed, His hearers would not see Him as He stood before them then. In the future they would see Him as the Messiah and their Judge.

26:65-66 Rending one's garments expressed indignation or grief (cf. 2 Kings 18:37). It became a traditional response to blasphemy (cf. Acts 14:14).¹⁰³⁴ However it was illegal for the high priest to rend his garments (Lev. 21:10). The punishment for blasphemy in the Mosaic Law was death (Lev. 24:16).

26:67-68 Jesus' messianic claims did not impress or intimidate His accursers. They proceeded to humiliate Him for what they considered to be His false pretensions. Jesus' passive acceptance of these indignities only reinforced their assumption and encouraged them to be even more hostile (cf. Isa. 53:7). Mark and Luke recorded that they blindfolded Jesus (Mark 14:65; Luke 22:64). Perhaps Matthew's omission of this fact suggests that the leaders and or their servants beat Jesus so badly that He could not see who was doing the beating even if they had not blindfolded Him (cf. Isa. 52:14). If He was the Messiah, He should have been able to tell (prophesy in the sense of revealing something unknown) who hit Him.

College: Mat 26:1-75

MATTHEW 26

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

Following the discourse (chs. 24-25) the pace of the narrative quickens and leads progressively through the final two days of Jesus' life on earth (26:2). The passion narrative can be divided into three main sections: 26:1-56; 26:57-27:50; and 27:51-28:20. In the first section Jesus actively predicts and accepts the course of events that will culminate in his death. The scenes leading up to Jesus' arrest are given cohesion and progression by Jesus' own words that detail coming events and even set in motion incidents that will lead to his own death. The scenes are punctuated by prophetic announcements concerning the direction of subsequent episodes (see 26:3, 12, 18, 21, 24, 31, 32, 34, 45, 50, 54, 56). By the concentrated emphasis on Jesus' foreknowledge and his resolve to do the Father's will (cf. 26:24, 39, 42, 54, 56), Matthew cast Jesus' passion not as an unfortunate twist of fate, but as a conscious and voluntary self-sacrifice, deliberately undertaken to fulfill the Father's will.

Beginning with 26:57, Matthew's portrayal of Jesus shifts from active predictor and instigator of events to one wherein Jesus assumes a passive role, enduring abuse and humiliation in silence (cf. 26:63; 27:14). In fact, Jesus' silence is broken only by a necessary confession (26:64; 27:11), and prayer (27:46). Although his silence is misunderstood (26:63), and a cause for amazement (27:14), Jesus clearly fulfills the role of God's Suffering Servant, who though " he was oppressed and afflicted, yet he did not open his mouth" (Isa 53:7).

Following the death of Jesus (27:50) God once again assumes an active role in the story (cf. Matt 1-2; 3:16-17; 17:1-5) by dramatically affirming his approval of his obedient Son. Miraculous events, in cosmic proportions, signal God's intervention in nature to stamp his approval on the sacrificial mission of Jesus. In response to the miraculous signs, the earlier mocking taunts of the Jewish leaders (27:38-44) are replaced with Gentile observers confessing him to be " the Son of God" (27:54). Although the Jewish leaders put forth every effort to counter any claim that Jesus has been raised from the dead, in the end God's sovereign will and power prevails. The tomb that had been securely sealed is dramatically opened by the " angel of the Lord," and the human forces guarding its entrance are overwhelmed with fear and become as if dead (28:2-4). The women, however, are commissioned as reliable interpreters of the events, since they have seen the risen Jesus (28:5-10). The Jewish leaders attempt to counter the proclamation of Jesus' resurrection by bribing the guards and concocting a lie to account for the empty tomb (28:11-15). Jesus, however, shows himself alive to his disciples (28:16-17), and commissions them to disciple all the nations by a reliable proclamation of the Good News (28:18-19). In the final climactic scene, God vindicates his Son by endowing him with " all authority," thereby effectively nullifying any claim to authority by the Jewish authorities. Thus, the reader has been led from anxiety during the trial scenes to a point of resolution wherein the fortunes of Matthew's protagonist are reversed and his true character becomes evident. As Matthew tells his story, the identity and mission of Jesus are most clearly revealed and endorsed by God in his passion and resurrection.

It is well known that there are some remarkable correspondences between Matthew's passion narrative (chs. 26-28), and the opening portion of his story (1:1-4:17). The concluding scenes of Matthew's story certainly bring to a climax the opposition to Jesus which builds throughout the story, beginning with Herod's attempt on Jesus' life (2:16-18). It should be noted that early in the story the " chief priests and teachers of the law" (2:4-6) are portrayed as aligned with a political ruler in opposition to Jesus. The reader also observes that the closing section (chs. 26-28) picks up again the emphasis on prophecy and fulfillment in a manner parallel to the opening chapters (chs. 1-2: cf. 26:56, 59; 27:9-10). The latter chapters also abound with allusions to OT texts (e.g., Ps 22, 69; Zech 11:13; Isa 50-53), and stories (e.g., Gen 22), reminiscent of the emphasis in the infancy narratives. The reappearance of the " angel of the Lord" (28:2), and divine vindication by means of portents (27:51-53; 28:1-4) and dreams (27:19) are features characteristic of both the beginning and end of Matthew's story.

In addition, numerous themes, ideas, and phraseology present in early portions of the story are repeated in the closing chapters: forgiveness of sins (1:21; 9:6; 20:28; 26:28); Christological titles - King of the Jews (2:2; 27:11, 29, 37, 42); Christ (1:1, 16, 18; 2:4; 27:17, 22); shepherd (2:6; 9:36; 25:32; 26:31); Son of God (2:15; 3:17; 4:3, 6; 8:29; 11:27; 14:33; 16:16; 17:5; 21:37-38; 22:2; 24:36; 26:62; 27:40, 43, 54; 28:19). The mocking scenes are thematically related to the temptation narrative (4:1-11), as the mockers echo the role of the Tempter himself (cf. 27:40 and 4:3, 6) in attempting to deflect Jesus from the path of true Sonship.

Finally, the concluding verses (i.e., 28:16-20) recall the themes of (1) a mountain as a place of revelation (4:8-10; 5:1-8:1; 15:29-31; 17:1-5; 26:30; 28:16), (2) the Gospel's universalistic emphasis (1:5-6; 2:1-2; 4:15-16; 8:5-15; 10:5; 15:21-28, 29-39; 27:54; 28:19); and (3) the abiding presence of Jesus (1:25; 18:20; 28:20). With this emphasis in the closing scene it appears that Matthew's story has therefore come full circle with Jesus back in Galilee (cf. 28:16 and 4:12-17). It should be observed that when one reaches the end of Matthew's story, intertextual allusions force the reader to recall the opening scenes. Certainly the concluding command to teach " everything I have commanded you" (28:20) necessitates an ongoing interaction with the total story.

A. THE PLOT TO ARREST AND EXECUTE JESUS (26:1-5)

¹ When Jesus had finished saying all these things, he said to his disciples, ²" As you know, the Passover is two days away - and the Son of Man will be handed over to be crucified."

³ Then the chief priests and the elders of the people assembled in the palace of the high priest, whose name was Caiaphas, ⁴ and they plotted to arrest Jesus in some sly way and kill him. ⁵" But not during the Feast," they said, " or there may be a riot among the people."

26:1-2. The narrative block of 26:1-28:20 opens with the familiar transitional formula (i.e., when Jesus had finished saying all these things ; 7:28, 11:1; 13:53; 19:1) which functions to close the previous section and announce to the reader that a new phase in the story begins. While the passion prediction of verse 2 echoes the previous predictions (cf. 16:21; 17:22-23; 20:17-19), it also marks a shift from the earlier emphasis on geographical location (i.e., Jerusalem, 16:21; 20:18), to an emphasis on the nearness of times ( two days away ), and the circumstances during which events will unfold (i.e., during the Passover ). It is no accident that Jesus will die during a festival celebrating God's saving power in liberating Israel from slavery in Egypt (see Exod 12). Now the sacrificial death of Jesus brings ultimate salvation with universal significance (cf. 20:28).

26:3-5. Not only does Jesus' prophetic foreknowledge accent his resolution to do the Father's will, his predictive word becomes the primary causal factor moving events to their climax. After Jesus announces the fate of the Son of Man (v. 2), then (tovte, tote ) the Jewish leaders assemble to plot his demise (sunhvcqhsan, synçchthçsan, cf. 2:4). As Matera observes, " the adverb 'then' suggests that the plot only takes place because Jesus allows it." Although the Jewish leaders have been portrayed as plotting against Jesus earlier in the story (cf. 12:14; 21:45-46), their portrayal in verses 3-5 indicates that they now have concrete plans to carry out their efforts after the Feast . They must, however, resort to deception or trickery (dovlw/, dolô) in order to accomplish their nefarious scheme. Their efforts are calculated so as to avoid an uproar among the people, who regard Jesus as a prophet (cf. 14:5; 21:11, 46). In the end, Jesus' prediction that he will die during the feast (v. 2) is proven true (27:15f.). " The religious leaders can conspire but God will determine the order of events."

B. ANOINTING IN BETHANY (26:6-13)

⁶ While Jesus was in Bethany in the home of a man known as Simon the Leper, ⁷ a woman came to him with an alabaster jar of very expensive perfume, which she poured on his head as he was reclining at the table.

⁸ When the disciples saw this, they were indignant. " Why this waste?" they asked. ⁹" This perfume could have been sold at a high price and the money given to the poor."

¹⁰ Aware of this, Jesus said to them, " Why are you bothering this woman? She has done a beautiful thing to me. ¹¹ The poor you will always have with you, but you will not always have me. ¹² When she poured this perfume on my body, she did it to prepare me for burial. ¹³ I tell you the truth, wherever this gospel is preached throughout the world, what she has done will also be told, in memory of her."

26:6. It was typical of Jesus, during the final week, not to spend his nights in Jerusalem (cf. 21:17), but rather with friends in the village of Bethany , about two miles east of the city. On this occasion Jesus is in the home of a man known as Simon the leper . Nothing more is known about this Simon, and his description as a leper raises unanswered questions: Was Simon actually present during the meal? Is he still a leper? Has he recovered from his leprosy? Did Jesus heal his leprosy? While these questions cannot be answered with certainty, it is significant that Jesus would rather associate with social outcasts than with the religious elite in Jerusalem (cf. 9:10-13).

26:7. In Matthew's passion narrative women play a decisive role in modeling the elements of true discipleship (cf. 27:55-56; 28:1-10). While in the home of Simon, an unnamed woman (cf. John 12:3) takes the initiative to display openly her devotion to Jesus, anointing his head with very expensive perfume . While anointing with oil was customarily practiced as an act of hospitality (cf. Ps 23:5; 132:2; 141:5; Luke 7:46), her extravagant sacrifice of very costly ointment goes far beyond the normal practice of hospitality.

26:8-9. Nevertheless, conflicting assessments of her deed follow (vv. 8-13). The disciples interpret the act as wasteful and lacking in discretion concerning the proper use of resources. They are indignant (hjganavkthsan, çganaktçsan, cf. 20:24; 21:15) and insist that such valuable ointment could have been sold and the proceeds given to the poor . While relief of the poor is certainly a noble aspiration, the disciples exhibit little perception concerning the symbolic significance of the woman's extraordinary deed.

26:10-11. Jesus immediately comes to the defense of the woman, challenging their badgering of her (kovpou" parevcete, kopous parechete ) and their narrow perspective. Jesus interprets her deed as a beautiful thing (lit., " a good work" ), hence an acceptable expression of Jewish piety. There will always be opportunities to minister to the poor, but the critical times, associated with Jesus' passion, demand extraordinary action. Jesus is not downplaying responsibility to the poor (see Deut 15:11), but is emphasizing the " urgency of the moment," where " an extravagant manifestation of love is appropriate because Jesus will soon depart."

26:12-13. While the disciples struggle with the reality of Jesus' imminent death, this woman is portrayed as understanding the necessity of the passion and responding accordingly. Whether knowingly or unknowingly her anointing amounts to a " prophetic gesture" underscoring the fate awaiting Jesus. With Jesus' positive appraisal of her deed the reader is led to see that genuine devotion must also embrace the reality of Jesus' death. Consequently, the proclamation of this gospel throughout the world will become a memorial of her insightful act of devotion performed in anticipation of Jesus' death - a memorial far surpassing the Jewish Passover, since this one atoning death is " God's definitive saving deed for all people."

C. JUDAS' BETRAYAL (26:14-16)

¹⁴ Then one of the Twelve - the one called Judas Iscariot - went to the chief priests ¹⁵ and asked, " What are you willing to give me if I hand him over to you?" So they counted out for him thirty silver coins. ¹⁶ From then on Judas watched for an opportunity to hand him over.

26:14. Although the betrayer has been identified to the reader as early as chapter 10, and Jesus' passion predictions anticipated a betrayal (17:22; 20:18), the actions of Judas begin the process whereby these cryptic references are given meaning. With the religious leaders looking for an opportunity to arrest Jesus (vv. 3-5), they find a willing accomplice in the person of Judas Iscariot (see 10:4). The irony is that Judas is one of the Twelve , not an outsider or casual bystander, but part of the core group of Jesus' closest followers. In contrast to the extravagant expression of devotion from an anonymous woman (v. 7), Judas' treachery stands out as particularly shocking.

26:15. By going to the chief priests Judas aligns himself with those who have repudiated Jesus' identity and mission. It appears from Matthew's account of Judas' request that he was at least partially motivated by financial rewards ( What are you willing to give me . . . , cf. Mark 14:10-11). His actions stand in stark contrast to the sacrificial deed of the woman in the previous scene (vv. 6-13). The chief priests are no doubt delighted to have one of Jesus' own disciples willing to conspire with them in the execution of their devious plans (cf. Mark 14:11). For his part in the conspiracy they agree to pay him thirty silver coins (cf. 27:3-10). Although the exact equivalent amount in modern currency is uncertain, it appears to be the same amount paid for a wounded slave (Exod 21:32), and corresponds to the insulting amount given a prophet that has been rejected by the people (Zech 11:12). Needless to say, it " stands in pathetic contrast to the woman's very expensive ointment (26:7-9)."

26:16. Now the evil forces aligned against Jesus simply await an opportunity to hand him over (paradivdwmi, paradidômi). Although the religious leaders seek an opportune time apart from the Passover feast (v. 5), Judas becomes an unwitting agent of the divine intention that Jesus die during a feast commemorating God's great act of salvation on behalf of his people. With the major character groups and themes introduced, the transitional phrase ajpoΙ tovte ( apo tote ) signals to the reader that the climactic events of the story are about to begin.

D. PREPARATION FOR PASSOVER (26:17-19)

¹⁷ On the first day of the Feast of Unleavened Bread, the disciples came to Jesus and asked, " Where do you want us to make preparations for you to eat the Passover?"

¹⁸ He replied, " Go into the city to a certain man and tell him, 'The Teacher says: My appointed time is near. I am going to celebrate the Passover with my disciples at your house.'" ¹⁹ So the disciples did as Jesus had directed them and prepared the Passover.

26:17. The first day of the Feast of Unleavened Bread refers to the first day of a seven- or eight-day-long Festival associated with Passover observance. After the lambs were slaughtered on 14 Nisan (early on Thursday), and the ritual search for leaven had taken place, Jewish families gathered after sunset (now 15 Nisan) to eat the Passover lamb. Between the slaughter of the lambs and the observance of the meal in the evening, preparations , about which the disciples inquired, required the securing of a suitable place to gather, the purchase of herbs and wine, and the arrangement of the table for the meal.

26:18-19. Although Jesus' instructions about locating a suitable place for observing the Passover is reminiscent of his earlier instructions for securing a donkey (21:1-3), it is probable that the reference to a certain man (cf. Mark 14:12-16) indicates that prior arrangements had been made. The disciples are to inform the man that the appointed time has come for the Teacher to observe his last Passover with the disciples. Although the significance of the phrase would not have been understood by the story characters, to the reader it communicates " Jesus' conscious fulfillment of a predetermined plan." The disciples are nevertheless obedient to Jesus' authoritative instructions, thus setting the stage for the episode to follow.

E. THE LAST SUPPER (26:20-30)

²⁰ When evening came, Jesus was reclining at the table with the Twelve. ²¹ And while they were eating, he said, " I tell you the truth, one of you will betray me."

²² They were very sad and began to say to him one after the other, " Surely not I, Lord?"

²³ Jesus replied, " The one who has dipped his hand into the bowl with me will betray me. ²⁴ The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born."

²⁵ Then Judas, the one who would betray him, said, " Surely not I, Rabbi?"

Jesus answered, " Yes, it is you." ^a

²⁶ While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, saying, " Take and eat; this is my body."

²⁷ Then he took the cup, gave thanks and offered it to them, saying, " Drink from it, all of you. ²⁸ This is my blood of the ^b covenant, which is poured out for many for the forgiveness of sins. ²⁹ I tell you, I will not drink of this fruit of the vine from now on until that day when I drink it anew with you in my Father's kingdom."

³⁰ When they had sung a hymn, they went out to the Mount of Olives.

^a 25 Or " You yourself have said it" ^b 28 Some manuscripts the new

Matthew divides the account of the Last Supper into two parts, marked by the twofold reference, " while they were eating" (vv. 20, 26): vv. 20-25, prediction that " while they were eating" one of the twelve would betray him; vv. 26-30, " while they are eating" the Passover, Jesus institutes the Lord's Supper.

26:20-21. After sunset, in Jerusalem (the proper time and place for observing Passover), Jesus gathered with his disciples to observe the Passover (v. 17). Typically, Jewish observers reclined at the meal, around a U-shaped rectangular couch. During the meal Jesus makes a shocking prediction: one of you will betray me . Although Jesus is fully aware of the treacherous scheme of Judas, he does nothing to stop him. While Judas' motivations may be self-serving, Jesus is resolved to submit his will to his Father.

26:22. The response of the disciples indicates that they could not imagine anyone of their group committing such a sinister deed. Therefore, instead of looking suspiciously at one another, they become very sad (lupouvmenoi sfovdra, lypoumenoi sphodra ) and probed their own level of allegiance with a question anticipating a negative response: Surely not I, Lord? They simply cannot imagine a scenario where their commitment to Jesus would be so compromised. Their respectful address of Jesus as Lord reinforces their recognition of his authority.

26:23-24. Jesus' reference to his betrayer as one who has dipped his hand into the bowl with him is not solely intended as a more precise identification of the betrayer's identity (although compare John's account, " the one to whom I will give . . ." ). Rather, the words are intended to intensify the shamelessness of the betrayer's act, by depicting it as a serious breach of intimacy and solidarity usually associated with table-fellowship. Nevertheless, the betrayer's act is in full accord with God's will as expressed in Scripture. As noted by France, " Here is the paradox of the whole passion story in a nutshell - the events must happen as it is written ; but this does not excuse the deliberate betrayal." Indeed, the fate of the betrayer is so horrible that it would have been better if he had never been born. Hence, although Judas' actions fulfilled prophetic expectations, Judas is nevertheless accountable for the choices he made.

26:25. Only in Matthew's Gospel does Judas directly question Jesus about his own fidelity. Although the form of his question ( Surely not I, Rabbi ) expresses the same sentiment as that expressed by the other disciples, Judas' inquiry is most likely intended to conceal his sinister motives. Instead of the honorific title " Lord," Judas addresses Jesus with the title " Rabbi," that may show respect for Jesus as a teacher, but does not include an acknowledgment of his authoritative Lordship. Jesus answers the betrayer in a manner (suv eipa", su eipas ) that places the burden of response upon the questioner (cf. 26:64; 27:11). Therefore, contrary to the negative response Judas may have expected, Jesus, in essence, acknowledges the validity of his question and thereby exposes his duplicity. No doubt Judas left the gathering persuaded that Jesus was on to his deceptive plan.

26:26. While they were eating echoes verse 20 and serves to introduce subsequent events that transpired on into the meal. It is tragic that the observance we know as the Lord's Supper or Communion, intended to celebrate Christian solidarity in the redemptive deed of Christ, has become the source of endless controversy. While space forbids an overview of all the points of controversy, suffice it to say with Blomberg that the " doctrines of transubstantiation (the bread and wine become Christ's actual body and blood) or consubstantiation (Christ is really present 'in, with, and under' the elements) make no sense of Jesus' words in their historical context." Just as the elements associated with Passover were rich in symbolism, so Jesus assigns new meaning to the elements in light of the redemptive deed associated with his death. By partaking of the bread and wine the disciples identify with Christ's unique sacrificial death, and thereby participate in its redemptive significance. However, as Caird rightly points out, the reader should avoid the notion that the Lord's Supper is " mere symbolism" for " many symbols. . . are a means, even the means, of conveying what they represent."

In the traditional Passover celebration the bread was one of three elements to be explained. Therefore, when Jesus took bread, gave thanks and broke it his actions would have corresponded to traditional practice. However, his interpretation of the bread ('this is my body" ) has no parallel in the Passover ritual. Jesus thus connects the breaking and sharing in the bread with his own body about to be sacrificially given up. Perhaps the broken bread is intended to symbolically re-enact the violent nature of his death. Hence, Jesus' actions would prophetically foreshadow his own death. By partaking of the bread the disciple is to be aligned with Jesus' sacrificial mission.

26:27-28. Jesus next takes the cup (presumably the third of four cups drunk during the Passover celebration) and, like the bread, interprets its significance in terms of his sacrificial death. Identification of the wine as the blood of the covenant draws upon Exodus 24:8, and recalls the ritual of the pouring out of blood upon the altar to ratify the special relationship and obligations of Israel to Yahweh. But Jeremiah foretold of a " new covenant" wherein the laws of God would be written upon the heart, and sins would be remembered no more (31:31-34). It is apparent that Jesus understood his death as inaugurating the covenant envisioned by Jeremiah. Integral to this new covenant is the offer of forgiveness of sins brought about by Jesus' sacrificial death. This explanation of the purpose of Jesus' death has been a dominant theme throughout Matthew's story. His very name (Jesus) was assigned salvific significance by the angel in the birth narrative (1:21). The pivotal factors in Jesus' acts and teachings centered in the spiritual renewal ad restoration of God's people (see 9:6). The language for many reminds the reader that the Son of Man " did not come to be served, but to serve, and to give his life as a ransom for many" (20:28, emphasis added). Furthermore, the language corresponds to Isaiah's depiction of the Suffering Servant who " bore the sin of many, and made intercession for the transgressors" (53:12).

26:29. Jesus does anticipate a reversal to his suffering and death as indicated by his promise of a heightened renewal of table-fellowship after his death. Just as the Passover observance anticipated a renewal of God's favor upon Israel (cf. Isa 25:6-9; 53:13), so the Lords' Supper looks forward to a joyous celebration in the consummated kingdom (cf. 8:10-12; 22:1-14). Jesus thus speaks with confidence of his ultimate victorious triumph.

26:30. The meal concludes with the traditional singing of selections from Psalms 113-118 (the Hallel , not identified specifically in the expression uJmnhvsante" [hymnçsantes], sung a hymn ), which celebrate God's deliverance of his people from Egypt. Jesus then departs to the eastern outskirts of Jerusalem, to the Mount of Olives .

F. JESUS PREDICTS THE DISCIPLES' DESERTION AND DENIAL (26:31-35)

³¹ Then Jesus told them, " This very night you will all fall away on account of me, for it is written:

" 'I will strike the shepherd,

and the sheep of the flock will be scattered.' ^a

³² But after I have risen, I will go ahead of you into Galilee."

³³ Peter replied, " Even if all fall away on account of you, I never will."

³⁴" I tell you the truth," Jesus answered, " this very night, before the rooster crows, you will disown me three times."

³⁵ But Peter declared, " Even if I have to die with you, I will never disown you." And all the other disciples said the same.

^a 31 Zech. 13:7

In the series of scenes beginning with Judas' treacherous plot (26:14-16, 20-25), and ending with his suicide (27:3-10), the disciples are portrayed in less than flattering terms. Jesus is, however, not taken by surprise by the course of events to occur throughout the night. He predicts their desertion and Peter's denial " this very night" (vv. 31, 34). Even though they affirm their steadfast loyalty, the events in Gethsemane prove their inability to comprehend the seriousness of the situation (cf. vv. 40-41, 43). Jesus' passive submission to the mob that comes to arrest him results in their desertion and a flight for personal safety (v. 56). When Jesus is taken before the Jewish court, he confesses his identity (v. 64), while Peter before his interrogators fulfills the words of Jesus and denies any allegiance to Jesus three times (vv. 69-75). The series of episodes portraying the failure of the disciples concludes with Judas' suicide, proving that " it would have been better for him not to have been born" (v. 24; 27:3-10). In the end, however, there is hope for the other disciples, as Jesus promises their restoration in Galilee (v. 32; cf. 28:7, 10).

26:31-32. Probably while on the way to the Mount of Olives (cf. Luke 22:39-40), Jesus predicts that Judas will not be the only disciple to compromise his commitment to him. In fact, all the disciples will be " scandalized" by the course of events throughout the night. They will all fail to heed this earlier warning: " Blessed is the man who does not fall away on account of me" (11:6). Since they fail to comprehend that Jesus' mission involves suffering and death, the events about to unfold will result in their cowardly defection. Nevertheless, Jesus' citation of Scripture (Zech 13:7) indicates that even their course of action falls within the sovereign plan of God. Zechariah had foretold of a day when God's appointed leader would be struck down, and the people would be scattered like sheep (cf. 9:36; Ezek 34). The text aptly summarizes what is about to occur with respect to Jesus and his disciples. By changing the original second person imperative (" strike the shepherd" ) to the first person ( I will strike the shepherd ) Jesus citation indicates that God assumes an active role in the death of the people's shepherd. The fate of the shepherd will have a devastating effect upon the flock. However, Jesus predicts that the scattering of the flock will only be temporary, as he assures the disciples of their eventual re-gathering in Galilee .

26:33-35. Peter, who has often assumed the position of the group's spokesman (cf. 14:28; 15:15; 16:16; 17:4; 18:21; 19:27), is compelled to respond in his customary impetuosity. In effect, Peter contradicts Jesus' prophetic words by affirming that he will be an exception to Jesus' dire prediction. Peter's boast was an attempt to highlight his own personal allegiance, which he claimed would never waver, regardless of the circumstances. However, Jesus is emphatic concerning the nature of Peter's defection. Despite his claim of absolute allegiance, in a few hours he will disown (ajparneovmai, aparneomai ) his Lord three times. Instead of following Jesus and " denying himself" (16:24) Peter will align himself with Jesus' accusers and deny any connection to Jesus (see 26:69-75). The events will happen before the rooster crows (cf Mark 14:30), presumably around 1:30 a.m. Nevertheless, Peter continued to protest, affirming his willingness to die with Jesus. He probably thought the course of events, as predicted by Jesus, to be highly unlikely (cf. 16:22). Peter's presumptuous boast now infects the other disciples, as they too claim uncompromising loyalty.

G. THE GETHSEMANE PRAYER (26:36-46)

³⁶ Then Jesus went with his disciples to a place called Gethsemane, and he said to them, " Sit here while I go over there and pray." ³⁷ He took Peter and the two sons of Zebedee along with him, and he began to be sorrowful and troubled. ³⁸ Then he said to them, " My soul is overwhelmed with sorrow to the point of death. Stay here and keep watch with me."

³⁹ Going a little farther, he fell with his face to the ground and prayed, " My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will."

⁴⁰ Then he returned to his disciples and found them sleeping. " Could you men not keep watch with me for one hour?" he asked Peter. ⁴¹" Watch and pray so that you will not fall into temptation. The spirit is willing, but the body is weak."

⁴² He went away a second time and prayed, " My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done."

⁴³ When he came back, he again found them sleeping, because their eyes were heavy. ⁴⁴ So he left them and went away once more and prayed the third time, saying the same thing.

⁴⁵ Then he returned to the disciples and said to them, " Are you still sleeping and resting? Look, the hour is near, and the Son of Man is betrayed into the hands of sinners. ⁴⁶ Rise, let us go! Here comes my betrayer!"

The reader may have difficulty reconciling Jesus' earlier emphatic affirmation of his fate and his resolve to walk the path of suffering and death, with the language of the Gethsemane prayer. Jesus' demeanor has now become " sorrowful and troubled" (vv. 37-38), as he casts himself prostrate upon the ground (v. 39) to plead with his Father for deliverance from the ordeal awaiting him. Such a portrayal may seem incongruent with his earlier resolve. However, as Brown notes, " In the biblical outlook, it is not irreverent to ask God for a change of mind (cf. Exod 32:10-14; 2 Kgs 20:1-6; 2 Sam 15:25-26; 1 Macc 2:56-58)." Jesus is, after all, not a crazed fanatic relishing the prospects of martyrdom. Rather his petition reflects a " prayer of lament, one of the boldest forms of Jewish piety (cf. Ps 31:10; 40:11-13; 42:6, 9-11; 43:1-5; 55:4-8; 116:3-4)." The Gethsemane scene graphically illustrates the dramatic tension between human desires and dread and the divine necessity to submit to suffering and death. Jesus is therefore not a victim of a tragic twist of fate, but a willing sacrifice committed to honor the will of his Father.

26:36. Gethsemane means " oil press" and most likely refers to an olive orchard on the slope of the Mount of Olives. The site was probably frequented by Jesus (cf. John 18:2; Luke 22:39-40) since Judas had no difficulty in finding him. In Gethsemane the intensity of Jesus' resolve to yield to the Father's will stands in vivid contrast to the disciples' failure to appreciate the gravity of the situation.

26:37-38. Like the transfiguration episode (17:1-8), Jesus is accompanied by Peter and the two sons of Zebedee . While in the transfiguration scene they are witnesses to Jesus' transcendent glory, now they see his sorrow and dread as he faces the prospects of his approaching death. While the three are present for possible human support, Jesus must separate himself from them to engage his Father in prayer. Matthew describes his state of mind as sorrowful and troubled , thus highlighting his extreme distress (cf. Ps 22; 42; 43:2-5; 55:2-16). While the text does not say specifically what stirred such emotion, it is no doubt related to the spiritual significance of Jesus' sacrificial mission (i.e., bearing the curse of God as a sin offering). Jesus then expresses his own personal assessment of how serious is the situation: My soul is overwhelmed with sorrow to the point of death . The depth of Jesus' anguish is enough to threaten his physical life (cf. Ps 42:5, 11; 43:5; Jonah 4:9). The disciples are therefore enjoined to [ s ] tay here and keep watch with me . They are therefore invited to participate in the gravity of the situation by " watching" with Jesus, and thus exhibiting an alertness to the critical hour approaching. After all, these are the disciples who vowed their undying loyalty only a short time earlier (vv. 33-35).

26:39. Jesus further distances himself from his disciples by [ g ] oing a little farther and prostrating himself upon the ground, in typical reverential posture before the presence of God (cf. Gen 18:2; 19:1; Judg 13:20). Jesus now petitions his Father that this cup be taken from him. The request is tempered by the preface, if it is possible , and an expressed willingness to comply with God's sovereign will in the matter. The term " cup" in the OT is used metaphorically to symbolize suffering associated with the divine wrath of God (cf. Isa 51:17; Jer 25:15-16; Ezek 23:33; Ps 11:6). Jesus is therefore horrified at the prospects of suffering vicariously God's wrath for the sins of others. Nevertheless, Jesus models the principles of " denying himself" and " thinking the things of God rather than the things of men" (16:23-24). Therefore, priority is given the Father's will over his own (cf. 6:10).

26:40-41. Jesus then returns to where he left the disciples, only to find them sleeping , not watching as they were instructed. Jesus singles out Peter for reproof because of his previous boastful claims of steadfast devotion. His claim that he would die with Jesus is somewhat muted by his inability to stay awake for even an hour. All three disciples are encouraged to watch and pray in order not to succumb to temptation (peirasmovn, peirasmon ; cf. 6:13). If the disciples are to avoid being swept up in the catastrophic events about to unfold they must show vigilance and pray that God will spare them. Jesus knows the vulnerability of his disciples as indicated by the spirit/flesh contrast (savrx [ sarx , " flesh" ], not sw'ma [sôma, " body" ]; contra NIV). In fact, as noted by Brown, " Jesus himself is in turmoil while praying and facing peirasmos ," and thus " has experienced the weakness of the flesh . . ." The flesh is weak in that it is inclined toward its own needs and earthly concerns. An example would be the disciples' yielding to the flesh by falling asleep. It is important that the disciples learn to give priority to the spirit , which is inclined toward the will of God.

26:42. Jesus once again ( a second time ) retreats to seclusion to address his Father . This time his words seem to imply a resignation to the fact that the " cup" would not be taken from him ( if it is not possible. . . . , emphasis added, cf. v. 39). Nevertheless, Jesus expresses his absolute commitment to God's will with words that reflect the sentiment of the Lord's Prayer (6:10): may your will be done . Jesus thus models what he teaches his disciples about prayer.

26:43-44. When Jesus returns to his disciples, he finds them sleeping again; this time Matthew adds the explanation, because their eyes were heavy . They simply found it impossible to overcome the natural tendencies of the flesh. So for a third time, Jesus leaves them and addresses his Father in prayer. Matthew observes that the content of his prayer was the same as his earlier prayer, i.e., an expression of resolve to do the will of his Father.

26:45-46. On the third occasion of returning to his disciples Jesus responds to their sleepiness most likely with a rhetorical question designed to arouse them from sleep (so NIV and NRSV). They are to arise because a critical moment has arrived with the appearance of Judas. The time has come for the decisive hour of fulfillment to commence. Earlier predictions about the fate of the Son of Man are about to become reality with the arrival of Judas to arrest Jesus (cf. 26:24). Jesus is clear that those to whom he will be betrayed (paradivdotai [ paradidotai ], " handed over," cf. 17:22; 20:18; 26:2) are sinners who seek their own will. Jesus is fully aware of the course of events because he has aligned himself with his Father's will. The final words before the arrest, Rise, let us go! Here comes my betrayer! demonstrate the transforming power of prayer, as Jesus is now ready to meet his betrayer and face the ordeal before him.

H. THE ARREST OF JESUS (26:47-56)

⁴⁷ While he was still speaking, Judas, one of the Twelve, arrived. With him was a large crowd armed with swords and clubs, sent from the chief priests and the elders of the people. ⁴⁸ Now the betrayer had arranged a signal with them: " The one I kiss is the man; arrest him." ⁴⁹ Going at once to Jesus, Judas said, " Greetings, Rabbi!" and kissed him.

⁵⁰ Jesus replied, " Friend, do what you came for." ^a

Then the men stepped forward, seized Jesus and arrested him. ⁵¹ With that, one of Jesus' companions reached for his sword, drew it out and struck the servant of the high priest, cutting off his ear.

⁵²" Put your sword back in its place," Jesus said to him, " for all who draw the sword will die by the sword. ⁵³ Do you think I cannot call on my Father, and he will at once put at my disposal more than twelve legions of angels? ⁵⁴ But how then would the Scriptures be fulfilled that say it must happen in this way?"

⁵⁵ At that time Jesus said to the crowd, " Am I leading a rebellion, that you have come out with swords and clubs to capture me? Every day I sat in the temple courts teaching, and you did not arrest me. ⁵⁶ But this has all taken place that the writings of the prophets might be fulfilled." Then all the disciples deserted him and fled.

^a 50 Or " Friend, why have you come?"

26:47. Even while Jesus speaks, Judas arrives, thus stressing the speed with which Jesus' words are fulfilled. Judas is described as one of the Twelve highlighting once again the tragedy of Judas' treacherous deed. Earlier Judas had agreed to assist the Jewish leadership in their desire to arrest Jesus at an opportune time, so as not to cause a riot among the people (26:4-5, 14-16). Now Judas leads the arresting party under the cover of darkness, to the place where Jesus can be taken into custody. He has also agreed to provide the arresting party clear identification of Jesus by an agreed upon sign, thus enabling them to distinguish Jesus from the disciples (v. 48).

Judas is accompanied by a large crowd armed with swords and clubs . It appears that both the Jewish temple police and Roman soldiers joined forces to seize Jesus. They were heavily armed, thoroughly prepared to put down any resistance. The arresting party was backed by representatives of the Sanhedrin, Israel's highest judicial body. Even though Jesus' opponents appear to be in total control, the reader soon realizes that Jesus is in fact orchestrating events according to God's sovereign will.

26:48-49. Judas had earlier prearranged a sign that would enable them to distinguish which one was Jesus. By identifying Jesus with a kiss , a customary greeting, Judas hoped to conceal his sinister plans, by appearing as if everything were normal. Judas also greets Jesus with a typical salutation, greetings (cai're, chaire ), followed by the title Rabbi , recalling his earlier insincerity during the meal: " surely not I, Rabbi?" (v. 25). Judas evidently played his part well as he lavished Jesus with a particularly affectionate kiss (katefivlhsen, katephilçsan). His hypocritical display of affection aptly underscores the depth of his alienation from Jesus.

26:50. Jesus is certainly not fooled by Judas' deceptive tactics, as indicated by his response. Jesus addresses him as friend (eJtai're, hetaire , cf. 20:13; 22:12), which is probably to be understood ironically, to remind Judas of his longstanding companionship. The words translated do what you came for (ejf= o{ pavrei, eph' ho parei ) are notoriously difficult to translate. They may be understood as a command (" do what you came for," so NIV), a statement (that's what you are here for" ), or even a question (" Friend, why have you come?" See NIV footnote). Perhaps the imperative best captures the sense, indicating that Jesus knows Judas' intentions and insists that he get on with his true purpose. Jesus is therefore totally in control and even gives the command that results in his arrest.

26:51. In response to Jesus' seizure, one of the disciples, whom John identifies as Peter (John 18:10), drew his sword and with a reckless blow managed to cut off the ear (identified as the " right ear" in Luke 22:50) of a servant of the high priest (whom John identifies as Malchus, 18:10). Only Luke records Jesus' subsequent healing of the man's ear (22:51).

26:52-54. Exactly why Peter had a sword in his possession is unknown, but clearly his violent reaction was totally uncalled for. Jesus was in control and need not be defended by resorting to such extreme measures. Peter is commanded to return his sword to its place, and reminded of the principle that all who draw the sword will die by the sword . In other words, violence only generates more violence, so Jesus forbids his followers from resorting to such carnal tactics (cf. 5:39). Furthermore, in this situation Jesus is no helpless victim, since at his disposal are twelve legions of angels (=seventy-two thousand). Jesus' submission is therefore not a matter of a lack of power to resist, but a conscious choice to comply with God's will as expressed in Scripture. Hence the fulfillment of Scripture takes priority over the preservation of his life by active resistance. Jesus thus models the principle, " for whoever wants to save his life will lose it, but whoever loses his life for me will find it" (16:25).

26:55-56. Jesus then addresses the crowd and reprimands them for their show of force and the cowardly manner with which they sought his arrest. He sarcastically asks whether they have mistaken him for a leader of a group of bandits (lh/sthΙn, lçstçn, " a robber" ), armed and violently predisposed. Earlier Jesus had denounced the Jerusalem temple as a " den of robbers" (lh/stw'n, lçstôn), because they promoted violence in defense of their nationalism. As noted by Heil, " The confused and misdirected crowds have been sent by real 'robbers' (lh/stw'n) to violently capture one who is no 'robber' (lh/sthΙn)." They had every opportunity throughout the week to arrest Jesus while he taught in the temple precincts. Jesus thus exposes their hypocritical tactics of resorting to treachery and violence under the cover of darkness. They are the enforcers of a hidden agenda, one that seeks to assure that the security and authority of the religious establishment remains in tact. Nevertheless, the arresting mob are simply fulfilling that formerly predicted in the writings of the prophets . Brown observes that the formula introducing the fulfillment citation ( But this has all taken place . . . ) is verbally identical to 1:22, thus forming " an inclusion signaling the comprehensiveness of God's plan stretching from the conception of Jesus by a virgin through the Holy Spirit to his arrest at the hands of sinners 'in that hour.'"

Matthew closes the scene with the flight of the disciples, whose actions fulfill the prediction of Jesus that they will be scattered (26:35). Those who once " left" (ajfivhmi, aphiçmi) all to follow Jesus (cf. 4:20, 22; 19:27), now " desert" (the same verb) Jesus and run for their lives. In Matthew's story this is the final contact that Jesus has with his disciples before his death.

I. THE HEARING BEFORE CAIAPHAS (26:57-68)

⁵⁷ Those who had arrested Jesus took him to Caiaphas, the high priest, where the teachers of the law and the elders had assembled. ⁵⁸ But Peter followed him at a distance, right up to the courtyard of the high priest. He entered and sat down with the guards to see the outcome.

⁵⁹ The chief priests and the whole Sanhedrin were looking for false evidence against Jesus so that they could put him to death. ⁶⁰ But they did not find any, though many false witnesses came forward.

Finally two came forward ⁶¹ and declared, " This fellow said, 'I am able to destroy the temple of God and rebuild it in three days.'"

⁶² Then the high priest stood up and said to Jesus, " Are you not going to answer? What is this testimony that these men are bringing against you?" ⁶³ But Jesus remained silent.

The high priest said to him, " I charge you under oath by the living God: Tell us if you are the Christ, ^a the Son of God."

⁶⁴" Yes, it is as you say," Jesus replied. " But I say to all of you: In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven."

⁶⁵ Then the high priest tore his clothes and said, " He has spoken blasphemy! Why do we need any more witnesses? Look, now you have heard the blasphemy. ⁶⁶ What do you think?"

" He is worthy of death," they answered.

⁶⁷ Then they spit in his face and struck him with their fists. Others slapped him ⁶⁸ and said, " Prophesy to us, Christ. Who hit you?"

^a 63 Or Messiah ; also in verse 68

The story now takes a dramatic turn. Thus far in Matthew's passion narrative Jesus has been portrayed as an active agent whose predictive word moved events along. Now with his arrest Jesus assumes a passive role. However, it is clear to the reader that Jesus' passivity before his accusers is a freely adopted passivity. As Root observes, " his destiny does not simply fall on him; he accepts it." In fact, his identity as God's beloved Son and Israel's messianic deliverer is most forcefully seen and understood in terms of his sacrificial mission.

In spite of the voluntary nature of Jesus' sacrifice, Matthew makes it clear that Israel is no less guilty in their efforts to destroy him. In their haste to be rid of Jesus Jewish authorities violated almost every judicial regulation known from the Mishna . Of course, the relevance of the Mishnaic law code before A.D. 70 has been much disputed. However, to the extent that the Mishnaic judicial regulations applied in Jesus' day, then the Jewish " trial" exhibited several judicial irregularities: The procedure took place in the evening in violation of m. Sanh 4:1. In violation of m. Sanh 11:2 the meeting took place in an improper location, i.e., the high priest's house. They should never have begun trial proceedings on the eve of the Passover ( m. Sanh 4:1). In addition, m. Sanh 4:1 prohibits a trial involving a capital verdict to take place at night. According to m. Sanh 7:5 the charge of blasphemy necessarily involved the pronunciation of the divine name (tetragrammaton, YHWH), which does not fit the charge against Jesus. Finally, any verdict in a capital case must wait at least one day ( m. Sanh 4:1). However, it is hardly surprising, given the extreme animosity characteristic of the Jewish authorities toward Jesus, that strict adherence to legal procedure would not have been a high priority. It might also be questioned whether the proceedings in the home of Caiaphas is a formal trial, or simply a gathering to accumulate sufficient evidence to merit the death penalty. Whatever the legality of the gathering, it is clear that the judicial proceedings against Jesus were extremely prejudicial and predisposed to find him guilty.

26:57. In the night, shortly after the arrest, Jesus is brought to the home of Caiaphas, the high priest , the son-in-law of Annas the previous high priest (cf. John 18:13). It appears that leading representatives from the Sanhedrin (composed of seventy-one members), the Jewish supreme court, were present and eager to interrogate the troublemaker from Galilee.

26:58. Although the trial scene remains focused upon Jesus, Matthew has created a " frame" for the episode by references to Peter ( v. 58, 69-75). By interweaving the trial scene with the denials of Peter the reader is led to compare the two scenes. Gerhardsson has noted that the two episodes are narrated in roughly the same way. Both scenes involve three charges wherein the protagonist is interrogated and therefore, " the irony of the setting is that . . . both Jesus and Peter are on trial." But whereas Jesus confesses (v. 64), Peter denies his allegiance to Jesus and disclaims all knowledge of him (vv. 70, 72, 74). Not only does the episode confirm Jesus' prediction (26:34), it also functions as a dramatic contrast highlighting the consistency of Jesus' resolve by setting it in opposition to Peter's failure to fulfill his resolution (cf. 26:33, 35). In fact, Peter is portrayed in the role of a spectator who has in effect " changed sides . . . gone over to the enemy's camp" and " in order to save his own skin he howls with the wolf pack" (Gerhardsson, p. 55).

26:59-60. Matthew makes it clear from the beginning that the Jewish authorities are not favorably disposed toward Jesus. The mere fact they arrest Jesus and subject him to a trial before finding incriminating evidence against him is indicative of the level of their animosity toward him. According to Matthew, the authorities were more interested in conviction than they were in the pursuit of truth. They apparently had no scruples concerning the validity of the testimony, only that it was sufficiently weighty to merit the death penalty. Although they had many to give false evidence , evidently their testimony did not constitute sufficient legal evidence for condemning Jesus to death.

26:61. At last they have two witnesses (cf. Deut 17:6; 19:15) to come forward upon whose testimony they may be able to support a case for capital punishment. Their testimony has some semblance of truth, even though their recollection greatly distorted Jesus' actual words. In fact, Jesus never affirmed that he would personally destroy the temple and rebuild it in three days . The witnesses seem to have mixed two distinct statements, one having to do with the temple's inevitable destruction, and the other the raising of his body from the dead (cf. John 2:19-21). Nonetheless, the suggestion that one might actively seek the destruction of the temple could be construed as undermining the sanctity of the holy sanctuary.

26:62. In this light, the high priest pursues a line of questioning designed to force Jesus to either deny that the ever made such a statement ( Are you not going to answer? ), or at least provide an explanation for such a statement ( What is this testimony that these men are bringing against you? ). But Jesus remained silent , offering neither a defense nor an explanation of the charges brought against him. Jesus' silence once again recalls the Suffering Servant motif as portrayed in Isaiah (53:7; cf 1 Pet 2:21-23).

26:63. The proceedings take a dramatic turn when the high priest stands and poses the decisive question: Tell us if you are the Christ, the Son of God . The question is prefaced by putting Jesus under oath: I charge you under oath by the living God . The Mishna ( Shebu 4:3) indicates that if someone is put under oath, using the divine name or attribute, one is bound to respond. However, the reader recalls Jesus' view of such oaths (5:33-37; 23:16-22). Ironically, the language of the high priest echoes the confession of Peter (16:16), who is at the same time outside in the courtyard evoking an " oath" that he does not even know Jesus (v. 72).

26:64. The trial scene now turns on the identity question. The composite expression " the Christ" and the " Son of God" goes to the heart of Matthew's Christology. Given the humble, powerless condition of Jesus, the high priest's inquiry must have been filled with mocking skepticism. Nevertheless, the reader knows that Jesus is indeed Israel's Messiah (11:2-6), and the beloved Son of God (3:17; 17:5). But his messianic status and divine Sonship are most fundamentally observable in his sacrificial mission. However, given the correctness of the titles, Jesus responds affirmatively ( Yes, it is as you say ), though " reluctant and circumlocutory in formation." As Brown observes, " There is truth in what the high priest has said, but he must take responsibility for the way he interprets it and the use he plans to make of it."

Jesus then speaks explicitly about a future reversal of roles. While now they reject his messianic status, one day they will see the Son of Man exalted and endowed with authority (= sitting at the right hand , cf Ps 110:1), vindicated by God and triumphant over his enemies (= coming on the clouds of heaven , cf. Dan 7:13). The difficult wording of ajp= a[rti ( ap' arti , translated in the future by the NIV) probably refers to the series of vindicating events associated with Jesus' crucifixion and resurrection. As noted by Senior, " these signs are a foretaste of the Son of Man's triumph over death at the end of the age."

26:65-66. The high priest is obviously horrified by such a suggestion. The symbolic tearing of clothes is illustrative of his extreme grief (cf. Gen 37:34; 2 Sam 1:11-12; Lev 10:6; 21:10; 2 Kgs 19:1). The high priest charges Jesus with blasphemy, which usually involved the irreverent use of God's name (cf. Lev 34:16; m. Sanh 7:5). However, as noted by Brown, the term may mean that " Jesus is being accused of arrogantly claiming for himself what belongs to God and thus insulting God." The high priest is convinced that Jesus has sufficiently incriminated himself, so additional witnesses are no longer needed, only a call for a verdict. It certainly comes as no surprise that the Sanhedrin finally pronounces its sought-after death penalty.

26:67-68. The brutal and humiliating treatment of Jesus by his Jewish accusers is intended to mock his messianic and prophetic claims. Ironically, his tormenters are in the midst of fulfilling Jesus' prophetic words about his brutal treatment in Jerusalem (16:21; 20:17-19). The actions of spitting in his face, beating him, along with their taunting game are all calculated to discredit him and prove his powerlessness in their hands. Yet, the real issue is not a matter of power, but a willing compliance to the Divine will. Likely, Matthew intended his brutal treatment to recall the plight of God's Suffering Servant foretold by Isaiah (cf. Isa 550:6; 53:3, 5).

J. THE DENIAL OF PETER (26:69-75)

⁶⁹ Now Peter was sitting out in the courtyard, and a servant girl came to him. " You also were with Jesus of Galilee," she said.

⁷⁰ But he denied it before them all. " I don't know what you're talking about," he said.

⁷¹ Then he went out to the gateway, where another girl saw him and said to the people there, " This fellow was with Jesus of Nazareth."

⁷² He denied it again, with an oath: " I don't know the man!"

⁷³ After a little while, those standing there went up to Peter and said, " Surely you are one of them, for your accent gives you away."

⁷⁴ Then he began to call down curses on himself and he swore to them, " I don't know the man!"

Immediately a rooster crowed. ⁷⁵ Then Peter remembered the word Jesus had spoken: " Before the rooster crows, you will disown me three times." And he went outside and wept bitterly.

Matthew now returns to the earlier parenthetical remark about Peter following Jesus from a distance, into " the courtyard of the high priest" (v. 58). As noted previously, Matthew has interwoven Jesus' trial with the trial of Peter. The reader is therefore encouraged to interpret them together, noting how their respective points compliment and contrast with each other. In a subtle way Matthew has shown Jesus to be a true prophet by framing the mockery of his prophetic abilities (vv. 67-68) with the fulfillment of his prophetic predictions of his treatment in Jerusalem, followed by the fulfillment of his predictions concerning Peter (26:34).

26:69-70. While Jesus is inside facing the animosity of the Sanhedrin, Peter is outside being confronted by the curious observation of a servant girl : You were with Jesus of Galilee . Whereas Jesus must respond to the serious inquiry of the high priest concerning his identity (v. 63), Peter faces an innocent observation made by a servant girl concerning his relationship to Jesus. However, it may be, that given the incident that occurred in Gethsemane, Peter may want to avoid any detection. Having heard the young girl's suggestion that he was with Jesus, Peter emphatically denies, before them all , having any association with him. He tries to evade the accusation of the woman by pretending not to have any knowledge concerning what the woman is talking about. Therefore, in spite of his earlier boast, " I will never disown you" (v. 35), with even the slightest pressure, Peter is willing to deny any association with Jesus.

26:71-72. Peter then retreats to the gateway , probably in hope of escaping further detection. However, he is confronted by another girl (cf. Mark 14:69) who emphatically affirms, This fellow was with Jesus of Nazareth (see 2:23). Again there is no accusation of any criminal behavior, just that he was a known associate with Jesus. This time Peter reinforces his denial with an oath . Ironically, in contrast to Peter, when Jesus is put under an oath he confesses his identity (v. 63). Peter's stance is even more reprehensible since earlier he had expressed his conviction that Jesus is indeed, " the Christ, the Son of the living God" (16:16). But, when he claims, " I don't know the man," he is pathetically correct, since Jesus' identity can only be rightly discerned in terms of his mission to suffer and die.

26:73-74. After a short time elapses (cf. Luke 22:59, " about an hour" ), the pressure upon Peter reaches a climactic point (v. 73). This time proof is offered to validate the claim that Peter is one of Jesus' disciples: Surely you are one of them, for your accent gives you away. Earlier Jesus was identified as a Galilean, now they are able to link Peter to Galilee because his speech is distinctly Galilean. Peter responds to the charge by evoking a " curse" (kataqemativzein, katathematizein ) and " swearing" (ojmnuvein, omnyein ) repeatedly that he does not know the man. Although the object of the first verb form (" curse" ) is not explicitly stated, it is probable that Peter intended Jesus as the object (contra NIV, on himself ), in order to further intensify his claim of disassociation from Jesus. Peter has now fallen to the point of aligning himself with those who have completely repudiated Jesus.

26:75. Immediately dramatizes the exact fulfillment of Jesus' words concerning the crowing of a rooster (cf. 26:34). With the crowing of the rooster Peter is made to recall Jesus' words about his threefold denial, alongside his own confident boast that he would never disown him, and would even die with him (26:33, 35). Crushed by the realization of his failure, Peter went outside and wept bitterly . Peter's remorse is indicative of his penitent spirit overcome with the enormity of his failure. Ultimately, Peter is restored, along with the other disciples who had fled (see 28:10).

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 26:57-68

CXXVI.
SECOND STAGE OF JEWISH TRIAL. JESUS CONDEMNED
BY CAIAPHAS AND THE SANHEDRIN.
(Palace of Caiaphas. Friday.)
^aMATT. XXVI. 57, 59-68; ^bMARK XIV. 53, 55-65; ^cLUKE XXII. 54, 63-65; ^dJOHN XVIII. 24.

    ^d24 Annas therefore sent him bound unto Caiaphas the high priest. [Foiled in his attempted examination of Jesus, Annas sends him to trial.] band there come together with him all the chief priests and the elders and the scribes.  ^a57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, cand brought him into the high priest's house. awhere the scribes and the elders were gathered together. [It is very likely that Annas had apartments in the same palace with Caiaphas, and that from these apartments Jesus was led into some hall large enough to hold the Sanhedrin, which was now convened. But this was not its formal session as a court; it was more in the nature of a caucus, or committee of the whole.]  ^b55 Now the chief priests and the whole council sought afalse witness against Jesus, bto {athat they might} put him to death;  60 and they found it not, though many false witnesses came.  ^b56 For many bare false witness against him, and their witness agreed not together. ^aBut afterward came  ^b57 And there stood up certain, atwo, band bare false witness against him,  ^a61 and said, {bsaying,} ^aThis man said, I am able to destroy the temple of God, and to build it in three days.  ^b58 We heard him say, I will destroy this temple that is made with hands, and in three days I will build another made without hands.  59 And not even so did their witness agree together. [What Jesus [696] had really said will be found at Joh 2:19-22. Though his words were misunderstood at that time, being applied, not to his body, but to Herod's temple, yet it is not unlikely that the Jewish rulers, hearing our Lord's prediction that he would rise from the dead after three days (Mat 27:62, Mat 27:63), came to understand the import of his words. If so, the record itself shows the willingness of the Sanhedrin to receive false witnesses against Christ, for its judges received testimony which they knew to be utterly immaterial if rightly construed. The accounts of the two Evangelists, moreover, show how the witnesses failed to agree. A man could only be condemned on the testimony of two witnesses as to some fact or facts constituting a ground for condemnation -- Deu 17:6, Deu 19:15.]  ^a62 And the high priest stood up, bin the midst, and asked Jesus, aand said unto him, {bsaying,} Answerest thou nothing? what is it which these witness against thee?  ^a63 But Jesus held his peace. band answered nothing. [While the testimony then before the court might be used to show that Jesus was recklessly boastful, it was insufficient to justify a sentence of blasphemy. A threat to destroy the temple might be thus construed (Jer 26:9-11, Act 6:13, Act 6:14); but a promise to rebuild the temple, if destroyed, was altogether different. The high priest, knowing this, sought to extort from Jesus some additional evidence. With great cunning and effrontery he assumes that the testimony is all that could be possibly desired, and demands of Jesus what he has to say in answer to it. But our Lord did not suffer himself to seem so easily deceived. He gave no explanation, since the future would explain his meaning, and speak the real truth to all who had ears to hear it.] ^aAnd ^bAgain the high priest asked him, and saith {asaid} unto him, ^bArt thou the Christ, the Son of the Blessed? ^aI adjure thee by the living God, that thou tell us whether thou art the Christ, the Son of God. [Seeing that Jesus was not to be lured into an answer, and well knowing his perfect frankness, Caiaphas resolved, in his desperation, to question Jesus plainly and [697] bluntly. His question is twofold: 1. Art thou Christ? 2. Art thou the Son of God? The latter of these would constitute blasphemy, and the former, by showing a boastful spirit, would tend to confirm the charge. Perhaps, too, Caiaphas anticipated the future, and foresaw how useful this claim to be the Messiah would prove when a hearing was had before Pilate (Luk 23:2). Originally the Messiah was recognized as the Son of God (Psa 2:7), but if the Jews had ever generally entertained such an idea, they had lost it before Jesus' day, The Messiah might of course be called the Son of God in that secondary sense in which Adam was thus called (Joh 1:49, Luk 3:38). But Jesus had used the term in an entirely different sense, and his usage had been extremely offensive to the Jews (Joh 5:17, Joh 5:18, Joh 10:30-39, Mat 22:41-46). Caiaphas evidently wished Jesus to answer this question in that new sense which the Lord had given to the words. Caiaphas had no legal right to ask either of these questions. No man can be compelled to testify against himself, but he knew the claims of Jesus, and realized that if Jesus repudiated them he would be shamed forever, and if he asserted them he could be charged with blasphemy. Taking advantage, therefore, of the situation, Caiaphas put the question with the usual formula of an oath, thus adding moral power to it, for, under ordinary circumstances, one was held guilty if he refused to answer when thus adjured (Lev 5:1). When their own witnesses failed, these rulers called the "faithful witness" -- 1Ti 6:13, Rev 1:5.]  ^b62 And Jesus said, {asaith} unto him, Thou hast said: ^bI am: and anevertheless I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of Power, and coming on {bwith} the clouds of heaven. [Jesus freely confessed the truth which his church is called upon to confess. "Right hand of Power" was commonly understood to mean the right hand of God. By the words "nevertheless" and "henceforth" Jesus brings the present state of humiliation into contrast with his future state of glory. Hard as it might be for them to believe it, the day would come when he should [698] sit in judgment and they should stand on trial before him.]  63 And  ^a65 Then the high priest rent his garments, {bclothes,} and saith, {asaying,} He hath spoken blasphemy: what further need have we of witnesses? behold, now ye have heard the blasphemy:  66 what think ye? [Though Jesus had given the very answer which the high priest was longing to hear, yet he hypocritically pretends to be shocked at it, and rends his clothes and feigns horror. Evidently he feared the effect of the clear, calm answer of Jesus and sought to counteract its influence on his colleagues.] They answered and said, He is worthy of death. ^bAnd they all condemned him to be worthy of death. [This was not the final, formal sentence, but the mere determination of the council at the preliminary hearing.]  ^c63 And the men that held Jesus mocked him, and beat him.  ^b65 And some began to spit on him, and to cover his face,  ^a67 Then did they spit in his face and buffet him:  ^c64 And they blindfolded him, aand some smote him with the palms of their hands,  68 saying, {band [began] to say unto him,} ^aProphesy unto us, thou Christ: who is he that struck thee? band the officers received him with blows of their hands.  ^c65 And many other things spake they against him, reviling him. [To spit in the face has been an insult in all ages and in all lands. See Num 12:14, Deu 25:9, Job 30:10. Jesus, having stood out for examination, is now given back to the officers to be led away into the council chamber. These officers received Jesus with many indignities. They seek to make his high claims contemptible, and to make it appear that instead of being divine he is hardly worthy to be regarded as human.] [699]

[FFG 696-699]

Lapide: Mat 26:46-75

Ver. 46. Rise, let us be going: behold, he hath come who will betray Me. He bids them rise, not in order to fly with Him, but to go forth to meet Judas. It is hence clear that Christ was heard in His last prayer; that, comforted of God by the angel, He had thrown off His sadness and sorrow, and went forth to meet Judas and the death of the cross with great and noble resolution. "For," as Origen says, "He saw in the spirit Judas the traitor drawing nigh, though he was not yet seen by the disciples." "He therefore in every way teaches His disciples," says S. Chrysostom, "that this was not a matter of necessity or of weakness, but of a certain incomprehensible dispensation, for He foresaw that they were coming, and so far from flying, He went forth to meet them."

Christ in thus going forth, as indeed in the whole of His Passion, left three points most worthy of notice. 1st His innocence in boldly going forth to meet His enemies. 2nd His majesty, forethought, and power, wherewith as God He orders and foretells the approach of His enemies, and so moderates their fury that they could do no more than He permitted and foreordained. 3rd The readiness with which He voluntarily met Judas, to show that it was not from weakness or unwillingness, but with the highest dignity, condescension, and generous love that He suffered and died for us. "Rise, let us be going," to meet Judas; and, as S. Jerome says, "let us go of our own accord to death."

Morally : Christ here teaches us to arouse ourselves, and go forth to meet our sufferings. It is the act of an heroic mind to weaken by its own resolution the force of any imminent evil, and by voluntarily embracing it to overcome and subdue it. Great evils are more easily overcome by a great mind than minor evils by a small one. As says the poet, "Yield not to trials; boldly go to meet them, as a lion shuts its eyes when rushing on its foes" (Plin. N.H. viii. 16). The cross therefore pursues those who fly from it, and flies those who seek for it As is said of honour.

Ver. 47. And while He yet spake, lo, Judas, one of the twelve came, &c. This is more fully set forth, John xviii 2. The truth of His prediction and foreordaining was thus made good. He so interwove Judas' sin and His Passion, that the whole action appeared to be partly permitted and partly ordained by Him.

Lo, Judas, one of the twelve. Lo is an expression of wonder. An unheard-of portent, a stupendous crime, that one of the Apostles was not only a thief and robber, but the traitor, and the leader of those who killed Christ! "He went before them," says S. Luke.

A great multitude : of Roman soldiers, high priests' servants, &c.

Staves : tipped with iron, as spears, &c., or not so tipped, as clubs. Observe here the folly and madness of Judas and the Jews. He knew that He was a very great prophet, nay, the Son of God, who could not be overcome by force, as the Jews well knew, and yet, maddened with avarice and fury, they bring armed men to use violence towards Him, to seize and bind Him. Dost thou wish, 0 Judas, to bind God, to seize the Almighty, to fight, 0 petty men, against your Creator, and compel Him to give Himself into your hands? "It was avarice," says S. Chrysostom, "which inspired him with this madness, avarice which makes all its slaves cruel and fierce; for if the covetous man neglect his own salvation, what will he care for another?

Ver. 48. Now he that betrayed Him gave them a sign, saying, Whomsoever I shall kiss, that same is He: hold him fast. Lest He escape, as He did at other times. "And lead Him away carefully," adds S. Mark. For Judas was afraid lest Christ should escape by changing His shape, and that He should thus lose the thirty pieces of silver, which were not as yet given, but only promised.

Gave them a sign. That the Roman soldiers might know him. For it was night. And perhaps, as some moderns suggest, from His likeness to S. James the Less, His kinsman.

I shall kiss. Origen mentions a tradition that Christ had two countenances, one natural, the other assumed at will, as at His transfiguration, and that Judas gave this sign for fear Christ should alter His appearance, so as not to be recognised. But this is a gratuitous assumption, and not to the point, for Judas was not present at the Transfiguration; and even had he been there, he might reasonably fear that Christ might render Himself invisible, as He knew He had done at other times. The true reason is as given above.

Ver. 49. And forthwith he came to Jesus, and said, Hail, Master; and kissed Him. Judas knew from Christ's words at the Last Supper that he and his treachery were known to Christ; but yet, in order to hide it from the other Apostles, he pretends to give Christ the usual mark of friendship and reverence. It was the ancient mode of salutation. The Apostles probably saluted Christ in this manner, when returning back to Him from some other place. The early Christians also used to salute each other in the same way (see Tert. de Orat., and 1 Cor 16:20). But Judas most wickedly misused this token of friendship for the purpose of betrayal, being persuaded (says S. Chrysostom) that Christ in His gentleness would not reject his kiss, and that if He rejected it, the sign would yet have been given. S. Victor of Antioch says, "The unhappy man gave the kiss of peace to Him against whom he was laying deadly snares." "Giving," says pseudo-Jerome, "the sign of the kiss with the poison of deceit." Moreover, though Christ felt deeply, and was much pained at His betrayal by Judas, yet He refused not his kiss, and gave him a loving kiss in return. 1. "That He might not seem to shrink from treachery" (S. Ambrose in Luke xxi. 45), but willingly to embrace it and even greater indignities, for our sake. 2. To soften and pierce the heart of Judas (S. Ambrose, ibid.); and 3. To teach us to love our enemies and those whom we know would rage against us (S. Hilary). For Christ hated not, but loved the traitor, and grieved more at his sin than at His own betrayal, and accordingly strove to lead him to repentance. Just as the spark of fire is elicited from the steel, so was Christ's latent love elicited by His blows and sufferings. His love was pre-eminent through the whole of His Passion.

Ver. 50. And Jesus said unto Him, Friend, wherefore art thou come? If thou comest to betray Me, why givest thou Me this friendly kiss? But if thou comest as a friend, why bringest thou so many enemies against Me? "Thou kissest Me," says S. Augustine, "and layest snares for Me. Thou pretendest to be a friend, though thou art a traitor." Hence Luke adds that Christ said, "Judas, why betrayest thou the Son of Man with a kiss?" And such words, full of majesty and love, ought to have wounded his stony heart, unless he had hardened it like iron.

It was a wondrous instance of Christ's gentleness and patience, that He tolerated Judas for three years, and deprived him not of his Apostolate, or disclosed to any one his sin. Teaching us to overcome our wrongs by love.

The Saints in this matter imitated Christ, S. Martin especially in his treatment of Brice, one of his clerks, who was constantly calumniating him. And when blamed for it, he said, "Christ bore with Judas the traitor, and should not I bear with Brice my calumniator?" By this gentleness he so won upon him, that he amended his ways, became a Saint, and succeeded S. Martin as Bishop, as S. Martin had foretold ( Sulp. in Vit. S. Martin ).

The passage, John xviii. 4, should here come in, in the regular course of the narrative. To harmonise S. John with the other Evangelists the order of the history is as follows:—Judas preceded the crowd by a few steps, so as not to seem to be one of them; and then, when he had kissed Christ, he drew back into the crowd again, and when Jesus boldly confronted the crowd, Judas was standing with them. Jesus thus boldly asked them, "Whom seek ye?" and on Jesus saying that He was Jesus of Nazareth whom they were seeking, they were thunderstruck, and fell to the ground; not on their faces, but backward, so as to make it clear that they were struck down by His power. He allowed them, however, to rise up again, and on their saying again that they were seeking Christ, He replied, "I told you that I am He; if, therefore, ye seek Me, let these go their way," showing that He cared more for them than for Himself.

Observe (with S. Chrysostom and S. Cyril) that the eyes of the soldiers were miraculously blinded, so that they could not discern, and much less lay hold on Christ. (S. Augustine thinks otherwise.) They gather this from the reply, "We seek Jesus of Nazareth," as though they knew not it was He. S. Chrysostom and others suppose that even Judas did not recognise Him. But he seems to have withdrawn rather from horror at his crime. For Christ cut him off from the Apostolic band, "Begone, 0 traitor; thou art not worthy of the companionship of Me and Mine," and then struck him and the whole band to the earth. This was the first miracle which Christ wrought when He was seized, to manifest His Divine majesty and omnipotence, and that the Jews might learn that they would have come in vain against Him with the armed band, had not He given Himself gracefully and willingly into their hands. The Sodomites were struck with a like blindness (Gen 19:11). "Seest thou His surprising power, that though standing in their midst He struck them blind?" says S. Chrysostom and S. Cyril. "The divine power of Christ shone forth in that, though He presented Himself to those who sought Him, He was not recognised." Symbolically S. Augustine in John xviii. The eternal day was so hid by human form,⁴ as to be sought for with lanterns and torches, in order to be slain by the darkness.

2. His second miracle was His striking them to the ground by the single word, "I am He." "That word, 'I am He,' struck them down like a thunderbolt," says S. Leo. "Where was their cruel conspiracy? where their glowing anger? where their array of weapons? The Lord saith, I am He, and at His voice the multitude of the ungodly falls prostrate. What will His Majesty do hereafter in judgment, when His humility, though about to be judged, had such power?"

Though "I am He" means only "He whom ye seek," yet Rupertus explains it, "I am that I am" (Exod 3:14). And S. Jerome ( Ep. cxl . ad Principium ) thinks that Christ struck down these guards with the heavenly splendour of His countenance, for otherwise the Apostles would not have followed Him, nor would those who came to lay hold on Him have fallen to the earth.

Allegorically : This fall of Judas and his followers signified the comparable fall of the Jews, who would be obstinate in their unbelief, and well-nigh incapable of salvation. "Their fall is an image of all those who oppose Christ." S. Cyr. Alex. in John 18. and S. Augustine in loc. "Where is now the band of soldiers, the terror and defence of weapons? A single word, without a weapon, struck down, smote, laid prostrate that crowd, fierce in hatred and terrible in arms. For God was veiled in flesh. What will He do when He comes in judgment, who wrought this when He came to be judged?

Tropologically : Here is represented the fall of the reprobate, for they fall on their back so that they cannot arise; but when the elect sin, they fall on their face, because they are soon touched by God, and rise up in penitence. "We fall on our face," says S. Gregory ( Hom. viii. in Ez.), "because we blush for our sins, which we remember to have committed." And also ( Mor. xiii. 10), "To fall on the face is for every one to acknowledge his own faults in this life, and to bewail them with penitence. But to fall on the back, where we cannot see, is to depart suddenly out of life, and to know not to what punishment we are brought."

Again, "The righteous fall on their face, as looking on those things that are before; but sinners fall on their back, as seeking for those things which are behind and pass away, and are soon gone." "For everything which passes away," says S. Gregory ( Mor. xxxiii. 23), "is behind, while everything which is coming and is permanent is before."

3. The third miracle, as S. Chrysostom and S. Augustine remark, was that which He wrought by His all-powerful providence and the efficacy of His word. "Let these go their way," that the Jews laid hands on none of the disciples. He offered Himself alone to death, as a good shepherd laying down His life for the sheep.

4. The fourth, the instantaneous healing of Malchus' ear. But how great was their blindness and malice, who, after they had seen so many miracles, dared to lay hands on Him!

Then came they and laid hands on Jesus, and took Him. The order is here inverted, for before they could take Him Peter smote off Malchus' ear, and it was only when Jesus had healed it that He gave Himself up to be taken and bound.

Ver. 51 . And behold, one of them which were with Jesus stretched forth his hand, and struck the servant of the high priest. Peter, that is, who was more fervent and resolute than the others. S. Luke adds that he first asked permission from Christ, "Shall we smite with the sword?" but waited not for His answer, and in his zeal for Christ in His imminent danger drew his sword.

A question is raised, what was this sword? merely a knife ( culter ), or a military sword ( ensis ), or an ordinary sword ( gladius )? The Fathers are in favour of ensis.⁵ S. Hilary says that the sword was ordered to be sheathed, because He was about to destroy them with no human sword, but with the word of His mouth (Rev 1:16, Rev 19:15). S. Ambrose explains the two swords (Luk 22:38) mystically, as the Old and New Testaments, with which we are armed against the wiles of the devil.

But writers on all sides explain these two swords allegorically as the twofold power of the Church, temporal and spiritual (see Extrav. "Unam sanctam" De Majoritate et obedientia ). And again by the sword is denoted excommunication, which cuts off a man from the Church.

Many think that Peter intended to kill Malchus, but that God guided the blow so that he merely cut off his ear.

Tropologically : S. Ambrose by this sword understands martyrdom. "There is," saith he, "the sword of suffering, by which thou canst cast off the body, and purchase for thyself the crown of a martyr by putting off the slough of the body." Cornelius urges many reasons why it should be a sword, and not merely a knife which S. Peter used, adding that the sword of Peter is still preserved, and exposed to the veneration of the faithful.

A servant of the high Priest, named Malchus (Joh 18:10). S. Peter seems to have attacked him, as being the most bold and forward in assailing Christ.

Cut off his ear. His right ear, say S. John and S. Luke, signifying, as Origen says, that the Jews in reading and hearing Scriptures had lost their right ear, the true understanding of heavenly things

S. Augustine ( Contr. Faust. xxii. 70) remarks that Moses, after he had smitten the Egyptian, was made the head of the Synagogue. S. Peter, after mutilating Malchus, was made the head of the Church. Both of them went beyond bounds, not from hateful cruelty, but from blameless impetuosity. For Peter sinned through rashness, for it was without the knowledge, rather⁶ against the will of Christ that he drew his sword, his sole means of defending Christ against so many armed men, and in cutting off Malchus' ear he provoked them the rather against Christ. But he showed his ardour and zeal for Christ, blameable as it was; and when this fault had been corrected at Pentecost, he obtained through Him to be the Pastor and Prince of the Church.

Christ by blaming and restraining S. Peter, and by healing Malchus' ear, manifested most strikingly His power and clemency. Especially since it is a theological dogma (as Paulus de Palatio adds) that when the Lord heals, He heals perfectly. If Christ healed Malchus both in body and mind, what greater proof could there be of charity, what stronger evidence of an undisturbed mind? It is clear from Act 2:37 that many of these persecutors of Christ were converted. And what marvel if Malchus were, who had experienced so striking an evidence of Christ's goodness and power? Christ thus acted that He might furnish no ground for the charge that He had opposed the public ministers of justice, and also to exhibit a pattern of forbearance and gentleness, as He did when He converted Saul into Paul. Mystically, the Gloss says that the wounding and healing of Malchus' car is the restoration of hearing, when the old man is taken away, for slavery is the old estate, healing is liberty.

Ver. 52. Then Jesus saith to him, Put up again thy sword into his place. Christ here reproves Peter's rashness in drawing his sword against His wish. Peter's sin, then, was twofold: first in striking against Christ's wish, and next, because this was an act not so much of defence as of revenge, which did not help to deliver Christ from the soldiers, but rather excited them the more against Him. But Peter, says S. Chrysostom, was hurried on by his eagerness to protect Christ, and did not think of this, but remembered rather His words, that Christ had ordered them to take two swords, inferring that it was for His defence. And accordingly he thought that in striking the servant he was acting according to the mind of Christ, "Let revenge cease, let patience be exhibited," says the Interlinear Gloss.

For all they that take the sword (without proper authority). To strike, i.e., and wound others. To take the sword by public authority to punish the guilty, or in a just war, is lawful and honest.

Shall perish with the sword. Deserve thus to perish (Gen 9:6) (see Aug. Quæst. V. and N. T., cap. civ.). Homicides, moreover, and gladiators very often die violent deaths in war or by casualties (see Act 28:4).

And Christ here insinuates that the Jews would perish by the swords of the Romans. S. Luke adds that Christ said, "Suffer ye thus far." "Cease to draw your swords, ye have contended sufficiently," just as we part two combatants. But Cajetan explains otherwise, "Suffer the Jews to rage against Me, while their hour lasts, and the power of darkness." Hence Maldonatus and others infer that the other Apostles, when they saw S. Peter's zeal, wished to fight for Him also, but were forbidden by Christ. For, says S. Ambrose (in Luke xxii.), He who wished to save all by His own wounds, wished not to be saved by the wounding of His persecutors. Whence the motto, "Health by wounds," which is specially applicable to Christ, by whose stripes we are healed (1Pe 2:24).

Ver. 53. Thinkest thou that I cannot now pray to my Father, and He will give Me more than twelve legions of angels? A second reason for our Lord forbidding Peter to defend Him. I need not thy aid, since I have at My command all the armies of angels, one of whom slew the host of the Assyrians (2Ki 19:35). "If one angel," says S. Chrysostom, "slew so many thousands of armed men, what would twelve legions of them do against one thousand?" He accommodated His discourse to their wish, for they were already half dead with fear. "For Christ Himself as God needed not their aid," as Origen remarked; "they much rather needed His," to whom thousands of thousands ministered (see Dan 7:10).

Christ is within bounds in speaking as He does. For angels are countless, exceeding the number of all men, past, present and future (see S. Dion. de Cel. Hier. S. Thom. part 1, quæst. 2, art. 3).

Christ here teaches us in every danger to invoke our guardian angels, as most wise, powerful, and full of love for us, as knowing that God orders this to be so. Conf Psa 91:11, Psa 34:7; Gen 32:1, &c.

Ver. 54. But how then shall the Scriptures be fulfilled, that thus, it must be? And if Scripture foretells My sufferings, "Why do ye oppose it?" says S. Chrysostom. This, then, is the third reason why Christ prohibits His defence by arms. "Though He might have these legions, He was unwilling to have them, in order that the Scriptures might be fulfilled, that it was fitting He should thus suffer." For we owe that reverence to the word of God, as not to oppose, but to assent to it and make it good. But thou wilt say, "The Jews then did no sin in killing Christ, because they merely fulfilled the Scriptures." S. Athanasius ( de Cruce ) denies the inference. "For they did sin thus boldly against Christ, as fulfilling the words of prophecy, but merely of their own accord, so that the Prophet was not the cause of their acts, but their own free will. Or rather, they themselves caused the Prophets to predict such things of them." The Jews then perpetrated this sacrilegious murder from their own wickedness and hatred of Christ, and the Prophets only foresaw and foretold it. They did not approve, or order the Jews to do it. But God ordered Christ to bear it all, and thus atone for the sins of men. " Pleasing the suffering, though the deed displeased." Hence S. Leo ( Serm. 1. de Pass.) says, "We have nothing to thank you for, 0 ye Jews; we owe nought to thee, 0 Judas. For your wickedness promoted our salvation without your will, and that was wrought by you which the hand and counsel of God decreed to be done. That death thus sets us free, but is a charge against you. Ye only justly lose that which ye wished all to lose." See on Act 2:23.4. The fourth reason is given by S. Joh 18:11. "The cup which My Father hath given Me, shall I not drink it? God ordained this cup of the Passion from all eternity, and now gives it Me to drink. Shall I not eagerly take it from His hand, and gladly drain it out?" Observe, He had before deprecated it as a very bitter cup of gall, but now, on knowing the Father's will, He embraces it, as full of honeyed sweetness. For what is sweeter than for Him to obey God, to offer Himself as a holocaust to God, to make Himself a sacrifice to God for the salvation of men? "How sweetly," says S. Bernard ( Serm. ii. in Pent.), "didst Thou hold converse with men! How abundantly didst Thou bestow on them many and great blessings! How boldly didst Thou suffer such indignities and cruelties for men, so as to draw honey from the rock, and oil from the hardest stone!" (Deu 32:13). Which was hard set against Thy words, harder still at Thy wounds, most hard at the horrors of the Cross; for in all these sufferings He was as a lamb before His shearers, and opened not His mouth (Isa 53:7).

Ver. 55. In that same hour said Jesus to the multitudes, Are ye come out as against a thief, with swords and staves for to take Me? I sat daily with you teaching in the Temple, and ye laid no hold on Me. He had before reproved Peter and the Apostles when they drew their swords; He now reproves still more severely Judas and the Jews who wished to take Him; exhibiting in this way wonderful loftiness, freedom, and calmness of mind. For He said this when He was still free. It was just after He had healed Malchus' ear. Shame on you, He would say, to come and seize Me by night, as a thief! I am no thief, but publicly taught the Jews in the Temple. Why did ye not seize Me then? I know why you seek to take Me, but I know also that ye were afraid to take Me in the Temple on account of the people. Deal with Me now as you please; I surrender Myself willingly; bind Me, scourge Me at your will, &c. This is your hour, and the power of darkness. And ye therefore fittingly come to seize Me by night, because I am the light of the world, and have openly taught the light of truth in the light of day. But ye as children of darkness shun the light and love darkness, and therefore do ye seize Me in the darkness. So say Bede and Theophylact, and S. Leo ( Serm. viii. de Pass.), "The sons of darkness rushed against the true Light, and though using torches and lanterns, yet escaped not the darkness of unbelief, because they knew not the Author of light," &c.

It is clear from S. Luke that it was after these words that the Jews laid hands on Jesus. The order of events (see ver. 50) is here transposed by S. Matthew, who wished to bring together at one time all that related to the seizure of Christ without regard to the order of time.

Lastly, how cruel and insulting was this seizure of Christ! First, as being seized as a malefactor, though most innocent, and in Himself, as God, boundless and uncreated sanctity. Secondly, in being seized by the vilest of men, and His greatest enemies. Thirdly, in being forsaken by the Apostles. Fourthly, because by these His bonds He wished to loose the most grievous and hard bonds of our sins (see Lam 4:20). Fifthly, because He wished in this way to animate Christians and martyrs especially to bear boldly their imprisonment and bonds, as S. Paul did, Eph 3:1, and S. Chrysostom in loc. The bonds of many martyrs were cruel, but those of Christ were more cruel still.

This crowd consisted of a thousand soldiers, and also of many attendants and servants of the high priest. See Joh 18:12.

Ver. 56. But all this was done that the Scriptures of the Prophets might be fulfilled. These are the words of the Evangelist, not of Christ. All these indignities were foreordained in the eternal counsel of God, who willed that Christ should take them all on Himself, and suffer for the salvation of man. And He willed also that the Prophets should foretell them.

Then all the disciples forsook Him, and fled. As He foretold (ver. 31), they fled because they saw no hope of assisting Him, and were afraid lest they themselves should be seized and evil entreated by the Jews. "They were more ready," says Bede (in Mar 14:49), "to take safety in flight, than to suffer boldly with Christ." For, as Origen says, "the Spirit was not yet given" (Joh 7:39). Was this flight of the Apostles allowable? Some say there was little blame in it, because they inwardly and in their minds clave to Christ, though in outward act they fled, as being no longer able to help Him. They were therefore wise in flying, to avoid the risk of either denying Christ or of suffering hardship. But when they had received at Pentecost the gift of the Holy Spirit, they boldly exposed themselves to every trial. This flight of theirs was defective, as arising from fear and failing in resolution, but not unlawful and wicked.

But others regard it as unlawful, as springing from distrust in Christ, and despairing of His aid, by which act they tacitly denied Christ. The first opinion I said (ver. 31) was the most probable. They sinned therefore venially, as struck down by sudden and excessive fear, and without His command or assent. For having experienced so often Christ's aid in danger, they ought to have still trusted in it, especially after His recent displays of power. They ought to have sought for His aid, and to have prayed, Lord, help us! what wouldst Thou have us to do? And Christ no doubt would have told them. S. Mark here speaks of the young man who left his linen cloak and fled away naked. Who he was, and why he did so, we shall read in S. Mark.

Ver. 57. But they that had laid hold on Jesus led Him away to Caiaphas the High Priest, where the scribes and elders were assembled. S. John mentions that they led Him first to Annas, the father-in-law to Caiaphas. This was out of respect to Annas as the elder, or because he especially wished that Christ should be taken. Whence S. Cyril and F. Lucas think that the price of Judas' betrayal was paid him there, or because the house of Annas was on the road (see on S. Joh 18:13). For it was in the house of Caiaphas that Christ was first examined, smitten, and denied by S. Peter, as is clear from S. Matthew, S. Mark, and S. Luke; and S. Joh 18:19 also insinuates the same when he says "that the High Priest questioned Jesus." For when he says (ver. 24) that Annas sent Him bound to Caiaphas, it must be considered an analepsis. For John merely goes back to what he had omitted, for fear any one should conclude from his previous statement that Christ had been examined by Annas and not by Caiaphas. Some transpose ver. 24 and put it in after ver. 13, as S. Cyril does. So Origen, S. Augustine ( de Cons. Evang. cap. vi.), Jansen, &c.

Were assembled. He says not "were called together," for this had been done when Judas requested Caiaphas' soldiers to take Christ. For it was then that Caiaphas summoned the Scribes and Elders to judge and condemn Him as soon as Judas brought Him before them. For they had conceived a deadly hatred against Christ, and thirsted for His death. "They sat watching all the night in Caiaphas' house," says S. Chrysostom.

Ver. 58 . But Peter followed Him afar off. Peter alone gathered courage, and partly from curiosity, but more from love of Jesus, followed Him; but yet it was "afar off," for fear he should be seized by the soldiers, both as a disciple of Jesus, and also as having cut off Malchus' ear. His flight was a token of fear, his return a token of love overmastering his fear. "Peter," says S. Ambrose in Luke xxii., "is deserving our highest admiration for not forsaking the Lord even when afraid; his fear was natural, his care for Him was from affection; his fear alien to his nature, his not flying natural; his following Him was from devotion, his denial from surprise." In Peter, therefore, fear and love struggled together; in the first case love overcame fear, but soon afterwards under heavy temptation fear overcame love, when through fear of the attendants he denied Christ.

Unto the High Priest's house. That is, Caiaphas.' This is more fully stated Joh 18:15. The disciple there mentioned was S. John, according to S. Chrysostom, Theophylact, Euthymius. So Jerome (in Epit. Marc.), and Lyranus, who says that John was known to the High Priest from selling him fishes, or because one of his kindred was a servant of the High Priest, or because he had sold his inheritance to the High Priest ( Niceph. i. 28). But it is more likely that it was not one of the Apostles, because they were not known to the High Priest. And, moreover, both Christ and his Apostles were hated by the High Priest, and would not have been admitted into his palace by the servants; more likely would have been taken prisoners. Most probably it was one of His secret disciples, according to the Syriac version.

And went in, and sat with the servants. Not into the house where Jesus was to be examined, but into the court. "He approached not the place where Jesus was," says S. Jerome, "lest he should be suspected, but sat with the servants and warmed himself at the fire," as the other Evangelists state. Peter erred from imprudence and rashness, for thrusting himself among the servants, and thus exposing himself to the risk of either joining with them in reviling Him, or else of suffering imprisonment and scourging. He therefore shortly afterwards denied Christ. "He that loveth danger shall perish therein" (Ecclus. iii. 26).

To see the end. Whether Christ would be condemned or not, or set Himself free from His peril. If condemned, Peter would have taken refuge in flight; if acquitted, he would have dutifully returned to Him.

Ver. 59 . But the Chief Priests and all the Council sought false witness against Jesus, to put Him to death. Here comes in S. John's narrative (xviii. 19).

The High Priest "asked Jesus of His disciples and of His doctrine," as is there said, because, says Euthymius, "he wished to convict Him of introducing strange doctrines, and of stirring up sedition." For it was the duty of the High Priest to inquire, into heresies and new sects. But Jesus firmly and prudently replied that He had taught openly, and that those who heard His teaching were there present, and though His enemies, could speak to it. Let him ask them what He had taught them. For there is no surer evidence of innocence and sound teaching than that which comes from unfriendly hearers. For had Christ stated His own doctrine, they might have urged that through fear of condemnation He had said one thing in the Council and another in public. "He replied not arrogantly," says S. Chrysostom, "but as confident in the truth." Whence He says, "Why askest thou Me?" Why dost thou insidiously and captiously ask Me, thou crafty High Priest, to catch something out of My mouth wherewith to accuse and condemn Me? Thou canst easily learn from the common opinion of the people what I taught them. If thou knowest it not, thou hast not done thy duty as High Priest. And if thou wishest to know it now, ask the bystanders, My enemies, who have often heard Me. Let them produce, if they can, a single untrue or unsound word of Mine. For I know they cannot do so in truth.

But when S. John says "that one of the officers which stood by struck Jesus with the palm of his hand," S. Cyril thinks that he was struck with His teaching, and wished to remove this impression by striking Him.

He struck Him on the cheek, as vindicating the honour of the High Priest. Such a blow, inflicted with a mailed hand, was both severe and disgraceful, as appears from the "sacred countenance" which is religiously preserved at S. Peter's, and exhibited to the people in Passion Week. "What more audacious act?" says & Chrysostom. "Let the Heaven be horrified, let the earth tremble at the patience of Christ and the insolence of His servants." "Methinks," says S. Cyril, "the whole universe would have shuddered had it known what it meant: for the Lord of Glory was smitten by the impious hand of a man." It is a marvel that this hand was not at once shrivelled up, nay, that the earth had not swallowed the man up alive. But the gentleness and love of Christ prevented this, who called him and many of his fellows to repentance (Act 2:37). Just as Jeremiah foretold in sorrow, or rather in astonishment, "He will give His cheek to him that smiteth Him. He will be filled full of reproach" (Lam 3:30).

Now comes in S. Matthew's narrative. Finding they could find nothing against Him from those who were there, "they sought false witnesses," as despairing of finding true testimony, because Christ's wisdom, truthfulness, and sanctity were fully known to all the people.

That they might deliver Him to death. This was the great end for which they sought for false witnesses as a necessary means, though the sole end of justice is to condemn only on true evidence, and to inflict on false witnesses a correspondent punishment. For they wished for their own credit not to appear men of violence, but impartial judges, and consequently to be proceeding judicially against Him, though they were at the same time both judges and accusers, against every rule of justice and equity. "They craftily devise," says S. Chrysostom, "the outward form and appearance of justice, disguising their craft under the veil of a trial" ( Vict. Ant. on Mark xiv.). Again, they wished Him to be condemned by Pilate, but they knew he would not condemn Him unless the crime were proved by witnesses to be deserving of death. The Chief Priests therefore seek false witnesses against Jesus, the Author of life and Saviour of the world, because, though they knew it not, God had decreed to give us, by His death, life both here and hereafter.

Ver. 60. But found none : yea, Though many false witnesses came, yet found they none. "The wicked men found no semblance of blame in him," says Origen, "though they were many, astute, and ingenious, so pure and blameless was the life of Jesus." For the evidence of these witnesses was either false or contradictory, or not to the point, so that He could not be proceeded against as worthy of death.

At last came two false witnesses, and said, This fellow said, I am able to destroy the temple of God, and to rebuild it in three days. Christ, indeed, had said this (Joh 2:19), in answer to their request for a sign that He was sent from God. But they were false witnesses, because, though they spake the truth in part, yet they perverted His words and meaning. For, first, He did not say "I am able to destroy," but "destroy ye," i.e., " if ye destroy it." Next, S. Mark says they added the words "made without hands," though S. John has nothing of the kind. Next, Christ said not, "I will build it again," but "I will raise it up." In like manner they distorted its meaning, for He spake of the temple of His Body, in which the fulness of the Godhead dwelt as in a temple, as S. John added. For when the Jews asked for a sign, Christ gave them the sign of His resurrection. Christ might have plainly said, "I will rise again from the dead." But He chose rather to make use of the figure of the temple, because in the presence of cavillers He was obliged to speak covertly and symbolically, and also by speaking thus obscurely to furnish occasion for His Passion; for He knew that the Jews, from misunderstanding this obscure saying, would prosecute Him as guilty of death. S. Mark here adds, "But neither so did their testimony agree together." For however boastful these words of Christ seemed to be, yet they injured no one, and a capital charge could not be founded on them.

Ver. 62. And the High-Priest arose and said, Answerest Thou nothing to those things which they witness against Thee? He arose, as being indignant that He was silent, and slighted this accusation as futile, and confuted it by His silence. Again, he rose up to show the heinousness and gravity of the crime brought against Christ, as though Christ, in speaking thus, had made light of the magnificence and holiness of the temple.

But Jesus held His peace. 1. Because the charge contained nothing worthy of death, and needed not an answer. 2. Because He knew that anything He might answer would be turned into a charge against Him. 3. Because He was fully preparing Himself for the death decreed for Him of the Father, and wished not to escape it by self-excuse. 4. The silence of Christ atoned for Adam's excuses ( Com. on Mark 14 apud S. Jer.). Christ was silent, in order by His silence to make satisfaction for Adam's foolish talking.

Ver. 63. And the High Priest said to Him, I adjure Thee by the Living God that Thou tell us whether Thou be the Christ, the Son of God. I, the High Priest, am the Vicar of God on earth, and therefore by the authority of God committed to me, I call God to witness, and conjure Thee to answer. Caiaphas here touches the essence of the whole matter. Jesus said that He was the Christ, sent with supreme power for the salvation of men. The Chief Priests pertinaciously denied it. He therefore asks the question not for information, but in order to condemn Him. For if He said He were, they condemned Him to death as a blasphemer; but if He said He were not, he would have replied, Why then didst Thou pass Thyself off with the people as Christ the Son of God? and would consequently have condemned Him as a false Prophet, in having made Himself equal with God, as the Jews urged against Him (Joh 5:19). For the whole ground of their hatred against Him was that He, a man, as it seemed, of low birth, said He was Christ and Son of God, preached accordingly without their sanction, despised their foolish traditions, and publicly and sharply reproved their vices and crimes.

Ver. 64. Jesus saith unto him, thou hast said. Meaning thereby, I am. Christ candidly and clearly replied that He was Christ, both to show reverence to the Divine Name by which He was adjured, and to bestow due honour and obedience to the authority of the High Priest who adjured Him. Says S. Chrysostom, "to take away from them every excuse," that they might not be able to excuse themselves with men, nor before God in the day of judgment, by saying, We asked Jesus judicially in the Council, but He was either silent or answered ambiguously, wherefore we were not obliged to accept and believe in Him as Christ!

Nevertheless I say unto you, Hereafter shall ye see the Son of Man sitting on the right hand of power. After this time, i.e., in the day of judgment. Ye shall see Me then, who now seem to be only the Son of Man, to be truly the very Son of God, when I am seated at the right hand of God, and to be His equal in dignity, majesty, and glory. He alludes to Psa 110:1. I am He of whom David sang of old, "The Lord said unto my Lord," &c. Christ, moreover, not only as God, but as man too, sitteth on the right hand of God, as explained in Col 3:1.

The Chief Priests will not strictly and exactly see this in the day of judgment, as being reprobates, and not to be blessed with the sight of God, but to be cursed with the sight of the devil. But indirectly and in effect they will see it. For they will see such great majesty, glory, and splendour, and such a train of angels attending Him, that they will not doubt that He is near to God, nay, God himself, and the Son of God. For they will then experience His omnipotence in glorifying the godly and condemning the ungodly, who here have condemned Him as weak and feeble.

And coming in the clouds of Heaven. Alluding to Dan 7:13. Behold here, and wonder at His greatness of mind, who though standing in the midst of His enemies, yet threatens them with His coming to judgment. As though He said, Ye now unjustly condemn Me as a false prophet and false Christ, but that day will come when I, who stand at your tribunal, shall be seated as judge. Ye condemn Me now to the death of the Cross; but I, in this very same place (for Christ will sit in the Valley of Jehoshaphat, which is nigh Jerusalem, Joe 3:2), will condemn you to the eternal torture of hell-fire, because ye committed on My person this awful sacrilege, because ye were the murderers of Christ and of God. And surely it will thus be

Ver. 65. Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard His blasphemy. The garments of the Jews could easily be rent, for they were open at the neck, so as to be readily taken on and off. They could therefore easily take hold of both sides of the opening, and tear them down to the waist (but no farther), in token of grief and indignation. This was usual among the heathen, but especially among the Jews, in grief or when they heard blasphemy against God. (See 2Ki 19:1.)

But Caiaphas, being High Priest, tore his garments unlawfully; for "he shall not uncover his head, nor rend his clothes," Lev. xxi 10: the reasons for which I have there given. But Caiaphas rent his garment to arouse their ill-will against Jesus, and to expose Him as a blasphemer to general execration. But by this very act he signified symbolically that the old law with its priesthood was rent away by the death of Christ, and that he also was deprived of his Priesthood by Him. So S. Leo ( Serm. vi. de Pass.) says, "He did this to increase their anger at what they had heard. But not knowing the meaning of his mad act, he deprived himself of the honour of the Priesthood in forgetfulness of the precept, 'He shall not take off his head-dress, nor rend his clothes.'" And Origen says, "He rent his garments, displaying his filthiness and the nakedness of his soul, and showing forth in mystery that the old Priesthood was to be rent away, and its school of Priests, and its training, which was according to the letter." And Jerome, "He rent his garments to show that the Jews had lost the glory of the Priesthood, and that the seats of the High Priests were empty." So, too, S. Chrysostom, Theophylact, Euthymius, Jansen, Barradius, and others.

He hath spoken blasphemy, in saying He was the Messiah and Son of God. The High Priest, for fear any one should be influenced by the words of Christ, anticipates it by fastening on Him the charge of blasphemy, to keep any one from speaking in His behalf, and to compel them all to condemn Him as a blasphemer.

What need we any further witness? Caiaphas here displays his wickedness, in not acting as a judge, but as a prosecutor and accuser of Christ. (See S. Chrysostom.)

What think ye? Here again he acts the part of a prosecutor and not of a judge, makes the very enemies of Christ His judges, and by his pontifical authority, and his sentence already decided on, drives them, as it were, to condemn Him as a malefactor. "The same persons," says S. Chrysostom, "bring the charge, discuss it, and pass sentence."

But they answered and said, He is guilty of death. Blasphemers were stoned (Lev 24:16), as S. Stephen was stoned. But they cried out that He was guilty, not of stoning, but of death. For they had already decided to crucify Him. Origen touchingly sets forth the indignity of this most iniquitous sentence. "How great an error was it to declare the Prince of Life Himself guilty of death, and not, on the testimony of so many who had risen, to look on Him as the Fount of Life, from whom life flowed forth on all living! For as the Father hath life in Himself, so hath He given to the Son to have life in Himself." What greater indignity than that the Son of God, the source of all life to angels, men, and all living things, should be condemned by the whole Council as guilty of death for having, when asked and adjured by the High Priest, confessed that He was the Son of God?

He had restored sight to the blind, hearing to the deaf, life to the dead, and is therefore condemned to death by the envious priests. But they said in ignorance (but in another sense), that though Christ was in Himself most innocent and holy, yet He had taken on Himself to atone for our sins. And on that account He was guilty of death. For Christ took on Himself the sentence passed on Adam and his posterity, "In the day thou eatest thereof," &c. (Gen 2:17). For He wished to atone for our death, that by His death He might restore us to the eternal life of grace and glory. And accordingly He took on Himself this most undeserved sentence with the greatest calmness, equanimity, and patience, and surrendered Himself to God the Father as a victim for our sins (see Isa. 53), to teach us to bear contentedly (after His example, and for love of Him) the unjust judgments, the reproaches and censures of men, in order to make the best return to Him we can; while in His service we are treated as guilty of death, just as He was, by the whole Council, judged and proclaimed guilty of death for our sakes.

Tropologically : a Christian who sins condemns our Redeemer a second time to death, kills Him (as it were), and crucifies Him (see Heb 6:6). Whence S. Bridget (Rev 1:37) tells us that the Blessed Virgin said to her, "I complain that my Son is crucified more cruelly by His enemies in the world now, than He was by the Jews. For the sins with which they spiritually crucify my Son are more abominable and grievous than the sins of those who crucified Him in the body." Some suppose that this Council was held early the next day, and that everything here recorded by S. Matthew from ver. 59 is spoken by anticipation, and ought to come after the first verse of the next chapter (see S. Aug. de Cons. Evan. iii. 7, &c.). Others maintain, more correctly, that these events were recorded by S. Matthew in due order, and that they took place immediately after midnight. For there were two Councils held, one at night, the one here mentioned, the second next morning (Luk 22:66). For as all the Council were not present at night, Caiaphas summoned a general assembly in the morning, to which he convened them all. In this Christ was condemned unanimously as guilty of treason, not only against Divine law in calling Himself the Son of God, but against human law also, in asserting that He was a King, and was given up to Pilate to sentence Him to crucifixion. The great Council (the Sanhedrin) was held in the morning.

Ver. 67. Then they spat on His face. Great and brutal was the barbarity of the servants, as also of the Chief Priests and the Councillors who permitted it. But they considered they did rightly, in vindicating their law and the honour of God, since Christ had been already condemned to death as a blasphemer. Those who held Him, and the other bystanders as well, and some, too, of the Council (as S. Mark implies), spat upon Him.

On that Divine face, worthy of reverence and adoration from all creatures, on which the angels desire to look. This was an atrocious insult inflicted by the vilest men on Christ the Son of God, who here exhibited stupendous gentleness, humility, and patience, and fulfilled the prophecy of Isa 2:6, "I gave My back to the smiters, and My cheeks to them that pluck off the hair." Whence Forerius says that the plucking of the beard was a great pain and insult, like spitting in the face. Whence S. Clement Alex ( Pæd. iii. 3) says "it is a monstrous thing to pluck off the hair, which is man's natural beauty."

Whence Euthymius says, "Shudder, ye heavens and earth, and all creation; for what face was it on which they inflicted such insults?" And so S. Chrysostom, and Titus Bostrensis after him, "They spat on that face which the waves of the sea feared, on seeing which on the Cross the sun hid his rays; they smote it, fully satisfying their anger, inflicting the most insulting wounds, thrusting their hands into His face, &c. But why did they beat Him when they were about to kill Him? What need was there for such insults? But their cruelty was manifest in all they did, like hunters who vent their rage on the prey they have at length found, counting it a pleasure and festive sport, and showing how eager they were for cruelty."

S. Anselm ( de Pass. Dom.) introduces the Blessed Virgin as thus saying, "After a little while my Son appeared covered with spittle as with leprosy;" and speaking of His scourging says, "My Son was so benumbed and disfigured, that He appeared as though struck with leprosy."

They buffeted Him. A buffet ( colaphus ) is a blow struck with the fist on the neck or head; a blow ( alapa ) is given with the flat of the hand on the cheek, inflicting greater insult, but less pain than the blow ( colaphus ) .

But others struck Him in the face with their hands. Some translate ζαπίς as a rod or a slipper. But here, by a misuse of words, it means "a blow." Christ is therefore here accused as impious,—struck with the hand, as impudent; speaks as the Lord, is silent as innocent; is condemned as sacrilegious; is smitten with fists, "though He measures out the waters with the hollow of His hand" (Isa. 40). His countenance, the brightness of His Father's glory, is disfigured with blows. His eyes are veiled who lays bare the secrets of the hearts and looks into all thoughts. He is insulted, beaten, and assailed with scoffs, and has His hair torn out.

Ver. 68. Prophesy unto us, thou Christ, Who is he that smote Thee? They jest at Him for saying He was a Prophet. If Thou art a Prophet, prophesy to us. They seem to have said this insultingly, after they had covered His face. If Thou art the Christ, Thou canst not be ignorant of what is hid from Thee. Tell us who smote Thee? They jested at Him as a pretended soothsayer. "The King of Prophets," says Theophylact gravely, "is jested at as a false Prophet." "They insultingly covered His face, so as to make mock of Him, and next that they might not be deterred from beating Him by His Divine countenance," says Jansen. "For His majesty beamed forth in His countenance," says S. Jerome.

Mystically : Christ when veiled signified that He hid His face from the Jews, who were deprived of faith and the knowledge of God. Just as Moses, a type of Christ, when he veiled his eyes on coming down from the Mount, signified the same thing (2Co 3:13). In his own words, "I will hide my face from them" (Deu 32:20).

Tropologically : it signifies that He atoned for Adam and Eve's sin, for they sinned both with their eyes and their mouths, in looking at and then eating the forbidden fruit. Christ therefore, to expiate this sin, suffered His mouth and eyes to be covered. For, as S. Augustine says, "Christ suffered in all the members in which man has sinned, that He might expiate all."

Christ, moreover, endured all these sufferings with steadfast patience. "As He," says S. Chrysostom, "omitted no act of gentleness, so did they omit no act of insult or impiety, but sought to glut their rage both in word and deed."

The Delphic Sibyl thus foretold—

"Then impious Israel

 Will buffet Him, and from their sinful lips

 Will pour their poisonous spittle,

 And will give, for food the gall, and vinegar to drink," &c,

And the Erythræan Sibyl ( Lact 4: 18)—

"The innocent will give His back to blows," &c.

The reason for these insults was—First, That Christ should thus expiate the infinite sins with which men (so far as they can) inflict the greatest injuries on God. For the sinner, so far as he can, spits upon God, buffets and beats Him, because he despises Him, and esteems Him less than the creature which he loves. So Origen, "He suffered all these indignities to save us who deserved them all." "His reproaches took away our reproach," Pseudo-Jerome on S. Mark. "It was not Christ that suffered, but we suffered in Him," says S. Athanasius. Christ wished to endure all these dire sufferings in order to honour God the more, and to make the greater satisfaction for the wrong done Him. His Passion therefore honoured God more than Adam's sin dishonoured Him. Add to this, that wicked men insult God, and invent fresh ways of insulting Him. Christ therefore willed to be insulted, and to expiate their newly-devised sins by His newly-devised insults.

Secondly, to set forth the highest pattern of patience and virtue. If any one, therefore, desires a specimen of the greatest humility, gentleness, obedience, patience, constancy, charity, let him look on Christ suffering and crucified, and imitate Him as far as he can. "According to the pattern I showed to thee in the Mount" of Calvary (Exod 25:40). "Wondrous is Thy Passion, 0 Lord Jesus," says S. Bernard (Wednesday in Holy Week), "which hath driven away all our sufferings, makes propitiation for all our iniquities, and is never found ineffectual in all our diseases. For what is so deadly as not to be healed by Thy death? In this Passion, then, three things we must specially look at: the act, the mode, the cause; for in the act, patience; in the mode, humility; in the cause, charity,—is specially commended to us."

Thirdly, to animate the martyr to endure every kind of torment, and the faithful to bear any injuries, by whomsoever imposed. "He endured them all with great courage, teaching us to bear injuries," says Euthymius, deriving from Christ adamantine hardness; as Isaiah (Isa 50:7) says, "I have set my face as a flint, and I know that I shall not be confounded. He is near that justifieth me; who will contend with me?" For as iron is hardened the more it is struck with the hammers, and is so far from being broken by them that it breaks them itself; so let us, the more we are afflicted, exhibit the greater courage, and thus by our patience overcome the hatred of our adversaries (see Eze 3:9). Again, as iron breaks iron, so do the patient overcome the obstinate wickedness of the ungodly, of whom Zecharias says (Zec 7:12), "They made their hearts as adamant, lest they should hear the law." "For nothing is so hard as not to be surpassed by something harder," says S. Bernard. Moreover, S. Athanasius says ( de Cruce ), "Just as when a man strikes a stone with his hand, he does not break the stone, but hurts his hand; so they who strove against the Lord, as contending against incorruption, were corrupted, and as plotting against the Immortal, themselves perished."

And so the Jews, for these insults offered to Christ, were rejected by God, and exposed to universal reprobation. "They received," says Origen, "a lasting blow, and lost all their Prophets; whereas God exalted Jesus, who humbled Himself even unto death, and gave Him a name which is above every name."

After Caiaphas had with the whole Council proclaimed Christ to be guilty of death, the servants of the High Priest and some of the Council insulted Him for three whole hours, while the others lay down to rest, to be ready to proceed with the case in the morning.

Indeed, He was subjected all the night through to cruel injuries, and bore them all with sweetness and fortitude.

S. Bernard ( Serm. xliii . in Son 1:12), on the words, 'My beloved is as a bundle of myrrh,' wisely and piously observes, "He made up this bundle from the reproaches and insults of these attendants," and adds, "This healthful posy is preserved for me; no one shall take it from me. It shall lie between my breasts. These I said meditated wisdom; in these I established the perfections of my righteousness, in these the fulness of wisdom, in these the riches of salvation, in these abundance of merits. From these there came to me one while the heathful draught of bitterness, at another the sweet ointment of consolation. They sustain me in adversity, those check me in prosperity; and amidst the joys and sorrows of this present life they afford me safe guidance on either side as I walk along the royal road, and ward off imminent dangers on both sides."

Ver. 69. Now Peter sat without in the hall : and a damsel came unto Him, saying, And thou also was with Jesus of Galilee. S. Matthew here goes back to the history of S. Peter, whom he speaks of (ver. 58) as having followed Jesus into the hall; and he here brings together in one S. Peter's three denials, though they took place at different times. He sat at the fire warming himself. S. John says he stood; but this with the Jews merely meant that he was present, not any particular attitude. He stood, it may be, at one time, and sat at another.

But if he stood without, how was it that he was within the house? He was within, as being in the outer court, but without with respect to the inner court. Whence S. Ambrose says (Luke xxii.), "Where was it that Peter denied Christ? In the prætorium of the Jews, in the company of the wicked." And Bede, too, on Mark xiv., "How hurtful is converse with the wicked! Peter amongst the servants of the High Priest said he knew not the man, though among the disciples he had confessed Him to be God."

A damsel. One of inferior degree, "a doorkeeper," says S. John. Hence we see more clearly the weakness and fear of Peter, who was staggered by the question of a humble damsel, and denied Christ; though afterwards, when he had received the Spirit, feared not Caiaphas, or the whole Council, when he said, "We must obey God rather than men" (Act 5:29). Learn from this how weak is man when over-confident in himself and forsaken of God, and, on the other hand, how bold, if he distrusts himself and trusts in God. "Peter without the Spirit was overcome by the words of the damsel, but with the Spirit he yielded neither to rulers nor kings" ( Com. on S. Mark, apud S. Jerome ).

But how did this damsel recognise Peter before all the men who had seen him in the garden with Christ? Because, as the doorkeeper, she carefully noticed those who went in and out. And she observed that Peter was not one of the servants, but a stranger, and with an agitated look, and hence conjectured he was a follower of Jesus. For sagacious doorkeepers are quick in detecting, for it is difficult to conceal the feelings, and not to betray them by the look. Perhaps, also, she had seen Peter with the other Apostles, and had carefully n

Pendahuluan / Garis Besar

Robertson: Matthew (Pendahuluan Kitab)

THE GOSPEL ACCORDING TO MATTHEW

By Way of Introduction

The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias records, as quoted by Eusebius, that Matthew wrote the Logia of Jesus in Hebrew (Aramaic). Is our present Matthew a translation of the Aramaic Logia along with Mark and other sources as most modern scholars think? If so, was the writer the Apostle Matthew or some other disciple? There is at present no way to reach a clear decision in the light of the known facts. There is no real reason why the Apostle Matthew could not have written both the Aramaic Logia and our Greek Matthew, unless one is unwilling to believe that he would make use of Mark’s work on a par with his own. But Mark’s book rests primarily on the preaching of Simon Peter. Scholfield has recently (1927) published An Old Hebrew Text of St. Matthew’s Gospel . We know quite too little of the origin of the Synoptic Gospels to say dogmatically that the Apostle Matthew was not in any real sense the author.

If the book is genuine, as I believe, the date becomes a matter of interest. Here again there is nothing absolutely decisive save that it is later than the Gospel according to Mark which it apparently uses. If Mark is given an early date, between a.d. 50 to 60, then Matthew’s book may be between 60 and 70, though many would place it between 70 and 80. It is not certain whether Luke wrote after Matthew or not, though that is quite possible. There is no definite use of Matthew by Luke that has been shown. One guess is as good as another and each decides by his own predilections. My own guess is that a.d. 60 is as good as any.

In the Gospel itself we find Matthew the publican (Mat_9:9; Mat_10:3) though Mark (Mar_2:14) and Luke (Luk_5:27) call him Levi the publican. Evidently therefore he had two names like John Mark. It is significant that Jesus called this man from so disreputable a business to follow him. He was apparently not a disciple of John the Baptist. He was specially chosen by Jesus to be one of the Twelve Apostles, a business man called into the ministry as was true of the fishermen James and John, Andrew and Simon. In the lists of the Apostles he comes either seventh or eighth. There is nothing definite told about him in the Gospels apart from the circle of the Twelve after the feast which he gave to his fellow publicans in honor of Jesus.

Matthew was in the habit of keeping accounts and it is quite possible that he took notes of the sayings of Jesus as he heard them. At any rate he gives much attention to the teachings of Jesus as, for instance, the Sermon on the Mount in chapters Matthew 5-7, the parables in Matthew 13, the denunciation of the Pharisees in Matthew 23, the great eschatological discourse in Matthew 24 and 25. As a publican in Galilee he was not a narrow Jew and so we do not expect a book prejudiced in favor of the Jews and against the Gentiles. He does seem to show that Jesus is the Messiah of Jewish expectation and hope and so makes frequent quotations from the Old Testament by way of confirmation and illustration. There is no narrow nationalism in Matthew. Jesus is both the Messiah of the Jews and the Saviour of the world.

There are ten parables in Matthew not in the other Gospels: The Tares, the Hid Treasure, the Net, the Pearl of Great Price, the Unmerciful Servant, the Labourers in the Vineyard, the Two Sons, the Marriage of the King’s Son, the Ten Virgins, the Talents. The only miracles in Matthew alone are the Two Blind Men, the Coin in the Mouth of the Fish. But Matthew gives the narrative of the Birth of Jesus from the standpoint of Joseph while Luke tells that wonderful story from the standpoint of Mary. There are details of the Death and Resurrection given by Matthew alone.

The book follows the same general chronological plan as that in Mark, but with various groups like the miracles in Matthew 8 and 9, the parables in Matthew 13.

The style is free from Hebraisms and has few individual peculiarities. The author is fond of the phrase the kingdom of heaven and pictures Jesus as the Son of man, but also as the Son of God. He sometimes abbreviates Mark’s statements and sometimes expands them to be more precise.

Plummer shows the broad general plan of both Mark and Matthew to be the same as follows:

Introduction to the Gospel Mar_1:1-13 Matthew 3:1-4:11. Ministry in Galilee Mark 1:14-6:13 Matthew 4:12-13:58. Ministry in the Neighborhood Mark 6:14-9:50 Matthew 14:1-18:35. Journey through Perea to Jerusalem Mark 10:1-52 Matthew 19:1-20:34. Last week in Jerusalem Mark 11:1-16:8 Matthew 21:1-28:8. The Gospel of Matthew comes first in the New Testament, though it is not so in all the Greek manuscripts. Because of its position it is the book most widely read in the New Testament and has exerted the greatest influence on the world. The book deserves this influence though it is later in date than Mark, not so beautiful as Luke, nor so profound as John. Yet it is a wonderful book and gives a just and adequate portraiture of the life and teachings of Jesus Christ as Lord and Saviour. The author probably wrote primarily to persuade Jews that Jesus is the fulfilment of their Messianic hopes as pictured in the Old Testament. It is thus a proper introduction to the New Testament story in comparison with the Old Testament prophecy.

The Title

The Textus Receptus has " The Holy Gospel according to Matthew" ( to kata Matthaion hagion Euaggelion ), though the Elzevirs omit " holy," not agreeing here with Stephanus, Griesbach, and Scholz. Only minuscules (cursive Greek manuscripts) and all late have the adjective. Other minuscules and nine uncials including W (the Washington Codex of the fifth century), C of the fifth century (the palimpsest manuscript) and Delta of the ninth together with most Latin manuscripts have simply " Gospel according to Matthew" ( Euaggelion kata Matthaion ). But Aleph and B the two oldest and best Greek uncials of the fourth century have only " According to Matthew" ( Kata Maththaion ) (note double th) and the Greek uncial D of the fifth or sixth century follows Aleph and B as do some of the earliest Old Latin manuscripts and the Curetonian Syriac. It is clear, therefore, that the earliest form of the title was simply " According to Matthew." It may be doubted if Matthew (or the author, if not Matthew) had any title at all. The use of " according to" makes it plain that the meaning is not " the Gospel of Matthew," but the Gospel as given by Matthew, secundum Matthaeum , to distinguish the report by Matthew from that by Mark, by Luke, by John. Least of all is there any authority in the manuscripts for saying " Saint Matthew," a Roman Catholic practice observed by some Protestants.

The word Gospel ( Euaggelion ) comes to mean good news in Greek, though originally a reward for good tidings as in Homer’s Odyssey XIV. 152 and in 2Ki_4:10. In the New Testament it is the good news of salvation through Christ. The English word Gospel probably comes from the Anglo-Saxon Godspell, story or narrative of God, the life of Christ. It was early confused with the Anglo-Saxon godspell, good story, which seems like a translation of the Greek euaggelion . But primarily the English word means the God story as seen in Christ which is the best news that the world has ever had. One thinks at once of the use of " word" ( Logos ) in Joh_1:1, Joh_1:14. So then it is, according to the Greek, not the Good News of Matthew, but the Good News of God, brought to us in Christ the Word, the Son of God, the Image of the Father, the Message of the Father. We are to study this story first as presented by Matthew. The message is God’s and it is as fresh to us today in Matthew’s record as when he first wrote it.

JFB: Matthew (Pendahuluan Kitab)

THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with the "Levi" of the second and third Gospels, and other particulars, see on Mat 9:9. Hardly anything is known of his apostolic labors. That, after preaching to his countrymen in Palestine, he went to the East, is the general testimony of antiquity; but the precise scene or scenes of his ministry cannot be determined. That he died a natural death may be concluded from the belief of the best-informed of the Fathers--that of the apostles only three, James the Greater, Peter, and Paul, suffered martyrdom. That the first Gospel was written by this apostle is the testimony of all antiquity.

For the date of this Gospel we have only internal evidence, and that far from decisive. Accordingly, opinion is much divided. That it was the first issued of all the Gospels was universally believed. Hence, although in the order of the Gospels, those by the two apostles were placed first in the oldest manuscripts of the Old Latin version, while in all the Greek manuscripts, with scarcely an exception, the order is the same as in our Bibles, the Gospel according to Matthew is "in every case" placed first. And as this Gospel is of all the four the one which bears the most evident marks of having been prepared and constructed with a special view to the Jews--who certainly first required a written Gospel, and would be the first to make use of it--there can be no doubt that it was issued before any of the others. That it was written before the destruction of Jerusalem is equally certain; for as HUG observes [Introduction to the New Testament, p. 316, FOSDICK'S translation], when he reports our Lord's prophecy of that awful event, on coming to the warning about "the abomination of desolation" which they should "see standing in the holy place," he interposes (contrary to his invariable practice, which is to relate without remark) a call to his readers to read intelligently--"Whoso readeth, let him understand" (Mat 24:15) --a call to attend to the divine signal for flight which could be intended only for those who lived before the event. But how long before that event this Gospel was written is not so clear. Some internal evidences seem to imply a very early date. Since the Jewish Christians were, for five or six years, exposed to persecution from their own countrymen--until the Jews, being persecuted by the Romans, had to look to themselves--it is not likely (it is argued) that they should be left so long without some written Gospel to reassure and sustain them, and Matthew's Gospel was eminently fitted for that purpose. But the digests to which Luke refers in his Introduction (see on Luk 1:1) would be sufficient for a time, especially as the living voice of the "eye-witnesses and ministers of the Word" was yet sounding abroad. Other considerations in favor of a very early date--such as the tender way in which the author seems studiously to speak of Herod Antipas, as if still reigning, and his writing of Pilate apparently as if still in power--seem to have no foundation in fact, and cannot therefore be made the ground of reasoning as to the date of this Gospel. Its Hebraic structure and hue, though they prove, as we think, that this Gospel must have been published at a period considerably anterior to the destruction of Jerusalem, are no evidence in favor of so early a date as A.D. 37 or 38--according to some of the Fathers, and, of the moderns, TILLEMONT, TOWNSON, OWEN, BIRKS, TREGELLES. On the other hand, the date suggested by the statement of IRENÆUS [Against Heresies, 3.1], that Matthew put forth his Gospel while Peter and Paul were at Rome preaching and founding the Church--or after A.D. 60--though probably the majority of critics are in favor of it, would seem rather too late, especially as the second and third Gospels, which were doubtless published, as well as this one, before the destruction of Jerusalem, had still to be issued. Certainly, such statements as the following, "Wherefore that field is called the field of blood unto this day" (Mat 27:8); "And this saying is commonly reported among the Jews until this day" (Mat 28:15), bespeak a date considerably later than the events recorded. We incline, therefore, to a date intermediate between the earlier and the later dates assigned to this Gospel, without pretending to greater precision.

We have adverted to the strikingly Jewish character and coloring of this Gospel. The facts which it selects, the points to which it gives prominence, the cast of thought and phraseology, all bespeak the Jewish point of view from which it was written and to which it was directed. This has been noticed from the beginning, and is universally acknowledged. It is of the greatest consequence to the right interpretation of it; but the tendency among some even of the best of the Germans to infer, from this special design of the first Gospel, a certain laxity on the part of the Evangelist in the treatment of his facts, must be guarded against.

But by far the most interesting and important point connected with this Gospel is the language in which it was written. It is believed by a formidable number of critics that this Gospel was originally written in what is loosely called Hebrew, but more correctly Aramaic, or Syro-Chaldaic, the native tongue of the country at the time of our Lord; and that the Greek Matthew which we now possess is a translation of that work, either by the Evangelist himself or some unknown hand. The evidence on which this opinion is grounded is wholly external, but it has been deemed conclusive by GROTIUS, MICHAELIS (and his translator), MARSH, TOWNSON, CAMPBELL, OLSHAUSEN, CRESWELL, MEYER, EBRARD, LANGE, DAVIDSON, CURETON, TREGELLES, WEBSTER and WILKINSON, &c. The evidence referred to cannot be given here, but will be found, with remarks on its unsatisfactory character, in the Introduction to the Gospels prefixed to our larger Commentary, pp. 28-31.

But how stand the facts as to our Greek Gospel? We have not a title of historical evidence that it is a translation, either by Matthew himself or anyone else. All antiquity refers to it as the work of Matthew the publican and apostle, just as the other Gospels are ascribed to their respective authors. This Greek Gospel was from the first received by the Church as an integral part of the one quadriform Gospel. And while the Fathers often advert to the two Gospels which we have from apostles, and the two which we have from men not apostles--in order to show that as that of Mark leans so entirely on Peter, and that of Luke on Paul, these are really no less apostolical than the other two--though we attach less weight to this circumstance than they did, we cannot but think it striking that, in thus speaking, they never drop a hint that the full apostolic authority of the Greek Matthew had ever been questioned on the ground of its not being the original. Further, not a trace can be discovered in this Gospel itself of its being a translation. MICHAELIS tried to detect, and fancied that he had succeeded in detecting, one or two such. Other Germans since, and DAVIDSON and CURETON among ourselves, have made the same attempt. But the entire failure of all such attempts is now generally admitted, and candid advocates of a Hebrew original are quite ready to own that none such are to be found, and that but for external testimony no one would have imagined that the Greek was not the original. This they regard as showing how perfectly the translation has been executed; but those who know best what translating from one language into another is will be the readiest to own that this is tantamount to giving up the question. This Gospel proclaims its own originality in a number of striking points; such as its manner of quoting from the Old Testament, and its phraseology in some peculiar cases. But the close verbal coincidences of our Greek Matthew with the next two Gospels must not be quite passed over. There are but two possible ways of explaining this. Either the translator, sacrificing verbal fidelity in his version, intentionally conformed certain parts of his author's work to the second and third Gospels--in which case it can hardly be called Matthew's Gospel at all--or our Greek Matthew is itself the original.

Moved by these considerations, some advocates of a Hebrew original have adopted the theory of a double original; the external testimony, they think, requiring us to believe in a Hebrew original, while internal evidence is decisive in favor of the originality of the Greek. This theory is espoused by GUERICKS, OLSHAUSEN, THIERSCH, TOWNSON, TREGELLES, &c. But, besides that this looks too like an artificial theory, invented to solve a difficulty, it is utterly void of historical support. There is not a vestige of testimony to support it in Christian antiquity. This ought to be decisive against it.

It remains, then, that our Greek Matthew is the original of that Gospel, and that no other original ever existed. It is greatly to the credit of DEAN ALFORD, that after maintaining, in the first edition of his Greek Testament the theory of a Hebrew original, he thus expresses himself in the second and subsequent editions: "On the whole, then, I find myself constrained to abandon the view maintained in my first edition, and to adopt that of a Greek original."

One argument has been adduced on the other side, on which not a little reliance has been placed; but the determination of the main question does not, in our opinion, depend upon the point which it raises. It has been very confidently affirmed that the Greek language was not sufficiently understood by the Jews of Palestine when Matthew published his Gospel to make it at all probable that he would write a Gospel, for their benefit in the first instance, in that language. Now, as this merely alleges the improbability of a Greek original, it is enough to place against it the evidence already adduced, which is positive, in favor of the sole originality of our Greek Matthew. It is indeed a question how far the Greek language was understood in Palestine at the time referred to. But we advise the reader not to be drawn into that question as essential to the settlement of the other one. It is an element in it, no doubt, but not an essential element. There are extremes on both sides of it. The old idea, that our Lord hardly ever spoke anything but Syro-Chaldaic, is now pretty nearly exploded. Many, however, will not go the length, on the other side, of HUG (in his Introduction to the New Testament, pp. 326, &c.) and ROBERTS ("Discussions of the Gospels," &c., pp. 25, &c.). For ourselves, though we believe that our Lord, in all the more public scenes of His ministry, spoke in Greek, all we think it necessary here to say is that there is no ground to believe that Greek was so little understood in Palestine as to make it improbable that Matthew would write his Gospel exclusively in that language--so improbable as to outweigh the evidence that he did so. And when we think of the number of digests or short narratives of the principal facts of our Lord's history which we know from Luke (Luk 1:1-4) were floating about for some time before he wrote his Gospel, of which he speaks by no means disrespectfully, and nearly all of which would be in the mother tongue, we can have no doubt that the Jewish Christians and the Jews of Palestine generally would have from the first reliable written matter sufficient to supply every necessary requirement until the publican-apostle should leisurely draw up the first of the four Gospels in a language to them not a strange tongue, while to the rest of the world it was the language in which the entire quadriform Gospel was to be for all time enshrined. The following among others hold to this view of the sole originality of the Greek Matthew: ERASMUS, CALVIN, BEZA, LIGHTFOOT, WETSTEIN, LARDNER, HUG, FRITZSCHE, CREDNER, DE WETTE, STUART, DA COSTA, FAIRBAIRN, ROBERTS.

On two other questions regarding this Gospel it would have been desirable to say something, had not our available space been already exhausted: The characteristics, both in language and matter, by which it is distinguished from the other three, and its relation to the second and third Gospels. On the latter of these topics--whether one or more of the Evangelists made use of the materials of the other Gospels, and, if so, which of the Evangelists drew from which--the opinions are just as numerous as the possibilities of the case, every conceivable way of it having one or more who plead for it. The most popular opinion until recently--and perhaps the most popular still--is that the second Evangelist availed himself more or less of the materials of the first Gospel, and the third of the materials of both the first and second Gospels. Here we can but state our own belief, that each of the first three Evangelists wrote independently of both the others; while the fourth, familiar with the first three, wrote to supplement them, and, even where he travels along the same line, wrote quite independently of them. This judgment we express, with all deference for those who think otherwise, as the result of a close study of each of the Gospels in immediate juxtaposition and comparison with the others. On the former of the two topics noticed, the linguistic peculiarities of each of the Gospels have been handled most closely and ably by CREDNER [Einleitung (Introduction to the New Testament)], of whose results a good summary will be found in DAVIDSON'S Introduction to the New Testament. The other peculiarities of the Gospels have been most felicitously and beautifully brought out by DA COSTA in his Four Witnesses, to which we must simply refer the reader, though it contains a few things in which we cannot concur.

JFB: Matthew (Garis Besar)

• GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17)
• BIRTH OF CHRIST. (Mat 1:18-25)
• VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12)
• THE FLIGHT INTO EGYPT--THE MASSACRE AT BETHLEHEM--THE RETURN OF JOSEPH AND MARY WITH THE BABE, AFTER HEROD'S DEATH, AND THEIR SETTLEMENT AT NAZARETH. ( = Luk 2:39). (Mat 2:13-23)
• PREACHING AND MINISTRY OF JOHN. ( = Mar 1:1-8; Luke 3:1-18). (Mat 3:1-12)
• BAPTISM OF CHRIST AND DESCENT OF THE SPIRIT UPON HIM IMMEDIATELY THEREAFTER. ( = Mar 1:9-11; Luk 3:21-22; Joh 1:31-34). (Mat 3:13-17)
• TEMPTATION OF CHRIST. ( = Mar 1:12-13; Luk 4:1-13). (Mat 4:1-11)
• CHRIST BEGINS HIS GALILEAN MINISTRY--CALLING OF PETER AND ANDREW, JAMES AND JOHN--HIS FIRST GALILEAN CIRCUIT. ( = Mar 1:14-20, Mar 1:35-39; Luk 4:14-15). (Mat 4:12-25)
• THE BEATITUDES, AND THEIR BEARING UPON THE WORLD. (Mat. 5:1-16)
• IDENTITY OF THESE PRINCIPLES WITH THOSE OF THE ANCIENT ECONOMY; IN CONTRAST WITH THE REIGNING TRADITIONAL TEACHING. (Mat. 5:17-48)
• FURTHER ILLUSTRATION OF THE RIGHTEOUSNESS OF THE KINGDOM--ITS UNOSTENTATIOUSNESS. (Mat. 6:1-18)
• CONCLUDING ILLUSTRATIONS OF THE RIGHTEOUSNESS OF THE KINGDOM--HEAVENLY-MINDEDNESS AND FILIAL CONFIDENCE. (Mat. 6:19-34)
• MISCELLANEOUS SUPPLEMENTARY COUNSELS. (Mat 7:1-12)
• CONCLUSION AND EFFECT OF THE SERMON ON THE MOUNT. (Mat. 7:13-29)
• HEALING OF A LEPER. ( = Mar 1:40-45; Luk 5:12-16). (Mat 8:1-4) When he was come down from the mountain, great multitudes followed him.
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. ( = Luk 9:57-62). (Mat 8:18-22) And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
• MATTHEW'S CALL AND FEAST. ( = Mar 2:14-17; Luk 5:27-32). (Mat 9:9-13)
• TWO BLIND MEN AND A DUMB DEMONIAC HEALED. (Mat 9:27-34)
• THIRD GALILEAN CIRCUIT--MISSION OF THE TWELVE APOSTLES. (Mat. 9:35-10:5)
• MISSION OF THE TWELVE APOSTLES. ( = Mar 6:7-13; Luk 9:1-6). (Mat 10:1-5)
• THE TWELVE RECEIVE THEIR INSTRUCTIONS. (Mat. 10:5-42)
• THE IMPRISONED BAPTIST'S MESSAGE TO HIS MASTER--THE REPLY, AND DISCOURSE, ON THE DEPARTURE OF THE MESSENGERS, REGARDING JOHN AND HIS MISSION. ( = Luke 7:18-35). (Mat. 11:1-19)
• OUTBURST OF FEELING SUGGESTED TO THE MIND OF JESUS BY THE RESULT OF HIS LABORS IN GALILEE. (Mat 11:20-30) Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.
• PLUCKING CORN EARS ON THE SABBATH DAY. ( = Mar 2:23-28; Luk 6:1-5). (Mat 12:1-8)
• THE HEALING OF A WITHERED HAND ON THE SABBATH DAY AND RETIREMENT OF JESUS TO AVOID DANGER. ( = Mar 3:1-12; Luk 6:6-11). (Mat 12:9-21)
• A BLIND AND DUMB DEMONIAC HEALED AND REPLY TO THE MALIGNANT EXPLANATION PUT UPON IT. ( = Mar 3:20-30; Luk 11:14-23). (Mat. 12:22-37)
• A SIGN DEMANDED AND THE REPLY--HIS MOTHER AND BRETHREN SEEK TO SPEAK WITH HIM, AND THE ANSWER. ( = Luk 11:16, Luk 11:24-36; Mar 3:31-35; Luk 8:19-21). (Mat 12:38-50)
• JESUS TEACHES BY PARABLES. ( = Mark 4:1-34; Luk 8:4-18; Luk 13:18-20). (Mat. 13:1-52) The same day went Jesus out of the house, and sat by the seaside.
• HOW JESUS WAS REGARDED BY HIS RELATIVES. ( = Mar 6:1-6; Luk 4:16-30). (Mat 13:53-58) And it came to pass, that, when Jesus had finished these parables, he departed thence.
• HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS IMPRISONMENT AND DEATH. ( = Mark 6:14-29; Luk 9:7-9). (Mat 14:1-12)
• JESUS CROSSES TO THE WESTERN SIDE OF THE LAKE WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mar 6:45; Joh 6:15-24). (Mat 14:22-26)
• DISCOURSE ON CEREMONIAL POLLUTION. ( = Mar 7:1, Mar 7:23). (Mat. 15:1-20)
• THE WOMAN OF CANAAN AND HER DAUGHTER. (Mat 15:21-28)
• PETER'S NOBLE CONFESSION OF CHRIST AND THE BENEDICTION PRONOUNCED UPON HIM--CHRIST'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--HIS REBUKE OF PETER AND WARNING TO ALL THE TWELVE. ( = Mar 8:27; Mar 9:1; Luk 9:18-27). (Mat. 16:13-28)
• HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT BY OUR LORD OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mark 9:14-32; Luk 9:37-45). (Mat 17:14-23)
• THE TRIBUTE MONEY. (Mat 17:24-27)
• FURTHER TEACHING ON THE SAME SUBJECT INCLUDING THE PARABLE OF THE UNMERCIFUL DEBTOR. (Mat. 18:10-35)
• FINAL DEPARTURE FROM GALILEE--DIVORCE. ( = Mar 10:1-12; Luk 9:51). (Mat 19:1-12)
• PARABLE OF THE LABORERS IN THE VINEYARD. (Mat. 20:1-16)
• THE AUTHORITY OF JESUS QUESTIONED AND THE REPLY--THE PARABLES OF THE TWO SONS, AND OF THE WICKED HUSBANDMAN. ( = Mark 11:27-12:12; Luke 20:1-19). (Mat. 21:23-46)
• PARABLE OF THE MARRIAGE OF THE KING'S SON. (Mat 22:1-14)
• DENUNCIATION OF THE SCRIBES AND PHARISEES--LAMENTATION OVER JERUSALEM, AND FAREWELL TO THE TEMPLE. ( = Mar 12:38-40; Luk 20:45-47). (Mat. 23:1-39)
• PARABLE OF THE TEN VIRGINS. (Mat 25:1-13)
• PARABLE OF THE TALENTS. (Mat. 25:14-30)
• THE LAST JUDGMENT. (Mat. 25:31-46)
• JESUS LED AWAY TO PILATE--REMORSE AND SUICIDE OF JUDAS. ( = Mar 15:1; Luk 23:1; Joh 18:28). (Mat 27:1-10)
• GLORIOUS ANGELIC ANNOUNCEMENT ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCE TO THE WOMEN--THE GUARDS BRIBED TO GIVE A FALSE ACCOUNT OF THE RESURRECTION. ( = Mar 16:1-8; Luk 24:1-8; Joh 20:1). (Mat 28:1-15)
• JESUS MEETS WITH THE DISCIPLES ON A MOUNTAIN IN GALILEE AND GIVES FORTH THE GREAT COMMISSION. (Mat 28:16-20)
• SIGNS AND CIRCUMSTANCES FOLLOWING THE DEATH OF THE LORD JESUS--HE IS TAKEN DOWN FROM THE CROSS, AND BURIED--THE SEPULCHRE IS GUARDED. ( = Mar 15:38-47; Luk 23:47-56; Joh 19:31-42). (Mat. 27:51-66)

TSK: Matthew (Pendahuluan Kitab)

Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was perfectly well qualified to write fully the history of his life. He relates what he saw and heard. " He is eminently distinguished for the distinctness and particularity with which he has related many of our Lord’s discourses and moral instructions. Of these his sermon on the mount, his charge to the apostles, his illustrations of the nature of his kingdom, and his prophecy on mount Olivet, are examples. He has also wonderfully united simplicity and energy in relating the replies of his Master to the cavils of his adversaries." " There is not," as Dr. A. Clarke justly remarks, " one truth or doctrine, in the whole oracles of God, which is not taught in this Evangelist. The outlines of the whole spiritual system are here correctly laid down. even Paul himself has added nothing. He has amplified and illustrated the truths contained in this Gospel - under the inspiration of the Holy Ghost, neither he, nor any of the other apostles, have brought to light one truth, the prototype of which has not been found in the words and acts of our blessed Lord as related by Matthew."

TSK: Matthew 26 (Pendahuluan Pasal)

Overview

Mat 26:1, Christ foretells his own death; Mat 26:3, The rulers conspire against him; Mat 26:6, The woman anoints his feet; Mat 26:14, Judas bargains to betray him; Mat 26:17, Christ eats the passover; Mat 26:26, institutes his holy supper; Mat 26:30, foretells the desertion of his disciples, and Peter’s denial; Mat 26:36, prays in the garden; Mat 26:47, and being betrayed by a kiss, Mat 26:57. is carried to Caiaphas, Mat 26:69. and denied of Peter.

Poole: Matthew 26 (Pendahuluan Pasal)

CHAPTER 26

MHCC: Matthew (Pendahuluan Kitab)

Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written his Gospel before any other of the evangelists. The contents of this Gospel, and the evidence of ancient writers, show that it was written primarily for the use of the Jewish nation. The fulfilment of prophecy was regarded by the Jews as strong evidence, therefore this is especially dwelt upon by St. Matthew. Here are particularly selected such parts of our Saviour's history and discourses as were best suited to awaken the Jewish nation to a sense of their sins; to remove their erroneous expectations of an earthly kingdom; to abate their pride and self-conceit; to teach them the spiritual nature and extent of the gospel; and to prepare them for the admission of the Gentiles into the church.

MHCC: Matthew 26 (Pendahuluan Pasal)

(Mat 26:1-5) The rulers conspire against Christ.

(Mat 26:6-13) Christ anointed at Bethany.

(Mat 26:14-16) Judas bargains to betray Christ.

(Mat 26:17-25) The Passover.

(Mat 26:26-30) Christ institutes his holy supper.

(Mat 26:31-35) He warns his disciples.

(Mat 26:36-46) His agony in the garden.

(Mat 26:47-56) He is betrayed.

(Mat 26:57-68) Christ before Caiaphas.

(Mat 26:69-75) Peter denies him.

Matthew Henry: Matthew (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Gospel According to St. Matthew

We have now before us, I. The New Testament of our Lord and Savior Jesus Christ; so this second part of the holy Bible is entitled: The new covenant; so it might as well be rendered; the word signifies both. But, when it is (as here) spoken of as Christ's act and deed, it is most properly rendered a testament, for he is the testator, and it becomes of force by his death (Heb 9:16, Heb 9:17); nor is there, as in covenants, a previous treaty between the parties, but what is granted, though an estate upon condition, is owing to the will, the free-will, the good-will, of the Testator. All the grace contained in this book is owing to Jesus Christ as our Lord and Saviour; and, unless we consent to him as our Lord, we cannot expect any benefit by him as our Saviour. This is called a new testament, to distinguish it from that which was given by Moses, and was not antiquated; and to signify that it should be always new, and should never wax old, and grow out of date. These books contain, not only a full discovery of that grace which has appeared to all men, bringing salvation, but a legal instrument by which it is conveyed to, and settled upon, all believers. How carefully do we preserve, and with what attention and pleasure do we read, the last will and testament of a friend, who has therein left us a fair estate, and, with it, high expressions of his love to us! How precious then should this testament of our blessed Saviour be to us, which secures to us all his unsearchable riches! It is his testament; for though, as is usual, it was written by others (we have nothing upon record that was of Christ's own writing), yet he dictated it; and the night before he died, in the institution of his supper, he signed, sealed, and published it, in the presence of twelve witnesses. For, though these books were not written for some years after, for the benefit of posterity, in perpetuam rei memoriam - as a perpetual memorial, yet the New Testament of our Lord Jesus was settled, confirmed, and declared, from the time of his death, as a nuncupative will, with which these records exactly agree. The things which St. Luke wrote were things which were most surely believed, and therefore well known, before he wrote them; but, when they were written, the oral tradition was superseded and set aside, and these writings were the repository of that New Testament. This is intimated by the title which is prefixed to many Greek Copies, Tē kainēs Diathēkēs Hapanta - The whole of the New Testament, or all the things of it. In it is declared the whole counsel of God concerning our salvation, Act 20:27. As the law of the Lord is perfect, so is the gospel of Christ, and nothing is to be added to it. We have it all, and are to look for no more.

II. We have before us The Four Gospels. Gospel signifies good news, or glad tidings; and this history of Christ's coming into the world to save sinners is, without doubt, the best news that ever came from heaven to earth; the angel gave it this title (Luk 2:10), Euagnelizomai humin - I bring you good tidings; I bring the gospel to you. And the prophet foretold it, Isa 52:7; Isa 61:1. It is there foretold that in the days of the messiah good tidings should be preached. Gospel is an old Saxon word; it is God's spell or word; and God is so called because he is good, Deus optimus - God most excellent, and therefore it may be a good spell, or word. If we take spell in its more proper signification for a charm ( carmen ), and take that in a good sense, for what is moving and affecting, which is apt lenire dolorem - to calm the spirits, or to raise them in admiration or love, as that which is very amiable we call charming, it is applicable to the gospel; for in it the charmer charmeth wisely, though to deaf adders, Psa 58:4, Psa 58:5. Nor (one would think) can any charms be so powerful as those of the beauty and love of our Redeemer. The whole New Testament is the gospel. St. Paul calls it his gospel, because he was one of the preachers of it. Oh that we may each of us make it ours by our cordial acceptance of it and subjection to it! But the four books which contain the history of the Redeemer we commonly call the four gospels, and the inspired penmen of them evangelists, or gospel-writers; not, however, very properly, because that title belongs to a particular order of ministers, that were assistants to the apostles (Eph 4:11): He gave some apostles, and some evangelists. It was requisite that the doctrine of Christ should be interwoven with, and founded upon, the narrative of his birth, life, miracles, death, and resurrection; for then it appears in its clearest and strongest light. As in nature, so in grace, the most happy discoveries are those which take rise from the certain representations of matters of fact. Natural history is the best philosophy; and so is the sacred history, both of the Old and New Testament, the most proper and grateful vehicle of sacred truth. These four gospels were early and constantly received by the primitive church, and read in Christian assemblies, as appears by the writings of Justin Martyr and Irenaeus, who lived little more than a hundred years after the ascension of Christ; they declared that neither more nor fewer than four were received by the church. A Harmony of these four evangelists was compiled by Tatian about that time, which he called, To dia tessarōn - The Gospel out of the four. In the third and fourth centuries there were gospels forged by divers sects, and published, one under the name of St. Peter, another of St. Thomas, another of St. Philip, etc. But they were never owned by the church, nor was any credit given to them, as the learned Dr. Whitby shows. And he gives this good reason why we should adhere to these written records, because, whatever the pretences of tradition may be, it is not sufficient to preserve things with any certainty, as appears by experience. For, whereas Christ said and did many memorable things, which were not written (Joh 20:30; Joh 21:25), tradition has not preserved any one of them to us, but all is lost except what was written; that therefore is what we must abide by; and blessed by God that we have it to abide by; it is the sure word of history.

III. We have before us the Gospel according to St. Matthew. The penman was by birth a Jew, by calling a publican, till Christ commanded his attendance, and then he left the receipt of custom, to follow him, and was one of those that accompanied him all the time that the Lord Jesus went in and out, beginning from the baptism of John unto the day that he was taken up, Act 1:21, Act 1:22. He was therefore a competent witness of what he has here recorded. He is said to have written this history about eight years after Christ's ascension. Many of the ancients say that he wrote it in the Hebrew or Syriac language; but the tradition is sufficiently disproved by Dr. Whitby. Doubtless, it was written in Greek, as the other parts of the New Testament were; not in that language which was peculiar to the Jews, whose church and state were near a period, but in that which was common to the world, and in which the knowledge of Christ would be most effectually transmitted to the nations of the earth; yet it is probable that there might be an edition of it in Hebrew, published by St. Matthew himself, at the same time that he wrote it in Greek; the former for the Jews, the latter for the Gentiles, when he left Judea, to preach among the Gentiles. Let us bless God that we have it, and have it in a language we understand.

Matthew Henry: Matthew 26 (Pendahuluan Pasal)

The narrative of the death and sufferings of Christ is more particularly and fully recorded by all the four evangelists than any part of his history; for what should be determine, and desire to know, but Christ, and him crucified? And this chapter begins that memorable narrative. The year of the redeemed was now come, the seventy weeks determined were now accomplished, when transgression must be finished, reconciliation made, and an everlasting righteousness brought in, by the cutting off of Messiah the Prince, Dan 9:24, Dan 9:26. That awful scene is here introduced, to be read with reverence and holy fear. In this chapter, we have, I. The preliminaries, or prefaces, to Christ's sufferings. 1. The previous notice given by him to his disciples (Mat 26:1, Mat 26:2). 2. The rulers' conspiracy against him (Mat 26:3-5). 3. The anointing of his head at a supper in Bethany (Mat 26:6-13). 4. Judas's bargain with the priests to betray him (Mat 26:14-16). 5. Christ eating the passover with his disciples (Mat 26:17-25). 6. His instituting the Lord's supper, and his discourse with his disciples after it (Mat 26:26-35). II. His entrance upon them, and some of the particulars of them. 1. His agony in the garden (Mat 26:36-46). 2. The seizing of him by the officers, with Judas's help (Mat 26:47-56). 3. His arraignment before the chief priest, and his condemnation in his court (Mat 26:57-68). 4. Peter's denying him (Mat 26:69-75).

Barclay: Matthew (Pendahuluan Kitab)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW

The Synoptic Gospels

Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synoptic comes from two Greek words which mean to see together and literally means able to be seen together. The reason for that name is this. These three gospels each give an account of the same events in Jesusife. There are in each of them additions and omissions; but broadly speaking their material is the same and their arrangement is the same. It is therefore possible to set them down in parallel columns, and so to compare the one with the other.

When that is done, it is quite clear that there is the closest possible relationship between them. If we, for instance, compare the story of the feeding of the five thousand (Mat_14:12-21; Mar_6:30-44; Luk_9:10-17) we find exactly the same story told in almost exactly the same words.

Another instance is the story of the healing of the man who was sick with the palsy (Mat_9:1-8; Mar_2:1-12; Luk_5:17-26). These three accounts are so similar that even a little parenthesis--"he then said to the paralytic"--occurs in all three as a parenthesis in exactly the same place. The correspondence between the three gospels is so close that we are bound to come to the conclusion either that all three are drawing their material from a common source, or that two of them must be based on the third.

The Earliest Gospel

When we examine the matter more closely we see that there is every reason for believing that Mark must have been the first of the gospels to be written, and that the other two, Matthew and Luke, are using Mark as a basis.

Mark can be divided into 105 sections. Of these sections 93 occur in Matthew and 81 in Luke. Of Mark105 sections there are only 4 which do not occur either in Matthew or in Luke.

Mark has 661 verses: Matthew has 1,068 verses: Luke has 1,149 verses. Matthew reproduces no fewer than 606 of Markverses; and Luke reproduces 320. Of the 55 verses of Mark which Matthew does not reproduce Luke reproduces 31; so there are only 24 verses in the whole of Mark which are not reproduced somewhere in Matthew or Luke.

It is not only the substance of the verses which is reproduced; the very words are reproduced. Matthew uses 51 per cent of Markwords; and Luke uses 53 per cent.

Both Matthew and Luke as a general rule follow Markorder of events. Occasionally either Matthew or Luke differs from Mark; but they never both differ against him; always at least one of them follows Markorder.

Improvements On Mark

Since Matthew and Luke are both much longer than Mark, it might just possibly be suggested that Mark is a summary of Matthew and Luke; but there is one other set of facts which show that Mark is earlier. It is the custom of Matthew and Luke to improve and to polish Mark, if we may put it so. Let us take some instances.

Sometimes Mark seems to limit the power of Jesus; at least an ill-disposed critic might try to prove that he was doing so. Here are three accounts of the same incident:

Mar_1:34: And he healed many who were sick with various

diseases, and cast out many demons;

Mat_8:16: And he cast out the spirits with a word, and

healed all who were sick;

Luk_4:40: And he laid his hands on every one of them, and

healed them.

Let us take other three similar examples:

Mar_3:10: For he had healed many;

Mat_12:15: And he healed them all;

Luk_6:19: and healed them all.

Matthew and Luke both change Markmany into all so that there may be no suggestion of any limitation of the power of Jesus Christ.

There is a very similar change in the account of the events of Jesusisit to Nazareth. Let us compare the account of Mark and of Matthew.

Mk 6:5-6: And he could do no mighty work there... and

he marvelled because of their unbelief;

Mat_13:58: And he did not do many mighty works there,

because of their unbelief.

Matthew shrinks from saying that Jesus could not do any mighty works; and changes the form of the expression accordingly.

Sometimes Matthew and Luke leave out little touches in Mark in case they could be taken to belittle Jesus. Matthew and Luke omit three statements in Mark.

Mar_3:5: "He looked around at them with anger, grieved

at their hardness of heart."

Mar_3:21: And when his friends heard it, they went out to

seize him: for they said, He is beside himself;

Mar_10:14: He was indignant.

Matthew and Luke hesitate to attribute human emotions of anger and grief to Jesus, and shudder to think that anyone should even have suggested that Jesus was mad.

Sometimes Matthew and Luke slightly alter things in Mark to get rid of statements which might seem to show the apostles in a bad light. We take but one instance, from the occasion on which James and John sought to ensure themselves of the highest places in the coming Kingdom. Let us compare the introduction to that story in Mark and in Matthew.

Mar_10:35: James and John, the sons of Zebedee, came

forward to him, and said to him...

Mat_20:20: Then the mother of the sons of Zebedee came

up to him, with her sons, and kneeling before him,

she asked him for something.

Matthew hesitates to ascribe motives of ambition directly to the two apostles, and so he ascribes them to their mother.

All this makes it clear that Mark is the earliest of the gospels. Mark gives a simple, vivid, direct narrative; but Matthew and Luke have already begun to be affected by doctrinal and theological considerations which make them much more careful of what they say.

The Teaching Of Jesus

We have seen that Matthew has 1,068 verses; and that Luke has 1,149 verses; and that between them they reproduce 582 of Markverses. That means that in Matthew and Luke there is much more material than Mark supplies. When we examine that material we find that more than 200 verses of it are almost identical. For instance such passages as Luk_6:41-42 and Mat_7:1, Mat_7:5; Luk_10:21-22 and Mat_11:25-27; Luk_3:7-9 and Mat_3:7-10 are almost exactly the same.

But here we notice a difference. The material which Matthew and Luke drew from Mark was almost entirely material dealing with the events of Jesusife; but these 200 additional verses common to Matthew and Luke tell us, not what Jesus did, but what Jesus said. Clearly in these verses Matthew and Luke are drawing from a common source-book of the sayings of Jesus.

That book does not now exist; but to it scholars have given the letter Q which stands for Quelle, which is the German word for "source." In its day it must have been an extraordinarily important book, for it was the first handbook of the teaching of Jesus.

MatthewPlace In The Gospel Tradition

It is here that we come to Matthew the apostle. Scholars are agreed that the first gospel as it stands does not come directly from the hand of Matthew. One who had himself been an eye-witness of the life of Christ would not have needed to use Mark as a source-book for the life of Jesus in the way Matthew does. But one of the earliest Church historians, a man called Papias, gives us this intensely important piece of information:

"Matthew collected the sayings of Jesus in the Hebrew tongue."

So, then, we can believe that it was none other than Matthew who wrote that book which was the source from which all men must draw, if they wished to know what Jesus taught. And it was because so much of that source-book is incorporated in the first gospel that Matthewname was attached to it. We must be for ever grateful to Matthew, when we remember that it is to him that we owe the Sermon on the Mount and nearly all we know about the teaching of Jesus. Broadly speaking, to Mark we owe our knowledge of the events of Jesusife; to Matthew we owe our knowledge of the substance of Jesuseaching.

Matthew The Taxgatherer

About Matthew himself we know very little. We read of his call in Mat_9:9. We know that he was a taxgatherer and that he must therefore have been a bitterly hated man, for the Jews hated the members of their own race who had entered the civil service of their conquerors. Matthew would be regarded as nothing better than a quisling.

But there was one gift which Matthew would possess. Most of the disciples were fishermen. They would have little skill and little practice in putting words together on paper; but Matthew would be an expert in that. When Jesus called Matthew, as he sat at the receipt of custom, Matthew rose up and followed him and left everything behind him except one thing--his pen. And Matthew nobly used his literary skill to become the first man ever to compile an account of the teaching of Jesus.

The Gospel Of The Jews

Let us now look at the chief characteristics of Matthewgospel so that we may watch for them as we read it.

First and foremost, Matthew is the gospel which was written for the Jews. It was written by a Jew in order to convince Jews.

One of the great objects of Matthew is to demonstrate that all the prophecies of the Old Testament are fulfilled in Jesus, and that, therefore, he must be the Messiah. It has one phrase which runs through it like an ever-recurring theme--"This was to fulfil what the Lord had spoken by the prophet." That phrase occurs in the gospel as often as 16 times. Jesusirth and Jesusame are the fulfillment of prophecy (Mat_1:21-23); so are the flight to Egypt (Mat_2:14-15); the slaughter of the children (Mat_2:16-18); Josephsettlement in Nazareth and Jesuspbringing there (Mat_2:23); Jesusse of parables (Mat_13:34-35); the triumphal entry (Mat_21:3-5); the betrayal for thirty pieces of silver (Mat_27:9); the casting of lots for Jesusarments as he hung on the Cross (Mat_27:35). It is Matthewprimary and deliberate purpose to show how the Old Testament prophecies received their fulfillment in Jesus; how every detail of Jesusife was foreshadowed in the prophets; and thus to compel the Jews to admit that Jesus was the Messiah.

The main interest of Matthew is in the Jews. Their conversion is especially near and dear to the heart of its writer. When the Syro-Phoenician woman seeks his help, Jesusirst answer is: "I was sent only to the lost sheep of the house of Israel" (Mat_15:24). When Jesus sends out the Twelve on the task of evangelization, his instruction is: "Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel" (Mat_10:5-6). Yet it is not to be thought that this gospel by any means excludes the Gentiles. Many are to come from the east and the west to sit down in the kingdom of God (Mat_8:11). The gospel is to be preached to the whole world (Mat_24:14). And it is Matthew which gives us the marching orders of the Church: "Go therefore and make disciples of all nations" (Mat_28:19). It is clear that Matthewfirst interest is in the Jews, but that it foresees the day when an nations will be gathered in.

The Jewishness of Matthew is also seen in its attitude to the Law. Jesus did not come to destroy, but to fulfil the Law. The least part of the Law will not pass away. Men must not be taught to break the Law. The righteousness of the Christian must exceed the righteousness of the Scribes and Pharisees (Mat_5:17-20). Matthew was written by one who knew and loved the Law, and who saw that even the Law has its place in the Christian economy.

Once again there is an apparent paradox in the attitude of Matthew to the Scribes and Pharisees. They are given a very special authority: "The Scribes and the Pharisees sit on Moseseat; so practice and observe whatever they tell you" (Mat_23:2). But at the same time there is no gospel which so sternly and consistently condemns them.

Right at the beginning there is John the Baptistsavage denunciation of them as a brood of vipers (Mat_3:7-12). They complain that Jesus eats with tax collectors and sinners (Mat_9:11). They ascribe the power of Jesus, not to God, but to the prince of devils (Mat_12:24). They plot to destroy him (Mat_12:14). The disciples are warned against the leaven, the evil teaching, of the Scribes and Pharisees (Mat_16:12). They are like evil plants doomed to be rooted up (Mat_15:13). They are quite unable to read the signs of the times (Mat_16:3). They are the murderers of the prophets (Mat_21:41). There is no chapter of condemnation in the whole New Testament like Matt 23 , which is condemnation not of what the Scribes and the Pharisees teach, but of what they are. He condemns them for falling so far short of their own teaching, and far below the ideal of what they ought to be.

There are certain other special interests in Matthew. Matthew is especially interested in the Church. It is in fact the only one of the Synoptic Gospels which uses the word Church at all. Only Matthew introduces the passage about the Church after Peterconfession at Caesarea Philippi (Mat_16:13-23; compare Mar_8:27-33; Luk_9:18-22). Only Matthew says that disputes are to be settled by the Church (Mat_18:17). By the time Matthew came to be written the Church had become a great organization and institution; and indeed the dominant factor in the life of the Christian.

Matthew has a specially strong apocalyptic interest. That is to say, Matthew has a specially strong interest in all that Jesus said about his own Second Coming, about the end of the world, and about the judgment. Matt 24 gives us a fuller account of Jesus pocalyptic discourse than any of the other gospels. Matthew alone has the parables of the talents (Mat_25:14-30); the wise and the foolish virgins (Mat_25:1-13); and the sheep and the goats (Mat_25:31-46). Matthew has a special interest in the last things and in judgment.

But we have not yet come to the greatest of all the characteristics of Matthew. It is supremely the teaching gospel.

We have already seen that the apostle Matthew was responsible for the first collection and the first handbook of the teaching of Jesus. Matthew was the great systematizer. It was his habit to gather together in one place all that he knew about the teaching of Jesus on any given subject. The result is that in Matthew we find five great blocks in which the teaching of Jesus is collected and systematized. All these sections have to do with the Kingdom of God. They are as follows:

(a) The Sermon on the Mount, or The Law of the Kingdom (Matt 5-7).

(b) The Duties of the Leaders of the Kingdom (Matt 10 )

(c) The Parables of the Kingdom (Matt 13 ).

(d) Greatness and Forgiveness in the Kingdom (Matt 18 ).

(e) The Coming of the King (Matt 24-25).

Matthew does more than collect and systematize. It must be remembered that Matthew was writing in an age when printing had not been invented, when books were few and far between because they had to be hand-written. In an age like that, comparatively few people could possess a book; and, therefore, if they wished to know and to use the teaching and the story of Jesus, they had to carry them in their memories.

Matthew therefore always arranges things in a way that is easy for the reader to memorize. He arranges things in threes and sevens. There are three messages to Joseph; three denials of Peter; three questions of Pilate; seven parables of the Kingdom in Matt 13; seven woes to the Scribes and Pharisees in Matt 23.

The genealogy of Jesus with which the gospel begins is a good example of this. The genealogy is to prove that Jesus is the Son of David. In Hebrew there are no figures; when figures are necessary the letters of the alphabet stand for the figures. In Hebrew there are no written vowels. The Hebrew letters for David are D-W-D; if these letters be taken as figures and not as letters, they add up to 14; and the genealogy consists of three groups of names, and in each group there are 14 names. Matthew does everything possible to arrange the teaching of Jesus in such a way that people will be able to assimilate and to remember it.

Every teacher owes a debt of gratitude to Matthew, for Matthew wrote what is above all the teachergospel.

Matthew has one final characteristic. Matthewdominating idea is that of Jesus as King. He writes to demonstrate the royalty of Jesus.

Right at the beginning the genealogy is to prove that Jesus is the Son of David (Mat_1:1-17). The title, Son of David, is used oftener in Matthew than in any other gospel (Mat_15:22; Mat_21:9; Mat_21:15). The wise men come looking for him who is King of the Jews (Mat_2:2). The triumphal entry is a deliberately dramatized claim to be King (Mat_21:1-11). Before Pilate, Jesus deliberately accepts the name of King (Mat_27:11). Even on the Cross the title of King is affixed, even if it be in mockery, over his head (Mat_27:37). In the Sermon on the Mount, Matthew shows us Jesus quoting the Law and five times abrogating it with a regal: "But I say to you..." (Mat_5:21, Mat_5:27, Mat_5:34, Mat_5:38, Mat_5:43). The final claim of Jesus is: "All authority has been given to me" (Mat_28:18).

Matthewpicture of Jesus is of the man born to be King. Jesus walks through his pages as if in the purple and gold of royalty.

FURTHER READING

W. C. Allen, St. Matthew (ICC; G)

J. C. Fenton, The Gospel of St. Matthew (PC; E)

F. V. Filson, The Gospel According to St. Matthew (ACB; E)

A. H. McNeile, St Matthew (MmC; G)

A. Plummer, An Exegetical Commentary on the Gospel According to St. Matthew (E)

T. H. Robinson, The Gospel of Matthew (MC; E)

R. V. G. Tasker, The Gospel According to St. Matthew (TC; E)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

PC: Pelican New Testament Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Matthew 26 (Pendahuluan Pasal)

The Beginning Of The Last Act Of The Tragedy (Mat_26:1-5)

Love's Extravagance (Mat_26:6-13)

The Last Hours In The Life Of The Traitor (Mat_26:14-16; Mat_26:20-25; Mat_26:47-50; Mat_27:3-10)

Instead of taking the story of Judas piece-meal as it occurs in the gospel record, we shall take it as a whole, reading one after another the last incidents and the final suicide of the traitor.

The Traitor's Bargain (Mat_26:14-16)

Love's Last Appeal (Mat_26:20-25)

The Traitor's Kiss (Mat_26:47-50)

The Last Supper (Mat_26:17-19, Mat_26:26-30)

As we took together the passages which tell the story of Judas so now we take the passages which tell the story of the Last Supper.

The Ancestral Feast (Mat_26:17-19)

His Body And His Blood (Mat_26:26-30)

The Collapse Of Peter (Mat_26:31-35)

The Master's Warning (Mat_26:31-35)

The Failure Of Courage (Mat_26:57-58; Mat_26:69-75)

The Soul's Battle In The Garden (Mat_26:36-46)

The Arrest In The Garden (Mat_26:50-56)

The Trial Before The Jews (Mat_26:57; Mat_26:59-68)

The Crime Of Christ (Mat_26:57; Mat_26:59-68 Continued)

Constable: Matthew (Pendahuluan Kitab)

Introduction

The Synoptic Problem

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Writer

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

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

Language

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

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

Date and Place of Composition

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

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

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

Distinctive Features

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

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

Audience and Purposes

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

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

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

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

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

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

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

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

Plan and Structure

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

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

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

Message²⁹

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Matthew (Garis Besar)

Outline

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

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

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

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

1. The prophecy about Bethlehem 2:1-12

2. The prophecies about Egypt 2:13-18

3. The prophecies about Nazareth 2:19-23

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

1. Jesus' forerunner 3:1-12

2. Jesus' baptism 3:13-17

3. Jesus' temptation 4:1-11

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

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

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

2. Jesus' essential message 4:17

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

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

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

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

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

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

4. The false alternatives 7:13-27

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

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

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

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

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

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

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

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

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

1. Jesus' compassion 9:35-38

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

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

4. Jesus' continuation of His work 11:1

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

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

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

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

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

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

1. Conflict over Sabbath observance 12:1-21

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

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

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

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

1. The setting 13:1-3a

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

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

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

5. The departure 13:53

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

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

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

2. The withdrawal to Bethsaida 14:13-33

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Instruction about marriage 19:3-12

2. Instruction about childlikeness 19:13-15

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

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

5. Instruction about serving 20:20-28

6. An illustration of illumination 20:29-34

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

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

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

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

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

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

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

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

4. Rejection by the Sadducees 22:23-33

5. Rejection by the Pharisees 22:34-46

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

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

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

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

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

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

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

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

4. The abomination of desolation 24:15-22

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

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

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

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

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

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

2. The arrest of Jesus 26:47-56

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

4. The crucifixion of Jesus 27:27-56

5. The burial of Jesus 27:57-66

B. The King's resurrection ch. 28

1. The empty tomb 28:1-7

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

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

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

Constable: Matthew

Matthew

Bibliography

Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Clark, 1937.

Albright, W. F. and Mann, C. S. Matthew. The Anchor Bible series. Garden City: Doubleday, 1971.

Alford, Henry. The Greek Testament. 4 vols. Reprint ed. Grand Rapids: Baker Book House, n. d.

Allen, Willoughby C. A Critical and Exegetical Commentary on the Gospel According to S. Matthew. 3rd ed. International Critical Commentary on the Holy Scriptures of the Old and New Testaments series. Edinburgh: T. & T. Clark, 1912.

Anderson, Robert. The Coming Prince. Grand Rapids: Kregel Publications, 1975.

Andrews, Samuel J. The Life of Our Lord Upon the Earth. New York: Charles Scribner's Sons, 1891.

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Copyright 2003 by Thomas L. Constable

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Haydock: Matthew (Pendahuluan Kitab)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MATTHEW

INTRODUCTION.

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

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

Gill: Matthew (Pendahuluan Kitab)

INTRODUCTION TO MATTHEW

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

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

or,

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

R. Jochanan ^m explains them thus:

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

Which the gloss interprets thus:

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

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

College: Matthew (Pendahuluan Kitab)

INTRODUCTION

HISTORY OF INTERPRETATION

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

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

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

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

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

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

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

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

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

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

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

COMPOSITION OF THE GOSPEL

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

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

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

A. AUTHORSHIP

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

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

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

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

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

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

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

B. NARRATION OF THE STORY

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

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

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

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

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

SETTING OF THE GOSPEL

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

A. DATE

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

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

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

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

B. PLACE OF ORIGIN

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

C. NARRATIVE WORLD

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

THE LITERARY CHARACTER OF MATTHEW

A. LITERARY AND RHETORICAL SKILL

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

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

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

B. STRUCTURAL-PLOT

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

SELECTED COMMENTARIES:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SELECTED STUDIES:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

AnBib Analecta Biblica

ANTJ Arbeiten zum Neuen Testament und zum Judentum

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

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BibRev Bible Review

BSac Bibliotheca Sacra

BZNW Beheifte zur ZNW

CBQ Catholic Biblical Quarterly

ConBNT Coniectanea biblica, New Testament

ConNT Coniectanea neotestamentica

DJG Dictionary of Jesus and the Gospels

ETL Ephemerides theologicai lovanienses

ExpTim The Expository Times

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

Int Interpretation

ISBE International Standard Bible Encyclopedia

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of New Testament Theology

LXX Septuagint

NIDNTT New International Dictionary of New Testament Theology

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NT New Testament

NTM New Testament Message

NTS New Testament Studies

OT Old Testament

RevQ Revue de Qumran

RQ Restoration Quarterly

SBLASP Society of Biblical Literature Abstracts and Seminar Papers

SBLDS SBL Dissertation Series

SBLMS SBL Monograph Series

SJT Scottish Journal of Theology

SNTSMS Society for New Testament Studies Monograph Series

Str-B Kommentar zum Neuen Testament by Strack and Billerbeck

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

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

TrinJ Trinity Journal

TynBul Tyndale Bulletin

UBSGNT United Bible Society Greek New Testament

USQR Union Seminary Quarterly Review

WUNT Wissenschaftliche untersuchungen zum Neuen Testament

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: Matthew (Garis Besar)

OUTLINE

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

A. Genealogy of Jesus - 1:1-17

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

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

1. The Gentile Pilgrimage - 2:1-12

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

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

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

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

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

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

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

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

C. Programmatic Summary - 4:23-25

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

1. The Setting - 5:1-2

2. The Beatitudes - 5:3-12

3. Salt and Light - 5:13-16

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

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

a. Murder - 5:21-26

b. Adultery - 5:27-30

c. Divorce - 5:31-32

d. Oaths - 5:33-37

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

f. Love Your Enemies - 5:43-48

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

a. Summary - 6:1

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

c. Prayer - 6:5-15

d. Fasting - 6:16-18

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

a. Treasures in Heaven - 6:19-24

b. Worry - 6:25-34

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

a. Judging Others - 7:1-5

b. Honor What Is Valuable - 7:6

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

d. The Golden Rule - 7:12

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

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

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

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

10. Conclusion - 7:28-29

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

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

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

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

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

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

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

7. The Gadarene Demoniacs - 8:28-34

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

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

10. Question on Fasting - 9:14-17

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

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

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

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

G. The Missionary Discourse - 10:5-42

1. Instructions for Mission - 10:5-15

2. Persecution and Response - 10:16-23

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

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

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

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

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

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

C. Unrepentant Cities - 11:20-24

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

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

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

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

H. The Beelzebub Controversy - 12:22-37

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

J. A Concluding Analogy - 12:43-45

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

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

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

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

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

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

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

6. Parable of the Leaven - 13:33

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

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

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

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

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

M. Rejection at Nazareth - 13:53-58

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

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

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

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

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

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

E. The Canaanite Woman - 15:21-28

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

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

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

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

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

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

B. Transfiguration - 17:1-8

C. The Coming Elijah - 17:9-13

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

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

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

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

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

2. Avoiding Offense - 18:6-9

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

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

5. Importance of Forgiveness - 18:21-35

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

I. Marriage and Divorce - 19:3-9

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

K. The Little Children - 19:13-15

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

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

N. The Generous Landowner - 20:1-16

O. Third Passion Prediction - 20:17-19

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

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

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

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

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

C. The Fig Tree - 21:18-22

D. The Authority Question - 21:23-27

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

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

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

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

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

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

3. The Greatest Commandment - 22:34-40

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

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

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

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

3. Lament over Jerusalem - 23:37-39

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

1. Introduction - 24:1-3

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

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

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

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

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

b. The Ten Virgins - 25:1-13

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

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

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

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

B. Anointing in Bethany - 26:6-13

C. Judas' Betrayal - 26:14-16

D. Preparation for Passover - 26:17-19

E. The Last Supper - 26:20-30

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

G. The Gethsemane Prayer - 26:36-46

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

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

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

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

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

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

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

O. The Crucifixion - 27:32-44

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

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

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

S. The Empty Tomb - 28:1-7

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

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

V. The Great Commission - 28:16-20

-College Press New Testament Commentary: with the NIV

Lapide: Matthew (Pendahuluan Kitab)

PREFACE.

——————

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

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

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

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

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

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

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

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

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

T. W. M.