Full text of "A critical and exegetical commentary on the gospel according to S. Matthew"

Critical C

on tjri IJfllji Smptitres 0f % (SHfr arcfr

UNDER THE EDITORSHIP OF

THE REV. SAMUEL ROLLES DRIVER, D.D., D.LlTT.

Regius Professor of Hebrew , Oxford;

THE REV. ALFRED PLUMMER, M.A., D.D.,

Late Master of University College, Durham;

THE REV. CHARLES AUGUSTUS BRIGGS, D.D., D.LlTT.,

Professor of Theological Encyclopedia

Theological Swinary, Ntw York.

PRINTED IN GREAT BRITAIN BY

MORRISON AND GIBB LTD., LONDON AND EDINBURGH
FOR

T. K T. CLARK, EDINBURGH

NEW YORK : CHARLES SCKlBNER s SONS

The Rights of Translation and of Reproduction o,rt Reserved

THE INTERNATIONAL CRITICAL COMMENTARY

CRITICAL AND EXEGETICAL
COMMENTARY

ON THE

GOSPEL ACCORDING TO S. MATTHEW

BY THE VENERABLE

WILLOUGHBY C. ALLEN, M.A.

ARCHDEACON OF MANCHESTER, PRINCIPAL OF EGERTON HALL
EXAMINING CHAPLAIN TO THE BISHO? OF MANCHESTER

THIRD EDITION

EDINBURGH
T. & T. CLARK, 38 GEORGE STREET

FIRST EDITION .... 1907

SECOND EDITION . . . 1907

THIRD EDITION . . . . 1912

Reprinted 1922

Reprinted .1947

Reprinted 1951

Reprinted 1957

WAY 16 1964

CONTENTS

PACK

CONTENTS in-iv

PREFACE TO THIRD EDITION v

PREFACE i-xii

INTRODUCTION xiii-lxxxviii

THE SOURCES OF THE GOSPEL xiii

A. S. Mark xiii

1. Omissions xiii

2. Changes in order ....... xiii-xvii

3. Abbreviation xvii

(a) condensation of phrase xvii

(6) omission of details xvii-xviii

(d) abbreviation of narratives . , . xviii-xix

4. Expansion of discourses xix

5. Linguistic changes xix

(a) particles xix-xx

(b} tense and voice ...... xx-xxiv

(c ) avoidance of repetition xxiv-xxvi

(1) in tautologous phrases.

(2) in negatives.

(3) in compound verbs with a preposition.

(d) in vocabulary xxvi-xxvii

(e) in syntax xxvii

(/) in prepositions and adverbs .... xxvii-xxx

(g) in conjunctions ....... xxx

(h] to assimilate to another passage of the Gospel . xxx
(z) to heighten an antithesis ..... xxxi

6. Changes with respect to the Person and Miracles of

Christ ......... xxxi-xxxiii

7. Changes with reference to the Apostles . . . xxxiii-xxxiv

8. Changes to emphasise fulfilment of prophecy . . . xxxiv

9. Qualifications and explanations .... xxxiv-xxxv

10. Changes for the sake of accuracy ..... xxxv

11. Some alterations in fact ....... xxxv

Similar treatment of the Second Gospel by S. Luke xxxv-xxxviii
These agreements due in part to independent revision of

Mk. by Mt. and Lk. ..... xxxviii-xxxix

Mt. and Lk. had no second source containing matter

parallel to the whole of Mk. ..... xxxix

Probable explanations of the agreement of Mt. and Lk.

against Mk xxxix-xl

Lk. may have seen Mt. ....... xl

CONTENTS

B. Matter common to Mt. and Lk.

The common sayings

Theories to account for agreement of Mt. and
sayings ......

1. Theory of a common written source

2. Oral tradition

3. Independent written sources

4. Lk. had read Mt

The common narratives ....

C. Matter found only in Mt

(a) Editorial passages

(b) Sayings inserted into Mk. s narratives

(d) other sayings ......

(e) Incidents

(/) Quotations from the Old Testament

Characteristics of the sayings .

Their probable source is the Matthsean Log

Consideration of the narratives

The quotations

PLAN AND CHARACTERISTICS OF THE GOSPEL .

THE THEOLOGY OF THE GOSPEL .

A. Christology .......

B. The Kingdom of the Heavens ....

C. The Son of Man

D. The Church

. Jewish-Christian Character of the Logia and of the

THE AUTHOR

The Gospel according to the Hebrews ....

THE DATE

THE STYLE AND LANGUAGE

THE TEXT

LIST OF AUTHORITIES

ABBREVIATIONS .

xli-xliii
xliv
Lk. in these

xlv-xlix

xlv-xlvi

xlvi-xlvii

xlvii

xlvii-xlix

. xlix-1

. 1-liv

liii

liv

Ivi-lvii

a . . . Ivii-lx
. Ix-lxi
Ixi-lxii
Ixiii-lxv
Ixvi-lxxix
Ixvi-lxvii
Ixvii-lxxi
Ixxi-lxxv
. Ixxv-lxxvi
Ixxvi-lxxix
. Ixxix-lxxxi
Ixxxi-lxxxiii
Ixxxiv-lxxxv
Ixxxv-lxxxvii
Ixxxvii-lxxxviii
. Ixxxix-xciv
xcv-xcvi

Gospel

COMMENTARY

Note on the historical value of the Gospel

Additional Notes .

APPENDICES

Appendix A

Appendix B

INDICES

I. General ..... .

II. Modern Authors ......

III. References to the Bible and to Jewish and

Literature

IV. Greek Words

V. Hebrew and Aramaic Words .

309-320

321-323

325-330
330-333

335-337

_ 337-338
other Ancient

338-346
346-351
351-353

PREFACE TO THIRD EDITION

SINCE the first publication of this book two important
Commentaries have appeared, viz. Dr. Plummer s
valuable Exegeticcd Commentary on the Gospel of St.
Matthezv, London, 1909, and Klostermann s most useful
Commentary in the Handbuch zum Neuen Testament
Tubingen, 1909. In this third edition of my Commentary
no attempt has been made to revise the whole work. A
number of corrections, for which I have to thank many
kind friends, has been made in the text, some additional
notes and references are appended, and two supplementary
notes on the subjects of Divorce, and of the Date of the
Gospel, are printed at the end by kind permission of the
Editor of The Expository Times. By way of supplement
to what I have said on pp. Ivii-lix as to the Matthean
Logia, may I refer to an Essay on " The Book of Sayings
used by the Editor of the First Gospel " in Studies in the
Synoptic Problem^ Clarendon Press, 1901,

PREFACE

PERHAPS no one, especially during the last thirty years,
has undertaken to write a Commentary on one of the
Canonical Gospels, without experiencing again and again,
during the process of production, that he had undertaken
a task which was beyond both his strength and his equip
ment. That has certainly been my own experience in
writing this Commentary on the First Gospel. For a
commentator upon this book, who is to do his work
efficiently, should have many qualifications. He should
be a competent Greek scholar, versed in the Hellenistic
Greek literature, and acquainted with the bearing of modern
archaeological discovery upon the history of the language.
He should be acquainted also with the Hebrew of the Old
Testament, with the various Aramaic dialects, and with
the later dialects of the Talmuds and Midrashim. If the
writings of Deissmann on the one hand, and of Wellhausen
and Dalman on the other, have shown what new light can
be thrown upon the New Testament by experts in their
own department, they have also illustrated the defective
character of a one-sided knowledge, and have given indica
tions of the sort of work that may be done by a scholar of
the future, who shall be at the same time a Grecian and an
Orientalist. The commentator should further be a master
of the material for the textual criticism of the Gospel,
which is in itself the study of a lifetime. He should have
a thorough knowledge of the literature dealing with the
so-called Synoptic Problem, and should have formed a

ii PREFACE

judgement based upon independent investigation as to the
literary relationship between the Canonical Gospels and
the sources which lie behind them. He should have
studied the growth of theological conceptions as illustrated
in the Old Testament, and in the apocryphal and apoca
lyptic literature up to and during the period in which our
Gospels were written. And he should have mastered the
Talmudic and Midrashic theology at least sufficiently to
be able to form an independent judgement as to the
possibility of using it for the purpose of illustrating
theological conceptions and religious institutions in the
first century A.D. I can lay claim to no such qualifications
as these. Nevertheless, within the limits to be mentioned
presently, I venture to hope that the present volume will
give some help to those who desire to find out what this
Gospel meant to the Evangelist as he wrote it. How
much may here be done Dalman has shown us, but much
still remains to be done ; and it is probably the case that,
in some measure, the secret of the Gospels will never
altogether disclose itself to those who cannot approach
them from the Jewish-Oriental view of life, as well as
from other aspects. In view of what has been said, it will
be understood that the following Commentary has been,
of necessity and intentionally, made one-sided in its method
and aim, and it will be desirable to try and explain the
principles upon which it has been written.

There are, I think, roughly speaking, two methods of
commenting upon one of the Synoptic Gospels. One, and
that the traditional and familiar one, is based upon the
two assumptions,^;^/, that all three Gospels are sources
for the life of Christ of equal value ; and, second, that the
commentator is in direct contact with the words of Christ
as He uttered them (due allowance being made for trans
lation from Aramaic into Greek). From this point of
view the commentator will always be mindful that it is
his duty to elucidate and explain the words of the Gospel
upon which he is at work, in such a way as to enable the

PREFACE Hi

reader to reconstruct for himself as nearly as possible the
life of Christ ; to see before him the scenes being once
again enacted ; to hear, and to understand as he hears, the
words flowing from Christ s lips. From this standpoint
that which is common to all the Gospels will be all-
important. The special features of each, in so far as they
cannot be easily harmonised with the other Gospels, will
be treated as a difficulty to be explained away. Where
two Gospels differ in detail, the commentator upon one of
them will feel it to be his duty to account for the difference,
and to try and ascertain what the actual historical fact
was which underlies, and accounts for, the two divergent
records. The atmosphere in which the commentator works
will be one of effort to harmonise apparent discrepancies,
and, so far as possible, to represent the Gospels as in
essential agreement.

The very important element in the Gospels which
such a treatment of them overlooks, or minimises, is the
individuality of the respective Evangelists. It leaves no
room for the obvious fact that, as they penned their
Gospels, these writers selected, arranged, compiled, redacted,
with the intention of trying to set before their readers the
conception of the Christ as they themselves conceived Him.
In its haste to arrive at the actual facts of Christ s life,
it tends to obliterate individual characteristics of each
separate Gospel, and to lose sight of the contribution to a
complete impression of the Christ which is made by each
individual Evangelist.

Further, the assumptions by which this method seeks
to justify itself are thoroughly artificial and mechanical.
The Gospels, of course, are not all, and, in their every
component part, of exactly equal historical weight and
value. For practical purposes, the ordinary Christian may
safely regard them as such, and he will not be far wrong.
But it is impossible for the student of life to allow such
rough generalisations to keep him from studying the
Gospels in the best and latest method that the science of

iv PREFACE

history can suggest to him ; and historical method is always
improving year by year. Precious stones, e.g., have a
value for their beauty and brilliance to the ordinary public.
But such wide generalisations as that " diamonds are
beautiful " cannot deter the student of life from endeavour
ing to investigate the life-history of diamonds, and to
discover the cause of their radiance by scientific analysis.
And the results of his investigation, that a diamond consists
of such and such chemical elements, does nothing what
soever to destroy the value which diamonds have for the
unscientific purchaser ; nay, rather would a thousand times
enhance their value and interest, if he understood but a
thousandth part of the extraordinary process which has
gone to produce the stone which he buys.

The method of dealing with the Gospels upon the
basis of these artificial assumptions seems to the modern
student of life to cast an atmosphere of unreality round
them, and to lead to results which are of the nature of
theories without foundation in actual fact. Of course, it
may ultimately prove to be the truth that these assump
tions are in reality intuitions of facts of first-rate importance.
And that is, indeed, my own belief. The Synoptic Gospels
are, I think, historical sources for Christ s life of nearly
equal value, and the reader is, I believe, in large measure
in immediate touch with the acts and words of the historical
Christ. The impression which he obtains of the Person of
the Lord from one Gospel is, with very slight reservation,
the same as that which is given him by another. In all
of them it is the same Christ who acts and speaks. But
these impressions or intuitions become vicious when they
are used as grounds for treating the Gospels in a quite
artificial and mechanical way. So far from being, from
the point of view of the student of history, axioms with
which he starts, they themselves need to be proved and
justified by historical investigation.

The fact that the study of the Gospels is in such a
chaotic condition, is partly due to this radically false

PREFACE V

method of studying them. On the one hand, traditional
commentators have used these assumptions as a ground
for treating the Gospels in a wholly artificial manner. By
force of reaction the modern critic has often not only (and
quite rightly) insisted on studying the Gospels on historical
methods, but has also too often, and with fatal effect,
refused to see that these assumptions are of the nature of
brilliant intuition of elements in the Gospel, which are in
part outside the range and scope of his scientific analysis,
but which in some measure his analysis should have
discovered, if he had not been wilfully blind to them.

When, if ever, the irritating and provocative influence
of false and artificial methods of dealing with the Gospels
ceases to create an equally false opposition method of
studying them, it will, I believe, be found that the scientific
investigation of the Gospels, upon the best historical
methods that the future can ever give us, will lead to
results which will in large part coincide with the old
conservative and traditional intuitions. On the one hand,
it will be found that the sources of our Gospels are early
in date, and that, with some slight reservations, they
describe for us the historical life of the Saviour of Mankind.
It will be seen that the personality of the Evangelists plays
a relatively very small part in their records, whilst these
agree in an astonishing degree in giving to us an harmoni
ous and consistent account of a unique Personality.

No real student of life will ask, " Why then all this
critical investigation of the Gospels, if it is simply to give
us the old results ? " and if the simple-minded should ask
this, it is to be feared that no answers which could be
given would satisfy him. But two obvious reasons are
these. First, that false and antiquated methods of exegesis
do incalculable harm to the young and simple, and to
the coming generation of men. The science of history
has within the last century undergone a revolution. It
has adopted new methods of research, which are every day
being improved and perfected. Nothing is more calculated

vi PREFACE

to shake the faith of the men of the new age in the
historical character of the Gospels, than to find that the
Christian commentator still interprets the Gospels on the
basis of purely a priori assumptions which should them
selves be first proved, and by methods which are outworn
and unlike the methods used by students in every other
department of history. On the other hand, nothing will
so reassure the faith of the younger generation of thoughtful
men as the discovery that the Gospels, when studied and
interpreted along the lines of ordinary historical research,
still present to our love and adoration the figure of the
Divine Saviour, and that the efforts to prove the Gospels
to be late and legendary growths are in large measure a
failure, because they start from unscientific presuppositions,
and employ unscientific methods of historical inquiry.

And, secondly, the consideration of value must, of course,
always be kept out of sight by the student. A very large
part of historical and scientific research will always seem
to the practical man to be of little immediate value. But
the student will care nothing for that. He investigates
because he must. And the Gospels cannot, any more
than any other element in life, be hidden away from the
curious search and restless probing of the human intellect.

It will hardly be necessary to add now that I have
deliberately set aside the methods which I have just tried
to describe. I have not employed the other Gospels in
order to weaken impressions left by the words of the First
Gospel, nor have I allowed myself to approach it as an
exact representation of Christ s sayings and words.

It remains, therefore, to describe the method which I
have adopted.

In accordance with this method, the work of a com
mentator upon a Gospel should form only one stage in a
complicated process of historical investigation and inquiry.
The first stages of this process should belong to the textual
critic, and to the scholar whom, in default of a better
name, we may term the literary critic. The former should

PREFACE vii

give us a Greek text of the Gospel upon which to work ;
the latter should have decided for us such questions as the
relationship of the Gospels one to another, and to any
source or sources which have been embodied in them.
Properly speaking, this first stage of textual and literary
criticism should have been completed before the com
mentator begins his work. But, unfortunately, the day is
not yet when we can believe that we have a final Greek
text of the Gospels, and the work of literary analysis is
probably much nearer its beginning than its end. I have,
however, reduced to as small an amount as possible the
textual critical element in this Commentary. Handbooks
to textual criticism, and editions of the text with full
critical apparatus, are now easily accessible. On the other
hand, whilst assuming what I believe to be the one solid
result of literary criticism, viz. the priority of the Second
to the other two Synoptic Gospels, I have thought it
desirable to try and prove, by a detailed and full com
parison of the first two Gospels, that, so far as they are
concerned, this assumption everywhere justifies itself as an
explanation of the relationship between them. This will
explain the large part which S. Mark s Gospel plays in the
following pages. S. Luke s narrative, in so far as it is
parallel with the Second Gospel, lies, of course, on this
assumption, outside the range of a commentator on the
First Gospel.

The second stage in the process should be the work
of the commentator on the text of each separate Gospel.
Starting with the results given to him by the literary
critic, and equipped with the Greek text supplied by the
textual critic, the commentator will approach each separate
Gospel with the purpose of ascertaining what were the
conceptions of the life and Person of Christ which governed
and directed the Evangelist in his work. From this point
of view the main interest of the commentator will lie
rather in what is characteristic of, and peculiar to, each
Gospel, than in what is common to them all. He will

viu PREFACE

refuse to try and harmonise discrepant details or diver
gent conceptions. Rather he will emphasise these as
important, because they enable him to reconstruct the
life of Christ as it presented itself to the minds of the
Evangelist and of his readers. He will always be mindful
of the fact that he is immediately concerned, not with the
actual facts of the life of Christ or with His doctrine, but
rather with these as mirrored in the mind of the particular
Evangelist with whom he is dealing.

The third stage in the process belongs to the historian.
Just as the commentator is obliged to rely very largely
upon the work already done by the literary critic, so the
historian must depend for his material to a great extent
upon the work of the commentator and of the critic alike.
He will have as his material the Gospels as analysed into
their sources by the critic, and the mass of not always
harmonious impressions of the life of Christ, as given to
him by the commentators upon the separate Gospels.
With this material at his disposal, it will be his duty to
attempt to recover the historical facts of Christ s life, to
ascertain as far as possible the exact words which He
spoke, and to determine the meaning which these words
originally carried with them.

In accordance with what has been said, I have felt it
to be my duty to begin my work equipped with some
acquaintance with the results of the literary criticism of
the Gospels. If I have found it necessary partly to
assume the results of such labour, and partly to work out
a view of my own as to the sources of the Gospel, that
is only because the work of the critic and of the com
mentator cannot in the present conditions of knowledge
be quite kept apart. On the other hand, I have done
my best not to encroach upon the sphere of the historian.
Here and there I may have been tempted to express some
view as to the historical character of some incident or
saying, as apart from the general credibility of the source
of which it forms a part, but generally speaking it has

PREFACE ix

been my aim to consider the contents of the Gospel always
in the first place from the standpoint of their meaning
for the editor of the Gospel, and only secondarily from
the point of view of their relation to the historical Christ.

This explains, of course, in large measure, the limita
tions of the Commentary which follows. Considerations
as to the historical character of the incidents which the
Gospel records, have for the most part been carefully
avoided ; and no attempt has been made to discuss the
question whether the teaching here put into the mouth
of Christ was as a matter of fact taught by Him. These
are questions which should be left to the historian who
is dealing with all the sources which are available for the
reconstruction of the life of Christ, and should not be
approached by the commentator who is dealing with only
one Gospel.

This limitation carries with it the omission of reference
to much literature, ancient and modern. If the commen
tator is engaged in explaining the meaning of a single
Gospel from the standpoint of the Evangelist, he clearly
need not discuss those ancient and modern conceptions
of the historical Christ with which an historian of Christ s
life must grapple. Consequently purely controversial dis
cussion of modern critical views has been purposely avoided
in the following pages.

Of course, I am aware that in practice the several
stages in the process which I have described cannot
be kept rigidly apart. The commentator must to some
extent exercise his independent judgement in revising
the work of the literary critic, and the historian will
always find it necessary to test the work of both critic
and commentator. But the range of subjects and acti
vities connected with the work of using the Gospels as
historical sources is so vast, that it is probable that in the
future as, and in so far as, scientific method is improved,
the commentator on the Gospels will not be expected to
cover more than a part of the ground. He will, e.g., to

x PREFACE

a greater extent than is at present possible, be able to
accept a Greek text from the hands of the textual critics, and
so relieve his Commentary of any textual critical apparatus.
He will be able also, with more justification than he can
at present, to adopt the results of the labours of the
literary critics, and so omit from his Commentary a good
deal of critical analysis that is at present indispensable.
This will leave him free for the more important work of
endeavouring to ascertain the meaning of the contents of
the Gospel to its writer and first readers, by the methods
of investigation into the philological meaning of the words
of the Gospel, and of illustration of its ideas from con
temporary sources.

But within narrower limits the absence from these
pages of continual reference to the vast literature dealing
with the Gospel requires some apology. It would have
been easy to double the size of this book if constant refer
ence had been made to the interpretation of single passages
by previous commentators. The limitation that I have
imposed upon myself of stating simply the meaning that,
as it seemed to me, a particular passage had to the mind
of the Evangelist as he wrote it, without giving also the
several or many other interpretations which have been
given of such a passage by ancient and modern writers,
requires some defence, and is, I feel, open to criticism.

I have adopted this course on the following grounds :
(i) the purpose of this Commentary, to attempt to make
clear the conception of the Evangelist, made it desirable
to omit the interpretations of many writers who have
commented on the book, with the quite different object
of ascertaining the meaning of the sayings here recorded
as they were spoken by Christ Himself. If, e.g., in deal
ing with 1 6 17 ~ 19 I had given in detail, and with some dis
cussion, all the views that have ever been taken of these
much debated verses, I should have required many pages ;
but the reader s attention would only have been distracted
from the end which I had in view, viz., to set before him

PREFACE xi

as clearly as possible the meaning which these words had
in the mind of the Evangelist when he placed them in
their present position in his Gospel.

(2) In writing the following pages, I have always had
chiefly in view the needs, not of the preacher nor of the
general reading public, but of the student who desires to
have some understanding of the growth and development
of the Gospel literature in the first century A.D., and of
the meaning which this particular Gospel had for the
Evangelist and his first readers. Now a Commentary which
is also a catalogue of all possible interpretations which
have ever been read into the Gospel, and at the same time
an Encyclopaedia of information upon all subjects directly
or indirectly connected with the subject-matter, is no doubt
a very useful book, but Commentaries of this nature already
exist, and they are very tedious to read. The student
who wishes for information of this kind knows that on
the one hand he can turn to the Commentaries of Meyer
or Alford, and on the other to such indispensable works
of reference as Hastings Dictionary of the Bible, and
Dictionary of Christ and the Gospels, or the Encyclopedia
Biblica. I have myself often felt the need of a Commen
tary on this Gospel which would tell me, not all that
can be known about every subject mentioned in it, nor
every view that has ever been held about its sayings ;
but, what the words of the Gospel meant to the Evangelist,
that I might form my own conclusion as to the value of
that meaning ; and I have purposely avoided filling these
pages with, what seemed to me to be, needless iteration
of information, which is easily accessible to every student.

Anyone who turns over the following pages will
realise how impossible it is for me to express adequately
my obligations to others. I have added to the Intro
duction a list of the writers to whom I have referred by
name in the Commentary, but I owe an equal and in some
cases a much greater debt to many others whose names
will not be found there. I am particularly indebted to the

xii PREFACE

editions of Meyer s Commentary edited by Dr. B. Weiss,
to Zahn s admirable Commentary on St. Matthew, to
Wellhausen s brilliant notes on the first three Gospels, to
the English Commentaries of Dr. Plummer on S. Luke,
Dr. Swete on S. Mark, and Dr. Gould on S. Mark, and
to Dr. A. Wright for his excellent Synopsis. To the
members of the class which has met at Dr. Sanday s
house for some years to study the Synoptic Problem I
owe much, and especially to Mr. C. Badcock, the Rev.
V. Bartlet, the Rev. B. W. Streeter, and the Rev. Sir
John Hawkins, whose Horce Synopticce is the invaluable
companion of every student of the Gospels. Sir John
Hawkins was so kind as to read the proofs of the Intro
duction of this book, and it owes much to his correction
and addition. Lastly, Dr. Plummer, as supervising editor,
has very kindly made many most valuable suggestions
and corrections.

Of my obligations to Dr. Sanday I cannot write ade
quately. He is in no sense directly responsible for anything
that these pages contain, but if there be any sound element
in method or in tone in what I have written, it is probably
ultimately traceable to his influence and to that of his
writings.

Finally: I think that no scholar will mistake the
character and purpose of my translation of the texts of
the First and Second Gospels. It aims neither at elegance
of diction nor at correctness of English idiom. On the
contrary, I have not hesitated to sacrifice idiom and
correctness alike, in order to give a literal and bald ren
dering which should, so far as is possible, represent in
English the differences in tense, in syntax, and in vocabu
lary between the Greek of the Second and that of the
First Gospel.

INTRODUCTION.

THE SOURCES OF THE GOSPEL.

A. S. MARK.

1. ALMOST the entire substance of the second Gospel has been
transferred to the first. The only omissions of any length are the
following :

(a} Mk i 23 28 Healing of a demoniac.

(b) i 85 39 Preaching in the synagogues of Galilee.

(&lt;?) 8 22 20 Healing of a blind man.

(/) 988-40 The exorcist.

(g) 1 2 41 44 The widow and her alms.

2. But in 3-1 3 58 the editor makes a good deal of alteration in
the order of Mk. s sections. The following table will exhibit this.
Passages enclosed in square brackets are interpolations into Mk. s
narrative :
\A. Birth and Infancy of the Messiah, i. 2.]

B. Preparation for His ministry.

(1) 3 1 - 12 = Mk i 1 - 8 .

[7-10. 12]

(2) 3 13 1T = Mk i 9 - 11 .

[14.15]

(3) 4 i- n - Mk I 12 -**.

[8-lla]

C. First period of work in Galilee.

(1) 4 12 17 = Mk i 14 - 15 .

[13-16]

(2) 4 18 22 = Mk i 16 - 20 .

(3) (a) 4 23 25 substituted for Mk i 21 .
W [5 1 -? 27 ]

? -J8-29 Mk

omits Mk

XIV

THE GOSPEL ACCORDING TO S. MATTHEW

[19-22]

o 1 - 17

(4)

18-26
[27-34]
9 35-38
[37-38]
I0 1

(5)

[5b-8]

9-10a
[lOb]

n 14 expansion of
omits

[5-7. 11-12. 17-21]

22 - 23 substituted for

24-M)

[27-28. 30. 32-45]

S 16-17. 24-30. 33. 35-52]
omits Mk 4 21 24 - 2(5 29 ]

T ,53-58

Mk 5 21 - 43 ,

Mk 6i- 6a .
Mk 6 6b .
Mk 6 7 .

Mk 6 8 -.
Mk 610-n.
Mk 6i 2 -i3

Mk 3

19b-21

The alteration of order here shown is not arbitrary nor without
reason, but is due to the scheme upon which the editor is building
up this first part of his Gospel

In 3 ! -4 17 he has matter parallel to Mk i 1 15 with considerable
additions. It may be doubted whether he is here borrowing
from another source, or whether he is borrowing from Mk. and
expanding his narrative by additions, either from oral tradition, or
from a second written source.

4 18 - 22 comes from Mk i 16 20 .

THE SOURCES OF THE GOSPEL XV

The editor then comes to Mk i 21 .

He has already (4 13 ) anticipated the mention of Capharnaum, 1 and
can therefore omit Mk i 21a . Mk i 21b speaks of teaching in the
synagogue. Here, therefore, is an opportunity of inserting an
illustration of Christ s teaching, which is to be followed by an
illustrative group of His miracles. As an introduction to these
two sections of illustration, the editor substitutes for Mk i 21 a
general sketch of Christ s activity (4 23 25 ), using for this purpose
phraseology borrowed from various parts of the second Gospel
The reason why he places his illustration of Christ s teaching
before that of His miracles is no doubt to be found in Mk i 22 ,
which describes the effect produced by that teaching on the people.
The editor therefore inserts the Sermon on the Mount between
Mk i 21 and 22 , and closes it with this latter verse. Thus :
4 23-25 are substituted for Mk i 21 .

5-y 27 are inserted.

-28-29 a, !22^

The editor now proposes to give illustrations of Christ s
miracles. The next five sections in Mk. are :

j 23-28 The demoniac.

j29-si Peter s wife s mother.

,32-34 Healing the sick.

j 35-39 Retirement and tour.

1 40-45 Healing of a leper.

We therefore expect the editor to begin his series of illustrations
with the narrative of the demoniac, but he omits this altogether,
and, passing over Mk i 32 - 39 , continues with Mk i 40 45 the healing
of the leper :

8 i-4 = Mk i 40 - 45 .

It is not easy to account for the omission of Mk i 23 - 28 , and for
the transposition of 4(M5 . The following reasons may have co
operated to produce them :

(a) Mt. has omitted the reference to Capharnaum (Mk i 21 ),
and has adapted Mk i 22 to an entirely different situation. But
still he might have inserted a statement of an entry into Caphar
naum to form a link between the Sermon and the healing of the
demoniac.

(b) The incident of the leper is recorded by Mk. without any
detail of time or place, after a verse which states that Christ
"came preaching in their synagogues throughout the whole of
Galilee." It is therefore not unnatural to place the healing of
the leper after the Sermon, which may be taken as illustrative of
this synagogue preaching.

1 The Ka.Tq&gt;Krj(rcv of 4 13 implies that Capharnaum will henceforth be the
headquarters of Christ s ministry.

xvi THE GOSPEL ACCORDING TO S. MATTHEW

ailments in Palestine, and its cure forms a fitting introduction to
a series of three healings of disease.

(d) The reason why, after inserting the healing of the leper,
the editor did not continue with that of the demoniac, may have
been that he wished to form a series of three healings of disease,
and that in the Church tradition the healing of the centurion s
servant was closely connected with the Sermon. Lk. has the
same connection.

(e) Moreover, there were features in the story of the demoniac
which did not recommend it to the editor, features which Lk.
found it desirable to modify. See below, p. xxxiii.

After inserting Mk i 40 45 and omitting 23 28 , the editor inserts
the healing of the centurion s servant, 8 5 13 , and can then continue
with Mk i 29 31 , thus forming a series of three healings of disease--
leprosy, paralysis, fever. He closes the series with words borrowed
from the succeeding verses of Mk 32-34 , adding a quotation from
Isaiah. Thus :

8 1 - 4 * Mk i 40 45 .

8 5 13 are inserted.

g!4-15 I 29-31 &gt;

g!6 = j 32-34.

8 17 is inserted.

The next section in Mk. is i 35 - 39 . This would be out of place
in a series of miracles, and is therefore omitted. Mk i 4(M5 has
been already inserted. The editor, therefore, comes to Mk 2 1-22 .
This he postpones, perhaps because it occurred on a visit to
Capharnaum different to that just described. By recording it here
the editor would confuse the two visits. Mk 2 23 ~3 6 he reserves
for a controversial section. 3 7 - 35 contain no miracle. 4 1-34 he
reserves for his chapter of parables. He therefore comes to 4 35 .
Here Christ is surrounded by a crowd. The editor adapts this to
his context :

8 1 * - Mk 4 35 ,

inserts 8 19 22 ,
and then takes over Mk 4 36 -5 20 with considerable omissions :

8 23-34 Mk 4 36_ 5 20 t

In Mk 5 21 Christ returns to the western side of the lake. Mt.
adds to this, that " He came to His own city " :

Mt 9 1 Mk 5 21a ,

and can then go back and borrow Mk 2 1 12 with its sequel 13 " 23 :

Mt 9 2 17 Mk 2 1 22 ,

thus completing a second series of three miracles which illustrate
Christ s power over natural forces (8 23 - 27 ), over the hostility of demons
( 28 - 34 ), and in the spiritual sphere (the forgiveness of sins, 9 1-8 ).

The editor now postpones Mk 2 23 -4 34 for the same reasons as
before. He comes therefore to 5 22 - 43 . This he abbreviates, and

THE SOURCES OF THE GOSPEL xvii

adds two other miracles, thus forming a third series of three
miracles illustrating Christ s power to restore life, sight, and speech :

9 18-26 = Mk 5 22 48 .

9 27 31 inserted.

9 32-34 f&gt;

Having thus given illustrations of Christ s teaching and miracles,
the editor now proposes to show how this ministry found extension
in the work of the disciples. He therefore postpones Mk 6 1 6a ,
and expands 6b into an introduction to this mission modelled on
the similar introduction 4 23 - 25 :

9 35 = Mk 6 6b .

9 36 38 inserted.

Chapter lo 1 continues with Mk 6 7 ; but the editor here inserts
Mk 3 16 19 , which he had passed over. The rest of lo-n 1 is an
amplification of Mk 6 8 11 :

lo 1 = Mk 6 7 .

I0 2 -!! 1 = 6 8 11 .

u 2 30 inserted.

There now follows a series of incidents illustrating the growth
of hostility to Christ on the part of the Pharisees. For these the
editor now goes back to Mk 2 23 28tf * :

I2 l-8 = Mk 2 23 " 28 .

I2 9-u 3 i-6.

i2 15 16 summarises 3 7 12 .

i2 17 21 inserted.

Having already borrowed Mk 3 13 - 19a he now comes to m-21
and 22 " 30 . For this he substitutes a similar but longer discourse
introduced by another miracle :

I2 22 45 enlarged from Mk 3 19b - so ,

and continues with the next section in Mk.

I2 46-50 _ -,31-35

This brings him to Mk 4, which is a chapter of parables. The
editor borrows this and adds other parables :

I3 i-52 Mk 4 1 34 .

As he has already inserted Mk 4 35 ~5 43 he now comes to Mk 6 1 6a :

I3 53-58 Mk 6 1 - 6 *.

From this point the editor follows the order of Mk. s sections.

3. The editor not infrequently abbreviates Mk. s record.

(a) Some examples of abbreviation in expression are given
below on p. xxiv.

(b] In other cases details are dropped from the narrative.
E.g. Mk i 13 "He was with the wild beasts."

i 20 "with the hired servants."

i 29 " with James and John."

2 26 "in the days of Abiathar the high priest."

xviii THE GOSPEL ACCORDING TO S. MATTHEW

Mk 2 27 " The Sabbath was made for man, and not man for

the Sabbath."
3 17c Boanerges.
4 38 " upon the cushion."
5 13 "about two thousand."
6 12 the mission of the Twelve.
6 37 " two hundred pennyworth."
539-40 by companies green in ranks, by hundreds and

by fifties."

7 8 4 the explanation of " unwashen hands."
9 s "so as no fuller on earth can whiten them."
i4 6 " three hundred pence."
i4 51 the young man who fled naked.
i5 21 "the father of Alexander and Rufus."
i5 44 Pilate s inquiry about the death of Christ.
Especially statements of the thronging of the multitudes and the
inconvenience caused by it.

E.g. Mk i 33 "and the whole city was gathered together at the

door."

i 45 "so that He would no longer enter into a citv."
2 2. 4 And manv were gathered together, so that there
was no longer room for them, no, not even
about the door. . . . And when they could
not come nigh unto Him for the crowd."
3* " And He spake to His disciples, that a little boat,
should wait upon Him because of the crowd,
lest they should throng Him."
3 10 "pressed upon Him."

3 20 "so that they could not so much as eat bread."
6 31 "they had no leisure to eat."

(c) Not infrequently sayings are omitted from a discourse. But,
for the most part, such sayings have already been inserted in an earlier
part of the Gospel. The left-hand column shows where the saying
has been omitted, the right-hand column where it has been inserted.

Mt i 3 23 - 24 Mk 4 21 Mt 5 15 .

I3 23-24 4 22 I0 20.

I3 23-24 4 24. 72.

I3 23-24 4 24b I3 12 t

l8 5 9 37b , 40 (

l8 5 Q 41 I0 42 .

i8 9 60 5 18 .

2I 22 Il2 5 6 14

24 s I3 b.ll-U I0 17 20 .

(d) In other cases a whole narrative or section is given in a
much abbreviated form.

E.g. Mk 3 7-12 is compressed into t\vo verses in i2 15 16 . The

THE SOURCES OF THJb GOSPEL xix

reason is obvious. The editor is collecting illustrations of the
controversies between Christ and the Pharisees. Having just
borrowed Mk 2 23 -3 1 6 , which is suited to his purpose, he comes to
3 7 12 , which has nothing bearing upon the subject. He might well
have omitted it, just as he omitted i 35 39 . But the thought of
Christ s ministry of healing, Mk 3, suggested to him a contrast
between the Lord s quiet work of love with its shrinking from
publicity, Mk 3 12 , and the hostile clamour of the Pharisees. He
therefore shortened Mk 3 M2 and added a quotation from Isaiah
to emphasise this contrast.

Mk 5 1 43 is much shortened in Mt 8 28 34 9 18 26 . See notes on

g28 9 18.

Mk 6 14 29 is abbreviated in Mt u 1 12 .

Mk a 14 - 29 appears in a shorter form in Mi i7 14-2 . See note on

4. Contrasted with this shortening of narrative sections is the
amplification of discourses.

E.g. Mk i 7 8 , the preaching of the Baptist is expanded into

Mt 3 7 12 .
Mk 3 22 " 26 , the refutation of the charge of diabolical agency is

expanded into Mt i2 24 - 45 .
Mk 4, the chapter of parables is considerably lengthened in

Mti 3 .

Mk 6 8 11 , the charge to the Twelve is expanded into Mt io 5 42 .
Mk 9 35 - 50 , teaching about greatness is expanded into Mt iS 2 35 .
Mk i2 87b ~ 40 , denunciation of the Pharisees forms the nucleus

of a whole chapter in Mt 23.
Mk 13, the discourse on the last things is expanded in Mt

24-25 into double the length.

Four of these bodies of discourse, formed by interweaving
some other source or sources with the shorter discourses found in
Mk., viz. chs. 10. 13. 18. 24-25, are closed by a formula : KCU eyeVcro
ore ereXeo-ev 6 Irycrovs Starad-crcov TOIS StoSe/ca fjLaOrjTais avrov, 1 1 1 ;
/cat eyevfTO ore creXecrev 6 Ir/crovs ras irapa/SoXas ravras, 1 3 53 ; /cat
eyevero ore treXftrev 6 Ir/crovs rovs Xoyovs TOVTOVS, 1 9* j KOL cyei/ero
ore creXea-cv 6 Irjo-ovs Travras rovs Xoyovs TOUTOVS, 26 1 . These to
gether with the Sermon on the Mount, chs. 5-7, which closes with
a similar formula y 28 , cf. Lk 7 1 , form one of the most striking
features of this Gospel.

5. In linguistic detail there are a certain number of character
istic changes made in Mk. s language.

(a) Mk. s characteristic words KCU ev$vs, TraXtv, the adverbial
TroXXa, and on after verbs of saying, are frequently omitted, and Se
is repeatedly substituted for /cat.

xx THE GOSPEL ACCORDING TO S. MATTHEW

evOvs or Kat evOvs occurs in Mk. about 41 times, in Mt. about
7 times only, all borrowed from Mk.

iraA.ii/ occurs in Mk. about 26 times, in Mt. about 16, only 4 of
these coming from Mk.

The Aramaising adverbial TroAAd" occurs in Mk. about 13 times,
in Mt. 4 times.

on after verbs of saying occurs about 50 times in Mk. Of these
about 42 are omitted by Mt. It occurs in Mt. some 38 times, 8
of these being from Mk. Of the others, about 20 occur in the
formula, " I say unto you that." In a few instances it is inserted
in Marcan passages where Mk. omits it, e.g. I3 11 198.9.23.28 2 i 23 .

Mt. substitutes 8e for Mk. s KCU about 60 times. On KCU in
Mk., see Hor. Syn. p. 120.

(b) Mk. s historic presents and imperfects are frequently sup
planted by aorists, and his r/paTo with an infinitive is generally
avoided. So also eti/ai with a participle, and changes are made in
the voices of verbs.

Sir John Hawkins 1 reckons 151 historic presents in Mk., of
which Mt. retains only 21. Mt. has about 93 such presents, 21
of them being from Mk. About 66 are cases of Ae yei or Aeyouo-ii/,
about 1 1 of them being from Mk. Nine of the historic presents
retained from Mk. occur in Mk i4 27 " 41 = Mt 26 31 " 45 . It seems clear,
therefore, that Mt. generally avoided the historic present when
reproducing Mk., and some of the 21 cases where he retains it
may be due to assimilation. In reproducing other sources he
seems also to have avoided the present, except in the case of Aeya
and Ae yovo-iv. The small number of other exceptions occur in
parables (but in the nature of things the Logia would not have
many such presents), and in chs. 2-4 11 . The presence of some 9
presents not including Ae yet in this section is very curious, and
would be naturally explained by the theory that this section was
drawn from a source in which such presents were a marked
feature, if there were sufficient corroborative evidence. See below,
p. Ix.

Mt. substitutes aorists for imperfects in the following cases :
Mk I 32 c^epov. Mt 8 16 TT/D 00-17 i/cy /cav.

3 6 eSi Sow, B L ; 7roi ovj&gt;, I2 1

A al ; cVoo/o-av, N C.
3 12 7T6TLfjia. I2 1

4 2 eSt Sao-KCV. I3 3

4 33 c AaAei. I3 84

5 13 CTiTiyovTO. 8 32 airf.0a.vov.

5 17 Trape/caAovy, D. 8 s4 irapf.KaXf.aav,

6 7 c St Sov. I0 1 eoWev.

6 20 tyofifiro. I4 6

1 Hor. Syn. pp. ii4ff.

THE SOURCES OF THE GOSPEL

xxi

Mk 6 41

6 56 eo-o

I0 13 7rert/&gt;tcov, A D fl/. latt.

Mt I4 19

I 7

2O 31

I 8 eo-rpoWvov, D CUFSS. S 1 .

2O 34 rjKoXovOycrav.

2 1

22 22 fOav/jt,acrav.

I4
I4
i4 65 cKo\d&lt;f&gt;iov, D a c k.

I5 23 eSiiSow.

26 39

26 60 evpov.

26 75

ISw/cav.

To these may be added about 10 cases where ei7r/(oj/) is sub
stituted for Aeyev(ov). In about 187 other cases the imperfect is
avoided by omission or by paraphrase.

T/paro (avro) with infinitive :
Mk i 45 r/p^aro /o/pvoxreiv. Mt. omits the verse.

2 23 T?pavTO oSov TTOie.iv TiX- Mt 1 2 1 T7paj/ro

rjpa.TO
r/p^avro

crvv^reiv.

5 20

6 2

6 7

6 34

6 55

8 11

8 31

IO 28 ^p|aro Xeyeiv.

IO 3

IO 4

8 84

Mt. omits the verse.

Mt 13 5
5

I o

i4 14 omits clause.

I4 35

I6 1 omits.

16 21 r/

16 22 r)
I9 27

2O 30 e/cpa^av.

XaAcii/.

2 1 33 omits.

xxii THE GOSPEL ACCORDING TO S. MATTHEW

Mk I3 5 77pai-o Atyav. Mt 24* elirtv.

I4 19 Tjpai/T0 Ae yeiv. 26 22

I4 33 T/paro K6a/j./3fl(r0ai. 26 37

I4 65 T/p^avTO efJLTTTvfiv. 26 67

I4 69 Tjp^aTO Aeyeiv. 26 71 Aeyet.

14 71 T/p^aro dva^eyaaTt^etv. 26 74 f)pa.T

I5 8 Tfp^aro aiTeicrflcu. 27 16 omits verse.

I5 18 77pavro do-7raecr0ai. 27 29 paraphrases.

5 18 r/p^aro Trapa/caAeu/, D latt. Mt. omits the verse.

8 25 T/plaro dva/3Ae^ai, D latt. section.

14 72 rjp^aro K\aieiv, D. Mt 26 75 CKAavcrtf.

It will be seen that Mt. retains the construction six out of
twenty -six times. He has it also in 4 17 n 7 -2o I4 so ^24 24 49.

ct^ai with a participle,

(#) Imperfect.

Mk I 6 ty evSeSu/x^ros. Mt 3* f*X I/ T

I 33 ijv fiTKrvvrjyiJicvri. 8 16 omits.

2^ ^crav Kadrjfjif.j OL. 9 s ,,

2 18 ^crav vrjaret ovTC?. 9 14 ,,

4 38 ^ v _ Ka ^v8wv. 8 24

5 5 ^v Kpd&v. S 28 omits.

6 52 ^(/ - TrTr(Dp(DfJLVr). I4 33

9 4 ^crav crvvAaAowTcs. I7 3 omit

io 32 ^crav dva/3cuVovTes. 2o 17 paraphrases.

IO 32 rjv TTpodyw. 2O 17 omits.

14* rjo-av dyai/a/croiij/Tes. 26 8 rj-yavaKTrjcrav.

26 55
26 58
26 16 omits.

I 5 26 ^ v riyypa//./u,ei i;. 27 37 paraphrases

i5 43 f/i/ Trpoo-BcxofJ-tvos. 27 57 paraphrases.

27 60

Mt. has the construction four times from Mk., viz. 7 29 8 30 ig 22
26 43 . Besides only twice, 9 s6 12*.

(b} Future.

This occurs only once in Mk. (i3 13 = Mt io 22 24 9 ). Mt. has
it besides four times in the saying about binding and loosing,

Perhaps we might place under this head :
Mk I 4 eyevcro Krypvcrcrcuv. Mt 3 1 TrapaytVerai /

9 7 eyei/ero CTTio-Kid^oucra. I"] 5 eTreor/ctWer.

9 8 eycVero &lt;TTi\/3ovTa. Aev/ca. I 7 2 CVCVCTO Acuxa.
Cf. 4 22 iyivf.ro airoKpv^ov.

For eyeVero in these cases as equivalent to ^v, cf. Dn i 16

THE SOURCES OF THE GOSPEL xxiii

LXX = eyevero dvcupov/xevos, Th.; Dn 2 35 Xrra eyeycTo.
LXX = eXeTTTW^Tycraj , Th.j La I 16 eyevovro i^^avicr/Aej/ou
Changes of voice.
Passive for Active or Middle :

Mt 4 1 &vrixO-n&gt; Mk I 12 eV/?aXX.

8 15 ^ye pfty. I 31 r/yei/oev.

9 25 ee/3X^. 5 40

6 28
6 28 ISco/ccv.

i6 26 to
l8 8

7 19

24 22 fKoX.o/3&lt;l)6r)(rav. I3

26 57

2y 58 o-ravpoCfrai. I5 27
Active for Middle :

I9 20 &lt;u Xaa. IO 20

26 23 e/A^ai/^a?. I4 20

26 51 dTrccrTraa-cv. I4 47 (nracra/xei/os.
Middle for Active :

I4 r atr^o-i/rai. 6 23
Active for Passive :

27 60 XaTO/x,^o-v. I5 46

A parallel to this substitution of aorists or perfects for presents
or imperfects, of imperfects for ^v with participles, and of passives
for actives, may be found in the two Greek versions of Daniel.

LXX. Theodotion.

Dn 2 31 ewpa/ca?.

9 34

^ &gt;

2 s4 Kar^Xeo-ev.

2 45 crw^Xd^crev.

3* cKrjpv^ev. c/8oa.

3 7 ^/cova-av.

3" 7rpoarKvvr)cr(iv

6 24

7 2 V7T0-OV.

7 5 eTTrev. tXeyov.

8 17 7rc(ra. irtirra).

8 18 CKOl/X^V.

9 6 eXaXrycrav. eXaXow.

XO 7 aTreS^ac
6 10 ltnirrf.v.

xxiv THE GOSPEL ACCORDING TO S. MATTHEW
LXX. Theodotion.

Dn 6 10 CTTOltl.

8 6

3 94 a~vvri\6Tf]o-av. crvvdyovrai.

I 18 i(rfix9f]0-a.v eto-T/yayev.

2 13 77x77077.

4 10

6 17 fjvex@ r ] TjveyKav.

6 17 T% eVe /JaXoy.

8 10 tppaxfy 7T(TV.

8 10 KareTraTrjOr). &lt;rvve7rdrr)(rav.

(*) The repetition and redundancy which are such striking
features of Mk. s style are avoided. In the following list, words in
brackets are omitted by Mt. because they are verbally or in
substance repeated in an adjacent clause

(l) I 16 [7r7rX77pa&gt;Tai 6 Katpos /cat] rjyyiKev r) /focrtXaa rov 6eov

/xcravoetrc [KCU TrtoreveTe eV T(3 evayyeXia)].
I 10 S(/MI&gt;VO$, Mt. aurov.

I 82 oi/^tas Se yevo/xei T/s [ore eSucrev 6 ^Xtos].
I 42 Koi cu^v? [aTT^X^ev aTr ] avrov 17 XeTrpa [Kat]
2 15 [^crav yap TroXXoi Kat ^KoXou#ow aura)].
2^ 6 iSovTes [on ecr^ici /xera rtov a/AapT(oXav Kat
2 1 [oo"ov p(poi/ov l^ovcrtv TOV vvfjufiLOv ^tT* avroiiv ov 8wavra&lt;

2 20 TOT [eV KIV77 TTJ f]/J.po].

2 25 OT [xpElttJ/ O~p(CV Kttl]

2 2 ^ [auros] Kat ot /jtr awrov.

4^ wpos rrjv 0aXao"crav 7rt TT^S y&gt;7?. Mt. 7rt TOV atytaXov.
4 2 Kat foYSacTKey . . . Kat e Xeyj/ aurots ev TT^ StSa^Tj auroi).
Mt. Kat eXaX77o-v avrots.

17 tv rtvi avrrjv Trapa/SoXtj

orav

TOJV 7Tt

Kat EKOTracrev 6 OLI^E/AOS] Kat yVTO yaXTfV^

cts avrous

uiSe] Trpos r/

^] Kat 17077.

6 3
6 4

6 18

6 28 [TO Kopao~tov].

6 35 ^8&gt;y wpas TroXX^s r/S?; a&gt;pa 7roXX77. Mt. avoids the

Kat ev rots cruyyevcOcrtv aurov] Kat eV rrj OIKLO. avrov.
rrjv yvvoLKa rov dSeX^oi) crou. Mt. avrr)v.

repetition.

^18 r fj 7j-apaSdo"Ci v/xtov [rj TrapeScoKare].
7 21 [corw^ci ] yap CK rrj&lt;i KapSt as.

8 la Mt. omits because it is substantially repeated in the
next verse.

THE SOURCES OF THE GOSPEL XXV

8 12 rfj yfvea TO.VTYJ. Mt. avrrj.
8 17 OVTTO) voetre [ouSe o"vyiTeJ.
2 KO.T i6Yav xoV

12 1
12*

aAA ov Trapa Of.

KO.I ep^OVTCLL 1?

TTOlfls].

iva ravra

17 /AT) Sco/xev].
v TrAavacrtfe], cf. V. !

I3 19 O.TT apxys /crtcrea)? [^v e/crtcrtv 6

I3 20 rovs

I3 33 ^XeVere aypuTrveiTe. Mt.

I4 3 fJiVpOV

I4 o-/xepoi/ ravry r VVKTI.

I4 35 [tVa ci Svvaroi/ ecrrtv TrapeXOy O.TT avrov rj to pa].

I4 44 KpaTrjaraTe avrov [KCU aTrayere

I4 45

I4 61 ecrtwTra [/cal ou/c aTre/cpiVaro oi Sei/].

I4 61 [eTT^pcura avrov KCU] Aeyet aura&gt;.

I4 6 ^ oure oTSa [ovre eTTtVra^iai].

I4 68 [C^OD] cts TO TrpoavAiov.

I5 16 feo-a) 7-179 auA^s o] ecrrtv Trpatrtopioy.

T 5 32 [tSwjLtev] /cat 7rto"Tej;crco|U,ev.

(2) Double negatives.

The words bracketed are omitted by Mt.

Mk I 44 fir/Sevi [/t^Sei/].

3 27 ov Svvarcu ovSei?, Mt. TTOJS Svvarat TIS.
9 8 [ou/ceri] ov8ei/a.

II 14 fJLf)KTL - fJLySek. Mt. OV fJ.rjKf.Tl.

i2 34 owSet? [ovKmj. Mt. transfers OVKCTI to the next
clause.

I4 25 OVKTL OV fJiYJ 7TIO&gt;. Mt. OV fJ.7) TTLd) O.7T O.pTL.

I4 61 OVK SareKpivaTO ovSe v. Omitted in Mt 26 63 ; cf. Mt

27* 2 OvStV a.7TKplVa.TO.

But Mt. retains the double negative in the parallels to :
Mk I2 14 ov /ue Aei croi irept ovSei/o?.

I2 84 ovSeis OVKCTI froXfJM, Mt. ovSe fToX/JLrjcrev TI&lt;S OVKCTI.
I5 5 OVKCTI ovBlv aTreKpfOrj. Mt. OVK arreKpiOrj Trpos ovS^
ci/ prjfia.

(3) Mk. is fond of using a compound verb followed by the same
preposition. Mt. not infrequently omits the compounded preposi
tion, or substitutes another verb, e.g. :

Mk I 16 Trapdytov Trapa. Mt 4 18 7rcpi7raT&lt;Sv Trapa.

I 21 eio-TTOpevovrai cis. 4 13 IXQvv ei.

ct9. 9 1

xxvi THE GOSPEL ACCORDING TO S. MATTHEW

Mk 3 1 eto^Xflev ts. Mt I 2 9 r/\0fv eis.

5 13 L&lt;rrjov 15.

5 17 air e \0fiv U.TTO. 8 34 fjifraf3y O.TTO.

6 1 lr)\Qcv CKeWev. I3 63

6 10

7 31 ecX&bv ex. I5 29

9 25 e\0e e Cf. I 7 18
9 42 TrepiKctrai 7rep l8 6

IO 25 Sta SieX^elv. I9 2 * Sia

IO 25 cts ureX$eiv, I 24 omit

But In Mk 2 26 3 27 6 10 - 11 7 15(2).18. 20.21 9 43.45 I0 23 !!. 16 I2 8 I3 12

Mt. retains the double preposition. Other cases in Mk. are

j29. 45 r2. 8. 12 54 7 19. 24. 25. 26. 29 g23. 26 ^25. 28 IQ 15. 24 j j-2. 16 jgS^ w herC

Mt. omits the whole paragraph or clause.

That Mt. has less liking than Mk. for these redundant phrases
may be seen from the following, the relative length of the two
Gospels being borne in mind. I quote from the Concordance of
Moulton and Geden :

dcrtpxtfrOcu efc Mt. 27, Mk. 24.

Of Mt. s 27 all but 5 are in sayings. Of the 5, 2 (2i 10 - 12 ) are
from Mk., and another (8 5 ) probably a reminiscence of Mk. The
reading in 2 21 is doubtful. This leaves one (27 53 ) to the credit of
the editor.

On the other hand, of Mk. s 24, 10 occur in narrative.

ffpXeo-0ai CK Mt. II, Mk. 13.

Of Mt. s n, 2 only are in narrative, i5 21 2i 17 , and both are
from Mk. Of Mk. s 13, 7 are in narrative.

icr7Topevecr$ai eis Mt. i in a saying, Mk. 4 in sayings, 2 in
narrative.

cKTropfv&lt;rOai tK Mt. 2 in sayings, Mk. 3 in sayings, 2 in
narrative.

a Sta Mt. 2 (i9 24? ) in sayings, Mk. 2 in sayings.

Sta Mt. o, Mk. i in narrative.
irapd Mt. o, Mk. i in narrative.
irepL Mt. o, Mk. i in a saying.

vvv Mt. i in narrative, from Mk., Mk. i.

In other words, these iterated prepositions are common in both
Gospels in sayings. In narrative there are about 24 cases in Mk.
and about 8 in Mt., of which 6 come from Mk.

Once in a saying Mt. has iore X0r/-e is (26 41 ) where Mk. (I4 98 )
has (.XOrjTf. cis, K* B ; but tia-fXOrjTt, N c A C D L al.

(d) Not infrequently a commonplace word is substituted for an
uncommon or unusual one ; e.g. :

Mk i 10 o-x^optvovs. Mt 3 16 fj

THE SOURCES OF THE GOSPEL xxvii

Mk I 16 d/^i/3aXXoi/Tas. Mt 4 18 /3aXXorras a.p,&lt;t&gt;i(3\T)&lt;TTpm&gt;.

2 11 /cpd/?aTTOV. 9 6 fXCvrfv.

2 21 eVipairrei. 9 16 *n^WAA.

3 28 TOtS VtOtS TWV dv0pW7TU)V. I2 31 TOIS ai 0pC07TOl.

9 s o-TiX/^ovra. I? 2

II 8 (m/3dSa9. 2 1 8

I4 68 irpoav Xiov. 26 71

. 26 75

I5 11 dvcWcrav. 27

(&lt;?) Mt. often corrects the harshness of Mk. s syntax; cf.
especially the notes on io 10 138-23.32.
(/) Prepositions and adverbs.
ewrd and /c :

Mt 3 ie A^ - Mk iw IK.

Ji ^ K = 8"

" (iTT^ Cf. 9 25

26 47 = J 4 43 7ra P cu

In 3 16 the change is perhaps intentional. See note.
In I6 1 24 19 26 47 the changes seem without significance, but in
i7 18 24 1 the substitution of d avoids Mk. s iteration : e^Xfle e^eV
ropevo/&gt;tcvoi&gt; ex.

eis and v and ivt :

Mt 3 11 ev v^an - Mk I 8 vSart.

3" eV avrov = l10

4 18 eZs = I"

ocrov 19

1 dative = 2 23

eis.

3 -. -

= 5 avrfl.

i, CK - 8 4 eVi.

49 n /

10 tS 9 -,fi V,x f &gt;

I9 15 eVtTi^cU aurois = IO ID Tit^eis CTT avra

2I 8 g v =* II 8 19.

22 ""

2 6 4 So Xa) = I4 ^

2 6 5 evraJXaw *= I4 2 rovXaoO.

2 6 13 ev

xxviii THE GOSPEL ACCORDING TO S. MATTHEW

Mt 26 28 V = Mk i 4 2 k.

26 s4 lv i4 30 omit

7ri TOV I^erotV 14

aura).

CTU 14

t^o/xevot 5 2 ei/

9 20 alfjioppoovcra 5 25 owra ev pvo-ci ai/xaros.

In 3 1C the change of ri for eis is probably intentional. See
note. In 4 18 cts is perhaps more natural than v after /^aAXorras.
In i3 7 8 ri is also more natural after the verb Tmrreiv than cfc.
In 9 18 and 26 50 Mt. substitutes eVt with accusative for the dative
after TriTi8fo-Oai rrjv ^ftpa; but he has the dative in i9 16 where
Mk. has the accusative with CTTI, so that the change is without
significance. In is 33 ev is perhaps easier than eVi. In io 42 Mt.
has el? SvofjM for eV ovo/xart ; but the succeeding words are different,
and the passages are not really parallel. For ck oVo/xa, cf. Mt
io 41 ( 2 &gt; i8 20 28 19 . In 2 1 8 cV is easier than eis, and this is the case
with ri, 24 3 , and cV, io 17 24 18 . The substitution of eVi for ey, 24 30 ,
and for //,era, 26 64 , is due to desire to assimilate to Dn y 18 (LXX).
And the participles in 8 28 9 20 avoid Mk. s curious use of iv.
eVi with different cases :

Mt 9 16 7ri i/xanw = Mk 2 22 ITTL If

I3 2 7ri TOV aiyiaXov = 4 1

I4 14 err aurois 6 34

I4 19 CTTl TOV ^OpTOU 6 89

CTTl TO)

I4 25 ?ri rr/v ^aA.aa-0-ai/ = 6 48 CTTI T?}S

I5 35 e?rt T^V yiyi/ 8 6 eVi r^?

IO 18 7Tt ^ye/xoVas I3 9

Cf. 2 1 7 7r* avruv = ii 7 aura).

2 1 7 7raj/a) auroij/ = n 7 CTT aurov.

9 18 7r avTtijv = 5 23 awTT7.

I9 15 avrots = IO 16 fV aura.

26 50 7Tt TOV I^O-OW I 4 46 ttUTW.

In 9 16 the dative is perhaps more natural after the weakened
sense of eTn/3d\Xeiv, which Mt. substitutes for Mk. s eVipairrav,
than the accusative.

In i3 2 cf. for the accusative after lo-Trjfju, Rev i2 18 I4 1 152 ; but
the genitive is found in Lk 6 17 , Ac 2i 40 , Rev io 5 - 8 .

7rt with the dative after o-7rXayxvi^o-^at is found in Mt i4 14
and Lk 7 13 . Mk (6 34 8 2 and 9 22 ) has the accusative, and so Mt i5 82 .

In i4 19 the verb is avaK\L6f)vai. After the similar verbs
KaOfjarOai and /ca0t eiv, 7rt frequently takes genitive or accusative.
The dative only occurs in Rev 7 10 ig 4 2i 5 . Mt. s substitution of
genitive for dative is, therefore, not unnatural. Cf. his substitution
of KaOr)/jivov Sf avrov firi TOV "Opov&lt;s, 24 3 , for Mk. s KOL KaOr]fj.vov
avrov is TO "0/309, 13 s . For the latter, cf. 2 Th 2 4 uJcrrf avTov ts TOV
vaov TOV Otov

THE SOURCES OF THE GOSPEL xxix

In i4 25 Mt. substitutes the accusative for Mk. s genitive and
has the accusative in v. 29 , but in v. 26 he retains Mk. s genitive. 1
Jn 6 19 has the genitive. The change of accusative for genitive in
io 18 is conditioned by the change of verb, axOrjartcrOe for oTaOrjo-ecrOe.
In 2 1 7 Mt. has ITT avrw for Mk. s simple dative, but he has
changed the verb from e7n/:?aAAiv to 67rm $ecr$ai. After this verb
the usual constructions are the simple dative or eVi with accusative,
but Mt. has the genitive again in 27 29 . In the same verse Mt. has
cVavo) avrojv for tV avruv. eVavoo occurs 8 times in Mt, only once,
i4 5 = " more than," in Mk.
OS:

Mt 8 16 dative - Mk i 32 irpos.

9 2 = ** n

i? 17 = 9 19

2 1 23 - ii 27

22 23 = I2 18

In 8 16 and 9 2 Mt. substitutes irpoa-fylptiv for Mk. s &lt;f&gt;cpeiv.
is a favourite word with him, and he always uses the
simple dative of a person after it. In i; 17 the verb is &lt;epeiv in
Mt. and Mk. Mt. has the dative again in i4 18 . Mk. uses the
dative 7 32 8 22 , or Trpo s i 32 2 3 9 19 - 20 n 7 . In 2i 23 22 23 and 27 58 .
Mt. substitutes his favourite word Trpoarep^fo-dai for cp^ecr^at, Mk
ii 27 i2 18 , and elo-epxeo-Oai, i$* 3 . The substitution of the dative for
is a natural consequence.

Other changes :

Mt I2 4 /JLCT avTOV = Mk 2 26

I2 25 Ko.0 eavr)s 3 24

i2 25 3 25

But Mt. retains e &lt; eavroV in V. 26 .
I3 19 eV TT} Ka/j8itt ai)Tuv= 4 15

IO 14 OlTlit = 6 11

i4 25 dative = 6 48 -n-epi with accusative.

I4 27 6 50 /xcra avroji/.

XaXeiv /Mera occurs only here in the Synoptic Gospels, 4

times in Jn., 6 in Rev. But cf. Mt I7 3 (rvvXaXowres

/ACT avrov = Mk 9 4 the dative.

I5 29 Trapa = Mk 7 31 15.

l6 7 cv eaurots = 8 16 Trpos dX\T;Xov5.

i6 21 dative = 8 31 //.era with accusative.

i? 23 - 9 S1

1 See Abbott (Johannine Grammar, 2342), who urges that Mk.
frl TTJS 0a\&ffffTjs is ambiguous, and might mean "walking about on the edge
of the sea. "

xxx THE GOSPEL ACCORDING TO S. MATTHEW

Mt 2o 19 dative = Mk io 34 /xera with accusative.

2 I 1 1? TO "OpOS = II 1 TTpO? TO "OpO&lt;.

2 1 25 ei/ ttturots = ii 31 Trpos eavrovs.

2 1 38 I2 7

26 28 yep/ - I 4 24 fa.^.

26 34 CM = i4 30 dative.

27 33 A(9oVTS 15 = I5 22 &lt;pOVO-lV 7Tl.

27 46 Trepi = 1 5 34 dative.

27 60 dative i5 46 ri with accusative.

Many of these changes are without significance, but those in
3 16 24 30 26 04 are probably intentional, whilst those in 24 1 137.8.19
I5 33 2I 8 24 3 I0 i7 24 i8 8 28 9 20 Q i6 I4 i9 ease the construction. Those
in 8 16 9 2 i7 ir 2 1 23 22 23 and 27 58 are to conform to Mt. s usage else
where.

(g) Conjunctions.

Mk. three times has orav with the indicative, viz. 3 11 ii 19 - 25 .
Mt. avoids this construction. Cf. Mk 6 66 oVou a.v eiWopev ero, which
Mt omits. Cf. Rev I4 4 OTTOV av VTrayet (A C).

i in a statement meaning " that not," Mk 8 12 , Mt. substitutes ou.

(h) Changes made in Mk. s language are sometimes due to the

fact that the editor has inserted similar sayings from another

source in another part of his Gospel, and assimilates Mk. s

language to these similar passages.

E.g. Mk 4 25 = Mt I3 12 ; but Mt adds KCU Trepto-o-cv^o-cTai, to

assimilate to 25 29 .
Mk 8 12 has ri fj yevca avrr) ^TCI &lt;rr)fjLeiov ; d/x^i/ Xc ya&gt; vfuv i

oo^r^o"Tai rrj yevea TO.VTT) crrjfjiflov ; but

Mt l6 4 has yfvta Trovrjpa. /cat /xot^aXis cr^etov CTrt^Tt KOL
a~r)/jitLOv ov So^^o~erat avry el fir) TO crrj/jLelov Icova, to
assimilate to i2 39 .

Mk 8 35 has o-coo-ei; but Mt i6 25 has eip^o-ei, to assimilate
to io 39 .

Mk 9 43 has lav crKavSaXta-y OLTTOKOIJ/OV o" TO Trup TO
dcr/?eo-Tov ; but Mt i8 8 has i o-KavSaXi ^et e/cKoi^ov oxn,
and adds KCU /3d\f euro o-ou, to assimilate to 5 30 , and
has TO irvp TO alwiov, to assimilate to 25 41 .

Mk 9 42 has KaXov eo-Ttv et; but Mt i8 6 has o-v/A^e pei tva,
to assimilate to 5 30 .

Mk 9 47 has eai/ o-KavBa\i^r) c/c/foAe o-e; but Mt i8 9 has
&lt;i OTKavSaXi^ei e^eAe o-ot, and adds KOI fidXt O.TTO crov,

to assimilate to 5 29 , and TovTrvpo s, to assimilate to 5 22 .
Mk io n = Mt i9 9 . Mt. adds (et) ^ CTTI Tropreia, to as
similate to Mt 5 32 TrapeKTo? Xo you 7ropveia5.
Mk 1 1 23 = Mt 2 1 11 . Mt. adds eav ^T^re TTLCTTIV, to assimilate

to i7 20 .
In 1533-39 jyj^ assimilates the language to i4 19 31 .

THE SOURCES OF THE GOSPEL xxxi

(i) A few changes seem to be due to the desire to emphasise
an antithesis, e.g. :

Mt I5 2 \ ^ ia T
I5 3 / 810, ri KOI

6 yap $eos fiTTfv rifia.
6 ^5 Se Xeycrt ou /x 1 ^

"Lcp ) Xe yu) Se tyuv.

6. More important, however, than changes in language, are
alterations which seem due to an increasing feeling of reverence
for the person of Christ. The second Evangelist had not scrupled
to attribute to Him human emotion, and to describe Him as asking
questions. Such statements are almost uniformly omitted by the
editor of this Gospel.

E.g. he omits the following :

Mk 3 6 7Tpi/3A.i//ayu,ei os avrovs /ACT opyr/s o-vj/XvTrov/xevos. Cf.

the way in which Mt i2 49 avoids Trepi/JXei/ a/xevos of

Mk 3 34 .

I 41 &lt;r7rAayxvicr#as ; but Daff 2 have o
I 43

3 21
6 6

8 12 dj/aa-rei/a^as T&lt;3 irveufjutri. S 1 has : " He was excited in
spirit"; Arm. "He was angry in His spirit." Cf.
Mt. s omission of r&lt;3 irvevp-an avrov from Mk 2 8 .
IO 14 r)yava.KTf](Tv.
IO 21 /ji(3Xf\l/a&lt;5 avTw
I4 33 Mt has Avrreurflai for

He omits also clauses which seem to ascribe inability to
Christ, or desire which was not fulfilled.

E.g. i 45 wo-re fMjKfTi avrov BvvturOai eZcreX^civ.

6* OVK eSwaro e/cct TroiTytrai ovSeyu/av Bvvafiiv, Mt I3 58

Substitutes ov/c cTrot Tyorcv /cet Svva//.et? TroXXas.
6 48 ^eXev TrapeX^etv avrovs. Mt. omits.
7 24 ovSeva ^eXev yvoivai icai ou/&lt; fjBvvdo-Q-r] XaOelv. Mt.

omits.

9 SO /cat ou/c ^eXev Ira rts yvot. Mt. omits.
I4 58 /caraXvcra). Mt 26 W OwafUU KaraXvcrai.
In ii 13 Mk. describes the Lord as coming to a fig tree [ei apa

ri fvprj(Ti lr avrfj /cat cX^oji/] CTT* avryv owSev (.vpev tl fir] c^vXXa [6 yap
Kaipos OUK ^j/ truKOJv]. Mt. omits the bracketed clauses, which
might give rise to the question why Christ expected to find figs
which did not exist, and that out of season.

1 See note on 8 s . Mt. uses crirXa yxj ffeo-fleu of Christ four times (9 s6 14"
I5 M 20 84 ), and probably read opyicrOfts in Mk I 41 .

xxxii THE GOSPEL ACCORDING TO S. MATTHEW

The same feeling of reverence may have caused the following
changes :

Mk 6 3 6 TCKT(av. Mt I3 55 6 row TCKTOVOS vtos.

1 o 18 TI fie Aeyeis ayaOov ; Mt. I 9 17 Tt fJif. c/awTas Trept TOV dya0ov ;
i3 32 ou8 6 DIGS. Mt 24 36 omits.

He omits also the following questions which Mk. places in the
mouth of the Lord :

Mk 5 9 TI &lt;rot ovofj-a;

5 30 TIS fJLOV r)\l/O.TO TOJV IfJLCLTlWV ;

6 38 TroVous X T ap rous;

8 12 Tt 17 yeveo. avr?/ ^ret cr^/zeiov ;

8 23 Ct Tt /3Ae7TlS ;

9 12 7ra&gt;s yeypaTTrai CTTI TOV wov TOV av6pu&gt;Trov;
9 18 Tt o~v^Trr Trpos aurou? ;
9 21 ?roo"os ^povos eorTtv a)S TOUTO yzyovev avTaJ ;
9 33 Tt ev

IO 3 Tt v/xtv fvfTfiXaro
1 4 14 TTOV eo-rti TO KaraXvfJid ftov ;

Due to the same causes are, no doubt, changes made in regard
to the miracles.

There is a tendency to emphasise the immediacy of a miracle ;
cf. the insertion of d? r^s copas e^ei v^s, Mt 9 22 i5 28 iy 18 . A more
striking case of this occurs in the parable of the Fig Tree. In Mk.
an interval of a day is placed between the denunciation of it by
the Lord and the observation of the disciples that it had withered
in the meantime. But Mt. draws together the two sections of the
narrative, states that the tree withered immediately upon Christ s
word, and that the disciples were astonished at this immediate
fulfilment of the Lord s word (2 1 21 ). There is a similar heightening
in the universal scope of Christ s healings. Mk i 32 - 33 records that
" all " who were sick were brought to Christ, and that He healed
" many." Mt. reverses the adjectives " many " were brought, and
" all " were healed (8 16 ). There is a similar alteration in Mt 1 2 16
as compared with Mk 3 7 - 10 . Here, too, may be noticed the
heightening in number in the two miracles of feeding by the
insertion of the phrase x^P^ yvvaiKtm/ KOL TratStW, i4 21 i5 38 .

Noticeable also is the omission of the two miracles, Mk 7 81ff -
8 22ff -, in which the cure is effected by physical means : " He put
His fingers into his ears, and spat, and touched his tongue," y 83 ;
" He spat on his eyes," 8 23 . Moreover, in the latter incident the
cure is a gradual one, necessitating a twofold laying on of hands.
Contrast the emphasis laid by Mt. in two cases on Christ as
healing "with a word," 8 8 - 16 . Another noticeable change of
this sort is found in Mt ly 17 18 . Mk 9 2 &lt;&gt;-26 describes how the
spirit tare the sufferer as he was brought to Christ, so that he fell
on the ground and wallowed foaming. The Lord presently bade

THE SOURCES OF THE GOSPEL xxxni

the spirit come forth ; whereupon, " having cried out and rent him
sore, he came out. And he became as one dead, so that many
said that he had died." Mt. omits all these details, simply saying
that " the demon came forth from him." St. Luke retains much
of this description, but omits all traces of physical suffering after
Christ s command. A similar desire to avoid descriptions of bodily
anguish after Christ s healing word may have co-operated with
other motives in causing the omission of Mk i 23 - 28 . ML records
that after Christ s word " the unclean spirit rent him, and cried
with a loud voice." Here again a similar motive has influenced
St. Luke, who states indeed that " the demon threw him down in
the midst," but adds, " came out from him, having done him no
hurt," 4 35 .

In view of the facts recorded above, it may perhaps be not too
fanciful to see a striving after a reverential attitude in the following
changes. In Mk 4 38 the disciples ask the half-reproachful question,
" Is it not a care to Thee that we perish ? " Mt 8 25 substitutes
" save, we perish." In Mk 6 37 they ask a question which might be
interpreted in an ironical sense : " Are we to go away and buy two
hundred pennyworth of bread?" Mt i4 17 omits. 1 Does Mt. omit
Mk i 45 because, side by side with the statement that Christ was
unable to do something, it records an act of direct disobedience
to Christ s express command ? Lastly, Mt. has substituted for
Mk i2 28 34 a narrative of very different tone. Did he find the
approbation of Christ s teaching expressed by the scribe too
patronising? See note on 22 34 . For the relation of Mt. to Mk. in
the account of Christ s use of the parabolic method in teaching,
see on Mt i3 10 - 12 .

7. Side by side with these changes in expressions dealing
with the person of the Lord runs a series of somewhat similar
alterations in favour of the disciples.

E.g., in Mk 4 13 there is a rebuke addressed to the disciples,
" Do ye not know this parable, and how shall ye appreciate
all the parables?" In Mt i3 16 - 17 this rebuke is omitted,
and there is inserted instead a blessing, " Blessed are your
eyes," etc.
In Mk 4 4 ^ OVTTOD ex er Trio"riv becomes oA.tyo7rio"roi in Mt 8 26 .

Mk 6 52 ov yap crwr/Kav CTTI TOLS aprots aAA. rjv avraiv 17 KapSi a
TreTrwpco/xei/T?, is omitted from Mt i4 33 .

Mk 8 17 7re7ra&gt;/)(D/AeVi7V ex re T V K a pSiai/ V/AGOI/ ; o^aA/Aovs e^ovTe?

ov /SXeTrere /ecu aira c^o^res ov/c d/covere, is Omitted at Mt l6 9 ,

and in v. 12 a statement is inserted to the effect that the

disciples did understand.

At Mk 8 29 Mt. inserts the eulogy of St. Peter, " Blessed art

thou, Simon Barjona," etc., i6 17 " 19 .

1 Cf. also the omission of the question Mk 5 31 from the parallel in Mt.
C

xxxiv THE GOSPEL ACCORDING TO S. MATTHEW

At Mk 9 13 another clause is inserted to emphasise the fact that

the disciples understood Christ s teaching (Mt ly 13 ).
From Mk 9 5 , Mt 1 y 4 omits the statement that St. Peter " knew

not what to answer.
Mk Q 10 , which records that the disciples disputed about the

rising from the dead, is omitted at Mt iy 9 .
For Mk 9 82 "And they understood not the saying, and were

afraid to ask Him," there is substituted in Mt iy 23 the

harmless words, " And they were very grieved."
From Mk 983-34 ]y[ ti om it s the statements that the disciples had

disputed who was the greater among them, iS 1 .
In Mk to 35 an ambitious request is ascribed to James and

John. In Mt 2o 20 this request is transferred to the mother

of the two Apostles.
In Mk 4 10 - 13 the Twelve are represented as ignorant of the

meaning of Christ s parables. Mt. avoids this.
From Mk i4 40 the words, "and they knew not what to answer

Him," are omitted by Mt 26 4S .
Compare also the omission of ot 8e yua^rcu eOa^ovvTo e?% rots

Aoyois O.VTOV (Mk io 24 ) in Mt i9 23 , and the omission of
(Mk IO 32 ) in Mt 20 17 .

8. The following alterations are due to a desire to emphasise
a fulfilment of prophecy in an incident recorded by Mk. :

Mk II 2 TrwXov SeSe/AeVov. Mt 2 1 2 ovov SeSffjievrjv /ecu TrtoXov /ACT*
avxT/s. The citation from Zee g 9 follows in v. 5 .

Mk I4 1 * CTrr/yyeiAai/TO aura) apyvpiov Sovvcu. Mt 26 15 efrrrjcrav
avTu&gt; TpiaKOVTa apyvpia. Both ecrTrjcrav and Tpia/covra
occur in Zee n 12 , and are here inserted to prepare the way
for the quotation of Zee n 13 in 2y 9 - 10 .

Mk I5 23 eoyAupvicr/AcVov olvov. Mt 2y 34 oivov /xera
/, with probable reference to Ps 6922.

9. The following changes or brief insertions are made by Mt.
to qualify or explain a statement of the second Evangelist :

Mk 8 11 = Mt 1 6 4 . Mt. adds et /xr/ TO cr^/xeioi/ IoW, remembering
that in 1 2 40 he has already represented Christ as making
this qualification of His words.

8 15 Mt i6 6 . Mt. substitutes /cat SaSSov/ccuW for /cat T^S
u/x77s HpwSov to prepare the way for his explanation in
v, 12 that ""leaven" meant "teaching."
8 29 = Mt l6 16 . Mt. adds 6 vtos rov 0eov TOV ^OJI/TOS.
IO 11 = Mt I9 9 . Mt. adds (ct) /AT; eVt TTopvfia.
!O 84 =Mt 2O 19 . Mt. substitutes o-ravpoio-at for a.7roKTtvova-tv.

i4 66 = Mt 26 67 . Mt. adds ris IO-TLV 6 TratVas ere to explain

THE SOURCES OF THE GOSPEL xxxv

l5 88 = Mt 2y 49 . Mt. has ot Sc AOITTOI ewrav for Mk. s

ambiguous Aeya)i/.

Lastly, the substitution of OVTOS cVrtv in Mt 3 17 for 2v eim Mk i 11
may be due to a desire to make it clear that the divine
voice was heard not by Christ alone, but by others also.
It was a public announcement of His divinity.

10. Under the head of changes made for the sake of greater
accuracy may be noted the following :

Mk 2 2G eVi AjSidOap apxtepeoos. Mt I2 4 omits.

5 22 els TUV apx&lt;,cruj/ay&lt;oyo)j/. Mt 9 18 ap^wv eis ; cf. Schtirer,

ii. ii. 65.

6 14 /3ao-iAevs. Mt I4 1 rerpaap^s.
g22 T ^ s Ovyarpb s avrov (avr^s) HpwSiaSos. Mt T4 6

gsi 31 I0 34 eT Tf) s .ea. i. Mt i6 21

9* HXet as OTI;J/ Mcovcret. Mt iy 3 McoixrJys icat HAetas.
I4 1 TO TTttcr^a /cat TO, a(v/j.a. Mt 26 2 omits /cat TO, a^v/xa
I4 12 Ty TrpuTy ^epa TWV tt^u yuajv ore TO irao-^a Wvov. Mt
26 17 omits OTC TO TTctcr^a Wvov.

i5 21 cpxojjLtvov air aypov = " coming from work." Mt 2; 82

omits. See note.
I5 46 dyopao-as crivSova. Mt 27 69 omits. See note.

11. Some noticeable changes in point of fact are :
Mk 2 14 Aeuetv TOJ/ TOV AA^at ou. Mt 9 9 avOpuiTrov

Mt 8 28
Mt 8 28 6Yo.
8 10 AaA/xavov^a. Mt 15 89 MayaSav.
IO 46 6 vtos Tt/xatou BapTi/xaios TU^)Aos Trpoo-atrrys. Mt 2O 30

Mt 26 60 Svo.

It is hoped that the facts collected above will be sufficient to
convince the reader that of the two Gospels, that of S. Mark
is primary, that of S. Matthew secondary. They seem to point
all in the same direction. That is to say, whilst it is not
inconceivable that such changes should have been made by a later
writer in the text of S. Mark, it is extremely improbable that the
author of the second Gospel should have been dependent on the
first, and have made the changes in the reverse direction. From
every point of view, whether it be of linguistic style, of reverence
for Christ, of esteem for His Apostles, or of consideration for the
reader, the alterations made by Mt. give the impression of be
longing to a later stage of evangelic tradition as compared with

xxxvi THE GOSPEL ACCORDING TO S. MATTHEW

that represented by Mk. Isolated cases may seem open to
question, but anyone who reads through the first Gospel with
Mk. before him, asking himself why it is that Mt. differs from the
second Gospel, will, I believe, be led to the conclusion that, taken
as a whole, his deviations from Mk. s text can only be explained
as due to motives which interpenetrate every part of his work.

This subject, however, must not be left without some con
sideration of the fact that Mt. s treatment of Mk. often finds a
parallel in Lk. In other words, Mt. and Lk. often agree against
Mk. in omission and in substitution of a word or phrase, and
(rarely) in an insertion. This fact has led to the suggestion that
in addition to Mk., Mt. and Lk. had a second source containing
parallel matter, and that they not infrequently agree in preferring
the language of this second source to that of Mk. This second
source might, of course, be either a document already used by
Mk., or a document independent of Mk., but containing many
parallel sections.

The following facts are worthy of consideration :
Lk. like Mt. omits many details from Mk. s narrative.
E.g. Mk i 13 the wild beasts.

i 29 James and John.

2 26 Abiathar.

3 17c Boanerges.

4 38 the cushion.

5 13 " about two thousand."

6 37 " two hundred pennyworth."

6 39 "green"; Lk. also omits "grass."

6 40 "in ranks" "by hundreds."
9 3 the fuller.

i4 51 the young man.
i5 21 the father of Alexander and Rufus.
i5 44 Pilate s question about Christ s death.
Especially the statements about the thronging of the multitudes :

j33. 45 2 2 ^9. 10. 20 31^

Lk. like Mt. frequently omits Mk. s characteristic words and
phrases, /cat cvflu s, 7raA.iv, TroAXa, on after verbs of saying; and
substitutes 8e for KCU.

KCLI cv8v&lt;i occurs only once in Lk. in a non-Marcan passage, 6 49 .

TTttAtv occurs 3 times in Lk., once, 23 20 , from Mk.

TToAAa (adverbial) occurs in Lk. twice, both from Mk., 9 22 ly 25 .

ore after verbs of saying is omitted by Lk. from Marcan
passages 14 times.

B is substituted for KCU by Mt. and Lk. 26 times. See Hor.
Syn. p. 1 20.

Like Mt., Lk. avoids Mk. s historic presents. There is but
one instance in Lk., viz. 8 49 = Mk 5 s5 . See Hor. Syn. p. 119.

THE SOURCES OF THE GOSPEL xxxvii

Like Mt, Lk. substitutes aorists for imperfects, e.g. in Mk i 32
42 c;i3. 17 57 I2 is I4 72 t But Mt. is much more consistent than
Lk. in this change.

Like Mt, Lk. omits ^aro-avro, from Mk s 17 - 20 6 34 8 31 io 28 - 32 - 47
i3 5 i4 69 ; but Lk. has this construction 27 times.

Like Mt, Lk. sometimes avoids Mk. s redundant phrases.
Clauses bracketed in the following are omitted by Lk.:
Mk i

.16

5 12 Lk. abbreviates.

Yjcrav yap TroXXot],

on ecr$t fjifra Ttov d/x,a/&gt;TU)A.&lt;ov KCU

Trpos TOVS crous],
Jt. abbreviates.

dAA ov Trap a

KCU

ii/a ravra

5 19

6 35
IO 27
IO 46
II 28
I2 14 u

Lk. sometimes agrees with Mt in the substitution of one word
for another, generally a common word for a rare one, e.g. :
Mk i 10 &lt;rxio/Aevovs ; Mt. Lk.

I 12 e/c/SdAAei ; Mt. avrj^Or) ; Lk.
2 11 Kpd(3a.TTOv ; Mt. K\ivrjv ; Lk.
2 21 eTTtpaTrrei ; Mt. Lk. 7ri/?dAAei.
6** )8a&lt;riAT;s ; Mt. Lk.
IO 25 TptytaAtas; Mt. Lk.
I4 47 cTraio-ev ; Mt. 7rardas ; Lk.
I4 72 liri(3a\wv j Mt Lk. eeA$ajv e|o&gt;?
1^46 ei/eiA^crcv Mt Lk. ei ervAi^ev.

Lk. agrees with Mt in nearly all the changes mentioned on
pp. xxxi ff. with reference to the person of the Lord, omitting either
the words in question or the whole paragraph. Exceptions are
that Lk. retains the questions in Mk 5 9 - 30 and i4 14 , and TI /^ Aeycis
dya0dv in io 18 . He omits the entire incident of the cursing of the
fig tree which Mt. has modified, and avoids the direct statement
of disobedience to Christ s command in i 45 , which Mt omitted.

In the following changes of the same kind he has not the
support of Mt.

Mk i 38 efj\6ov ; Lk. dTreo-TciAiyv, to make it clear that the
coming forth from God is intended.

Lk. omits the agony in the garden, Mk i4 33 34 (Lk 22 43 44 , which
is not in Mk., is omitted by N a A B R T S 1 ) ; the mockery by the
soldiers, Mk i^ 16 -20a. the spitting, Mk i4 65 ; the feeling of desertion
by God, Mk is 34 ; the rebuke of Christ by St Peter, Mk 8 32 .

xxxviii THE GOSPEL ACCORDING TO S. MATTHEW

Lk. also agrees with Mt. in some of the changes with reference
to the disciples.

Mk 4 13 Lk. omits.

4 4 OUTTU) e^ere TTLCTTLV; Lk. TTOV rj TTICTTIS V/J.MV ;
6 52 Lk. omits the whole section.
8 17 Lk. omits the whole section.
9 10 Lk. omits the whole section.

9 32 Lk. adds a clause to explain that the ignorance of the
disciples was due to the fact that the matter was
hidden from them (by God?); cf. Lk i8 34 24 16 .
io 24 Lk. omits.
io 82 Lk. omits.

I0 35-45 LL omits the whole section.
i4 40 Lk. omits the paragraph.

In the following changes of the same kind Lk. has not the
support of Mt. :

8 33 the rebuke of St. Peter. Lk. omits the paragraph.
i4 50 the flight of the disciples. Lk. omits,
(i) Of these changes many of the more important might well
be due to independent revision of Mk. by Mt. and Lk., especially
those relating to Christ and His Apostles. It is evident that
contemplation of the life of the Lord, and reflection upon His
Person and work, and all that it meant for human life ; and the
deepening reverence that springs spontaneously from the life of
meditation upon His words, and from spiritual communion with
Him, and from worship of God in His name, was gradually leading
Christian writers partly to refine and purify, partly to make careful
choice of the language in which they described His life. In
connection with His Sacred Person the choicest words only must
be used, choicest not for splendour or beauty of sound or of
suggestion, but as conveying in the simplest and most direct way
the greatest amount of truth about Him with the least admixture
of wrong emphasis. In this respect the Synoptic Gospels present
in miniature the same process that afterwards took place on a
larger scale in the history of the creeds. Already the Gospel
writers found themselves committed to the task of describing the
life of One whom they knew to have been a truly human Person,
whom yet they believed to have been an incarnation of the Eternal.
This task, in which it could never be possible to attain more than
a relative amount of success, was increased by the fact that the
books to be written were intended not for Christians with years of
Christian thought and instruction to soften apparent inconsistencies,
nor for men trained in the art of so softening the intellectual
paradoxes of life as to escape from mental paralysis, but for the
average member of the Christian congregation, simple-minded and
matter-of-fact, to whom the narrative of the Lord s life with its

THE SOURCES OF THE GOSPEL xxxix

double-sidedness would repeatedly suggest hard questions, until
use and custom blunted their edge. How could the Lord, if He
was divine, ask for information? How could He wish or will
things that did not happen ? How could it be said that He could
not do this or that? Did God really forsake Him in the garden ?
Could it be that He had prayed a prayer which was unfulfilled ?
Was it possible that S. Peter had rebuked Him ? Why was He
baptized if baptism implied repentance and forgiveness of sin ?
The first and third Gospels prove themselves to be later than
the second by the consideration which they show for the simple-
minded reader in questions like this, and it is quite possible that
Mt. and Lk. may often have agreed in a quite independent revision
of Mk. in these respects. A good many of the verbal agreements,
e.g. the grammatical changes, such as the substitution of aorists for
historic presents, or the correction of an awkward turn of phrase in
Mk., might also be due to independent revision. But no doubt
this explanation will not account for all the agreements between
Mt. and Lk. taken in their entirety, and we must look for other
more comprehensive or supplementary explanations.

(2) The theory that Mt. and Lk. had in addition to Mk. a
second source, containing parallel matter to almost the whole of
Mk., is very unsatisfactory. Here and there it seems to promise
a solution. But the attempt to make it explain all the agreements
in question ends in the reconstruction of a lost Gospel, almost
identical with our S. Mark, save for the points of agreement
between Mt. and Lk. which are in question. Is it in the least
likely that there should have existed a second Gospel so similar
to that of S. Mark? And granting this, is it probable that two
later writers would have independently turned from S. Mark to pick
out words and phrases from this Mark s " double " ? See, further,
Abbott, Corrections of Mark, 319. Here and there, however, the
principle which underlies this explanation will be of service. Mt.
and Lk., e.g., agree, against Mk., in certain words of the parable
of the Mustard Seed. It is possible that Mt. turned here from
Mk. to the Logia (see p. Ivi), whilst Lk. s account of the parable,
which does not stand in his Gospel in the place where Mk 4 3 - 3Z
should occur, but later, was taken from some source where it
occurred in a form like that of the Logia. This would account
for agreements between Mt. and Lk.

Along these lines, that the agreements in question are sometimes
due to the fact that Mt. and Lk. independently agree in re-editing
Mk., and they are sometimes due to the fact that Mt. and Lk.
sometimes substitute for Mk. a second tradition which they drew
immediately from different sources, much may be explained.

But three other factors must probably be taken into account.

(3) Some of the agreements in question are probably due to

xl THE GOSPEL ACCORDING TO S. MATTHEW

the fact that the copy of Mk. used by Mt. and Lk. had already
undergone textual correction from the original form of the Gospel.
That is to say, the text of Mk. used by Mt. and Lk. mav be called
a recension of the original Mk., whilst the text of Mark as we
have it is another recension. .g. Mk i 41 has o-TrXay^i/to-^et ?, but
Mt. and Lk. both omit the word. It is quite possible that their copy
of Mk. had opyio-0i&lt;?, which is read by Daff 2 . The omission of
Mt. and Lk. would then be parallel to other changes made by
them in Mk. s text.

In Mk ii 8 the majority of MSS. have ecrrpwa-av, but D S 1 curss.
have the imperf. eorpoWuov, which has the advantage of being in
Mk. s style and is probably original. Now Mt. probably read the
imperfect in Mk. He alters it in accordance with his custom into
the aorist in 2i 8 , but he shows his knowledge of it by repeating
the verb in the imperfect. And Lk. also read the imperfect in Mk.

(4) Some of the agreements in question are probably due to
the fact that the texts of the first and third Gospels have been
assimilated.

E.g. Mt. in 22 34 - 40 and Lk in io 25 27 have a narrative similar
to Mk I2 28 34 , in which they have several agreements against Mk.
One of the most important of these is the word VO/UKOS, by which
they describe the questioner. But VO/UKOS is omitted from Mt. by
i. S 1 Arm. Orig., and may be due to assimilation to Lk.

In Mt 2 1 44 the majority of MSS. have a verse which is not
found in the section in Mk., but which is also inserted in the
corresponding section in Lk. But in Mt. the verse is omitted by
D 33abeff 1 2 S 1 , and may be due to assimilation to Lk. ; or, as
suggested in the commentary, it may be a gloss which came into
the first Gospel, and was incorporated into the third by the same
or by a later copyist.

If we could recover the text of our two Gospels as they left
the hands of the Evangelists, it is quite possible that the number
of their agreements would be largely diminished.

(5) Lastly, amongst his many sources (Lk i 1 ) Lk. may have
seen and read Mt., though his use of it is so slight that he cannot
have had it constantly before him. This can nowhere be proved,
but would obviously explain many agreements, both in matter parallel
to Mk. and in non-Marcan material. I am inclined to believe that
Lk i; 1 4 is due to abbreviation of Mt i8 6 21 (see notes), and the
agreement of Mt. and Lk. in substituting eVeA.iev for the
ci&gt;ciX.r)o-cv of Mk 1 5 46 seems to me to be most naturally explained by
the theory that Lk. had read Mt. and was here influenced by reminis
cence of his language. Of course, if a reasonable case could be
made out for Lk. s dependence upon Mt. in any one case, then a
large number of agreements between the two Gospels would be at
once more easily explained by this fact than by any other theory.

THE SOURCES OF THE GOSPEL xli

B. MATTER COMMON TO MATTHEW AND LUKE ALONE.

Mt 3 7 -* 2 =Lk 3 7 -i 7 .

See note on Mt 3 7 " 12 . Probably not borrowed from a

common written source.

4 2 -n = Lk 4 2 - 13 .
See note on Mt 4 2 . Probably not borrowed from a

common written source.

5 1 - 12 Sermon. - Lk 6 17 - 2 - 23 .

r39b 40. 42 6 29 30 .

5 42b 6 34. 35]

5 44 n 6 27a 28b .

t-45 6 35b

3 J&gt; *

-46 6 32 .

5 47 6^

.48 6 36 .

7 3-5 M 6 41 42 .

7 12 6 31 .

7 16 6**.

7 18 6

7 21 6".

7 24-27 ^ 6 47-49.

These parallels suggest that Mt. and Lk. had before
them different recensions of the Sermon on the Mount.
See p. 70.

5^ a Sermon. =Lk i^ 4 - 3 *.

5 15 ii 33 -

5 18 ,. 16".

1-25.26 T , 57-59

5 12 .

5 32 i6 18 .

6 8 Cf. I2 3 .

619-21 I2 33 - 34 .

622.23 " JJ34.35.

6 24 l6 13 .

625-34 ^ ! 2 22-31 t

77-11 Tr9-13

7 ii.

13. 14 I7 24 .

y22. 23 I3 25 27 .

It will be seen that Mt. has in close connection sayings

which in Lk. appear in different contexts. There is

also a good deal of divergence in language. The

former fact makes it unlikely that these sayings were

1 Cf. Mk 9 W .

xlii THE GOSPEL ACCORDING TO S. MATTHEW

drawn from a common written source unless it were a
document containing detached sayings and groups of
sayings. The latter fact suggests diversity of source.
Mt 8 11 12 East and West. = Lk i 3 28 - 30 .

8 5 13 Centurion. 7 1 10 .

Not from a common source, but either from oral
tradition or from independent written sources. See
note on Mt 8 5 13 .

gi9-22 TWO aspirants. 9 67 60 .

Not from a common source. See note on Mt 8 19 .
982-34 1 Beelzeboul. Lku 14 .

9 37.38 Labourers few. io 2 .

io lob Charge to the Twelve. io 7b .

io 5 - 6 .

io 15 ," io 12 .

I0 16a I O 3 .

I0 24. 25 6 40 .

I0 26 " 33 ," I2 2 9 .

I0 34-36 I2 51 53 .

Not from a common written source, but from oral
tradition or from different written sources. Or Lk.
has been influenced by Mt. See the commentary.
1 1*- The Baptist 7 18 21 -

7 22-28.

ii 12 - 13 i6 16 .

II 16-19 |f 7 31-35.

U 21-23* M I0 13 15 .

11^ IO 12 .

H25-27 jf I0 21 22 .

Not from a common written source, but from independent

written sources. See the commentary.
I2 11 Lost sheep. i4 5 -

Not from a common written source.
I2 22.23 Beelzeboul. ^ n 14 .

The similarity here may be accidental. See note on.
I2 27.28 Beelzeboul. IT 10.20.

I2 3 II 28 -

I2 32 I2 10 .

33-35

i2 38 Sign. ii 16 .

39.40

I2 II 31 -

I2 43-45 , 124-26.

THE SOURCES OF THE GOSPEL xliii

From independent written sources. See note on Mt I2 22 .

Mt i3 16 - ir Blessed are your eyes. Lk io 23 - 24 .

From independent sources.

1 3 3 Leaven. 1 3 20 - 21 .

From a common written source. Or Luke has been

influenced by Matthew.

I5 14 Blind leading blind. 6 89 .
Independent fragments.

i7 20t Grain of mustard seed. i7 6t .

i8 12 14 Lost sheep. i5 4 7 .

Independent versions of the parable. See the commentary.
i8 7 Offences. i; 1 .

i8 15 Forgiveness. i7 8 .

i8 21 - 22 i7 4 -

Independent written sources. Or Luke may have been
influenced by Matthew. See note on Mt i8 15 .

2I S2? ^29.30.

Independent.

2I 44T 2O 18 .

But the verse is probably spurious in Mt. See note.

22 85-40i The Great Commandment. io 25 27 .

3 4 Denunciation of Pharisees. n 46b .

2 3 i 2 i 4 n 1 8".

23 14 ii 52 -

2 3 23 ii 42 -

23 25.26 f&gt; II 39 41 .

23 27.28 f| II 44.

r 47. 48

34-36 TT 49-51

.. 1 1

23 37-39 &gt;f I3 84.35.

Not from a common written source. See note on Mt 23!.

24 23. 26-28 End Q f WQr ld. I J. 24. 37.

24 37-39 j? I7 26.27.30.

24 40.41 ^ I7 34.35.

From independent sources.
24 43 51 End of world. i2 39 46 .

Perhaps from a common written source.
25i 4 -3 Talents. ig 11 " 28 .

Independent versions of the parable.

It will be seen that the material tabulated above falls into two
groups. A. A few narrative sections :

Mt 8 5 - 13 = Lk 7 1 10 The Centurion.

8 19 22 = 9 57 60 The two aspirants.

I2 22 23 , cf. 9 32 - 83 = n 14 The dumb devil
1 Cf. Mk i a 28 84 .

xliv

THE GOSPEL ACCORDING TO S. MATTHEW

Mt I2 38
~~ 35-40

= Lk ii 16 Request for a sign.

I0 25-27 The great commandment
To which may be added

Mt 3 7 - 12 = Lk 3 7 17 John s preaching.
4 2-n = 4 2-is The temptation.
B. Sayings of Christ.

Some of these are isolated sayings or small groups of sayings
which occur in different contexts in the two Gospels : e.g. :

= Lk i 4 34 .

* Mt 5 13

C 15

C 18

c 25-26

5 82
6 8

69-18

6 19-21

6 22-23

6 24

6 25-34

7 7-ll

7 13-14

* 22-23

gll-12

I0 24-25

I0 26-33

I0 34-36

I0 37-38

I0 39

12^

, 3 16-17

T 5 14

2I 32t

2 I 44

23 12

23 87-89

24 43-51

Cf.

i6 17 .

I2 57-5.

i6 18 .

I2 3 .
II 1 " 4 .

,33-34

12-
I 1

34-35

i6 13 .

22-31.
9-13

? 24 .

26-27

6 4 .

2-9,
51-53

26-27

i7 33 .
i4 5 -

I0 23 24 .

6 39 .

20 18t .
I 4 n iJ
I3 34-35.
I2 39-46,

In the passages marked * there is, besides the difference of
setting, considerable verbal variation. Note, however, in Mt 6 9 13
= Lk ii 1 - 4 the remarkable agreement in eViouVios. In the passages
marked t there is very close verbal agreement, with occasional
variation.

So far as these passages go, the divergence in setting, combined
with the differences of language, are adverse to the theory of a
common Greek source, unless that were a collection of detached
sayings or groups of sayings. The few passages marked t might

THE SOURCES OF THE GOSPEL xlv

be explained by the view that Luke was acquainted with Matthew,
and was sometimes influenced by his language, or by the view that
the different sources used by the two Evangelists contained these
sections, the agreement in language being due to derivation from
a document lying behind the sources of our two Gospels.

Other passages, however, present more difficulty, since the
agreement is greater in extent ; e.g. :

(1) The Sermon on the Mount, Mt 5-7 = Lk 6.

(2) The charge to the Twelve, 10 = 9. 10.

(3) The discourse about the Baptist, n = 7. 10.

(4) The discourse about Beelzeboul, 12 = n.

(5) The denunciation of the Pharisees, 23 = n.

(6) The discourse about the last things, 24 = 17.

In the Sermon on the Mount there is very substantial agree
ment combined with, as, e.g., in the Beatitudes, remarkable diverg
ence. The charge to the Twelve is remarkable, because Mt.
has expanded and enlarged Mk. s short charge. Lk. in the parallel
to Mt. borrows ML, but has one or two agreements with Mt.
against Mk. But in the next chapter he gives a charge to the
Seventy which agrees in many respects with Mt. s expansion of
Mk.

In the discourse about the Baptist there is great verbal agree
ment. In the sayings of denunciation of the Pharisees the context
is different, but there is great verbal agreement. The discourse
about Beelzeboul has remarkable features. If Lk. were non
existent, it might be supposed that Mt. had expanded Mk., adding
a further section dealing with the request for a sign. But Lk.,
who omits Mk. s discourse from its proper place in his Gospel,
inserts later a discourse similar to that of Mt. s, but places at the
beginning of it both the charge of casting out devils by the aid
of Beelzeboul and the request for a sign, thus weaving Mt. s two
consecutive discourses into one. The discourse about the last
things in Mt 24 contains several sayings which Lk. has in a
different context but in similar language in ch. 1 7.

We may now take into consideration the whole of the sayings
common to the two Gospels.

The following theories have been put forward to account for
their agreement :

(i) "Both Evangelists drew from a common written source."
This is a natural way of explaining the fact that the two Gospels
have so many sayings in common; and if they contained these
sayings and no others, the conclusion that they drew from a
common written source would be almost irresistible. But the
fact that in both Gospels there are found many sayings not pre
served elsewhere, considerably weakens the argument. For the
fact that they both record many similar or identical sayings may be

xlvi THE GOSPEL ACCORDING TO S. MATTHEW

equally well explained by the probability that these were the best
known and most widely current sayings of Christ in the early Church.

Against this theory of a common written source may be urged
the following objections :

(a) It is almost impossible to reconstruct any sort of written
document out of the common material unless indeed it were a
series of isolated and detached sayings, or short groups of sayings.
If the two Evangelists had before them a common written source
containing discourses and parables connected with incidents, how
is it that they differ so widely in the general order in which they
record these sayings, and very often in the context or occasion to
which they assign them ? In following S. Mark the editor of the
first Gospel rarely transfers sayings from one context to another.

(b*) If, however, it be supposed that the alleged source was a
collection of detached sayings, the variation in language is still to
be accounted for. However, it is true that in following S. Mark
the editor of the first Gospel not infrequently alters the words of
Christ s sayings. Cf. e.g. :

Mt 8 4 TO SJjpOV. Mk I 44 TTf.pl TOV Ka$tt/3J/XOl) CTOV.

9c. 2 8 StaA.oy6 ecr0e.

2 11 Kpd/3a.TTOV.

9 15 TTfvOfLV. 2

9 16 7Ti/3aA.Xet. 2 21

I3 32 lv rots /cAaSoi? auTOV. 4 32 vrro rrjv cr/aav avrov.

And it might be urged that he (and perhaps S. Luke also) has
sometimes departed from the phraseology of the alleged source.
But, taken as a whole, the variation in language in these sayings
common to Mt. and Lk. suggests rather independent sources than
revision of a common source, and in some cases the former
alternative is necessary if Wellhausen l is right in explaining the
variations which occur in them as due to translation from an
Aramaic original. For his suggestion that the two Evangelists
had access not only to a Greek translation of the supposed
common written source, but also to the Aramaic original, is a
clumsy theory. It is simpler to suppose that the two Evangelists
drew from different Greek sources. 2

(2) "Both Evangelists drew from oral tradition." There is a
great deal to be said in favour of this, for it will be remembered that
we are dealing with groups of sayings, parables, or discourses which
would be easily retained in the memory. And amongst the Jews,
as to-day amongst the Chinese, the current educational methods

1 Einleitung, p. 36.

2 I welcome a tendency in Germany to speak doubtfully about the material
to be assigned to the alleged common source. Cf. Harnack : " ich zweifle
nicht das Manches, was Matth. und Luk. gemeinsam ist und daher aus dieser
Quelle stammen konnte, nicht auf sie zurlickgeht, sondern einen anderen
Ursprung hat," Lukas der Arzt, p. 108, Anm. I.

THE SOURCES OF THE GOSPEL xlvii

trained the memory to retain masses of teaching. When Josephus
(c. Apion. ii. 19) says that "if anybody ask any one of our people
about our laws, he will more readily tell them all than he will tell
his own name," he may have generalised too far, but there is
every probability that Christian converts in the early Church knew
by heart sayings and parables which had been taught to them as
traditional sayings of the Master.

However, there is little need to force the oral tradition theory
to cover all the facts presented by the agreement between Mt. and
Lk., because there is reason to think that both writers used written
sources.

(3) "The two Evangelists drew from independent written
sources." It is quite unlikely that when these editors drew up their
Gospels, S. Mark s writing was the only written source before them.
So far as S. Luke is concerned, he distinctly implies that there were
many evangelic writings. And, indeed, nothing is in itself more
probable than that sayings, parables, and discourses of Christ
should have been committed to writing at a very early period.
Not, of course, necessarily for wide publication, but for private use,
or for communication by letter, or for the use of Christian teachers
and preachers. The assertions frequently made, that the Christian
eschatological doctrine would have acted as a prejudice against
writing down the words of Christ, and that the Jewish scruple
about committing the oral law or the targums to writing would
have transferred itself to the early Christian community and the
teaching of their Master, are purely conjectural, and without founda
tion. We are dealing with a society in which, as the letters of the
New Testament show, writing was well known and in common use. 1
In every Christian community there would probably be found
individuals who possessed in writing some of the words of Christ.

(4) S. Luke was acquainted with the first Gospel. This is at
present a view very much out of favour amongst critical writers,
But there is much to be said for it. S. Luke may well have read
the first Gospel and been influenced by its phraseology, and here
and there by its arrangement of sayings. On the other hand, its
Jewish-Christian colouring, its anti-Jewish polemic, its artificial
grouping of Christ s sayings, may well have seemed to S. Luke to
be features in it which it was undesirable to imitate. The popular
supposition, that if he had been acquainted with it he could not
have omitted from his Gospel anything that the editor of the first
Gospel had recorded, is an entirely conjectural and unnecessary
fiction. There is no reason to suppose that he intended, any
more than the author of the Fourth Gospel, to record everything
that tradition handed down of the sayings and acts of Christ. On

1 In Oxyrhynchus Papyri, 1-4, there are about twenty-eight private letters of
the first cent. ; in Faytim Towns about twenty.

xlviii THE GOSPEL ACCORDING TO S. MATTHEW

the other hand, the fact that he had read the first Gospel amongst
many other evangelic writings would sometimes explain agree
ments in language and arrangement between the two Gospels in
matter common to them. It would also explain another feature.
In matter parallel to S. Mark, where they are presumably copying
the second Gospel, they often agree in omission or in alteration of
a word or phrase against S. Mark. For this there are probably
several co-operating causes. In part, they may independently agree
in revising the second Gospel. Again, the copies of S. Mark
which lay before them may have been recensions 1 of the second
Gospel differing from that which has come down to us, but
agreeing in some of those points in which Mt. and Lk. agree
against Mk. Further, the second Gospel may have undergone
revision since its use by the first and third Evangelists, or the agree
ments of Mt. and Lk. against Mk. may in part be due to textual
assimilation of one of these Gospels to the other. But, lastly,
some of these agreements may be due to the fact that Lk. has
read the first Gospel, and was influenced by its phraseology even
where he had Mk. before him, and was reproducing it.

If, now, we ask how far these hypotheses can be applied to the
matter tabulated above, we shall find the theory of a single written
source unsatisfactory. Variation in order, in setting, and in
language all alike are evidence against the use of such a source.
And what can be more uncritical than to heap together in one
amorphous and conjectural document a number of sayings simply
because they occur in two Gospels ? Is there any more reason
for supposing that they come from one document than for assigning
them to a number of sources ? It is urged that, whereas other
written sources are entirely conjectural, we do know of one
source the writing of which 2 Papias speaks. But not only does an
earlier writer than Papias speak of many who had undertaken to
draw up evangelical records (Luke i 1 ), but the reconstruction
of the Aramaic document mentioned by Papias out of the material
common to Mt. and Lk. is an impossible task. Let us assume
that the two writers had before them the same translation. Why
then do they present its contents in such different methods?
Why does Mt. mass together in the Sermon on the Mount sayings
which Lk. distributes over chs. 11-16? Why does Mt. give us
nine beatitudes, whilst Lk. has four blessings, counterbalanced by
four woes ? Why does Mt. place the Lord s Prayer in the Sermon,
whilst Lk. records it in quite a different connection, and in a
shorter form ? Or, allowing that in spite of this arbitrary treat
ment of their source, such a document can be reconstructed, why
then do they so wilfully alter its phraseology ? Upon what sort of
principle did Mt. alter TrpaKropi into vTrypfry (Mt 5 25 , Lk i2 58 ), or

1 Translations of the second Gospel if based on an Aramaic original.

* See p. Ixxviii.

THE SOURCES OF THE GOSPEL xlix

A.67TTOV into KoSpdvTyv (Mt 5 26 , Lk I2 59 ), or oi/crip/AOvts into reAeiot
(Mt 5 48 , Lk 6 36 ), or Kopa/cas into Trereivot TOV ovpavov (Mt 6 26 ,
Lk i2 24 ), or Trvevp.0. aytov into ayaOd (Mt 7 11 , Lk ii 13 ), and the
like ; or for what reason did Lk. make the reverse changes ? What
is needed to explain the variations in order, in context, and in
language between these sayings as they appear in the two Gospels,
is not a single source, but a multiplicity of sources. And if
Wellhausen is right in saying, e.g., that KaOdpLcrov, Mt 23 26 , and
Sore IXerjfjLoo-vvrjv, Lk ii 41 , are derived from an Aramaic original,
how is it possible that in this and similar cases Mt. and Lk. had
before them a Greek document as the source of this and all the
other sayings which they record in common ?

Shall we say, then, that the two writers drew these common
sayings from oral tradition? The counter argument, that they
agree in phraseology to a very remarkable extent, is no good reason
against oral tradition as a source. For there is every probability
that sayings and discourses would be handed down in oral tradition
with just that predominant uniformity of language, varied with
occasional divergence, which the Gospels present to us. Nothing,
e.g., is more likely than that there might be in different parts of the
Christian Church traditional forms of the Sermon on the Mount
the same in general outline but differing in length and varying
very often in expression. If there were any good reason for
denying the existence of a multiplicity of written sources, the con
ception of oral tradition as a source for these sayings would be less
artificial and more agreeable to the data than the hypothesis of a
single written source.

In view, however, of the facts that Mt. demonstrably used one
written source, viz. the second Gospel, and that Lk. professes that
he was acquainted with many, out of which he certainly used one,
viz. S. Mark ; in view, further, of the great probability that
collections of the Lord s words were committed to writing at a
very early date, and of the fact that Papias speaks of one such
collection as made by Matthew the Apostle, it would be arbitrary
to assign all the sayings common to Mt. and Lk. to oral tradition.
Wherever verbal agreement extends over several verses, it may
reasonably be supposed either that Lk. had seen Mt., or that both
writers had before them written sources containing, not, indeed,
identical, but similar sayings. That amongst these written sources
one or more may have been used by both Evangelists is, of course,
possible, but can nowhere be proved with certainty so long as the
possibility remains that the literary link consists in the dependence
of Lk. upon Mt.

If we turn now to the common narrative sections tabulated
on p. xliii f., it may be at once admitted that there are two possible
solutions. Either the verbal agreement is due to the fact that Lk.
d

1 THE GOSPEL ACCORDING TO S. MATTHEW

has been influenced by Mt., or both Evangelists drew from
common sources. The agreement in language in the case of "the
centurion s servant " and of " the two aspirants " is very close.
And this is also the case in the narratives containing the Baptist s
preaching and the Temptation. The incident of " the great
commandment " is still more remarkable. Mt. s account of it
differs considerably from Mk I2 28 34 . Lk. has omitted Mk I2 28 34 ,
but has placed earlier in his Gospel a narrative which has some
points of agreement with Mt, where Mt. differs from Mk. In
all these cases it is a plausible view that the two Evangelists
were using common sources. Is it possible to combine these
narratives with the discourses specified on p. xlv, and possibly
with all the sayings common to the two Gospels, and to reconstruct
a Gospel used by both writers ? Hardly, because the few narrative
sections with which we are dealing, combined with six discourses
and a large number of detached sayings or groups of sayings, seem
insufficient material wherewith to construct a Gospel. And even if
it were done, the question why did the two Evangelists dismember
this document and change the form of the Lord s words, raises
itself again as an insoluble problem. Nor, indeed, is there any real
need for this heaping together into one document a few narratives
and discourses and many sayings, because there is more probability
that Lk., if not Mt., was acquainted with several non-Marcan
documents than there is that he knew of only one writing containing
Gospel material. The Sermon on the Mount is really the crucial
case. Both Evangelists had before them a Sermon, but not
identically the same Sermon ; that is, they were borrowing from
different sources. In the same way it may be supposed that their
sources contained the other sayings, discourses, and narratives
which are substantially common to them both, in forms varying
from close agreement to very considerable variation.

C. MATTER FOUND ONLY IN MATTHEW.
I. 2.

3 14 15 An insertion in Mk. s narrative. Editorial.
4 i3-i6 Quotation.

423-25 Description of Christ s ministry. Editorial.
5 1 - 2 - 4 Sermon on the Mount. Vv. 1 - 2 editorial.

5
5 10

Editorial.
V. 14a editorial

THE SOURCES OF THE GOSPEL

-17

-27. 28

Sermon on the Mount.

38. 39a

Adyou
Sermon on the Mount.

V.* z editorial /.

5 M

6 1 " 7

6 16-18
6 34
^6. 12b
*15

. 20-22

gl. 5a

g!7

n!3a

9 27-31
9 32-34
^S5. 36

io-

5b-8
16b

I0 4
II 1

T I
II

25b.36

20
28-30

5-7
,11. 12a

22. 23
36. 37

i3
i 3
I3

14. 15

24-30

36-43

,, ,, Editorial*

,, Editorial

Quotation.

An insertion in Mk. s narrative.
Editorial.

Healing of two blind men. Editorial.
Cf. Lk 1 1 14 . Healing of a deaf demoniac. Editorial
A description of Christ s ministry. Editorial.
Editorial.
Charge to the Twelve.

Editorial.

Elias. Editorial.

Editorial.

Come unto Me.

An insertion in Mk. s narrative.

but cf. Lie i 4
Quotation.

Cf. Lk ii 14 . Healing of a blind demoniac. Editorial
Every idle word.

Quotation. Editorial.

Editorial, cf. Lk 8 11 .

The Tares.

Quotation.

Explanation of the Tares. V. 86a editorial.

lii

THE GOSPEL ACCORDING TO S. MATTHEW

44
45.46

47-50
51. 52
53
28-31

I5 30-31
l6 2b.3

,617-19
l6 22b

The Hid Treasure.

The Precious Pearl.

The Draw Net.

Every scribe instructed.

Editorial.

S. Peter on the water. An insertion in Mk. s

narrative.
An insertion in Mk. s narrative.

Editorial.

Taking the place of Mk 7 31ff -. Editorial.
An insertion in Mk. s narrative. Editorial (if genuine).
Editorial.
S. Peter and the keys. An insertion in Mk. s

narrative.
Editorial.

T?
l7 24-27

i8 3 - 4
i8 10
1 8"

l8 16-20
, 8 23-35

i9 la

i 9 9

1 910-12

19 28
20 1- 16

2 I 4 5

2 1 10. 11

2 I 14
2I 15b. 16
2 j 19 end
2 j 28-32

2 I 43
2I 44

22 1-H
22 33-34

22 40

An insertion in Mk. s narrative, cf. Lk 17*.

The Stater in the fish s mouth.

As a little child.

An insertion in Mk. s narrative.

One of these little ones.

The Church.

The two debtors.

Editorial.

(ei) fjLrj CTTI TTOpi eta.

Eunuch. Vv. 10 - n editorial.

An insertion in Mk. s narrative, rf. Lk 22 28 - 80 .

The Labourers in the Vineyard. V. 1C&gt; editorial

Quotation.

An insertion in Mk. s narrative.

Editorial

) "

Trapaxpf/^ta. Editorial.
The Two Sons, cf. Lk 7 29 - so .
Editorial.

Editorial if genuine, cf. Lk 2o 18 .
The Marriage Feast.
Editorial.

Denunciation of Pharisees. V. 1 editorial

7b-10
15-22

THE SOURCES OF THE GOSPEL liii

23 82 - 33 Denunciation of Pharisees.

2410-12 F a i se prophets.

24 20 /j.r)8f. o-a/?/3aTo&gt;.

24 30a Sign of the Son of Man. Editorial.

25 1 - 13 The Ten Virgins.

25 14 - 30 Cf. Lk i 9 n - 28 .

2 5 3i-4 The sheep and the Goats&gt;

26 1 Editorial.

26 44

2 6 50

2552-54 An insertion in Mk. s narrative. Editorial.

278-10 Judas and the blood money.

27 9. 10 Quotation.

27 19 Pilate s wife.

2 7 24. 25 Pilate washes his hands.

27 36 Editorial.

2 7 5ib-53 -phe resurrection of the dead Saints.
27 62-66 The sealing of the Tomb.
2 31 end 2-4 Editorial.
2311-15 The bribing of the guard.
2 gie-20 Christ s last words.
This may be classified as follows :

(a) Editorial I 1 17 3 14 - 15 4 23 25 cjl-2. 13a. Ha. 33 y28a 8l-5a 9 26. 27-311
82-34. 35-36 IO 2a j jla. 12-14. 20 I2 22-23 j.^14-15. 18. 86a. 53 jc 23-25. 30-31 ^b-S.

(if genuine) llb 12 - 22b 176-7.13 I9 ia. 10-11 2O i6 2 i 14 - i9 nd 43. 44 (if genuine)

22 33.34 23! 24 30a ggl. 44. 52-54 27 36.43 2 gl e&lt;l &gt;pv]&lt;rai TOV TC&lt;OV, 2 4 .

i 1 17 is a compilation of the editor, and 4 23 - 25 and 925.360 are
from his hand. 3 14 - 15 is inserted by him into a section from Mk.,
but may, of course, rest on tradition. 5 1 - 2 are probably due to him.
For 5i3 a -i4a-33 S ee the notes. 7 28a and the similar formulas n la
i3 53 191* and 26 1 are probably from his hand. 8 1 and perhaps **,
see p. 73, are editorial connecting links. 9 26 and 31 are due to the
editor, and 928-30.32-34 ma y j^ n j s WOT ^ t I0 2a j s an editorial link.
So is ii 20 probably, n 12 14 is probably due to the editor, but
13-14 embody traditional logia. i 2 22 - 23 may be the editor s work.
i3 14 " 15 are from his hand, and so is i3 18 , and probably 36a . it; 23 25
may be his work, or may rest upon a non-Marcan source. 1580-31
are due to him. i6 2b 3 and 2I 44 are from his hand if they are
genuine. i6 llb 12 are his work, and so is i6 22b . i7 6 7 are due to
revision of Mk. ig lQ is probably editorial, and so less probably
is v. 11 . 2o 16 is an editorial repetition of i9 30 . 2i 14 is due to
editorial revision of Mk. 2i 15b 16 may be due to tradition. 2i 19
/cat eit]pdv(h) Trapa^prj/j.a rj crvKrj, is editorial, and so is v. 43 . 23 1 is
due to the editor. So probably are 24 30a 26 44 - 52 - 54 . 27 43 is in
serted by him, and 28 lend to 4 are due to revision of Mk.

liv THE GOSPEL ACCORDING TO S. MATTHEW

(b) Sayings inserted into a section borrowed from Mk. :

-14-15 g!3a I2 5-7. ll-12a jj-12-13. 23-25 j 52-8. 17-19 ^20 I g 4 -l
jqlO-12. 28 2I 15b-16. 43 2 ^10-12. 30a 2^52-54^

(&lt;:) Sayings peculiar to this Gospel in one of the great dis
courses formed by the editor on the basis of short discourses
recorded by Mk., or in the Sermon on the Mount, or in chs. 1 1
or 23.

j-4. 5. 7. 8. 9. 10. 14. 16. 17. 19-20. 21-24. 27-28. 31. 33-37. 38-39a. 41. 4S t

61-7. 8. lOb. 13b. 16-18. 34 &gt;

6. 12b. 15. 19. 20-22 &lt;

I0 5b-8. lOb. 16b. 23. 25b. 36. 41.

j j 14. 28-30^

I2 36-37.

j .,24-30. 36-43. 44. 45-46. 47-50. 51 -53

jg3. 4. 10. 14. 16-20. 23-35^

2 ^1-3. 5. 7b-ll. 15-22. 24. 28. 32-33^

2cl-13. 14-30. 31-46^

(d) Other sayings :

2O 1-16 2I 28-32 22 1 " 14

(e) Incidents :

! 18-25 2. lA 28 31 1724-27 2I 10. 11 2 652-54t 2 -3-10. 19. 24-25. 51a 53.
62-66 2 g9-10. 11-15. 16-20^

(f) Quotations from the Old Testament :

j23 2 15. 18. 23 ^IS-ie 317 I2 17-21 I ^5 2I 4. 5 2 y9_

It will be noticed that the great majority of the sayings tabu
lated under b and c have a common character. They are (a)
parabolic, or (ft) anti-Pharisaic, or (c] strongly Jewish-Christian, or
(d) couched in Jewish phraseology.

Thus (a) Parables :

T ,24-30. 36-43. 44. 45-46. 47-60 jg23-35 2Q 1-16 22 M4 2 ^1-13. 14^ Jf we

count 25 1-3 as one section, all these parables are introduced by
similar formulas of a type which finds parallels in the Rabbinical
literature. I3 24 fi/xouoflr;, 31.44.45.47 5^0^ cVriV, i8 23 W^OKO^T;, 2O 1
6/AOt a ecrnV, 22 1 (O/AOIOJ^T/, 25 1 ror o^oKu^o-crai. In all except the
last the subject is 17 /3acriA.ei a TWV ovpavuv.

(b) Anti-Pharisaic :
5 20 "except your righteousness surpass that of the

scribes and Pharisees."
51-8. ie-18 j&gt;y the " hypocrites " of this section the Pharisees are

no doubt intended.

9 13a "mercy and not sacrifice," cf. v. 11 .
io 25b It was the Pharisees (i2 24 ) who called the master ol

the house Beelzeboul.
I2 5-T occur in an anti-Pharisaic context, cf. 12*.

THE SOURCES OF THE GOSPEL lv

I2 n-i2a a j so j n an anti-Pharisaic context.

jcji2-i3 t h e Pharisees are blind guides.

2i 43 "the kingdom shall be taken from you." Cf. v. 46

"the chief priests and the Pharisees."
23 i-3. 5. Tb-ii. 15-22. 24. 28. 32-33 are directly anti-Pharisaic.

(c] Jewish-Christian :

5 17. 19. 21-22. 27-28. 31. 33-37. 38-39a. 43. The Mosaic law tO be "ful

filled," not destroyed.

^ 23-24 TQ OvcrLOL(TTrjpiOV.

5 32 TrapeKTos Ao yov Tropi/eias represents Christ as reaffirm

ing the Mosaic law.

giob Thy w in b e d onej a Jewish prayer.

7 6 " swine " = the Gentiles ?.

yi2b Emphasis on the law and the prophets.

7 15 "false prophets."

7 22 "prophesied."

I0 5b-8. 23 g ee note Qn IQ ^

io 41 " a prophet."

i3 52 "every scribe."

l5 23-24 tt I was not sent but to the lost sh of the house of

Israel."

i8 16 " two witnesses " to conform to the law.

I9 9 (i) /XT) 7rt iropj/eia represents Christ as reaffirming

the Mosaic law.

i9 28 "judging the twelve tribes of Israel."
24 20 //^Se cra/?^aro). The Mosaic law is to be observed. 1

(d] Coloured by Jewish phraseology :

5 4 See note.

5 5 =Ps 3 6H(LXX).
5 7 - 8 - 9 - See notes.

5 17 fiacriXeia TOJV ovpavwv.

5 TOV Tra.Tf.pa vfji&v TOV tV ro^s ovpavoit.

7 6 TOtS KV(Tt

28-so See notes.

j 2 36-37 gy ^gpoi KptCT0)5.

I6 17 - 1 * crapl /cat at/u.a 6 Trcm/p 6 ev rot? ovpavots TruXai a

rr]&lt;s pacrtXetas TOJI/ ovpavwv ST^O"^? Xvcrr^?, and
the contrast CTTI rr^s y^? eV TOIS oupavots.

1 8 3- 4 ev TT^ /?acrtAei a TCJUV ovpavoij/.

iS 1 ^ TOV Trarpos /xov TOV i/ ovpavois.

i8 14 Of.\r^.a e//,7rpoo-#ev TOV TraTpos /&gt;tov TOV eV ovpavor?.

1 The editor probably inserted /n/S^ ffappdry into Mk 13^ because he found
a saying with this addition in the Logia. In the same way he has inserted (ef)
^ twl iropvdq., ig 9 , into Mk io 11 , because a parallel saying which he has in
serted in 5 32 was to be found in the Logia with a similar limitation.

Ivt THE GOSPEL ACCORDING TO S. MATTHEW

jgie-20 "Two witnesses," "binding and loosing," "earth and
heaven," " My Father who is in heaven."

I9 28 ei&gt; rrj TroAiyycj/ecria orav Ka6iO"Q 6 vios TOV avOpuirov eVi

Opovov So^s avrov.

To these may be added 8 11 12 , which is Jewish-Christian (" with
Abraham, and Isaac, and Jacob"), and anti-Pharisaic ("the sons of
the kingdom ") in character, and which seems to have been inserted
by the editor into its present context.

The following phrases are characteristic of these passages :
(l) fj )3acriAa rS&gt;v ovpavwv, 510. 19 (2). 20 gn IO 7 ^24.44.45.47.52 l6 19
X g3. 4. 23 j^i2 20 i 22 2 2^ \Ve m ight on that account add to our
list 5 3 , which differs in language from Lk 6 20 ; 7 21 , which differs from
Lk 6 46 ; ii 12 , which differs from Lk i6 16 ; and 23 13 , which differs from
Lk ii 62 . The phrase occurs in these passages 23 times, and else
where in the Gospel 9 times, viz. 3 2 4 17 n 11 1311-31.33 x gi
i9 14 - 23 . In 3 2 4 17 i3 n -3H igi 1914. 23 t he editor has inserted the
phrase into Marcan passages. The two remaining verses, n 11 and
i3 33 , might, with some probability, be added to our list.

(2) Trarrjp 6 V (rots) ovpavols :

5 16 6 1 i6 17 i8 10 - 14 - 19 .

We might on this account add to our list 5 45 (which differs from
Lk 6 35 ) 6 9 7 11 - 21 io 32 - 33 . The phrase only occurs besides in i2 50 ,
where it is substituted for Mk. s TOV Oeov.

(3) TTOLTyp 6 OVpaj/lOS :

i5 13 i8 35 23 .

We might on this account add to the list 5 48 (which differs from
Lk 6 36 ) 6 14 - 26 - 32 . The phrase occurs nowhere else.

(4) TraTTjp rj/Jiwv, v/xoiv, o"ov, aurcov :

^16 51. 4. 6 (2). 8. 18 (2) j^S 2 ^.

We might on this account add 5 45 - 48 6 9 - 14 - 15 - 26 - 32 7" and io 29 ,
which differs from Lk i2 6 .

It is not unreasonable to suppose that these verses, character
ised as they are for the most part by special features, and dis
tinguished by the use of two or three striking Jewish phrases,
came as a whole, or in large part, from a single source. 1 And
here, if anywhere, the information of Papias can assist us. He
speaks of a compilation put together in Hebrew or Aramaic by
Matthew containing ra Xoyta. On the other hand, we find in our
Gospel a number of sayings of marked Palestinian characteristics
and phraseology. If the editor of the Gospel borrowed these
from the Matthaean document, whether it lay before him in its
original form or in a Greek translation, we have at once an
explanation of the reason why the name Matthew attached itself

1 Cf. E. De Witt Burton, Principles of Literary Criticism and the Synoptit
Problem, p. 41. I have been much indebted to this book.

THE SOURCES OF THE GOSPEL Ivii

to the first Gospel, of which these sayings form a substantial
proportion. Of course, if there be sufficient reason for supposing
that the editor used this Matthaean source, it will then be probable
that he borrowed from it some of the sayings which he has in
common with Lk., but in a different form and context. Whilst he
drew them from a Greek translation of the Logia, Lk. will have
drawn them from other sources into which they had passed from
the Matthsean collection. The following would be not out of
harmony with the tenor of many of the Logian sayings :

5 18 " not a jot or tittle to pass from the law." Cf. Lk i6 17 .

5 32 Cf. Lk i6 18 , who has not the limitation Trape/cros Xoyov

iropvetas.

6 9 " 13 the Lord s Prayer. The prayer as found in a different
context in Lk n 1 4 , has lost some of its Jewish
colouring.

, 3 i6-i7 Trpo^rJTai KOI Si /ccuot is Jewish. The verses occur
in a different context in Lk io 23 24 with /fao-tXas for

SlKdlOl.

2 3 4. 23. 25-26. 27. 29-si. 34-86. All anti-Pharisaic. Cf. Lk ii 39 - 52 in

a different context.

5 12 Anti-Pharisaic: " they persecuted the prophets." Cf. 23 32 33 .
I Venture, therefore, to assign the following to the Matthsean
Logia :

* t-3-12.

* ^is-w Probably not in Sermon.

* 17-20.

* -21-24.

tj25-26 Probably not in Sermon.

* c 27-28.

-29-30 Probably not in Sermon.

* c31-32.

* c-33-37.

* - 38-42.

* 6 1 " 4 .

* 6 7 15 Perhaps not in Sermon.

* 616-18,

6 19 33 Probably not in Sermon.

,1 6

7 6 Probably not in Sermon.
y7-n Probably not in Sermon.

7 i3-i4 Probably not in Sermon.

Iviii THE GOSPEL ACCORDING TO S. MATTHEW

* 8H-12.

* 9 18.

9 37-38 t

* I0 5b - 8 .

* I0 23 .

* io 24 25 Not in this connection.
I0 26-33 Not - m this connection.
IO 34-4i Not in this connection.
jj2-30 Not necessarily in this order.

11 12

I2 25-45 N ot necessarily in this order.

I3 16-17

* 24-30

* I 3 31-43.

* i3 44 -

* j -j45-46 4

* j 3 47-5o]

* .51-52

* i6i 7 -i

* i7 2 .

* 1 83-*.

* 1 8io.

! 8 12-18.

* 1 81 4 .

* ! 815-20.
l8 21-22.

* x 823-35.

* I9 10-12.

I9 1

1-16

[16.
2 ! 28-32.

2 I 43 .

22 ]

,1-14

22
*

35-40

23 Not necessarily in this ord.

43-51

THE SOURCES OF THE GOSPEL lix

25 14 - 30

2 c
* 2 6 52 54t

Of course, much that is here assigned to the Logia may have
come from other sources. The passages marked with an asterisk
are in the main peculiar to Mt., and have the Palestinian character
istics referred to above. These may be assigned to the Logia with
much probability. The remaining passages are for the most part
found also in Lk. But his variations in setting and language
make it probable that he drew them from other sources than the
Logia. And, to some extent, he may have been influenced by
reminiscence of the first Gospel.

We must, therefore, think of the Matthaean Logia as a collection
of Christ s sayings containing isolated sayings, sayings grouped into
discourses, and parables. If there was any particular arrangement
or order observed, it is, of course, not possible now to rediscover
it. One of the longer discourses was probably the Sermon on the
Mount ; but as this now stands in the first Gospel, it has been
enlarged by the editor, who has inserted into it sayings from other
parts of the Logia. There were also in all probability a group of
eschatological sayings, and groups of parables. The original
language was either Hebrew or Aramaic. Papias calls it E/?pai8i
o) ; Irenseus, ry iBia avrcov (01 c E/2patot) SiaAe/cTu&gt; ; Eusebius,
yAwrn? ; and Origen speaks of the Gospel as ypd^aa-iv
o-wTTay/&gt;teVov. On historical as well as philological
grounds it is probable that the language was rather Aramaic than
Hebrew. When the editor of the first Gospel used it, it had
already been translated into Greek. The fact that he was using
a Greek rendering of S. Mark s (probably originally Aramaic)
Gospel does not, of course, preclude the possibility that he may
have had the Aramaic Logia before him, but suggests that this was
not the case. A stronger argument is the fact that some of the
many sayings which Mt. and Lk. have in common agree very
closely in language. This is not best accounted for by the theory
that both Mt. and Lk. used a common Greek translation of the
Logia, nor by the view that Lk. is dependent on Mt. Rather, the
editor of the first Gospel used a Greek translation of the Logia.
Then other translations were made, and from these excerpts and
groups of sayings passed into the " many " evangelic writings with
which Lk. was acquainted. This accounts for the fact that Lk.
had before him, or was acquainted with, sources containing sayings
and groups of sayings which are often nearly identical with sayings
contained in the first Gospel, and yet frequently differ from them.
The Logian sayings must have passed through several stages of
transmission before they reached Lk., whilst Mt. drew from a
translation of the original collection. Wellhausen has rightly seen

Ix THE GOSPEL ACCORDING TO S. MATTHEW

that some features in sayings common to Mt. and Lk. cannot be
explained without reference to an Aramaic original (Ein/eitung,
p. 36). Since, however, he clings to the theory that the verbal
agreement in many of these sayings forces us to suppose that
they used a common Greek source, he is obliged to hazard the
complicated and unnecessary conjecture that the two Evangelists
sometimes altered their Greek original and sometimes substituted
for it a new translation from the original Aramaic (p. 68). But, as
I have already shown, the great amount of disagreement in sub
stance, in setting, in order, and in language between Mt. and Lk. in
these sayings is only explicable if they were not directly using a
common source. Mt. drew directly from a Greek translation of
the Logia. Other translations were also made, and from these the
Logian sayings passed in a form substantially agreeing, whilst
often slightly differing in language, into the evangelic writings of
the Church.

Hence, when Lk. wrote his Gospel, he found these sayings
dispersed in many quarters. Some of them, e.g. the Beatitudes
and the Lord s Prayer, had passed through many stages since they
were first extracted from the Logia. Others had suffered but little
change. If at times the agreement in language between Mt. and
Lk. seems remarkably close, it must be borne in mind that Lk.
may well have read the first Gospel, and have been sometimes
influenced by it.

The narrative sections tabulated above under (&lt;?) call for special
consideration, since it is unlikely that they came from the same
source as the sayings just discussed. The narratives contained in

! 18-25 2 1-12. 13-23 I4 28-31 jy 24-27 2I 10 11 2 y 3-10. 19. 24-25. 51a-53. 62-66 28 11 15 all

look very much like Palestinian traditions. Judgment upon their
date and value must be almost wholly subjective, but to the present
writer they seem to be early in date, or, to say the least, there seem to
be no cogent reasons for placing them late. For i^ 24 27 as written
before the fall of Jerusalem, see Wellhausen, in loc. Whether
they came to the editor in written form, or whether he had himself
collected them in Palestine, it is impossible to conjecture. Some
little evidence might be adduced to show that i 18 ~4 17 came from
a special source which in ^^ overlapped with Mk i 1-15 . E.g. :
(a) The editor of the Gospel shows a distinct tendency to remove
historic presents from a source before him (p. xx). In Mk. there
are 151 such tenses. Of these, 72 are cases of \eyet or Aeyoucnv.
Of the remaining 79 the editor of the first Gospel omits or alters
69, retaining only 10. Yet in 3 1 ~4 17 there are 7 such tenses, 1
viz. 31-13.15 4 5.8(2).ii - -phis would be explicable if the editor
were following a source of which the use of the historic present
was a marked feature.

1 Cf. (fxiivfTai, 2 18 (but B has tydvri) and 2 19 .

THE SOURCES OF THE GOSPEL Ixi

() There are some words and phrases which occur only or
chiefly in this part of the Gospel ; e.g. :
XdOpa, i 19 2 7 .

Ifpoo-oXvfjui, fern, sing., 2 s 3 5t .
Trapayiyv fcrOai, 2 1 3 1 - 13 .
TrvvOdvecrOai., 2 4 .

KCLT ovap, i 20 2 12 - 13 - 19 - 22 . Besides only 27.

7rapaAa/u,/2aj/eii/, 8 times. Besides from Mk 17* 2o 17 26 87 .

Elsewhere, i2 45 i8 16 24 40 - 41 27 27 .
avaxupfZv, 5 times. Elsewhere, 9 24 i2 15 i4 13 is 21 i; 5 .
Karoi/ceti/, twice. Elsewhere, i2 25 23 21 .

The construction di/a^copTyo-avTcuv Se avraiv iSov, I 20 2 1 1S&gt; 19 .

Elsewhere, 9 82 28 11 .

But this evidence is insufficient to prove the existence of a
special written source for this part of the Gospel; and the fact
that the Old Testament quotations in i 18 -2 and in 27 9 - 10 have
probably been introduced by the editor into originally independent
narratives, rather suggests that all the narratives above mentioned
came to the editor as independent traditions, and not from a
document into which they had been collected. 26 52 54 and 3 14 15
may belong to the same cycle of traditions. 28 16 20 is probably
based on the lost ending of Mk. I have thought it advisable not
to confuse these narratives peculiar to Mt. with the few narrative
sections (see p. xliii) common to Mt. and Lk. The former are
marked in the commentary by P ( = Palestinian), the latter by
X ( = unknown source).

The quotations in i 22 23 2 5 - 6 - 15 - 17 18 - 23 4 14 16 8 17 i2 17 " 21 13 35 2i 4 5
27 9 present peculiar difficulties.

(1) Five of them, viz. 4 14 16 8 17 i2 17 21 i3 35 2i 4 - 5 , seem to have
been inserted into or appended to a section of Mk. by the
editor.

(2) Six of them, viz. i 23 2 6 * 15&lt; 17 18 - 23 27, might seem to be an
integral part of the narrative in which they stand.

(3) One of them, 2 23 , cannot be verified.

(4) All of them are introduced by a striking formula :

I 22 TOVTO Se oAov yeyovev Iva. Tr\r)pu)6fi TO ptjQev VTTO TOV Kvptot
Sia TOV Trpo&lt;t&gt;yTov Aeyovros.

2 6 ovrtos yap yeypavrrai Sta TOV 7rpo&lt;f&gt;iJTOV.

2 15 Iva TrXrjpuOf), /c.r.A.

2 17 TOTC lirXrjpwdrj TO pr)6ev Sia Ifpe/Aiov TOV Trpo^^roT)
AeyovTOs.

2 23 OTTWS TrXrjpioOfj TO pf]6ev oia TIOV 7rpo&lt;^^raiv.

4 14 Iva. TrXrjpwOfj TO prjOcv Sta Hcratov TOV Trpo^rov Xcyoi/ros.

8 17 oTrtos TrXypuOy TO pyOcv Bia Hcraiou TOV Trpo&lt;f&gt;rJTOV Atyovros.
i2 17 The same.
i3 35 The same, with the omission of Ho-afov.

Ixii THE GOSPEL ACCORDING TO S. MATTHEW

2 1 4 TOVTO Be yeyoi cv Iva 7r\r)p(i)0rj TO prfBtv oia TOV

A-eyovros.
27 9 Tore 7rX.r]p(i)6r) TO pr)@tv ota lepe/ziou TOV rrpo(f&gt;rJTOv Aeyovros.

(5) i 23 agrees in the main with the LXX; 2 6 seems to be an
independent rendering of the Hebrew ; 2 15 is also a rendering of
the Hebrew; 2 18 is apparently quoted from the LXX, with
reminiscence of the Hebrew in ra re /cva avri}? ; 2 23 cannot be
traced; 4 15 16 is from a Greek Vs, but not from the LXX (see
note, in loc.} ; 8 17 is an independent translation from the Hebrew ;
I2 i7-2i j s f r om the Hebrew, with reminiscence of the LXX in the
last clause, or more probably from a current Greek version, which
is already implied in Mk i 11 ; i3 35 seems to be an independent
translation from the Hebrew, with reminiscence of the LXX in the
first clause; 2i 5 agrees partly with the Hebrew, partly with the
LXX; 27 9 appears to be a free translation, with reminiscence of
the LXX. Further, 2 6 seems to come in the main from Mic 5 1 " 4 ,
with assimilation of the last clause to 2 S 5 2 ; i2 18 from Is 42 1 "*,
with assimilation of the last clause to Hab i 4 (Heb.) ; Mt 2i 5 is a
conflation of Is 62 11 and Zee 9 9 ; 27 9 10 comes from Zee n 13 , but
has probably been influenced by Jer $2 6 ~ 9 .

With these quotations might be compared n 10 , which occurs
also in Mk i 2 , and which therefore seems to have been current in
Christian circles in a form slightly differing from the LXX. Here,
too, there seems to have been a slight assimilation to Ex 23 20 .

It will be seen that there is a good deal of agreement with
the Hebrew against the LXX. This makes it very unlikely that
these quotations are due to the editor. For (a) in the quotations
borrowed by him from Mk. the editor shows a tendency to
assimilate the language more closely to the LXX. The single
exception of change in favour of the Hebrew is Mk i2 30 = Mt 22 37 .
For such assimilation, see Mt i3 15 /cat tao-o/w-at avrovs for Mk. s
Kal afaOrj enrols; Mt I5 8 6 A.aos OVTOS for Mk. s ouro? 6 Xaos ; Mt
19^ adds KOL (7rpoo~}KO\\r)0T]o~eT(u rfi yvvaiKi avrov ; Mt 22 32 adds
et/xt ; Mt 26 31 adds TT}S TTOI/XVT/S. So LXX A. Mt 2y 46 Iva ri for
eis Tt.

(If) In nine quotations not borrowed from Mk., viz. 4*- 7 - 10
cj2i. 27. 38. 43* gi3 =I2 7 2I i6 } there is a general agreement with the
LXX, except in KOL ov, 9 13 =i2 7 , which agrees with Heb. and
LXX A Q against LXX B.

It seems, therefore, probable that the eleven quotations intro
duced by a formula, and also n 10 , were already current when the
editor compiled his work in a Greek form. They may come from
a collection of Old Testament passages regarded as prophecies of
events in the life of the Messiah. In this connection 2 23 is very
important, because it must have originated in Jewish Christian, i.e.
probably in Palestinian, circles.

THE PLAN AND CHARACTERISTICS OF THE GOSPEL Ixiii

THE PLAN AND CHARACTERISTICS OF THE GOSPEL.

In making the second Gospel the framework of his own, the
editor has adopted the general outline and plan of that Gospel,
which is as follows :

A. Mk i 1 " 13 Introductory. The Messiah had been heralded
by the Baptist, had been declared to be the Son of God at His
baptism, and had been prepared for His ministry by temptation.

B. 115-723 Ministry in Galilee.

C. 7 24 ~9 Ministry in the surrounding districts.

This period is marked by the confession of S. Peter, and by
teaching as to Christ s death and resurrection.

D. jo 1 52 The Journey through Perasa to Jerusalem.

E. n-i6 8 The last days of the Messiah s life.

To this general framework the editor prefixes two chapters-
dealing with the genealogy, birth, and three incidents of the
Messiah s childhood. 1

[A. i. 2 Birth and Infancy of the Messiah.]

He then inserts Mk. s introductory section with considerable
expansions.

B. 3 1 -4 11 Preparation for His ministry, [3 7 10 - 12 - 14 " 15 4 s - 11 ].
Passing to Mk. s section B, the editor makes considerable

alterations in the order of Mk i 15 -6 13 . For a detailed examination
of these alterations, see pp. xiii-xvii.
The result is as follows :

C. 4 12 -i5 20 Ministry in Galilee :

(1) Public appearance as a teacher, 4*2-17 [is-iej.

(2) First disciples, 4 18 22 .

(3) Illustrations of His teaching and work :

(a) Preliminary, [423-25-

(b) His teaching, 5 1 -? 29 [s 1 -? 27 "
(e) His work, tf-Q 8 * [8 5 13 - 19 22 9 *i. 32-34-

(4) Extension of His mission in the work of the Twelve,

gS5_ II l rg35b-38 IO 5b-8. 10b. 15-16. 23_jj 11

[(5) Survey of His ministry, n 2 30 ].

(6) Illustrations of His controversies with the Pharisees,

j 2 1-45 T5-7. 17-21. 22-23. 27-28. 30. 32-451

(7) His relations seek Him, I2 46 50 .

(8) Illustrations of His teaching in parables, 13 f 16 17

24-30. 33. 35-521

From this point the editor is entirely guided by the order of
sections as they stand in Mk. [i4 28 " 31 and i5 12 14 are not found
in Mk.].

(9) Various incidents, i3 63 -i5 20 .

1 Passages enclosed in square brackets are interpolations into Mk. s narrative.

Ixiv THE GOSPEL ACCORDING TO S. MATTHEW

In the next sections he follows the order of incidents in Mk. s
section C. Thus :

D. I5 21 -i8 35 Ministry in the neighbourhood of Galilee,

fj c-23-24 j 52-8. 17-19 j~24b-27 z g3-4. 7. 10-35"!

E. 1 9 1 -2o 34 Journey to Jerusalem, [ig 11 - 12 - 28 20 1 15 ].

F. The last days of the Messiah s life, 2i 28 [&gt;i 4 - 5 - 10 - n - 14 16

22 28-32. 43-45 22 1 14 23 (very greatly enlarged from Mk
I2 37b-40\ 24 26 28 25. 26 25 - 52 54 27 3 10 - 19&gt; 24 25 - 43&lt; 52 53 - 62 - 66

2 89-10.11-22].

The life of Christ as thus presented in the Gospel is framed in
an Old Testament setting.

He was the Jewish Messiah descended from Abraham, the
father of the Jewish nation (i 1 , cf. 3), and within narrower limits
from David (i 1 - 20 i2 23 2i 9 - 15 22 42 ). In particular, he was the
Messianic King (2 2 2i 5 2 7 U - 29 - 37 - 42 ), the Messianic Son of God
(3 17 4 6 ii 27 i4 33 i6 16 iy 5 27 54 ), and the Messianic Son of Man.
See pp. Ixxi ff.

Many of the incidents of His life had been foretold by the
prophets. His birth (i 22 - 23 ) by Isaiah, at Bethlehem (2 6 ) by Micah,
Herod s massacre of the children (2 17 - 18 ) by Jeremiah, Christ s
return from Egypt (2 15 ) by Hosea, the settlement of His parents
at Nazara by the prophets, the coming of His herald (3 s ) by
Isaiah, His own mission in Galilee (4 14 16 ) by Isaiah, His work
of mercy in healing the sick (8 17 ) by Isaiah, His avoidance of
publicity (i2 17 ~ 21 ) by Isaiah, His preaching in parables (i3 35 ) by
the Psalmist, and the inability of the people to understand them
(i3 14 ~ 15 ) by Isaiah; His entry as king into Jerusalem (2i 4 ^ 5 ) by
Zechariah, and the use to which the price of His life was put
(27 9 10 ) by "Jeremiah." His betrayal ( 2 6 24 - 54 - 56 ), His desertion
(26 31 ), and many of the incidents of His death and burial had
been foretold in Scripture (2784.35.39.43.57). And of His three
days sojourn in the tomb Jonah was a type, i2 40 .

Three features of the Gospel are prominent as characteristic of
the editor s method :

(a) the grouping of material in 4 23 -i3 into sections illustrative
of different aspects of Christ s ministry.

(&) the massing of sayings into long discourses.

(1) the Sermon on the Mount (5~7 27 ), which seems to

be an expansion of a shorter Sermon found in the
Logia.

(2) the charge to the Twelve (10).

(3) the chapter of parables (13).

^4) the discourse about greatness and forgiveness ( 1 8).
(5) the discourse about the last things (24-25).
These are all ended by a special formula.

THE PLAN AND CHARACTERISTICS OF THE GOSPEL Ixv

We might add :

(6) the discourse about the Baptist (n).

(7) the denunciation of the Pharisees (23).

(8) the parables of warning, 2i 28 -22 14 .

(c} the arrangement of incidents or sayings into numerical
groups.

e.g. three, five, and seven :

three divisions in the genealogy,

three incidents of childhood,

three incidents prior to His ministry,

three temptations,

three illustrations of righteousness,

three prohibitions,

three commands,

three miracles of healing,

three miracles of power,

three miracles of restoration,

threefold "fear not,"

threefold answer to question about
fasting,

three complaints of the Pharisees,

three OVK IVTW pav aios,

three parables of sowing,

three sayings about " little ones,"

three prophetical parables,

three questions,

three parables of warning,

three prayers at Gethsemane,

three denials of S. Peter,

three questions of Pilate,

three incidents which vexed the Pharisees

three petitions in the Lord s Prayer,

three aspirations in the Lord s Prayer,

five great discourses,
ended with a formula.

five illustrations of the fulfilment of the law, 5

seven woes, 23.

Cf. also i2 45 seven demons, i8 21 22 forgiveness seven times,
22 25 seven brethren, i5 34 seven loaves, 37 seven baskets.

Many commentators reckon seven beatitudes in the Sermon
on the Mount, and seven petitions in the Lord s Prayer, and Sir
John Hawkins l reckons ten miracles in S 1 ^ 34 .

For two, cf. the two demoniacs, 8 28 ; two blind men, 2o 30 ; two
false witnesses, 26 60 ; two blind men, 9 27 .
1 Hor. Syn. p. 134.

I".

sH- 11 -

4 1 11 .
6 1 18 .
6 19 -7.
7 7 20 .

gl-15

8 23 - 9 8 .

9 18-34.
I0 26. 28. 31.

9 14 - 17 .
9 1 " 17 .

j 8 6.10. 14.

2I 28 -22".

22 15 40 .

24 43_2 5 30.

2639-44.

2669-75.

2 jl7. 21. 22. 23 p

I2 1 24 .

6 11 13 .
6
5-7 27 10. 13. 1 8. 24-25.

.21-48

Ixvi THE GOSPEL ACCORDING TO S. MATTHEW

THE THEOLOGY OF THE GOSPEL.
A. CHRISTOLOGY.

Jesus was the Messiah of the Old Testament (i 1 ), and was
therefore descended from David and from Abraham (i 1 ). His
ancestral line rose to monarchical power in the person of David
(i 6 ), lost its royal dignity at the time of the Captivity (i 11 ), but
recovered it in the person of Jesus, the anointed Messiah (i 16 ).
Jesus was therefore born as King of the Jews (2 2 ), entered
Jerusalem as its king (2i 4 5 ), and died as a claimant to royal
power (27 11 - 29 - 37 42 ). He was born of a virgin, as the Prophet
Isaiah had foretold (i 22 ), by conception of the Holy Spirit (i 20 ),
so that He could be called God-with-us (i 23 ), or Son of God

( 2 15 3 17 48.6 g29 I4 33 ^5 26 63 ^40.43.54). At H i S baptism the

Spirit of God came down upon Him ; and here, as at the Trans
figuration, He was proclaimed by God to be His Son, the Beloved,
divinely elected (3 17 i; 5 ). He therefore spoke of Himself as
" Son," and of God as " Father " in a unique sense l (i i 27 24 36 ). 2 As
Messiah, He fulfilled the prophecies of the Old Testament. His
supernatural birth (i 22 ), several incidents of His early years
( 2 5. 15. 17. 23^ jji s public ministry in Galilee (4 14 ), His ministry of
healing (8 17 ), His avoidance of publicity (i2 17 ), the misunderstand
ing of His hearers (i3 14 ), His use of parables (i3 35 ), the manner of
His entry into Jerusalem (2i 4 ), His betrayal (26 24 ), His desertion
(26 31 ), His arrest (26 54 - 56 ), and the use to which the money given
for His betrayal was put (27), had all been foretold in the Old
Testament. As Son of God, He cast out demons by the Spirit of
God (i2 28 ). He preached the near advent of the kingdom of
heaven (see below). He performed miracles, chiefly of healing,
but He also cast out demons, raised dead persons to life, walked
on the water on one occasion, and twice fed multitudes with a few
loaves and fishes. He foretold His death and resurrection, and
promised that He would come again in the near future (see below)
to inaugurate the kingdom. He spoke of Himself as the " Son of
Man." As such He had angels at His command (i3 41 24 31 ), and

1 The distinction is also implied in the fact that Christ is represented as
speaking of " My Father," but not of " our Father," except in 6% where the
phrase is put into the mouths of the disciples. Schmidt (The Prophet of
Nazareth, p. 154) argues that "Jesus said neither My Father nor your
Father, but the Father who is in heaven. " But whilst it is true that Christ
may have used Abba ( = the Father) in the sense of " My Father," cf. Mk I4 36
and Dalm. Words, 192, the evidence of the first Gospel, that He spoke of
" your Father" and " their Father," must not be set aside, since it is supported
by the usage of the Jewish literature. Cf. the instances cited on p. 44.
Consequently the absence from the Gospel of "our Father," except in 6 9 , is
very significant ; cf. Dalm. Words, 190.

3 But see note on 24^.

THE THEOLOGY OF THE GOSPEL Ixvii

would come again in glory with angels (i6 27 24 30 ), and sit on the
throne of His glory (ip 28 25 31 ).

Thus three aspects of the Messiah s work are represented in
the Gospel : (i) The work of healing and preaching, which formed
a sort of preparation for the coming kingdom ; (2) the reappear
ance at the end of the age, when He would come again to
inaugurate the kingdom ; (3) His death. This was, from one
point of view, a necessary stage in the development of the divine
purpose. If the Son of Man was to appear on the clouds of
heaven in His kingdom, He must first return to the Father in
heaven to be invested with the divine glory. Thus the Son of
Man " must " suffer (i6 21 ). This was a part of the divine scheme
(i6 23 ). It had been foretold in prophecy (26 24 - 54 ).

But it was something more than a necessary link in a divinely
foreseen chain of events. It had in itself a redemptive aspect.
His blood was " shed for many," that their sins might be forgiven
(26 28 ). This bloodshedding signified the ratification of a covenant
between God and man (26^). The idea presumably is that the
death could be regarded as a sacrifice which once and for all
propitiated God, brought men into a right relation to God, in
virtue of which men could approach Him and be received by Him
without further sacrifices. Hence it can be said that He came for
this very purpose to "give His life a ransom for many" (2o 28 from
Mk io 45 ).

B. THE KINGDOM OF THE HEAVENS.
This phrase occurs in the Gospel 32 times, viz. 3 2 4 17 5 s -

10. 19 (2). 20 y21 gll I0 7 j jll. 12 j-^ll. 24. 31. 44. 45. 47. 52 T 19 jgl. 3. 4. 23
I9 12.14.23.24 ( ^ I2 ^ j^ S 1 S 2 a b C 6, but X B al TOV 0OV) 20 1

22 2 23 14 25 1 . We find also 17 /focriAeta TOV Oeov in i2 28 ig 24
(K B al} 2 1 31 - 43 and 6 33 (E al latt S 2 , but N Bg 1 !*: omit rov 0eov).
This phrase occurs in Mk. 14 times; Mt. 5 times substitutes
fj /Sao-tXeta TOJV oi/oavaiv, and 8 times omits or paraphrases. In the
remaining case, Mk io 25 = Mt ig 24 , both readings are found in
Mt. ; but, in spite of the fact that TWV ovpav&v is not so well attested
as TOV Oeov, there is a strong presumption against the latter, from
the fact that in the 13 other cases the editor omits, paraphrases,
or substitutes TOJV ovpav&v for TOV Oeov. In any case, it is clear
that in i2 28 2i 31 and 43 there must be special reasons for the
occurrence of 17 /3ao-iXcta TOV 0eov. In i2 28 , which finds a parallel
in Lk n 20 , the phrase probably occurred in the source used by
the Evangelist. He would, no doubt, have substituted rwv ovpavuv
if the context had admitted it. But, as will be shown below, he
everywhere uses rj /?acriXeia T&V ovpaj/aiv of the kingdom which
Christ announced as at hand, to be inaugurated when the Son of
Man came on the clouds of heaven. In 1 2 28 the editor found in

Ixviii THE GOSPEL ACCORDING TO S. MATTHEW

his source the words, " But if I by the spirit of God cast out devils,
then the kingdom of God came upon you." Whatever " the
kingdom of God " means here, it clearly has not quite the same
significance as "the kingdom of the heavens " in such passages as
gn I ^45 &lt; The editor therefore retains TOV Oeov to mark the contrast
between " the kingdom of God " as used here, and " the kingdom
of the heavens" as used elsewhere in the Gospel. In 2i 31
fj /3ao-iXeia TOV Oeov is again probably due to the source used. And
here we might have expected the editor to substitute TUJV ovpavwv
with a future verb. "Will go before you into the kingdom of the
heavens " would have given a very good sense. But he is faithful
to his source, which had a present tense, " go before you into the
kingdom of God." It was clear to him that, whatever the phrase
meant, the kingdom here was not quite the same as " the kingdom
of the heavens " as used by him elsewhere in the Gospel, and he
recorded his sense of the difference of meaning by retaining TOV
#o9. In 2 1 43 , on the other hand, 17 /?ao-i\eia TOV Otov is probably
editorial (see the notes). Why, then, does not the editor use TWV
ovpavuv ? Because he wished to explain the taking away of the
vineyard, and the giving it to others ( 41 ). And there was no
phrase which would so well correspond to the vineyard as "the
kingdom of God." " The kingdom " alone would have been too
suggestive of merely earthly political power. " The kingdom of
the heavens," as elsewhere used in the Gospel, had never been,
like the vineyard, entrusted to the Jewish nation. But " the
kingdom of God " might well be used to sum up that whole
revelation of God to the Jewish people which was to be transferred
to others.

We find, further, the simple ^ /WiAet a in 4 23 8 12 g s5 13,
and the following : " His kingdom," 6 33 i3 41 i6 28 ; " Thy kingdom,"
6 10 2o 21 ; "the kingdom of their Father," i3 43 ; "the kingdom of
My Father," 26 29 . For the idea of " the kingdom of heaven" in
Jewish literature, see Dalman, Words, pp. 91 ff. ; Bousset, ReL
Jud. 199 ff. Dalman has shown that in Jewish writings "JTD^D,"
when applied to God, means always the " kingly rule," never
the " kingdom." In other words, it should be translated by
"sovereignty" rather than "kingdom." The "kingly rule" of
God was His divine sovereignty, which governed all things in
heaven and in earth; cf. Ps IO3 19 " His sovereignty ruleth over
all," Dn 4 34 " His dominion is an everlasting dominion, and His
sovereignty from generation to generation," Enoch 842 " Thy
power, and kingship, and greatness abide for ever and ever."
Hence men, in devoting themselves to the service of God, can be
said to choose or accept His sovereignty, cf. Jubilees i2 19 "Thee
and Thy dominion have I chosen"; Mechilta (Ugol.) 384:
" They joyfully agreed to receive the sovereignty " ; and the

THE THEOLOGY OF THE GOSPEL Ixix

service thus accepted is called a "yoke"; cf. Siphri (Ugol.) 916:
" Take upon you the yoke of the sovereignty of heaven."

But the conception of God s sovereignty is an ideal one, and
there is much in life which seems inconsistent with it. The future
would see a universal recognition of it. Hence the idea easily
becomes an eschatological one, and blends with the conception
of the coming Messiah as king. Cf. Dn 7 14 , Sib. Or $* 5 * 6 TOT*.
877 flcuTiXeta, /xeyicrrty aOctvarov /8a&lt;riA }o$ eV avGpunroicn &lt;/&gt;av?rai,
^ KCU rore 877 eeyepei fiacriXiqiov eis ataivas ircxj/ras ZTT av0pwTrov&lt;s ,
Assumption of Moses lo 1 "Then will His kingdom appear through
out all His creation " ; Mechilta (Friedmann) 56* " Then shall God
alone be absolute in all the world, and His sovereignty shall
endure for ever." 1 It is in this eschatological sense that the phrase
is used in this Gospel. Jesus was of the royal line (i 1 16 ). In
Him the Davidic family recovered once again its lost Sovereignty ;
but more than recovered it, for Jesus was the anointed Messiah
(i 16 ). He was bom "King of the Jews" ( 2 2 ). As "king" He
entered Jerusalem (2i 5 ), and as king He suffered (ay 11 - 29 - 37 - 42 ).
As king He would sit upon the throne of His glory to judge all
nations (25 34 - 40 ), cf. Orac. Sib 3 49 50 ^jei 8* dyvos avag Trao^s 7775
(TKrjTrrpa, Kparrjcr^v ts ataii/as a/Travras eTrciyo/xevoio xpoj/oio. The
announcement of the coming kingdom was frequently the subject
of His preaching.

He proclaimed its near advent. It was at hand (4 17 ), and
He bade His disciples make the same proclamation (io r ). This
preaching was an evangel, i.e. good news (4 23 9 85 ). The disciples
were to pray for the coming of the kingdom (6 10 ). It would,
however, not come in the lifetime of the Messiah, but after His
death, when He would come as Son of Man (i6 28 , cf. 21 ). This
coming would usher in the end of this dispensation (2^). It
would take place immediately after the great tribulation (24 29 )
which would accompany the fall of Jerusalem (24 15 - 16 ), i.e. within
the lifetime of that generation (24 34 , cf. i6 28 io 23 ). But God alone
knew the exact day and hour (24 36 ), and the good news must be
preached first to all nations (24 14 , cf. 28 19 ). It seems clear that
the Evangelist saw no obstacle to this preaching being effected
within a very short period (io 23 ). The inauguration of the
kingdom is called the new birth (i9 28 ). Then the Apostles would
sit on twelve thrones, judging the twelve tribes of Israel. They
who should find a place in it were "the pure in heart" (5 8 ), those
who were " persecuted in the cause of righteousness " (5 10 ). Those
who broke the Mosaic law and taught others to do so would be
called least in it (5 19 ). They alone whose righteousness exceeded
that of the scribes and Pharisees would enter into it (5 20 ). Rich
people would hardly find entrance (i9 23-24 ). But they should

1 Quoted by Dalman, Words, p. 99.

Ixx THE GOSPEL ACCORDING TO S. MATTHEW

obtain admission who did the will of God (y 21 ), and who were of
childlike character (i8 3 i9 14 ). On the other hand, the chief priests
and elders, the representatives of the Jewish nation, would have
the kingdom which should have been theirs taken from them
(2 1 43 , cf. 8 12 ). Publicans and harlots would enter in before them

(2I).

Christ s disciples were to give up all earthly possessions for the
sake of the kingdom (iQ 29 ), even life itself (i6 24 - 26 ). Some of
them would renounce marriage (i9 12 ). They were to strive after
the kingdom first (6 33 ).

In ch. 13 we have a series of illustrations intended to throw
light upon the nature of the kingdom. But it is clear that no
definition of the kingdom can be deduced with certainty from
them. They can only be used as illustrations of a conception
which is already clearly defined. In some of these parables the
kingdom might seem to denote an abstract principle, the divine
sovereignty, so that " the kingdom of heaven " would be equivalent
to the " will of God." In others it lends itself easily to definition
as the Church, the Christian Society in which the principle of
recognition of the divine sovereignty finds expression. But without
inquiring into the ideas involved in the phrase as used by Christ
Himself, it seems probable that so far as the editor of this Gospel
is concerned we should give to the phrase in these parables the
meaning which it seems to bear elsewhere in the Gospel, i.e. the
meaning of the coming kingdom to be inaugurated at the end of
the age.

Thus in x 324-30. 86-43^ a parable from the Matthsean Logia, the
story deals with the period of preparation for the kingdom which
is to be set up at the end of the age ( 43 ). The world during this
period is compared to a field. Christ the Son of Man ( 37 ) has
sown in it the good seed of the knowledge of the true nature and
near approach (cf. 4 17 ) of the coming kingdom. But in the
meantime the Devil also sows tares, i.e. false teaching. The good
seed ripens to maturity in the " sons of the kingdom," i.e. those
who are destined to enter into it (cf. the same phrase of the Jews
in 8 12 ). The tare seed develops into unbelievers, i.e. sons of the
evil one ( 38 ), i.e. those who partake of his nature, and who will be
excluded from the kingdom. The end of this period of preparation
is likened to a harvest ( 39 ). Then the Son of Man will come and
inaugurate the kingdom (cf. i6 28 "coming in His kingdom").
From it will ba excluded the wicked, whilst the righteous will shine
forth in it as the sun ( 4S ).

The teaching of the parable of the Sower (i3 3 23 ) seems to be
to the same effect. The seed is " the word of the kingdom " ( 19 ),
i.e. the doctrine of its near advent, and of the requirements of
entry into it. This must fall into receptive hearts if it is to develop

THE THEOLOGY OF THE GOSPEL Ixxi

into the righteousness which qualifies for admission into the
kingdom.

The short parables of the Mustard Seed (i3 31 ~ 32 ) and of the
Leaven (i3 33 ), another parable from the Logia, seem to illustrate
the quick spreading and deeply penetrating influence of the
doctrine of the kingdom.

Two other Logian parables, "the Hid Treasure" (is 44 ) and
"the Goodly Pearl" (is 45 * 46 ), teach the lesson that a man must
strain every nerve and give up all else that he may acquire the
right to enter into the kingdom.

Lastly, the parable of the Drag Net (i3 47 50 ) describes the
doctrine of the kingdom as a truth which attracts disciples of
different qualities, some good, some bad. At the end of the age,
when the kingdom is inaugurated, there will be a separation.

Besides these parables in ch. 13, there are seven others bearing
upon the kingdom, i8 23 35 (Logia) teaches the necessity of a
forgiving spirit as a qualification of a disciple preparing for the
kingdom (cf. i8 3 "Shall not enter"). 2O 1 * 16 (Logia) seems to
teach that in discipleship of the kingdom priority in date of
admission to discipleship did not necessarily carry with it special
privileges. All alike would receive eternal life when the kingdom
came.

On the three parables, 2i 28 32 (Logia) 2I 33 44 and 22 1 " 14 (Logia),
see the notes.

It has been noticed above that the phrase rj fiao-iXeia rw
ovpavwv occurs 17 times in passages which are peculiar to this
Gospel, and which probably come from the Logia, viz. 5 10. 19 (2). 20

I3 24.44.45.47.52 l6 19 jgS. 4.23 ^12 2Q 1 22 2 ^l. ft QCCUrS, besides,

8 times in sayings which are paralleled in Lk., but which may
also come from the Logia, viz. 5 3 7 21 io 7 n 11 - 1 2 1388 T 83 2 3 13 .
In passages of the first class we find also 8 12 i3 38 ot viol rrj&lt;;

/?acriAet as, I3 41 Trj&lt;s /SacnXtias avrov, I3 43 TTJS /?acrtA.eias TOV Trarpos
avroV, 2 1 31 rr/i j3ao-i\iav TOV Oeov, 2 I 43 f) /?u&lt;riAeta TOV Oeov, 25 84 TT/V

r)TOL/jLa.&lt;rp.tvr)v fyuv /?acrtXetav ; and in passages of the second class,
6 33 TT/V /2acr&lt;Aa av avrov. It seems not improbable, therefore, that
this Jewish phrase was characteristic of the Matthaean Logia, and
that the editor of the Gospel was strongly influenced by it. He has
inserted it into matter parallel to Mk. in 3 2 iS 1 , and has substituted
it in 4 17 i3 n - 31 ig 14 - 23 for Mk. s rj y&uriAeta TOV Oeov.

C. THE SON OF MAN.

Mk. has this phrase 14 times. Mt. retains it in all these cases.
8 31 is not an exception ; for though Mt. in the parallel to that verse,
i6 21 , has avTov for TOV vlov TOV avOpuTrov, he has already inserted
the latter phrase by anticipation in i6 13 . Mt. has the phrase in

Ixxii THE GOSPEL ACCORDING TO S. MATTHEW

addition 19 times. The editor seems to have seen in the phrase
two lines of signification. On the one hand, the phrase had
previously been used in Messianic connections. The writer of
Daniel had foretold the coming of "one like a Man or Son of
Man," 7 13 . And whatever may have been the precise meaning
of the original writer, his phrase was soon taken up and used with
Messianic significance. The Messiah regarded as " Son of Man "
or " Man " was of mysterious origin. Already in the Book of
Daniel the " one like to a Man or Son of Man " comes " with
(Heb.) or upon (LXX) the clouds of heaven " (cf. Sit. Or 3 49 - M
quoted on p. Ixix and 652f&gt; :

Kai TOT* O.TT r]fX.ioio Ocos TTCfuf/eL /3a&lt;riA.7?a
o? Trao av yaiav iravcrci TroXe/xoio KaKoto),

and the phrase "Son of Man "is adopted by the writer of one
section of the Book of Enoch to designate the supernatural Messiah ;
cf. 46 2 4 48 2 62. In the same way the writer of 2 Es 13 describes
the Messiah as coming from the midst of the sea " in the likeness
of a man," v. 3 ; cf. v. 12 "the same man," v. 25 "a man coming up
from the midst of the sea," v. 61 "the man coming up from the
midst of the sea." The motive power that gave rise to these
conceptions was probably the desire to represent the coming
Messiah as of divine origin. And yet, to fulfil His functions, He
must be also man, or at least in the guise of man.

The editor of our Gospel clearly saw in the phrase thus put
into the mouth of Christ in the sources which he was using, a
proof that Christ would fulfil this anticipation of a supernatural
Messiah. He was to come as Son of Man (io 23 ) in the glory of
His Father (i6 27 ) upon the clouds of heaven (24 30 ). He would
then send forth His angels and gather the elect (24 31 ; cf. i3 41 ),
and sit upon the throne of His glory (iQ 28 25 31 ). Then He would
render to every man according to his deed (i6 27 ), and all nations
would be gathered before Him (25 31 ). For "upon the clouds
of heaven," cf. Dn 7 13 ; for " render to every man according to his
deed," cf. Enoch 45 3 " On that day Mine Elect One will sit on
the throne of glory, and make choice among their deeds"; 6i 8
" He will weigh their deeds in the balance " ; for the gathering the
elect, cf. Enoch 5i 2 "He will choose the righteous and holy
from amongst them " ; for the gathering of all nations before the
throne of glory, cf. Enoch 62 3 "There will stand up in that day all
the kings, and the mighty, and the exalted, and those who hold
the earth, and they will see and recognise Him, how He sits on the
throne of His glory."

But, secondly, if Christ had used the phrase " Son of Man " of
Himself with reference to His future coming, He had also used
the phrase in non-eschatological contexts. He was to come as
Son of Man, but He also was the Son of Man during His life

THE THEOLOGY OF THE GOSPEL Ixxiii

This Sonship was not a prerogative to be bestowed upon Him in
the future. It was a present possession. Of course, we might
suppose that the editor thought that Christ had often used the
phrase of Himself in an anticipatory sense. But there are features
in the Gospel which make it rather probable that he believed
Christ to be by nature " the Son of Man," and regarded the phrase
as illustrative of the mysteriousness of His person.

Christ was born of a virgin (i 18 25 ). He was in an unique sense
Son of God (n 27 22 41 46 ). He had been chosen by God (3 17 ).
What better phrase could be found to express the mysterious
nature of such a personality than the " Son of Man," which was
already in use to designate the supernatural Messiah ? It empha
sised His real humanity, it hinted at the mysterious nature of His
birth, it drew attention to His Messianic office and functions, and
it heralded His future glory.

It does not lie within the scope of this Introduction to raise
the question whether Christ did or did not use this phrase of
Himself, or in the latter case why the Evangelists have attributed
it to Him. Only two facts need here be noticed. First-, the
editor found the phrase so applied in both his main sources, Mk.
and the Logia. It has therefore as much attestation as any phrase
attributed to Christ. Second: the argument that the phrase "Son
of Man" as a title is linguistically impossible in Aramaic, is
unwarranted. "Son of Man" having already been used by the
author of Daniel and converted into a semi-technical term by the
writer of Enoch, it must have been as possible in Aramaic as in
any other language to refer to it, and to say " the Son of Man," or
"the man, " or "the whatever else may be the right equivalent of
BON 13 in Daniel."

In order to make the matter clearer, it may be well to add a
few words on the origin of the phrase and its meaning. That
" Son of Man " is a semi-technical description of the supernatural
Messiah in Enoch and in 2 Esdras is clear. But whence did they
derive it? Almost certainly from the BON 13 of Dn 7 13 . Dalman
is inclined to the view that BON 13 was not in common use in
early Palestinian Aramaic. BON was employed to denote " a man,"
NEON 33 to denote "men." BON 13, on the other hand, was a
literary phrase formed by imitation of the rare and poetic DIN |3,
and means " one of the human species," " one who had in himself
the nature of a human being." But in the later Jewish Galilean
dialects it came to be used in the sense of "a human being,"
"anyone." If it were desired to express in Aramaic the BON 13,
this phrase would become Nt?:N 13. This was the original of
6 vtos TOV avOpuTrov, and was the phrase used by Christ. The
Greek expression is an intentionally over-literal translation, because
the more idiomatic rendering 6 avOpuiros would have introduced

Ixxiv THE GOSPEL ACCORDING TO S. MATTHEW

inexplicable confusion into the Gospel narrative. From this point
of view Christ borrowed the title from the Book of Daniel, and its
use by Him was quite distinctive, since PJK "U was not at that
time in use to denote "anyone."

On the other hand, it is urged by Wellhausen that N*#2N "13 and
W3X "O can mean nothing but " man " ; not an individual man, but
man in general. Already in Daniel B&gt;JK "Q means a man, a
member of the human race. Hence it is impossible to express
in Aramaic the Son of Man, because " son of Man " in that idiom
means simply "man" collectively. Christ, therefore, could not
have used the phrase "the Son of Man." And 6 vtos rov &lt;xi/0pco7rov
was created by the Evangelists. For a discussion of the linguistic
point, see Driver, DB iv. 579 ff. So far as I can judge, the follow
ing points seem to be clear, (i) It has not yet been shown that
NE?:K "Q was in use in Aramaic of the first century to mean " man."
It is still, therefore, possible that Dalman is right in supposing that
this phrase was used by Christ in the sense of the " Son of Man "
of Daniel. (2) BOK "Q in Daniel means " a man," i.e. " a member
of the human race." The subsequent use of " Son of Man" in
Enoch, of " man " in 2 Esdras, and of the phrase underlying 6 wos
rov avOpwTrov in the New Testament, is due to reminiscence of
Daniel. The later writers would have been linguistically more
correct if they had spoken of the " man " of Daniel ; but their exact
translation " Son of Man " seemed more appropriate, as retaining
the outward form of the phrase to which they were referring, and
as less likely to introduce confusion than the more accurate trans
lation the "man." (3) Christ adopted the semi-technical term
already in use to designate the supernatural Messiah, and spoke
of Himself as the " Son of Man," i.e. the " Son of Man " of whom
Daniel and Enoch had spoken. That there was some way of
giving expression to such a designation in the Aramaic which He
spoke, cannot be doubted in the face of the evidence of the
Gospels.

But this, of course, only carries us back to the Book of Daniel.
It is often supposed that t?3N l3D = like a man, simply describes
the Jewish nation as humane in comparison with the four empires
which had preceded it in the sovereignty of the world. But it is
doubtful whether such an interpretation really satisfies the terms
of the vision. Rather those writers are moving in the right direc
tion who see in the phrase as used in Daniel the adaptation to
the Jewish Messiah of a term " man," borrowed from an earlier
eschatological tradition of " the man " who should form the meet
ing point between heaven and earth when the final act in the
drama of the world s history was being played. The primitive
unfallen Man of God s original creation should once again appear.
(See Gressmann, Israelitisch-judischen Eschafologie, 334 ff. ; Volz,

THE THEOLOGY OF THE GOSPEL Ixxv

/ud. Eschat. p. 215; Gunkel, ZWT, 189% 582-590.) If this be
the case, then the conception of the " ideal " man had been for
long a part of the pre-Christian Jewish Messianic theology. When
the Lord used the term " the Son of Man " = the " Man," as a title
for Himself, He thereby claimed for His own person such qualities
as pre-existence (cf. Enoch 48 3 ), uniqueness as contrasted with
other men, yet real humanity, and such prerogatives as election
by God to fulfil Messianic functions and to receive Messianic
glory.

Parallel to this conception of the Messiah as "the Man," runs
the more fragmentarily illustrated conception of the Messiah as
mysteriously born of the woman (cf. Is 7 14 , and Gressmann, pp.
270 ff.) The fact that we get the two side by side in the first
Gospel throws light upon the Evangelist s conception of the Person
of Christ. He was born of a virgin (i 18 25 ). He was therefore
God s Son (s 17 ). He had been elected to Messianic functions
(3 17 ), and was the King Messiah, the Beloved (3 17 ). He was
also "the Man," the meeting-point between the divine and the
human, who should come, as Daniel had said, on the clouds of
heaven to inaugurate the kingdom of heaven.

Cf. Driver, DB iv. 5791!.; Dalman, Words, pp. 234 ff.; Well-
hausen, Skizzen u. Vorarbeiten, vi. 200 f., Einleitung, pp. 39 f. ;
Drummond, JThS, April, July 1901 ; Lietzmann, Der Menschen-
sohn, Leipzig, 1896; Gunkel, ZWT\\\.; Volz, Jud. Eschat. pp.
2i4f. ; Fiebig, Der Menschensohn, 1901; Gressmann, Isr. Jud.
Eschat. pp. 334 ff. ; and the references in Driver s article.

/?. THE CHURCH.

The Messiah had come. He had preached the coming of the
kingdom. He had been put to death. He would come at the
end of the age on the clouds of heaven. In the meantime His
disciples were to preach the doctrine of the kingdom, and make
disciples by baptism into the name of the Father, and the Son, and
the Holy Ghost (28 19 ). The disciples constituted an ecclesia (i6 18
i8 17 ). They were to cultivate such qualities as humility (5 5 iS 3 4 ),
mercy (5 7 ), forgiveness (6 14 - 15 i8 15 - 21 - 35 ), love (5 44 ) ; and to practise
almsgiving (6 2 ), prayer (6 5 13 7 7 11 ), and obedience to Christ s com
mands (7 24 ~ 27 ). They were to be prepared to give up all things for
Christ s sake, e.g. marriage (i9 12 ), property (i9 29 ), earthly relation
ships (ig 29 io 37 ), even life itself (io 39 i6 25 26 ). They were to rely
upon God s providence, and to avoid the accumulation of riches
(6 ltu34 ). Wealth was a hindrance to admission into the kingdom
(2o 23 ). Marriage was an ordinance of God (i9 4 ~ 6 ); but divorce,
except for Tropveta (5 32 ig 9 ), was an accommodation to human
weakness (i9 8 ).

Ixxvi THE GOSPEL ACCORDING TO S. MATTHEW

The righteousness to be aimed at by them was to be based on
right motive rather than observance of rules, upon the spirit rather
than the letter of the law (5 21 48 is 1 20 ).

All the disciples were brethren, having one Father, God, and
one Master and teacher, Christ (23 8 10 ). As such they constituted
the ecclesia (i8 17 ), and possessed common authority to legislate
for the Church s needs (i8 18 ). Wherever two or three met for
prayer, Christ would be with them (i8 19 ). (Cf. 28 20 .)

As in the Jewish Church so in the Christian, there would
be prophets (io 41 23 34 ), wise men (23 34 ), and scribes (i3 52

23 s4 )-

But from among the disciples twelve in particular were com
missioned to preach and to baptize (io 5 28 19 ). Amongst these
Peter was pre-eminent (cf. io 2 Trpon-o?) It was he to whom first
was revealed the true nature of the Christ which was to be the
foundation rock of the Church (i6 17 ). He was to have adminis
trative and legislative power within the kingdom (i6 18 - 19 ). But in
that kingdom all twelve would sit on thrones, judging the twelve
tribes of Israel i 28 .

E. JEWISH CHRISTIAN CHARACTER OF THE LOGIA.

The probability that these sayings were collected and preserved
by the early Church in Palestine is suggested by the following
considerations :

(a) The title and conception of the kingdom of the heavens
as found in these sayings is Jewish in character. See above.

(b) The interest shown in S. Peter, and the prominent position
attributed to him, points in the same direction.

Cf. i5 24 "I was not sent save to the lost sheep of the house

of Israel."

io 6 " Go rather to the lost sheep of the house of Israel."
io 23 "Ye shall not exhaust the cities of Israel till the Son

of Man come."
i9 28 "Ye shall sit on twelve thrones, judging the twelve

tribes of Israel."
7 6 See note.

(8 11 - 12 , though in its present position it seems to express a
forecast of the admission of Gentiles into the kingdom, would not
necessarily convey this meaning to a Jewish Christian society.
Nor need the parables 2 i 28 - 32 - 33 - 46 22 1-14 have seemed to such a
community to bear this meaning.)

The editor of the Gospel has preserved these sayings in spite
of the fact that he himself clearly believed that the good news of

THE THEOLOGY OF THE GOSPEL Ixxvii

the kingdom was intended for Gentiles. For he inserts 8 M3 ,
adding to it from the Logia vv. 11 - 12 , the result being that the
admission of Gentiles is clearly alluded to. And the three parables
2I 28_ 22 H i n tne i r pre sent position in the Gospel seem to suggest
the same lesson. Compare also his insertion of 25 31 46 , possibly a
Christian homily, of 24 from Mk. ; and of 28 16 20 , especially v. 19 ,
which is probably also derived from Mk. s lost ending.

There is, however, nothing in these passages as recorded by
Mt. which takes us outside the Jewish Christian point of view of
ihe early Church at Jerusalem as described in Ac 1-15. In that
Church reluctance to the admission of the Gentiles into the
Church was at length so far worn down, that it was admitted that
the Gospel should be preached to the Gentiles. But the stand
point adopted was somewhat similar to that of the canonical
prophets, who advocated the view that the Jewish religion was
destined to attract to itself all nations, but who never seem to
have doubted that the result would be the submission of the
Gentiles to the privileges of Judaism rather than the complete
supersession of Judaism by a new religion. In the same way
there is nothing in the first Gospel which is not consistent with
a conception of Christianity as a purified Judaism which was
destined to absorb within itself disciples (proselytes) from all
nations.

Of course, Christ s sayings contain within themselves a wider
and freer spirit than this, but the Jewish Christian Church of
Palestine may well have failed to see the ultimate goal of
universalism towards which this teaching inevitably tended.

(d) The insistence on the permanent validity of the Mosaic
law.

Cf. 5 17 20 i8 16 23 3 - 23 ravra Se ISct iroi^trou Cf. 7 12b , and especi
ally the law of divorce for unchastity, 5 32 .

This has so far influenced the editor, that he inserts a similar
saying into Mk. s narrative io 2 12 = Mt iQ 3 10 , where it is certainly
out of place. See notes on Mt 19. Cf. also the insertion of the
words /LoySe cra/3/3aTa&gt; in 24 20 , the omission of Mk 2 27 % and the
emphasis on the fulfilment of prophecy.

(e) The Jewish phraseology of the sayings.
Cf. especially :

r) /BacriXcLa roiv ovpavwv.

6 Trarr/p 6 fv (rots) ovpavois.

o Trarrjp o ovpdvios.

Trarryp {yxuiv, rjfJLWv, crou, airraid,

on which see above. And

5 18 luJTci ev rj /u a Ktpaitu

5 22 pa K d.

6 23 Troupes. See note.

Ixxviii THE GOSPEL ACCORDING TO S. MATTHEW

I3 38 01 utot rrjs /?acrtA.eias.
I3 40 crvvreXua. rov at

16 17 &lt;rap KOI at/no.

16 18 TruXat aSou.

16 19 "bind " and "loose."
i8 18 M/

I9 28 TraXtyyeveoria Opovov So^r;?.

Cf. also the word-play in Nau)/ycuos, 2- v , and in

I2 24 .

(/) Anti-Pharisaic polemic :

6 5 .

23-
Cf. 8 11 1388.

Of course, this anti-Pharisaic attitude is observable also in a
less degree in the editor s other source, viz. the second Gospel,
where the Pharisees are represented as finding fault with Christ s
teaching, 2 6 , or conduct, 2 16 3 2 - 22 , or with the conduct of His
disciples, 2 18 - 24 7 5 . They combine against Him with the
Herodians, 3 6 i2 13 . They ask Him for a sign, 8 11 , and question
Him about divorce, io 2 (but see note on i9 3 ). They question
Him about His right to teach, n 27 . Christ bids His disciples
beware of the leaven of the Pharisees, 8 15 , and beware of the
scribes, i2 38 . They plot to kill Him, I4 1 . The Pharisees are
mentioned by name in nine of the above cases, viz. 2 16 - 18 - 24 3 7 5
gu.15 I0 2 I2 is t j n the others, viz. 2 6 3 22 14!, it is the scribes
who are mentioned, and it is scribes who with other members of
the Sanhedrin effect the arrest of Christ, i4 43 , and His condemna
tion, i4 53 I5 1 .

But the editor of the first Gospel extends the anti-Pharisaism
of his sources. He not only borrows the polemical sayings from
the Logia and the polemical incidents from S. Mark, but so
arranges and adds to them as to give a very dark picture of the
Pharisees. To them and to the Sadducees the Baptist spoke his
words of denunciation and warning, 3 7 " 12 . Against their teaching
was directed a considerable section of the Sermon on the Mount,
5 20 6 1 18 . His teaching was, says S. Mark, " not as the scribes,"
not, adds S. Matthew, as the scribes and Pharisees. 1 The editor
also alters Mk. s ot ypa.fjLfjia.Tfls TO&gt;V &lt;apraiW (2 16 ) into ot &lt;3?ap7atoi,
and Mk. s ol ypa^aras (3 22 ) into ot Qapio-aloi (i2 24 , cf. Q 34 ). The

1 Their scribes N B : their scribes and the Pharisees latt S 2 .

THE AUTHOR Ixxix

same change occurs in Mk i2 85 =Mt 22 41 , and in Mk i2 28 =
Mt 22 34 . See also critical note on ig 3 .

Mk. s short denunciation of the teaching of the scribes, i2 37b - 40 ,
is lengthened into a long and severe denunciation of the scribes
and Pharisees, ch. 23. The parable, Mk I2 1 12 , is there, as in
Mt 2 1 23 44 , addressed to the chief priests and elders ; but in Mt 2i 45
it is the chief priests and the Pharisees who recognise that it was
aimed against them. Indeed, the whole section, 2i 23 -22 46 , seems
to be directed against the Pharisees; cf. 2i 45 22 15 - 34 - 41 . This
polemical motive probably explains the fact that in 2i 31 - 41 22 20 the
opponents are made to utter their own condemnation (\iyovcnv).
The whole section seems to develop towards the terrific condemna
tion of ch. 23. Lastly, in 27 62 it is the chief priests and the
Pharisees who effect the sealing of the tomb and the placing of
the guard before it. It is perhaps due to the same anti-Jewish
motive that we owe the insertion of the incident of Pilate s hand-

washing (27 24 25 ).

THE AUTHOR.

1. Papias apud Eusebius, H. E. iii. 39 :

Mo,T$atos fJikv ovv E/3patSi StaXcKTO) TO. Xoyia o-ui eypdi^aro. 1
"Hp/jiiyyeucre o avra u&gt;s T}V 6WaTOS 2 !KU&lt;TTOS.

2. Irenasus, iii. i. i apud Eusebius, H. E. v. 8. 2 :

6 yu,ev Brj MaT&uos ev rots E/3patois TT) iSia avrwv SiaXe/cTa&gt; KOU
ypa(f&gt;rjv e^reyKev EuayyeXtov, TOV Ilerpov Kat TOV TiavXov ei/ Paj/xiy
euayyeXt^o/xei/ajv KOL ^e/xeXiovi/Tooj/ rrjv eK/cXrycri av.

3. Origen apud Eusebius, H. E. vi. 25 :

on irp&rov fifv yey/aaTTTat TO Kara TOV Trorl reXwvrjv^ vorcpov
Se a.Troo ToXoj/ I^crou Xpto*Toi) MaT^atov, CKSeSuiKoVa avro TOIS a7ro
louSa t o /AOv Trio Teixrao i, ypa^u./xao iv E/?pai /cots a\)vr(.Tayp.f.vov.

4. Eusebius, H. E. iii. 24. 6 :

Mar$atos /J.cv yap Trporepov E^pat ois Kr/pu^a?, a)? -^/xeXXei/ /cat e&lt;*
erepous itvat, Trarpia) yX(OTT?y ypa^rj TrapaSous TO KCLT" aurov EvayyeXioi ,
TO XetTTov rrj avTov Trapovcria TOVTOIS d^) &gt;v eo^TtXXeTO, Sta T^

5. Eusebius, H, E. v. 10. 3 :

6 IlavTawos Kat ets loot s eX^ctv XeyeTat, tv6a Xo yos evpetv
Trpo&lt;j&gt;@a(ra.v rr]v avrov Trapovcriav TO /caTa Mar$atov cvayyc Xtov Trapa
Ttcrtv avToQi TOV Xpto~TOV 7TyvajKoo~iv, ots Bap^oXo/xaioj- TOJV aTroo TdXcov
Iva K7)pvai avTOts T E/Jpatcov ypa/x/xao-t TT/V TOV MaT$ai ov /caTaXeti//ai
ypa^v, T}V /cat crajO-#ai cts TO^ 8r;Xoi;jU,ei/oj/ ^po^oj/.

If we interpret TC Xo yta in No. i as equivalent to "the
Gospel," /.. " the Gospel which bears his name," we seem to
have a uniform second century tradition (Papias, Irenseus)

1 v.l, &lt;rvi&gt;Tda.TO. a v.l.

Ixxx THE GOSPEL ACCORDING TO S. MATTHEW

repeated in the third (Origen) and in the fourth (Eusebius), to
the effect that the first Gospel was written by Matthew, the toll
gatherer and Apostle, in Hebrew. The necessary inference
must be that our canonical Gospel is a translation of the
original Apostolic work.

This tradition (and inference) is, however, directly con
tradicted by the testimony of the first Gospel itself, for that
work clearly shows itself to be a compilation by someone who
has interwoven material from another source or other sources
into the framework of the second Gospel. This renders it difficult
to suppose that the book in its present form is the work of the
Apostle Matthew. It is indeed not impossible, but it is very
improbable, that an Apostle should rely upon the work of another
for the entire framework of his narrative. If he did so, he certainly
composed his work in Greek, not in Hebrew, for the first Gospel
has largely embodied the Greek phraseology of the second Gospel.
It is inconceivable that the compiler should have rendered Mk. s
Greek into Hebrew, and that this should have afterwards been
retranslated into Greek so closely resembling its Marcan original.

It would therefore seem that if the five passages quoted above
represent a uniform tradition, the only course open to us is to
assert that tradition has here gone astray. Our first Gospel was
not originally written in Hebrew, nor is it likely that in its present
form it is the work of an Apostle. But such a direct negative only
forces us to examine more closely the facts at issue. The main
points are these :

(1) From the end of the second century it has been believed
that our first Gospel was the work of the Apostle Matthew, who
wrote it in "Hebrew." How did it come to bear his name?

(2) According to the tradition represented by Papias, Matthew
composed TO, Adyta in " Hebrew."

In the first place, it is clear that whilst the description TO.
Adyia need not necessarily exclude narrative material, it is admir
ably qualified to describe a book containing sayings, discourses,
and parables. If there is corroborative evidence, we may
reasonably suppose that S. Matthew s Hebrew work was of
this description.

Secondly, our first Gospel contains some 411 verses, being
about two-fifths of the whole book, which consists of sayings,
some of them in small groups, others forming part of long
discourses or of parables. These sayings are in large part
characterised by common features. See above, p. livf.

Now, if we assume that the compiler of the first Gospel
drew these sayings from the Apostolic work or from a Greek
translation of it, we have at once an explanation of the following
facts :

THE AUTHOR Ixxxi

(1) That our first Gospel has been ascribed to Matthew from
the end of the second century. On the one hand, an anonymous
Gospel based on S. Mark s Gospel and on the Matthaean Logia
was in use in the Church. It might, of course, have been called
after its compiler. But there would be an irresistible tendency
to find for it Apostolic sanction ; and the tradition as represented
by Papias, that the Logia, which formed so large a part of it, were
drawn from a work of the Apostle Matthew, would naturally suggest
the name of that Apostle as a sanction for the importance ascribed
to the first Gospel. To have called it after its other and chief
source, S. Mark s Gospel, would have led to confusion, since the
second Gospel was also in common use.

(2) That the Church writers from the second century onwards
speak of the first Gospel as having been written in "Hebrew."
This is quite simply explained as an after consequence of the
transference of the name Matthew from the original Apostolic
work to the canonical Gospel. It was traditional knowledge that
Matthew had written an Evangelic work in Hebrew, and this
statement easily became attached to the first Gospel. If there
seems to be a measure of unreality about such a statement as
applied to the first Gospel, the fault must lie at the door of those
who first transferred the name Matthew from the primary to the
secondary work. Yet what could they do ? They wanted a name
for the first Gospel. The compiler was either unknown, or, if
known, a man of second rank in the Church. The book embodied
much of the Apostle s work, and it would be a pity to allow his
name as an authority for the Church s records to pass into oblivion.
And so the first Gospel became the work of the Apostle. But S.
Matthew, as all men knew, had written in " Hebrew." And so
wherever the first Gospel became known as his work, the state
ment that he had written in Hebrew followed his name, and was
attached to the Gospel.

The canonical Gospel was not the only work ascribed to the
Apostle Matthew in the second century. The Jewish Christian
sect of the Nazarenes possessed a Gospel, which is referred to by
second and third century writers as the Gospel according to the
Hebrews. I give below some of the references to it. Lists of quota
tions from it may be seen in Preuschen s Antilegomena, or Nestle s
Novi Testamenti Supplementum, or (in German) in Hennecke s
Neutestamentliche Apokryphen. For critical discussions of the
questions connected with the Gospel, see Zahn, Gesch. des Kanons,
ii. 6426., or Adeney in the Hibbert Journal^ Oct. 1904.

i. Ignatius (Hieronymus, De Vir. Illus. 16):

Ignatius scripsit ad Smyrnseos in qua et de evangelic, quod
nuper a me translatum est, super persona Christi ponit testimonium
dicens " Ego vero et post resurrectionem in carne eum vidi et credo

Ixxxii THE GOSPEL ACCORDING TO S. MATTHEW

quia sit ; et quando venit ad Petrum et ad eos qui cum Petro erant
dixit eis : Ecce palpate me et videte, qui non sum daemonium in-
corporale. Et statim tetigerunt eum et crediderunt." Cf. Ignatius,
Ad Smyrn. iii. i. 2. Jerome himself ascribes the expression "in-
corporale daemonium " to the Gospel " quod Hebraeorum lectitant
Nazaraei," Comm. in Isaiah, pref. to Bk xviii. Origen, De Princip. i,
prooem. 8, says that the expression " non sum daemonium incor-
poreum " came from the book called Petri Doctrina.

2. Hegesippus (Eusebius, H. E. iv. 22) :

e/c re ToO Ko.6* E/Jpcu ovs cuayyeAiov /eat TOU 2vpiaKov KCU. toYtos K
TTJS EjSpatSos StaXcKTou Tiva riBfj(riv.

3. Papias (Eusebius, H. E. iii. 39) :

f.KTf.Of.iTO.1 Se /ecu aAA^v Icrropfav Trepi ywai/cos CTTI TroAAats d/xap-
CTTI TOV xvpt ou, yv TO Ka6 EySpaious evayyeXtov

Eusebius does not here assert that Papias quoted from the
Gospel according to the Hebrews.

4. Irenaeus, Adv. Har. i. 26. 2 :

Solo autem eo quod est secundum Matthaeum evangelio
utuntur (Ebionaei), et apostolum Paulum recusant, apostatem eum
legis dicentes.

5. (a) Origen, Comment, injoh. vol. ii. 6 (Paris, 1759, vol. iv. 63).
fav Se Trpoo-terat TIS TO Ka$ E/5patovs evayyeAiov.

(b] Origen, Comment, in Mt. vol. xv. 14 (Paris, 1740, vol. iii. 671).

Scriptum est in evangelio quodam, quod dicitur secundum
Hebraeos, si tamen placet alicui suscipere illud, non ad auctoritatem,
sed ad manifestationem propositae quaestionis.

6. Clement Alex., Stromata, ii. 9 :

]7 KO.V T&lt;3 Ka^ E^Spatbvs vayyA.ia) ycypaTrrat.

7. (a) Eusebius, H. E. iii. 25 :

*HS?7 8* ev Tourot? Tii/es ai TO Ka^ E/?patov
&lt;S fj.dXLa Ta. EySpatajv ot TOV Xpto"TOV 7rapa8e^ap,evoi

(b) Eusebius, ^T. ^. iii. 2 7 :

evayyeA-to) Se f^ovia T(3 /ca^ EySpat ous A.eyo/xei a) ^pcoyuevot,
(T/AiKpov ITTOLOVVTO Xoyov.

8. (a) Jerome, Z&gt;^ F/&gt;. 7//j. 3 :

Porro ipsum Hebraicum habetur usque hodie in Caesariensi
bibliotheca, quam Pamphilus martyr studiosissime confecit. Mihi
quoque a Nazareis, qui in Bercea urbe Syriae hoc volumine utuntur,
describendi facultas fuit.

(b) Jerome, Contra Pelag. iii. 2 :

In Evangelio juxta Hebraeos, quod Chaldaico quidem Syroque
Sermone, sed Hebraicis literis scriptum est, quo utuntur usque
hodie Nazaraeni, secundum apostolos sive, ut plerique autumant,
juxta Matthaeum, quod et in Csesariensi habetur bibliotheca, narrat
historia, etc.

THE AUTHOR Ixxxiii

Evangelium quod Hebraeo sermone conscriptum legunt
Nazaraai.

(d) Jerome, Comment, in Mic y 7 :

Evangelium "quod secundum Hebraeos editum nuper trans-
tulimus."

(e) Jerome, Comment, in Is 40 :

Evangelium "quod juxta Hebrseos scriptum Nazarsei lecti-
tant."

(/) Jerome, Comment, in Ezech \ 6 13 :

" In evangelic quoque Hebrseorum, quod lectitant Nazaraei."

(g) Jerome, Comment, in Mt i2 13 ;

In evangelio quo utuntur Nazaraem et Ebionitse, quod nuper
in Graecum de Hebraeo sermone transtulimus, et quod vocatur a
plerisque Matthaei authenticum, etc.

(K) Jerome, Ep. 20. 5 :

Denique Matthaeus, qui evangelium Hebraeo sermone con-
scripsit, ita posuit : Osanna barrama.

(/) Jerome, Comment, in Mt 2 3 35 :

In evangelio quo utuntur Nazaraeni, etc.

(/) Jerome, De Vir. Illus. 2 :

" Evangelium quoque, quod appellatur Secundum Hebrseos et
a me nuper in Graecum Latinumque sermonem translatum est, quo
et Origenes saepe utitur," etc.

It will have been seen that Papias and the Gospel had a narra
tive in common ; but it does not, of course, follow that Papias had
seen the Gospel. Ignatius has a saying which was also contained
in the Gospel. Hegesippus quoted from it. Irenaeus speaks of it
as in use among the Ebionites; but he probably uses Ebionites
loosely as a general term for the Jewish Christians of Palestine.
It was, as Jerome many times states, the Gospel of the Nazarenes,
whilst the Ebionites had another Gospel (Epiphanius, Hares, xxx.
3. 13). Jerome saw the Gospel at Bercea, and says that there was
a copy in the library at Caesarea. He translated it into Latin and
into Greek, and not infrequently (some eighteen times) quotes from
it in his writings. The extant fragments of it are too scanty to
admit of positive judgements, but it is unlikely that there was any
dependence of our canonical Gospel upon the Gospel according
to the Hebrews, or vice versa. All that can be said is, that from
the beginning of the second century the Jewish Christian Nazarenes
had a Gospel which they ascribed to Matthew, and which was
written in the Aramaic language and in Hebrew letters. It may
have been ascribed to Matthew for the same reason that caused
his name to be connected with our canonical Gospel, viz., the
fact that one main source for its material was that Apostle s col
lection of sayings of Christ.

Ixxxiv THE GOSPEL ACCORDING TO S. MATTHEW

THE DATE.

The data furnished by the Gospel itself seem best satisfied if
we suppose that its author compiled it within a period of a few
years before or after the fall of Jerusalem in A.D. 70. An earlier
date does not seem possible, in view of the fact that the compiler
had S. Mark s Gospel before him.

The writer s forecast of history is clear and unmistakable.
The coming of the Son of Man, whom he clearly identifies with
the crucified Christ, would be the first stage in a series of events,
comprising the gathering of the elect and the final judgement,
which together would form a terminus to the present dispensation
of the world s history. Compare the following :

24 s "What is the sign of Thy coming, and of the consumma
tion of the age ? "

24 30 " They shall see the Son of Man coming upon the clouds
of heaven," etc.

25 31 "When the Son of Man shall come in His glory, then
shall He sit on the throne of His glory, and all nations shall be
gathered before Him."

This coming and the consummation of the age lay in the near
future. Compare the following :

io 23 "Ye shall not finish the cities of Israel, till the Son of
Man be come."

i6 28 "There are some of those who stand here, who shall not
taste of death, until they see the Son of Man coming in His
kingdom."

24 34 "This generation shall not pass away, until all these things
come to pass."

But it could be still further defined, for it was to take place
"immediately after the tribulation of those days," 24 29 ; and this
tribulation is clearly to the writer the distress which would accom
pany the downfall of Jerusalem ; cf. 24 2 - 3 " There shall not be left a
stone upon a stone. When shall these things be, and what shall be
the sign of Thy coming, and of the consummation of the age ? "

It is true that the writer anticipates a previous preaching of
the goodness of the kingdom in all the world to all nations, 24 14 ;
but he makes it clear that in his opinion this could be accom
plished before the great tribulation of the final overthrow of the
Jewish nation ; rf. 24 14ff - " then shall come the end. When, there
fore, ye see (the approaching fall of the city)," etc. It is probable
that he saw in the apostolic preaching in the West, culminating
in the arrival of S. Paul at Rome, an ample fulfilment of this
"preaching in all the world (otKov/xeV^) for a testimony to all
nations."

THE STYLE AND LANGUAGE Ixxxv

It seems impossible to suppose that a Gospel in which Christ s
sayings are so arranged as to give this quite definite impression
that He had foretold His coming as Son of Man, and the con
summation of the age, in close connection with the events of the
year 70 A.D., could have been written more than a very few years
after that date.

Nor does the Gospel contain anything that decisively conflicts
with such a date.

Certainly not the narratives of chs. i. 2. Whatever the amount
of historical fact here recorded may be, there is no reason why these
traditions should not have been recorded before the year 75 A.D.,
this date being chosen as the latest probable limit. See note on
chs. 1.2. It is only the narrow and undiscerning logic of modern
criticism which finds it necessary to detect earlier and later stages
of thought in these chapters, on the ground that one and the
same writer could not have recorded the story of the supernatural
birth, and, at the same time, have compiled as an introduction to
it a genealogy professedly designed to emphasise the fact that
Joseph was in a real sense the father of Jesus. I have en
deavoured to prove in the commentary that the Gospel as it now
stands is an indivisible unity ; and that the only stages required are
an early cycle of Palestinian traditions, and a compiler who placed
them at the beginning of his Gospel, and compiled as an intro
duction to them a genealogy of the main figure in his Gospel
narrative. The traditions may well have been current in Palestine
before the year 70 A.D., and the compiler need not have done his
work much later, if at all later, than this.

Nor need such sayings as i6 17 19 i8 16 - 20 reflect a late period of
Church history. The "Church" may well be the Palestinian com
munity of Jewish-Christian disciples of Jesus in the middle of
the century, and the prominence given to S. Peter probably
reflects his position in the Palestinian Church during that period.
If we regard the writer of the Gospel as a Jewish Christian, and
do not read into his record of Christ s words ideas which the
later Church quite naturally found there in the light of the develop
ment of Christianity, there seems no reason to suppose that he
may not have written his book within the period 65-75 A.D.
And his arrangement of Christ s eschatological sayings almost
conclusively points to that period.

THE STYLE AND LANGUAGE.

The Greek of the Gospel is not so full of Aramaisms and of
harsh constructions due to translation from Aramaic as is the
Greek of the second Gospel. Nor, on the other hand, has it the

Ixxxvi THE GOSPEL ACCORDING TO S. MATTHEW

Septuagintal and, so, Hebraic ring of the language of the third
Gospel. It has rather the lack of distinction which characterises
any narrative compiled from previous sources by an editor who
contents himself with dovetailing together rather than rewriting
the sources before him.

The following phrases are strikingly characteristic of the
Gospel :

rore. This occurs in narrative at the beginning of a new para
graph, 1 3 13 4 1 9 14 ii 20 i2 22 - 38 i3 36 I5 1 i8 21 i9 13 2o 20 22 15 23! 2 6 14 - 31 - 36
27 3 - 27 , or in the course of a section, 2 7 - 16 - 17 36. is ^. 10. 11 8 26 9 6. 29. 37

I2 13 jc!2. 28 j512. 20. 24 jy!3. 19 j^27 2I 1 22 21 2 58. 38. 45. 50. 52. 56. 65. 67. 74

27 9. is. 16. 26. 38. 58 2 gio. Frequently also in sayings and parables, 5 24

7 5. 23 Ql5 j 2 29. 44. 45 j ^26. 43 j 27 j g32 2 2 8. 13 2 ^9. 10. 14. 16. 21. 23. 30 (2). 40
2 rl. 7. 31. 34. 87. 41. 44. 45

tSou . 2 This occurs in narrative, either alone, i 20 2 1 - 13 - 19 9 18 - 32 - 46
2 6 47 , or with /cat prefixed, 4 16 - 17 8 2 - 24 - 29 - 32 - 34 92.3.10.20 I2 io I5 22
173-5 i9 16 2o 30 26 51 27 51 28 9 ; in sayings and parables, either alone,

TI 8. 10. 19 I2 2. 47 I3 3 I9 27 2 Q 18 22 4 2423.25.26 2 g46 28^^ or w ith /cat,
7 4 28 7 20 .

OTTO)?, 17 times.

IO times.

52 times.
13 times.
, 14 times.
/, 24 times.

Mk. has o^Xos 37 times, 0^X01 once, ch. 10 (but
D S 1 abcffikq o^os). On the other hand, Mt. has 6 xA.ot 30
*imes, o^Aos 17.

For other phrases, see Hora Syn. pp. 4-7, 25-27, and above,
p. Ivf.

Another characteristic of the editor s style is a tendency to
repeat a phrase or construction two or three times at short
intervals. This is particularly noticeable at the beginning or close
of a section.

Cf. the following :

(1) TOV Se I^crov yevn^eVros iSov, 2 1 .

e avrcoi/ toov, 2 13 .
Se TOU HpwSou iSov, 2 1 *.

(2) TrapaytVcrat, 3 1 .

,13

" /

(3) aKOuo-a? Be, 4 12 .

8e, 4 1 .

1 As arranged in the text of Westcott and Hort.

2 This word is characteristic of Mt. only as contrasted with Mk. It is
common in Lk.

THE TEXT Ixxxvii

(4) KaraQavTi (o?) Se aura! (ov), 8 l .
eicrt/V^ovTOS (t) Se aurou (u&gt;), 8 5 .

(5) KCU ffjiftavTi aura, 8 23 .
/cat iXOovTi aurw, 8 28 .

(6) Kal e/A/^as, Q 1 .
/ecu Trapdya)?- , 9^.

(7) eis c/Xr/i rryv y?yv eKeiV^v, 9 s *.
ej/ oA.77 rf} 717 e/ceiny, 9 31 .

(8) ev CKetVo) ro3 Kaipw, II 25 I2 1 .

(9) 01 Se ev0os ctycWes, 4 20 22 .
(TO) cu^vs 8e, i4 27 .

cv^coj? Se, I4 31 .

(11) Kttt feeA^a&gt;l/ Kt^eV, I5 21 .

Kai /xeTa/fos eKeWtv, 1 5 29 .

(12) TT^V ^acrtXet ai/ roi) ^eov, 2I 3 ^.
17 /3ao-tXcia TOT; ^eov, 2 I 43 .

(13) /cat, Kara/SawovTuv aurajv ei/ereiXaro avroT?, 17*.
KCU eX^oj/Tcov Trpoo-r/A^ev a^rai, ly 14 .

(14) d^acTT/ae^o/xcVcov Se auraiv, iy 22 .
eA^oi^rtov Se avrcov, ly 24 .

(15) aXX-rjv 7rapay8oA?)v TrapeOrjxev carrots Xeywv, 1^24.31^
dAAryv TrapajSoXyv c ActA^crev avrots, I3 33 .

(16) 6/xoia eomV, i3 44 .

Trd/Xti/ OfjiOia O"rtV, 1 3 45&gt; 4 ^.

THE TEXT.

The task of an editor of the first Gospel is complicated by the
fact that he not only has to decide questions bearing on the text
of the first Gospel, but also to investigate the text of S. Mark.
I am unable to assume that the edition of Westcott and Hort gives
us a final text in either Gospel. In particular, I am inclined
to believe that the second century readings, attested by the
ecclesiastical writers of that century, and by the Syriac and Latin
versions, are often deserving of preference. I have made no
special study of the Latin versions, but some investigation of the
Syriac versions has long convinced me that the Curetonian may
be regarded as a revision of the text presented by the Sinaitic
version ; and that whilst the former, when it differs from the
Sinaitic, rarely retains an original reading, the latter is often of
great importance. On the other hand, I cannot subscribe to the
exaggerated estimate of the value of the Sinaitic versions taken by
Dr. A. Merx. 1 For the early Syriac versions, the student should
study the admirable edition of Mr. Burkitt.

1 Die Vier Canon-schen Evangelic*.

Ixxxviii THE GOSPEL ACCORDING TO S. MATTHEW

I have used the ordinary symbols for the Greek and Latin
MSS. To those usually quoted add

Ox = A papyrus fragment, containing Mt i 1 9 - 12 - 14 - 20 , published

in Oxyrhynchus Papyri, i.
The Syriac versions are quoted thus :

5 1 = the Sinaitic MS.

5 2 ^ the Curetonian.

5 3 = the Peshitta.
S 4 =the Harclean.

S 5 = the Jerusalem Lectionary.

The Old Latin (pre-Vulgate) MSS. are quoted under the
ordinary letters (a b c, etc.), or in cases where several agree as
latt.

No attempt has been made to give the whole of the evidence
for textual readings. The syllable al means " with other uncial
MSS.," e.g. E F al means that a reading is attested by E F and
other uncials.

AUTHORITIES.

ABBOTT, E. A., The Corrections of Mark. London, 1901.
Johannine Vocabulary. London, 1905.
Johannine Grammar. London, 1906.
ABRAHAM, Die Apokalypse Abrahams. Herausgegeben von C. N.

Bonwetsch. Leipzig, 1897.
ADENEY, W. F., The Gospel according to the Hebrews (Hibbert

Journal, Oct. 1904).
Ascension of Isaiah. See Charles.
Assumption of Moses. See Charles.

BACKER, W., Die Agada der Tannaiten. Strassburg, 1884-1902.
Die Exegetische Terminologie der Jiidischen Traditions-

literatur. Leipzig, 1905.
BACON, B. W., Jesus 1 Voice from Heaven (American Journal of

Theology, ix. 458).
Baruch. See Charles.
BIGG, C., The Church s Task under the Roman Empire. Oxford,

1905.

BISCHOFF, E., Jesu und die Rabbinen. Leipzig, 1905.
BLASS, F., Textkritische Bemerkungen zu Matthdus. Giitersloh,

1900.
Grammar of New Testament Greek. Translated by H. St.

John Thackeray. London, 1898.

BCUSSET, W., Die Religion des Judentums. Berlin, 1903.
Box, G. H., The Gospel Narratives of the Nativity and the alleged

Influence of Heathen Ideas (Interpreter, Jan. 1906).
BRIGGS, C. A., Messianic Prophecy. Edinburgh, 1886.
The Messiah of the Gospels. Edinburgh, 1894.
New Light on the Life of Jesus. Edinburgh, 1904.
Criticism and the Dogma of the Virgin- Birth (North

American Review, June 1906).
BURKITT, F. C., Evangelion Da-Mepharreshe. Cambridge, 1904.

The Gospel History and its Transmission. Edinburgh, 1906.
BURTON, E. DE WITT, Principles of Literary Criticism and the
Synoptic Problem. Chicago, 1904.

Ixxxix

XC AUTHORITIES

CHARLES, R. H., The Book of Enoch. Oxford, 1893.

The Book of the Secrets of Enoch. Oxford, 1896.

The Apocalypse of Baruch. London, 1896.

The Assumption of Moses. London, 1897.

The Ascension of Isaiah. London, 1900.

The Book of Jubilees. London, 1902.

Eschatology, Hebrew-Jewish and Christian. London, 1899.

The Testaments of the Twelve Patriarchs (Hibbert Journal,

April 1905.
CHASE, F. H., The Lord s Prayer in the Early Church (Texts and

Studies, vol. i.).
The Lord s Command to Baptize (Journal of Theological

Studies, vi. 481 ff.).

CHEYNE, T. K., Galilee, Sea of (Encyclopedia Biblica, ii, 1635).
CHWOLSON, D., Das Letzte Passamahl Christi und der Tag Seines

Todes. St. Petersburg, 1892.

Ueber das Datum im Evangelium Matthai y 26 17 (Monats-
schrift fiir Geschichte und Wissenschaft des Juden-
thums, Ixxiii. 537 ff.).
Concordance to the Septuagint (Hatch and Redpath). Oxford,

1897-1906.

Concordance to the New Testament (Moulton and Geden). Edin
burgh, 1897.
CONYBEARE, F. C, Article in the Guardian. April 29, 1903.

Article in the Zeitschrift fiir die Neutestamentliche Wissen-

schaft, 1901, 275 ff.

COOK, S. A.. The Laws of Moses and the Code of Hammurabi.
London, 1903.

DALMAN, G., The Words of Jesus. Authorised English Version by

D. M. Kay. Edinburgh, 1902.
Grammatik des Judisch-Paldstinischen Aramdisch. Leipzig,

1905.

Aramdisch-Neuhebrdisches Worterbuch. Frankfurt, 1897.
DEISSMANX, G. A., Bible Studies. Authorised translation by A.

Grieve. Edinburgh, 1903.
Dictionary of the Bible. Edited by J. Hastings. Edinburgh,

1898-1904.
Dictionary of Christ and of the Gospels. Edited by J. Hastings,

vol. i. Edinburgh, 1906.
DITTENBERGER, G., Sylloge J nscriptionum Grcecarum. Lipsiae,

1888-1901.

DITTMAR, W., Vetus Testamentum in Novo. Gottingen, 1899-1903.
DRIVER, S. R., A Critical and Exegetical Commentary on Deutero
nomy. Edinburgh, 1895.
The Book of Daniel (Camb. Bib.). Cambridge, 1900.

AUTHORITIES xci

DRIVER, S. R., Son of Man (Dictionary of the Bible, iv. 579 ff.).

Poor (Dictionary of the Bible, iv. 19 ff.).
DRUMMOND, J., The Use and Meaning of the Phrase " Son of

Man " in the Synoptic Gospels (Journal of Theological

Studies, April, July 1901).

EDMUNDS, A. J., Buddhist and Christian Gospels. Tokyo, 1905.

Enoch. See Charles.

Encyclopedia Biblica (Cheyne and Black). London, 1899-1903.

FIEBIG, P., Altjudische Gleichnisse. Tubingen, 1904.
FRIED LANDER, M., Die Religiosen Bewegungen Innerhalb desjuden-
tums im Zeitalter Jesu. Berlin, 1905.

GOULD, E. P., A Critical and Exegetical Commentary on the Gospel
according to St. Mark. Edinburgh, 1896.

GRENFELL and HUNT. See Papyri.

GRESSMANN, H., Der Ursprung der Israelitisch-judischen Eschato-
logie. Gottingen, 1905.

GUNKEL, H., Zum religionsgeschichtlichen Vcrstdndnis des Neuen
Testaments. Gottingen, 1903.

HARNACK, A., Lukas der Arzt. Leipzig, 1906.

HARRIS, J. RENDEL, Fragments of the Commentary of Ephrem.

Cambridge.
HATZIDAKIS, G. N., Einleitung in die Ntugriechische Grammatik.

Leipzig, 1902.
HAWKINS, Rev. Sir J. C., Bart., M.A., Horcz Synoptica. Oxford,

1899.

HEITMULLER, W., Im Namen Jesu. Gottingen, 1903.
HENNECKE, E., Neutestamentliche Apokryphen. Tubingen, 1904.
HERFORD, R. T., Christianity in Talmud and Midrash. London,

1903.
HERWERDEN, Lexicon Grcecum Suppletorium et Dialecticum. Com-

posuit H. van Herwerden. Lugduni Batavorum, 1902.
HILGENFELD, A., Zeitschrift fiir Wissenschaftliche Theo logic, xxxviii.

447 ff.

JEREMIAS, A., Babylonisches Im Neuen Testament. Leipzig, 1905.
JOHNS, The Oldest Code of Laws in the World. Edinburgh, 1903.
JOSEPHI Opera. Ed. B. Niese. Berolini, 1887-1895.
Jubilees. See Charles.

KAIBEL, G., Epigrammata Graca. Berolini, 1878.
KENNEDY, H. A. A., Sources of New Testament Greek. Edin
burgh, 1895.

xcii AUTHORITIES

KRAUSS, S., Das Leben Jesu nach Judischen Quellen. Berlin, 1902.

LAIBLE, H.,fesus Christus im Thalmud. Leipzig, 1900.

LAKE, K., The Influence of Textual Criticism on the Exegesis of the

New Testamentt. Oxford, 1904.
LENDRUM, W. T., "Moth" and "Rust" (Classical Review, July

1906).

LETRONNE, Recueil des Inscriptions Grecques et Latines de FEgypte.
LEVY, J., Neuhebrdisches und Chalddisches Worterbuch. Leipzig,

1876-1889.

LIETZMANN, H., Der Menschensohn. Leipzig, 1896.
LIGHTFOOT, J., Hora Hebraicce. et Talmudicce. Lipsise, 1575.
LIGHTFOOT, J. B., Saint Paul s Epistle to the Philippians. London,

1879.
AOriA IHCOY, Sayings of our Lord. From an Early Greek

Papyrus. London, 1897.
New Sayings of Jesus and fragment of a Lost GospeL

London, 1904.

Mechilta in Ugolini Thesaurus ; xiv. Venice, 1752.

MERX, A., Das Evangelium Matthdus. Berlin, 1902.

Die Eva?igelien des Markus und Lukas. Berlin, 1905.

Midrashim^ German translation, by A. Wiinsche. Leipzig, 1880-
1885.

MOULTON, J. H., A Grammar of New Testament Greek, vol. i.,
Prolegomena. Edinburgh, 1906.

MOULTON, W. F., and GEDEN, A., Concordance to the Greek Testa
ment. Edinburgh, 1897.

NESTLE, E., Novi Testamenti Supplementum. Lipsiae, 1896.

"Anise" and" Rue" (Expository Times, Aug. 1904, p.
528).

Oracula Sibyllina. Ed. J. Geffcken. Leipzig, 1902.

PAPE, W., Worterbuch der Griechischen Eigennamen. Braunsch
weig, 1884.
PAPYRI, Oxyrhynchus Papyri, i.-iv. Edited by B. P. Grenfell and

A. S. Hunt. London, 1898-1904.
Fayum Towns and their Papyri. Edited by B. P. Grenfell,

A. S. Hunt, and D. G. Hogarth. London, 1900.
Tebtunis Papyri. Edited by B. P. Grenfell, A. S. Hunt,

and J. G. Smyly. London, 1902.
Amherst Papyri, i. Edited by B. P. Grenfell and A. S.

Hunt. London, 1900.
Pauli Acta, Herausgegeben von C. Schmidt. Leipzig, 1905.

AUTHORITIES xciii

PLUMMER, A., A Critical and Exegeticat Commentary on the Gospel
according to St. Luke. Edinburgh, 1896.

PREUSCHEN, E., Antilegomena. Giessen, 1901.

Psalms of Solomon. Edited by A. E. Ryle and M. R. James.
Cambridge, 1891.

RESCH, A., Aussercanonische Paralleltexte zu den Evangelien, ii.

Leipzig, 1894.

RIGGENBACH, E., Der Trinitarische Taufbefehl. Giitersloh, 1903.
ROBINSON, J. ARMITAGE, The Study of the Gospels. London, 1902.
The Epistle to the Ephesians. London, 1904.
Isaiah, Ascension ^(Dictionary of the Bible, iii. 499 ff.).
Euthaliana (Texts and Studies, vol. iii.).

RORDAM, T. SKAT, What was the Lost End of MarKs Gospel 1
(Hibbert Journal, July 1905).

SANDAY, W., Sacred Sites of the Gospels. Oxford, 1903.
SCHLATTER, A., Die Sprache und Heimat des Vierten Evangeliums.

Giitersloh, 1902.

SCHMIDT, N., The Prophet of Nazareth. New York, 1905.
SCHOETTGEN, C, Hora Hebraiccz et Talmudicce. Dresdse, 1733-

1742.
SCHURER, E., History of the Jewish People in the Time of Jesus

Christ. Translated by J. Macpherson. Edinburgh,

1890.

Siphra in Ugolini Thesaurus, xiv. Venice, 1752.
Sip/iriin Ugolini Thesaurus, xv. Venice, 1753.
SMITH, G. A., Historical Geography of the Holy Land. London,

1894.
STEPHANUS, H., Thesaurus Grcecce Lingua. Pansiis, 1831-

1865.
SWETE, H. B., The Gospel according to St. Mark. London,

1898.

TALMUD, Der Babylonische Talmud. Herausgegeben von Lazarus

Goldschmidt. Berlin, 1897.

TAYLOR, C, The Oxyrhynchus Logia. Oxford, 1899.
Testaments of the Twelve Patriarchs in Grabe s Specilegium SS.

Patrum ut et Hcereticorum. Oxonise, 1698.
THOMPSON, R. C, The Devils and Evil Spirits of Babylonia.

London : vol. i., 1903.

USENER, H., Nativity (Encyclopaedia Biblica, iii. 3340 ff.).

VOLZ, P., Jildische Eschatologie von Daniel bis Akiba. Tubingen,
1903.

xciv AUTHORITIES

VON OEFELE, F., Die Angaben der Berliner Planatentafel, p. 8279.

Berlin, 1903.
VOTAW, C. W., Sermon on the Mount (Dictionary of the Bible,

Extra Volume, i ff.).

WEBER, Judische Theologie. Leipzig, 1897.
WELLHAUSEN, J., Das Evangelium Marci, 1903.
Das Evangelium Matthcei^ 1904.
Das Evangelium Luccz, 1904.
Einleitung in Die Drei Ersten Evangelien, 1905. Berlin :

G. Reimer, 1905.

Skizzen und Vorarbeiten. Berlin, 1899.
WESTCOTT and HORT, The New Testament in the Original Greek.

Introduction. London, 1896.
WiNER-ScHMiEDEL, Grammatik des Neutestamentlichen Sprach-

idioms. Gottingen, 1894.
WRIGHT, A., Synopsis of the Gospels in Greek. London, 1903.

ZAHN, T., Forschungen fur Geschichte des Neutestamentlichen

Kanons. Erlangen, 1881-1903.
Geschichte des Neutestamentlichen Kanons. Erlangen, 1888-

1890,

Einleitung in das Neue Testament. Leipzig, 1897-1899.
Das Evangelium des Matthdus. Leipzig, 1903.

ABBREVIATIONS.

(See also p. Ixxxviii.)

yEsch. . . ^Eschylus.

Am. Pap. . Amherst Papyri.

Anth. P. . . Anthologia Palatina.

Aph. . . Aphraates.

Apoll. R. . Apollonius Rhodius.

Aq. . . Aquila.

Arist. . . Aristotle.

Aristoph. . Aristophanes.

Asc. Js. . . Ascension of Isaiah.

Ass. Mos. . Assumption of Moses.

B. . . . Babylonian Talmud.

Bab. .

BU . . Aegyptische Urkunden aus den Koenig

lichen Museum zu Berlin, 1892 ff.

Burk. . . Burkitt.

Class. Rev. . Classical Review.

Clem. Alex. . Clement of Alexandria.

Dalm. . . Dalman.

DB. . . Dictionary of the Bible (Hastings).

DCG. . . Dictionary of Christ and the Gospels.

Deissm. . . Deissmann.

Demosth. . Demosthenes.

Diat. . . Diatessaron of Tatian.

Diod. . . Diodorus.

Dion. H. . Dionysius Halicarnassus.

Ditt. Syll. . Dittenberger Syllogc.

Encycl. Bib. . Encyclopedia Biblica.

Eph. . . Ephrem Syrus.

Epict. . . Epictetus.

Eus. . . Eusebius.

Ev. Pet. . . Evangeliu?n Petri.

Exp. Times . Expository Times.

Hdt. Herodotus.

ABBREVIATIONS

Hor. Heb.
Hor. Syn.
Iren.

Jer. .
Jos.

JThS. .
Jub.

Just. Mart.
latt.

LXX .
Luc.
Onq.
Or. Sib, .
Ox. Pap.
Plut.

Polyb. .
Ps.-Sol. .
Sib. Or. .
Sym.
Targ.
Tat.

Teb. Pap.
Tert.
Th.

Wellh. .
VVH.

Win.-Schm.
Xen.

Hor a. HebraiccR (Light foot).
Horcz Synoptica (Hawkins).
Irenreus.

Jerusalem Talmud.
Josephus.

Journal of Theological Studies.
Jubilees.
Justin Martyr.

Manuscripts of the Old Latin Version,
The Septuagint Version.
Lucian.

The Targum of Onkelos.
Sibylline Oracles.
Oxyrhynchus Papyri.
Plutarch.
Polybius.

The Psalms of Solomon.
Sibylline Oracles.
Symmachus.
Targum.
Tatian.

Tebtunis Papyri.
Tertullian.
Theodotion.
Wellhausen.
Westcott and Hort.
Winer-Schmiedel.
Xenophon.

The letters in the margin of the Commentary denote tht
sources from which the words are drawn :

E = editorial passages.

L = the Matthaean Logia.

M = the Second Gospel.

O = quotations from the Old Testament borrowed from a

collection of Messianic prophecies. See pp. Ixi f.
P = Palestinian traditions.
X = passages in which Mt. and Lk. agree closety

borrowed from an unknown source or sources.

THE GOSPEL ACCORDING TO
S. MATTHEW.

A, I. H. BIRTH AND INFANCY OF THE MESSIAH.

I. 1-17. His Genealogy.

I. 1. Book of the generation of Jesus Christ, Son of David, Son E
of Abraham. ] y8t/3A.os yeveVeus is clearly borrowed from Gn 2 4a
LXX. So far as the Hebrew of that passage is concerned,
" These are the generations," etc., would seem to close the pre
ceding section. But it is probable that the LXX translator
connected it rather with 2 4b ~4 26 . This section contains J s narra
tives of the creation of man, of the garden, of the Fall, of the
birth of Cain and Abel, and of the descendants of Cain down to
Lamech ; ending with the births of Seth and of his son. ycVco-ts
here, therefore, covers the genealogy of mankind from Adam to
Seth, and includes a good deal of narrative-matter relating to this
period. In Gn 5 1 (3i(3Xos yei/eVews occurs again, and here covers
the genealogy of Adam as far as Japheth (s 32 ), with an appended
history containing an account of the wickedness of men in the
days of Noah (6 1 8 ). In 6 9 occurs the shorter superscription avrcu
8c at yeve o-ets Naie, introducing the account of the Flood, 6 9 ~9 29 .
In lo 1 avrcu Se ai yei/eVets raiv vtcoi/ Nwe introduces a list of the
descendants of Noah, with an appended narrative of the tower of
Babel (u 1 * 9 ). In n 10 avrai at yeveaets 2^/x introduces a list of
the descendants of that patriarch to Terah ; and in n 27 a similar
formula ushers in the descendants of Terah. It is therefore
clear that to a Jewish Christian writer acquainted with the LXX,
17 /3ifiX.o&lt;s yevcreu&gt;s, or avrai at yei/eVets, was a biblical phrase which
might be used to describe a narrative containing, as in the case of
Noah, a list of descendants, and some account of the life of the
person named. In strict analogy we should expect /& /?Ao? yevrea&gt;s
A/3paa/A. But, since for the editor the main interest centred in
the person of Christ rather than of Abraham, it was not unnatural
for him to depart from literary usage in this respect. It seems
i

2 THE GOSPEL ACCORDING TO S. MATTHEW [L 1-3.

probable that the title should be taken as covering not the whole
Gospel, but only that portion of it which gives Christ s ancestry
and the circumstances of His birth and childhood.

Ir^crou Xpiorov.] This collocation is rare in the Synoptic
Gospels. It occurs here, i 18 i6 21t Mk i 1 only. Also in Jn i 17
1 7 s Xptcrrcfe has become a proper name, and lost its adjectival
force. For the history of Xpiorfa as a Messianic title, see Dalm.
Words, 289 ff. vtov AaWS] For "Son of David" as a title
of the Messiah, see Dalm. Words, 319 ff. vtov AppadfjJ] Cf.

He 2 16 o-Trep/zaros A/3paa/A eTrtXa/x/^averai. The descent of the

Messiah from Abraham is emphasised in Test. Levi 8. Cf. Volz,
Jiid. Eschat. 216.

The genealogy which follows was probably compiled by the
editor for the purpose of his Gospel, (a) In accordance with this
purpose he carries back the genealogy to Abraham, the first
founder of the Jewish race, (b) He inserts details which are out
of place in a strict genealogy, but which are in harmony with the
theme of his Gospel, e.g. e/c TT)S a /x.ap, v. 8 ; CK TTJS Paxa/?, v. 4 ;
ex -njs f Pov#, v. 6 ; CK T?}S TOV OvpLov, v. 6 . These names are prob
ably introduced as those of women, in whose case circum
stances were overruled by the divine providence which, as it might
have seemed, should have excluded them from a place in the
ancestral line of the Messiah. They were in a sense forerunners
of the Virgin Mary, (c) The division into three groups of fourteen
names also has its purpose. In David the family rose to royal
power (AavciS TOV ^acriAea, v. 6 ). At the Captivity it lost it again.
In the Christ it regained it.

For the names in the genealogy the compiler naturally had
recourse to the Old Testament so far as that availed him. He
appears to have used the LXX text.

V. 2 comes from i Ch i 84 2 1 , v. 8 from i Ch 2 4 - 5 - 9 , vv. 4 6 *
from i Ch 2 10 13 , vv. 6b - n from i Ch 3 5 - 10 15 , vv. 12 - 13 to Zopo-
/?a/?eA from i Ch 3 17 19 . The names in vv. 13-16 come from an
unknown source, probably from information received from Christ s
relations.

E 2. Abraham begat Isaac ; and Isaac begat Jacob ; and Jacob
begat Judah and his brethren.} A/Jpaa/A cyei/v^o-e TOV Icraa/c, from
I Ch I 34 KCLL eycvvT/crcv A/?paa/u, TOV lo-aa*. In the next clause
IctKw/3 comes from i Ch i 34 , where the Heb. has "Israel." This
is at the outset a hint that the compiler is using the LXX rather
than the Hebrew. lov Sav KOI rows dSeA&lt;/&gt;ot&gt;s avro9] The compiler
borrows lovSa from i Ch 2 1 , and then summarises the brethren
whose names are there given as TOVS aScX^ous avroG. The fact
that he mentions the brethren at all suggests that he has this
verse in Chronicles before him.

E 3. And Judah begat Phares and Zara from Tamar ; and Phares
begat Esrom ; and Esrom begat Aram.] Clause a is from i Ch 2 4 /cat

I. 3-7.] BIRTH AND INFANCY OF THE MESSIAH 3

a/xap i^ vvfjL&lt;f&gt;r) avrov ere/cei/ aura) TOV $apes KOLL TOV Zapa. The fact
that the compiler adds KOI TOV Zapa e/c TT/S a /xap, which is quite
superfluous in a genealogy proper, shows that he had i Ch 2 4
before him. Zapa is the Septuagintal form of rnt. On the
editor s special reason for mentioning Tamar, see above. E&lt;rpa&gt;/x]
In i Ch 2 9 B has Eo-epcov, A Luc. Eo-pw//,. In i Ch 2 5 B has
Apo-(ov, B aT bT Eo-pwv, A Luc. Ecrpoyu Elsewhere Eo-pw/x is
peculiar to A Luc., never appearing in B. Its use in Mt. shows
that the compiler was using Septuagintal forms, and not trans
literating the Hebrew. Apa /t] In i Ch 2 9 Apa /i appears as a
son of Eo-pw/A.

4. And Aram begat Aminadab ; and Aminadab begat Naasson ; E
and Naasson begat Salmon.~\ Apa/*] In i Ch 2 10 B has AppdV,
but A Luc. Apa p,. A/zivaSa /?] In I Ch 2 10 B has A/mvaSa /?,
but A Luc. AfjiLvaSdp. Naa&lt;ro-&lt;ov and 2aA//,&lt;ov come from i Ch

2 10. 11. xhey are the Septuagintal forms of Jipna and ND^.

5. And Naasson begat Boes from Rahab ; and Boes begat lobed E
from Ruth ; and lobed begat Jessai.} Bo o] In i Ch 2 11 - 12 B
has Boos, but A Luc. /2o o. IK rfj&lt;s Paxdfi] For the insertion,
see on v. 1 . Pa^a /:? is not a Septuagintal form. This version
uniformly has Pad/3. However, Josephus has rj Paxa/fy or
"Padfir), Ant, v. 8, n, 15. The editor adopts here a form which
represents the Hebrew more nearly than Paa/?. Ico/^8 and
Ico-o-ai are the Septuagintal forms of nniy and W or ^ % N. They
come from i Ch 2 12 , where B has O/3?yS and A Iw/3r/S.

6. And Jessai begat David the king.~\ The insertion of " the E
king," which was perhaps suggested by e /Sao-t Aeuo-ev, i Ch 3 4
or by Ru 4 22 LXX A, marks the close of the first division of the
genealogy. At this point the family obtained royal power.
AavctS is the Septuagintal form. For TOV /foo-iAe a, cf. also Jos.
Ant. v. ix. 4 : " From Obed came Jessai, and from him David
the king (6 /foo-tAevVas), and left the sovereignty to his sons
for twenty-one generations. I thought it necessary to recount
the history of Ruth, because I wished to show the power of
God, that He can advance even the ignoble to splendid dignity ;
such as that to which He brought David, though born of such
parents."

6, 7. And David begat Solomon from the wife of Uriah ; and
Solomon begat Roboam.] i Ch 3 5 - 10 . 2oXo/xoiva] The LXX A B
has 2aXoj/xwv, Luc. 2aAo/xcov, Josephus 2oXo/icov. Po/Joo/x is the
Septuagintal form. e/c rJ/s TOV OupeiW] Perhaps suggested to
the editor by i Ch 3*. For the insertion of a woman s name, see
on v. 1 . Ovpa ov is the Septuagintal form.

7, 8. And Roboam begat Abia ; and Abia begat Asaph ; and E
Asaph begat Joshaphat ; and Joshaphat begat Joram. ] Cf. i Ch
3 io. ii._ A/?ia] LXX A B has A/?aa, Luc. A/fca. Josephus

4 THE GOSPEL ACCORDING TO S. MATTHEW I. 7-11.

A/3ias. *Ao-a &lt;] In i Ch. LXX A B Luc. has Ao-o, Josephus
"Acrai/os. But Ao-a&lt; is a Septuagintal form. See Burkitt, Evan-
gelion Da-Mepharreshe, 203. loxra^ar and Ito/sa /u, are Septuagintal
forms. Josephus has Icoo-a^aros and Iwpa/xos.

E 8, 9. And Joram begat Ozias ; and Ozias begat Joatham ; and
Joatham begat Ahaz ; and Ahaz begat HezekiasJ] Cf. i Ch 3 11 - 12 .
Joram begat Ozias. Commentators usually note that Mt. has
here omitted three kings, Ahaziah, Joash, and Amaziah. But this
is not the case, i Ch 3 11 records that Oeia was the son of
Joram. That is to say, Mt. follows the LXX of the Chronicles.
Mt. continues : Oeias 8e eyeVvTycre rov Ia&gt;a$a//.. The Chronicler
LXX has loas DIGS avrou, A/xacrtas vios avrov, Aa/oia wos airrou,
Io&gt;a0ai vtos avroS. That is to say, Mt. has omitted not Ahaziah
= Oeias, Joash, and Amaziah, but Joash, Amaziah, and Azariah
= Uzziah. The reason must be sought in i Ch 3 11 LXX. The
son of Joram is there called Oeia. Now for Ahaziah the LXX
generally has Oxo^ a?, whilst Oeia is generally the equivalent of
Uzziah, e.g. 2 Ch 26 3ff -. Oeta in i Ch 3 11 is possibly a mistake.
Mt. as he copied it seems naturally enough to have connected it
with Uzziah, and so to have passed on to this king s son, Jotham,
thus omitting unconsciously the three intervening kings. Or the
copy of the LXX which he followed may have made the omission
for the same reason. Oa as] The Septuagintal forms are Oaa,
B; Otas, A Luc. Icuatfa//] The LXX A B has Iwaflai/, but
Luc. Iwflaa. A X a] The LXX A B has v A X as, but Luc. "A X u.
E&lt;rKias is the LXX form.

E 10. And Hezekiah begat Manasseh ; and Manasseh begat
Amos ; and Amos begat Josiah^\ Mavaa-cr^s] So LXX, Josephus.

Icoo-a as] LXX A B has Iwcreia, but Luc. laxrt a? ; SO Josephus.

A/xcos] LXX B has A/AixoV, A 1? B ab A//,o&gt;s. Josephus, "A/AOKTOS
or Afjifjuav.

E 11. And Josiah begat Jechoniah and his brethren, at the time
of the captivity into Babylon.~\ KOL TOVS aSeA-^ovs aurou is inserted
because in i Ch 3 1S the names of the brethren of Jehoiakim are
recorded just as the same words occur in v. 2 , because the brethren
of Judah are registered in i Ch 2 1 .

The verse as it stands gives rise to great difficulties, because
Jehoiakim has been omitted. But the text must be corrupt. As
it stands there are only thirteen names in the third division,
beginning with Salathiel. And this is impossible in view of v. 17 .
If we suppose that lexoviW in v. 11 is a corruption for Icoa/cei /*,
everything is plain. 1 The KCU TOUS dSeA.&lt;/&gt;ous is then due to i Ch

1 In i Esd I 83 reference is made to rbv lexd/taj/ vlbv loxrei ou. Here

Tehoahaz is meant. We might suppose that Mt. also meant Jehoahaz by r6r
IeXO"tai , and that his /cai TOI&gt;J d5eX0oi&gt;s airrou was a summary way of describing
Jehoiakim ; Jehoiachin and Zedekiah, of whom the first and third were brothers
of Jehoahaz, whilst the second was his nephew, if it were not for the fact that

1. 11-16.] BIRTH AND INFANC\ OF THE MESSIAH 5

3 15 , where the names of Jehoiakim s brethren are given. eVi -njs
/xeroiKeo-ias] /AeroiKco-ta, a rare word. It occurs ten times in the
LXX, besides only Anth. P. 7. 731. The mention of the Captivity
closes the second division of the genealogy. In the generation of
Jechoniah the family lost the royal power to which it had risen in
the person of David.

12. And after the captivity into Babylon, Jechoniah begat Sala- E
thieL] From r Ch 3 17 .

12, 13. And Salathiel begat Zorobabel ; and Zorobabel begat E
Abiud ; and Abiud begat Eliakiml\ In i Ch 3 19 the Hebrew
represents Zerubbabel as the son of Pedaiah. But the LXX B A
gives /cat viol ^aXaOtrjX Zopo/2a/2eA., /c.r.A. The editor is therefore
clearly using the LXX. It seems clear that up to this point the
editor has been using the LXX of i Ch 1-3. For (i) the names
are given in the forms of the LXX. The only apparent exceptions
are Ao-a$ and Paxdp. The latter does not occur in i Ch 1-3,
and the editor substitutes a traditional form for the Padfi of the
LXX. (2) Several of the details in Mt. are explained by his use
of the LXX of i Ch., e.g. (a) Ia/3, v. 2 . So LXX i Ch i 84 ,
Heb. S&gt;jnfe* (b) Icopa/* 8 cyeVnyo-e TOV *Oiai/ (v. 9 ). So LXX

I Ch 3 11 . (c} 2ta\a6ir]\ 8e eyevv^cre TOV Zopo/3d{3e\ ( v - 13 )- So

LXX i Ch 3 19 . Other details in the genealogy point to a use
of i Ch. but not necessarily of the LXX version, e.g. (a) KCU TOVS
dSeA&lt;ovs O.VTOV (v. 2 ), is explained by i Ch 2 1 - 2 ; (b} KOL TOV Zapa
K TT)&lt;&gt; dfjiap (v. 3 ), by reference to i Ch 2 4 ; (c) KCU TOVS d8eA$oi&gt;s
ainov (v. 11 ), by reference to i Ch 3 15 .

For the names which follow, the editor is dependent on other
information.

13, 14. And Eliakim begat Azor ; and Azor begat Sadok ; and"E&gt;
Sadok begat Acheim ; and Acheim begat Eliud.]

15. And Eliud begat Eleazar ; and Eleazar begat Matthan /E
and Mattlian begat Jacob .]

16. And Jacob begat Joseph. Joseph, to whom was espoused^
Mary a virgin, begat Jesus, who is called Christ^ Thus ends
the third division of the genealogy. The family now regained in
the Christ, the anointed King, the sovereignty which it had won
in David and lost at the Captivity. There is no sufficient ground
for supposing that the genealogy ever existed apart from the
Gospel. The references to Tamar, Rahab, Ruth, Bathsheba, can
only be explained as due to the editor of the Gospel, who saw in
the life histories of these women a divine overruling of history
from which a right understanding of Mary s virginity might be
drawn. Of course these references might have been inserted by
the editor of the Gospel in a genealogy which he found ready
made to his hand. But the artificial arrangement into three

in v. 12 lexo^aj is clearly Jehoiachin. For confusion between Jehoiakim and
Jehoiachin cf. I Esd i 41 , where the latter is called

6 THE GOSPEL ACCORDING TO S. MATTHEW [I 16,17.

groups of fourteen names reminds us of the not infrequent pre
dilection for arrangements in three whicn runs through the entire
work. Cf. the following: three incidents of Christ s childhood,
ch. 2 ; three incidents prior to His ministry, 3-4 u ; three tempta
tions, 4 1 11 ; threefold interpretation of " do not commit murder,"
v. 22 ; three illustrations of "righteousness," 6 1-18 ; three prohibi
tions, 6 19 -y 6 ; three injunctions, 7 7 27 ; three miracles of healing,
8 1 15 ; three miracles of power, 8 23 ~9 8 ; three complaints of His
adversaries, 9 1 17 ; threefold answer to question about fasting,
9 i4-ir . three incidents illustrating the hostility of the Pharisees, 1 2 ;
three parables of sowing, I3 1 32 ; three sayings about "little ones,"
ch. 18; three parables of prophecy, 2i 28 -22 14 ; three parables of
warning, 24 32 -25 30 . There is, further, no ground for the wide
spread belief that the genealogy is in itself a proof of a belief that
Christ was the natural son of Joseph and Mary. This particular
genealogy contains the condemnation of such a belief. The man
who could compile it and place immediately after it i 18 25 , clearly
did not believe that Christ was the son of Joseph. He inserted
in the genealogy the references to the women and the relative
clause " to whom was betrothed Mary a virgin," in order to antici
pate vv. 18 25 . In other words, eyeW^cre throughout the genealogy
denotes legal, not physical descent. He had before him two
traditional facts (a) that Christ was born of a Virgin in a super
natural manner, (b) that He was the Messiah, i.e. the Son of
David. How could a Jewish Christian, indeed how could anyone,
reconcile these facts otherwise than by supposing that Mary s
husband was the legal father of Christ ? So non-natural a sense of
fatherhood may seem strange to us, but the fact of the super
natural birth which gave rise to it is stranger. Whatever we may
think of it, this was the belief of the editor of the Gospel ; so that
there is no ground for the widespread opinion that the existence
of a genealogy of Christ is proof of an underlying belief that He
was the natural son of Joseph and Mary. If the editor simply
tried to give expression to the two facts which had come down to
him by tradition the fact /of Christ s supernatural birth, and the
fact that He was the Davidic Messiah, and did not attempt a
logical synthesis of them, who shall blame him ?

E 17. Therefore all the generations from Abraam to David
are fourteen generations ; and from David to the Captivity into
Babylon are fourteen generations ; and from the Captivity into
Babylon to the Christ are fourteen generations.} The artificial
character of the genealogy is obvious from this verse. The
arrangement into three will be found to be characteristic of this
Gospel. The grouping into three fourteens may be due to the
fact that in the Hebrew name David = in, there are three letters,
and that the numerical value of these letters is

I. 17.] BIRTH AND INFANCY OF THE MESSIAH

" By this means the genealogy was invested with the character
of a sort of numerical acrostic on the name David " (G. H. Box,
Interpreter, Jan. 1906, p. 199).

The genealogy thus constructed is no mere antiquarian attempt
to discover genealogical facts. The writer is interested in the
question whether Jesus was legally descended from David, and
believes that this was the case. But his interest in this point
arises from some other than a purely antiquarian motive. The
clue to this motive is furnished by the insertion of the women.
Why did the compiler think it necessary to safeguard in this
manner the fact of the supernatural birth and of Mary s innocence.
The reason can hardly be any other than that these things were
already the ground of anti-Christian polemic on the part of the
Jews. Celsus, c. A.D. 170-180, is already acquainted with the
Jewish slander that Jesus was born out of wedlock ; cf. Orig.
Contra Celsum, i. 28, 32, 33, 39. And we may be sure that the
Christian tradition of the supernatural birth which lies behind the
first and third Gospels evoked Jewish slander as soon as it became
known to the Jews. For the later Jewish forms of this slander
cf. Laible, Jesus Christus im Talmud; Herford, Christianity in
Talmud and Midrash ; Krauss, Das Leben Jesu nach Jiidischen
Quellen.

1. 1. Aave/5] So NAB CD a/. The LXX has Aai/e/8 or AavfJ ;
Josephus Aavf5?7s or Aa/Sldys. A/3pad/i] So LXX. Josephus has "A/Jpa/ios,
Appals (once), A/Jpad/x rarely.

2. lo-ad/t] So LXX. Josephus "IcraKos. Ia/cci/3] So LXX. Josephus
Id/cw/3os. Ivaax 6V] Om. 6V here and throughout S ia .

3. lotfSas] LXX has Iov8ds or lovSd. In I Ch 2 1 Ioi&gt;d, B ; lorfSoj,
Luc.; lovdas, Josephus. Zapd] B Ox Zapt, LXX Zapd, Josephus Zdpacros or
EfeXo6s. &lt;J&gt;ap^s] So LXX ; Josephus &lt;J&gt;d/)e&lt;roj. Eapw/i] LXX has E&lt;r/&gt;(/x
(not B), Ecrepcif, E&lt;rpu&gt;i&gt;, EfpoV, Ap&lt;rc6i&gt;. In I Ch 2 Apcribv, B ; EtrpoV,
B a?b?mg . Eo-poV, A Luc. In I Ch 2 9 Evepw, B ; Bo-paw, B ab ; EcrpuV,
A Luc. Apd/x] In I Ch 2 9 LXX B has Apd/t; in v. 10 Appdv, but A Luc.
Apd/z.

4. Apivaddp, NC al\ Anwaddp, B A. In I Ch 2 10 LXX B has

, A Luc. A/Mvaddfi, Josephus A^uydSa/Soj. Naa(r&lt;rt&j&gt;] So LXX.
In I Ch 2 11 Heb. has *cb&, LXX B Luc. 2a\pd&gt;v, A 2a\/j.dv.

5. Bo^&lt;r] N B Ox k ; Bo6s, C 33 ; Boo f, E K al ; LXX has Boos, Bodf.
In I Chr 2 11 - 12 B Boo j, A Luc. Boo f, Josephus Bo afos, Bot6fi;s. Poxij8]
LXX Pad/3. Josephus Pad/S?;, Paxdp-rj. Iw/3^5] B Ox ; 0/3iJ5, E K al ;
LXX has 0/3i}, ^Iw/8ija (A). In I Ch 2 12 - 13 B Luc. O/SiJJ, A Iw^5,
Josephus fi/3^5r7?. Poi^^] So LXX ; Josephus Poi5^. leovafl So LXX ;
Josephus Iccr&lt;ra?oj.

6. SoXo/iw^a] LXX has SaXw/uci?, SaXo/icuv, 2aXwyu,t6, ZoXo/itiv (A). In
I Ch 3 5 2aXw/ic6i , Luc. ZaXoyUaV, Josephus ZoXo/j.wv. Ovpeiov] B (9^r.

7. Po/Sod^] So LXX; Josephus Po/36a^oy. Aj3td] LXX A/3etd, A/3 ;
Joseph us A/3ias. Ao-d0] N B C D luc Or. i. 209, 543, 700, k al. LXX has
Acrd, Josephus "Ao-a^os.

8. lajcra^dr] LXX Iu&lt;ra0dr, Iw&lt;ra0d5. In I Ch 3 10 Iwffcupdr, Josephus
Ia;crd0aros. Iwpd/*] So LXX ; Josephus I wpa^os. Ofetep] S 2 has " Ahazia :
Aliazia begat Joash ; Joash begat Amozia." So Aphr.

THE GOSPEL ACCORDING TO S. MATTHEW [I. 9-18.

9. Ofefas] N* B* ; LXX has Ofc, Ofic, O^os, Otfas. In I Ch
3 11 Ofe/a, B ; Oftds, A Luc. ; Josephus 0#as. Icoa0d/x] So LXX ; Josephus
Ia&gt;d0a/Aos, Io}0d/j.-r]s, IwvdOris. "Axaf] LXX has "Axctf, "Axas. In I Ch
3 13 "Axas, AB Axaf, Luc. Josephus "Axafos. Efe/a as] So LXX, Josephus.

10. A/t^J, N B C D Iuc Ox ; l.XX Aiurfo, A/i/iciy, A/6j. In I Ch
3 14 B has A/uofr, B ab A 1 yel orte A/6j, Luc. A/u&p, Josephus

11. IciKrefaj] N B D luc ; LXX has Iw&lt;refoj, Iw&lt;rfas ; Josephus lawlas.
riv lexo^/av] We must read here rdy Iwaxel/x. xal TOI&gt;S d5e\0oi)j ai/roG.
Iwa/cet/i 5 tytvvijffe rbv lexovlav tirl TTJS /ieroiKecr/ay Ba/JvXu&gt;j/os. So sub
stantially M U a/ S 4 S 5 with asterisk.

12. SaXa^iT^X] So LXX ; Josephus ZaXaflfyXos. Zo/&gt;od/3eX] So LXX ;
Josephus Zo/)o/3d/37?Xos.

16. On the text, see the admirable note of Mr. Burkitt, Evangelion da
Mepharreshe, ii. 258 ff. The reading of N B a/ is : Ia/cw/3 3 tytvvi)&lt;re TOV
IwffT]&lt;p rbv Afdpa Mapfas ^ -^j tyevvrjdT) lyaovs 6 Xeyd/nefos Xpt(rr6s. Besides
this there is a second reading : Iafccb/3 5 tytvvricre T&V IWCTTJ^ y fjLvyffrevOe iaa
irap6ti&gt;os Mapia/i tytvvrjffe Irjffovv rbv \ey6/j,evov Xpiffrbv. This is the reading
of the Ferrar group, 346, 556, 826, 828. So S 2 Jacob begat Joseph, him to
whom was betrothed Mary the Virgin, she who bare Jesus the Messiah. So,
too, the old latt a b c d g k q. So, too, the text which underlies the Armenian ;
cf. Robinson, Euthaltana, p. 82. Besides these two readings, S 1 has a third :
"Jacob begat Joseph. Joseph, to whom was betrothed Mary the Virgin,
begat Jesus, called the Messiah." Burkitt believes this to be a paraphrase of
the reading of the Ferrar group, and thinks that S 2 is derived from it. In
this last point he is no doubt right. S 2 is, as a whole, dependent on S 1 , and
it is therefore probable that S 1 has the earlier reading here. But it is
questionable whether S 1 does not represent a Greek text found nowhere else
(not in the Dialogue of Timothy and Aquila ; see Burkitt, p. 265), namely,
Ia/Kw/3 5 tyi&gt;i&gt;T&gt;)&lt;Te rbv IWCTTJ^. Iwcrr?0 5 y ju.vrja TevOf iffa ty Ma/nd/A irapdtvos
tytvvrja-e Iijffovv TOV \ey6fj.eyov ~KpiffT6i&gt;. Burkitt objects that "the practice
of the writer is to interpose no words between the name and the verb tytt&gt;vri&lt;re,
so that the clause $ fj-vrjo-revdela-a irapd. M. ought to follow the first mention
of Joseph, not the second." But the relative clause is clearly required in
close connection with tytvvya e in order to qualify it, meaning "begat," but
"from a virgin," i.e. not "literally," but "legally." It seems probable,
therefore, that the text underlying S 1 is the nearest approach now extant to
the original Greek, and it must remain possible that even here the relative
clause is an insertion. This earliest Greek form was gradually altered from
a desire to avoid words which, though in the intention of the writer they
expressed legal parentage, not paternity, in fact, might be misunderstood by
thoughtless readers. The first step was perhaps the insertion of the relative
clause. The second, the insertion as in S 2 of a second relative, "she who,"
as a subject to tytwriffe. The third, the substitution of rbv avdpa Mapias for
$ fj.vr]&lt;TTevde i(ra M. irapQtvot by assimilation to v. 19 6 dvjjp ai/Trjs, avr)p being
used as there in the sense of " betrothed husband," and the substitution of
the passive for the active in the following clause.

I. 18-25. His Supernatural Birth.

P I. 18-25. And the birth of the Christ was in this manner: His
mother Mary being betrothed to Joseph, before that they came
together, she was found with child of the Holy Spirit^ yeWcrts
here means birth, begetting, as in Gn 3i ls , Ru 2 11 , Lk i 14 ; cf. also

I. 18-22.] BIRTH AND INFANCY OF THE MESSIAH 9

Hdt. i 204 6 69 . Since yeWo-ts has been used in i 1 in a different sense,
and since yew?7crts is the common term for birth, we should expect
the latter here. /w^crrevorfleiV^s] Betrothal according to Jewish
marriage law constituted a legal relationship which could only be
dissolved by legal means. See Merx, Die vier Evangelien, ii. i, 9 ff.
The narrative in this respect rests on an accurate knowledge of
Jewish civil law. Trvevfiaro-s dyiou] For the omission of the
article, cf. Blass, p. 149. trplv rf\ cf. Blass, p. 229.

19. And Joseph her husband, being a righteous man, and (yet] p
not wishing to disgrace her, was minded to put her away secretly.]
6 dvr/p OLVTTJS ] According to Jewish law, a betrothed woman
was already the wife of her betrothed husband ; cf. Merx, op. cit.
p. 10. 8i/catos] i.e. God-fearing, and a keeper of the law. Mary s
condition seemed to make the fulfilment of their contract of
marriage impossible for a religious man. py OcXw Seiy/AariVai]
On the other hand, he did not wish to expose her to shame.
Seiy//.aTio-ai occurs besides only Col 2 15 , Asc. Is. in Am. Pap.

i. i. viii. 21. Sety/taTioyAos occurs on the Rosetta Stone. \dOpa
a.7ro\vo-ai] Appeal to the courts for a divorce would expose Mary
to public ignominy, and make her liable to severe penalties.
Refusal to carry out the contract of marriage would leave her and
her child in disgrace in the house of her parents. The latter
seemed the more merciful course, and Joseph determined, there
fore, to repudiate her by private arrangement.

20. And whilst he purposed this, behold, an angel of the Lord p
appeared to him in a dream, saying, Joseph, son of David, fear
not to take Mary thy wife : for that which is begotten in her is of
the Holy Spirit.} tSov] Exclusive of quotations, tSov occurs
30 times in Mt., 29 in Lk., 7 in Mk. ; /cat I86v, 28 in Mt., 26 in
Lk., o in Mk. /car oVap] 6 times in Mt., not elsewhere in NT;
cf. Ditt. Syll. 780. 5, 781. 4, 782. 4. TrapaXafttlv] According to
Jewish law, marriage begun in the betrothal, was completed in the

" taking " of the bride to the house of her husband ; cf. Merx, op.
cit. p. 1 1 .

21. And she shall bear a son, and thou shalt call His name p
Jesus : for He shall save His people from their sins.] I^o-ovs is the
Greek form of WilT or jftB^ " Jehovah is salvation " ; cf. Philo,
De Mut. Nom. i. 597 1^0"^? Se cromypta Kuptou, lea&gt;s ovo/j.a TTJ&lt;S
api(TTr)&lt;; . avros yap o~a&gt;o"ei TOI&gt; Xaov avrov caro TOJV a/xaprtaiv auraiv]
cf. Ps I29 8 /cat auros Xvrpcoo-CTat rbv Icrpa^X e/c Trao-aiv Taiv aVo/utov
avrot). For Tc^erat 8e vlbv /cat /caA.e&lt;ris TO OVO/JLO. avrov, cf. Gn 17^
T^erat crot vlbv /cat /caXccreis TO OVO/JLO. avrov.

22. And all this has come to pass, in order that it might be fulfilled
which was spoken by the Lord through the prophet, saying.] The
formula Iva (OTTOJS) irXypwOfj TO pyOtv recurs 2 15 - 23 4 U 8 17 i2 17 I3 85

2 1 4 , cf. 26 5fl . TO TC 7rX.7jpuOri TO faOfv occurs 2 17 27 9 . The quota-

10 THE GOSPEL ACCORDING TO S. MATTHEW [I. 22-26,

tions thus introduced are for the most part free renderings of
the Hebrew. They are sometimes composite in character. The
formula occurs in Jewish writings. Cf. Bacher, Exeget. Terminal
der Jiid. Traditions literatur, i. 171. yt yove here and 2i 4 26 56
is used from the writer s standpoint. Contrast Jn iQ 36 .

O 23. Behold, the virgin shall conceive, and bear a son, and
they shall call His name Immanuel, which is being interpreted,
With us is God. ] The quotation comes from Is ; 14 , and is
given according to the rendering of the LXX, with the exception
that KdAcWs of the LXX (&lt;ra x, -vert Q*), which would not suit
this context, is altered into KaXeVoucriv. For !ei (LXX N A Q),
X^/x^tTat is read by LXX B. There are signs that the view that
Isaiah was using current mythological terms, and intended his
nDpyn to carry with it the sense of supernatural birth, is rightly
regaining ground. Cf. Jeremias, Babylonisches im Neuen Testa
ment, p. 47 ; and Gressmann, Der Ursprung der Israelitisch-
judischen Eschatologie, p. 27off. In any case, the LXX translators
already interpreted the passage in this sense, and the fact that the
later Greek translators substituted veam for 7rap0eVos, and that
there are no traces of the supernatural birth of the Messiah in the
later Jewish literature, is due to anti-Christian polemic. Cf. Just.
Mart. Trypho, xliii., Ixvii. It is probable that the editor is here,
as elsewhere, adapting words of the O.T. to a tradition which he
had before him. 1

P 24, 25. And Joseph being raised from sleep did as the angel of
the Lord commanded him, and took his wife : and knew her not
until she bore a son : and he called His name Jesus, .]

For the redundant and Semitic use of eyeptfet s see Dalman,
Words of Jesus, 23, 36. The imperfect eyWa-/&lt;ej/ is against the
tradition of perpetual virginity.

18. X/HOToi}] So abed S 1 S a ; Irenaeus, ill. xi. 8, xvi. 2 ; Tert. de Came
Christi, xxii. This Western reading is probably right. Nowhere in the N.T.
is the article used before \i\ff. X/x B has "Kpio-rov Irja-ov, an assimilation to
the later usage of S. Paul. N C al Ox have rod dt l-rjffov X/&gt;. The variation
in the position of Iijcrou is against its originality.

7^e&lt;rts] So K B C al Ox. 7^e&lt;ru here means begetting (see above),
whilst in I 1 it has another meaning. The early translators differ in their
treatment of the word. The latins render by generatio in both verses. The
Syriac S 1 S 2 render in v. 1 by "generation," in this verse rightly by "birth."
But ytvvrjais was more common in the latter sense, and is therefore substituted
here by E K L al. /i^crrei/fle^s] Add yap E K L al. Omit, N B C* Z Ox,
latt S 1 S 2 .

19. 6 di/77/3 avTTjs] Om. S 8 . Seiy/j-arlffai] So N a B Z Ox; Eus. Qutzst. i. 3.
The word is very rare. It occurs in Col 2 18 and in A$c. Is. in Am. Pap.
I. i. viii. 21. Here it presumably means to expose to open and notorious
disgrace. deiy/u,aTi&lt;r/u.6s on the Rosetta Stone means "inspection." Cf.
Herwerden, Lex. Grac. Suppl. p. 190. N* C E K L al substitute the more
common Trapadeiyfj.a.Ti(rai, which occurs in the LXX 5 times, Nu 25*, Es 4",
Jer I3 23 , Ezk 28", Dn 2 6 ; Ps-Sol 2 14 , in Polyb. and Plut.

1 See Briggs, "Criticism and the Dogma ol the Virgin-Birth," in North
Amer. Rev., June 1906.

I. 20-11. 1.] BIRTH AND INFANCY OF THE MESSIAH II

20. ri]v yvvaiicd ffov] S a has " thy betrothed." Cf. the omission of b dv^p
atnrijs, v. 19 .

21. Xabv avrov] S 9 has " the world." /cctX&rets] S s "shall be called."

22. 6Xoi/] Om. S 1 S 2 .

24. rty yvfa iKa avrov] S 2 substitutes " Mary."

25. OVK tylvw&lt;ri&lt;ei&gt; afir^v] S 2 has " purely was dwelling with her." S 1 k
omit OVK tylvbiffKev avrTjv ?ws o5. vlbv"] So N B Z S 1 S 2 k. rbv vlbv avrr/s rbv
irpuTOTOKov is substituted by C D al by assimilation to Lk 2 7 . ^/cdXeo-ev] S 2 has
" she called." On the Syriac VSS in these verses, see Buikitt, op. cit. p. 261 ff.

II. Incidents of His Childhood.

1. Now when Jesus was born in Bethlehem of Judcea in the P
days of Herod the king, behold, Magi from the east came to
Jerusalem, saying.~\ TT?S lovSatas] louSaia in this Gospel always
signifies the southern division of Palestine. It is here specified to
emphasise the fact that Jesus as the Messiah was born in the
territory of the tribe of Judah ; cf. Test. Judah 24 ; He 7 14 ;
Rev 5 5 . & rjfjiepais] For the omission of the article, cf. Blass,
p. 151. i 8ov] See on i 20 . For the construction Tov Se lyo-ov

yeWT]0VTOS . . . I8ov, Cf. I 20 2 13 - 19 9 18 32 I2 46 if 26 47 28 11 .

fjiayoi] For the presence of Magi in the west, cf. Pliny, Nat.
Hist. xxx. 16: "Magus ad eum (i.e. Nero) Tiridates advenerat
. . . magos secum adduxerat." The same account is told by
Dio Cassius, Ixiii. 1-7 ; Suetonius, Vit. Nero, xiii. That Messianic
hopes were widespread at this period seems clear; cf. Virgil,
Eclogue iv. Messianic language is used of Augustus in the
inscriptions from Priene and Halicarnassus. He is o-wnypa TOV
KOLVOV TO&gt;I/ av@pwTr&lt;Dv yeVovs. Since his birth cipr/vevovo-i (JLW yap
yf) KOL Oa.Xa.TTa.. If the hope of finding the world s Saviour drew
Tiridates and his Magi to Naples, it is quite probable that other
Magi may have come to the metropolis of Palestine on a like
errand. They came probably from Babylon. Astrologers there
had at a very early period busied themselves with astrological
observations which portended good or evil for the "Westland,"
i.e. Canaan. Cf. Jeremias, op. cit. 50 f. ; von Oefele, Die Angaben
der Berliner Planatentafel, P. 8279, p. 9 ; Campbell Thompson,
Magicians and Astrologers of Nineveh and Babylon, vol. ii. No.
234 : "When a star stands at its (Virgo) left horn, there will be an
eclipse of the ring of Aharru " (= Phoenicia and Palestine).
222 : "When Leo is dark, the traffic of Aharru will be hindered."
21 1 : "When Venus appears in Virgo, the crops of Aharru will
prosper." 192: "When Jupiter enters the midst of the moon,
there will be want in Aharru." 167: "When Saturn the star of
Aharru grows dim, it is evil for Aharru; there will be a hostile
attack on Aharru." Now that the whole world was expecting the
Saviour King (cf. Bousset, Rel. Jud. p. 212), the attention of these

12 THE GOSPEL ACCORDING TO S. MATTHEW [EL 1-ft

heaven-searchers directed itself towards portents of the coming
peacemaker.

Trapayivco-Oat occurs only here and in 3*- 13 in Mt. ; in Mk.
once, i4 43 . le/aocroAv/Aa occurs 10 times in Mt. as a neuter plural ;
once, 2 3 , as a feminine singular. It is used by Mark 10 times,
by Luke 4, by John 12, frequently in the Acts, and by S. Paul 3
times in Galatians. Mt. once (23 37 ) has lepovcraA^/x. This form
is common in Lk., Acts, S. Paul, and occurs in He i2 22 ,
Rev 3 12 2 1 2 - 10 . It is the form used in the LXX, except in 2, 3, 4
Mac. and Tobit.

P 2. Where is He who has been born King of the Jews ? for we
saw His star at (its) rising, and are come to worsJiip Him^\ The
widespread expectation of the birth of a great monarch in the
west led the Magi to connect some particular star, or conjunction
of heavenly bodies, with His birth. Just so on the birth-night of
Alexander, Magi prophesied from a brilliant constellation that the
destroyer of Asia was born. Cf. Cicero, De Divinatione, i. 47.
O.VTOV TOV do-repa] On the position of the pronoun, cf. Blass,
p. 1 68. do-repa, i.e. the star with which their astronomical
calculations had led them to connect the birth of the expected
monarch. *v ry avaroXy might mean "in the east," cf. Nu 3 38 B,
Jos i8 7 B, Jer 3i 40 , Rev 2i 13 ; but it is unlikely that the Magi should
say "in the east" instead of "in our native country "; and it is
improbable that the editor should use plural and singular in two
successive verses in the same sense. It is difficult not to suppose
that avaroXri here is a technical astronomical expression denoting
the beginning of the particular phenomenon expressed here by
dorr;/). We should certainly expect avrov ; and it is probable that
the editor has omitted "his" from his source, or that avrov
dropped out at an early stage in the transmission of the text of
the Gospel, because dmroX^ was misunderstood and interpreted
as = " east." Trpoo-Kwfjo-ai] The word is a favourite one in this
Gospel. Mt. 13 times, Mk. 2, Lk. 3. Mt. alone uses the dative
with reference to Christ. The one exception is Mk 15 of mock
homage. See Abbott, Johannine Vocabulary , 1644.

P 3. And Herod the king having heard it, was troubled, and all
Jerusalem with him.~\ Trao-a IcpocroXv/xa] see on v. 1 . For the
feminine, cf. To 14*.

P 4. And gathering together all the chief priests and scribes of the
people, he tried to learn from them where the Messiah is being born.]
irwOdvecrOai only here in this Gospel.

P 5, 6. And they said, In Bethlehem offudaa : for so it is written
through the prophet, And thou Bethlehem, land of Judah, art in no
wise least amongst the rulers of Judah: for from thee shall come
forth a ruler, who shall shepherd My people Israel.]

TI/S lov&u as] cf. on v. 1 . For the official expectation of the

II. 6-12.] BIRTH AND INFANCY OF THE MESSIAH 13

Messiah from Bethlehem, cf. Jn 7 41ff -, and the Targ. on Mic 5*.
Also Jer. Berach. v. a, quoted by Lightfoot on Mt 2 1 . The
quotation comes from Mic 5 1 - 3 , with an assimilation of the last
clause to 2 S 5 2 . The LXX text is not followed here, though
it seems to have been in the mind of the editor ; for oorns 7roi/xai/i
TOV XaoV fj.ov TOV Icr/oa^X, which reminds us of 2 S 5*
TOV XaoV P.OV TOV lapa^A, seems to have been suggested by
jind Troi/xavci of Mic 5 1 - 3 LXX. The rest of the quotation
appears to be an independent rendering of the Hebrew text. K&lt;XI
a-v B^^Xce/x corresponds to Dr6"rV3 nntfl. yfj louSa is substituted
for nmBX by assimilation to vv. 1 - 6 . ovSa/xtis eXa^tim/ et (LXX :
oXiyoo-ros * TOV ami) seems to represent a Hebrew original v!?
TyV DM (M.T. nvni "Vyv). *v rots iJye/W lov Sa (LXX : eV xiXteuru
lou Sa) corresponds to miiT *B^N3j *B^K being read as *Efb ; cf.
Gn 36 15 , Ex i5 15 . e* crov^^DtD. yap is inserted as a necessary
connecting link. e^eXevo-eTcu = NV. So LXX. v is omitted.
OOTIS TroifAavei TOV Xaov JJ.QV TOV Icrpa^X represents PLJ^D PfcOE^Il, the
Greek words being assimilated to 2 S 5 2 . -yeypaTrrai means "it
stands written," the inspired text runs. It corresponds to 3in3
or 2TO of the Jewish literature. Cf. Bacher, ii. 90.

7. Then Herod having secretly called the Magi, made accurate P
inquiry of them as to the time of the appearing star. ] TO TC is a
favourite word in this Gospel. Mt. 90 times, Mk. 6, Lk. 15.
TOV xpoVov TOV (f&gt;aivo[ji.vov do-repos, i.e. the period since the star first
appeared to them at (its) rising.

8. And having sent them to Bethlehem, said, Go, accurately P
inquire concerning the child. And when you find, report to me, that

I may come and worship HimJ\

9. And they, having heard the king, went ; and, lo, the star, P
which they saw at (its} rising, went before them, until it came and
stood still above (the place) where the child was.] K&lt;U loov] see
on i 20 .

10. And when they saw the star, they rejoiced exceedingly with P
great joy .] ox^oSpa] Mt. 7 times, Mk. i, Lk. i.

11. And when they had come into the house, they saw the child P
with Mary His mother, and having fallen down, they worshipped
Him : and having opened their treasures, they brought to Him gifts ;
gold, and frankincense, and myrrh.] For gold and frankincense
as costly offerings, cf. Is 6o 6 r^oucriv &lt;f&gt;cpovTes xpv&lt;riov /cat
Xifiavov OLO-OVO-IV, Ps 72 10 - 11 - 15 . For frankincense and myrrh, cf.

Ca 3 6 -

12. And having been divinely warned in a dream not to return P
to Herod, they departed to their own country by another way.]
Xpyp-a-TiorOtvTe s] The verb in the passive means to be instructed,
admonished; cf. Lk 2 26 , He 8 5 ; Fayum Towns (Grenfell and

14 THE GOSPEL ACCORDING TO S. MATTHEW [II. 12.

Hunt), 137. 2; Ditt. Syll. 738. 8, 807. i, 7, u, 15. KO.T ovap]
cf. on i 20 . BC oAAT/s 68ou] The same feature occurs in the story
of Tiridates visit to Nero, Dio Cassius, Ixiii. 7. avaxupelv occurs
in Mt. 10 times, Mk. i, Lk. o.

The main outline of the story of the Magi is in many respects
noteworthy for its historical probability. The expectation of a
world s Redeemer, or in Palestine of a Jewish Messiah ; the interest
of Eastern Magi in these questions ; their presence in the west to
do homage to the supposed Saviour ; the inference from Mic 5 1
that Bethlehem was to be His birthplace : all this violates no canon
of historical probability. The only detail that has a legendary
atmosphere about it is the statement that the star moved before
the Magi as they went to Bethlehem, until it stayed over the house
where the child lay. This may be due to the Jewish narrator
poetically accounting for the fact that the Magi were successful
in their search for the child. It is extremely unlikely that he in
tended it to be taken as a bald statement of fact, literally describing
how the star in some strange manner enabled the searchers without
other aid to identify the particular house in Bethlehem in which
the holy family were dwelling. In view of the editor s interest in
the fulfilment of prophecy, it is very strange that he does not
cite Nu 24 17 for the star, or Is 6o 6 , Ps 72 10 - 11 - 15 , for the bringing
of gifts. But it is difficult to think that the two last passages
were not in his mind, and that they may account for the speci
fication of two of the gifts as gold and frankincense. On the
other hand, such gifts would be natural enough as the offerings
of Magi who came to search for a world s Redeemer. The
modern theory, that the story is a literary fiction, based only upon
legendary motives and folklore analogies, violates every proba
bility. In view of the matter of fact character of the editor of
this Gospel, it is almost certain that he believed that he was
transmitting matters of actual fact. And it is in every respect
probable that he was not altogether mistaken. If we suppose
that astrologers in Babylon were acquainted with current expecta
tion of the birth of a universal King, that they inferred from some
unique astral phenomenon that He had been born in the west, i.e.
in Palestine ; that some of them came to Jerusalem in search of
Him ; that their errand came to the ears of Herod, and that the
Jewish authorities suggested Bethlehem as the right place in which
to expect the birth of the Messiah ; that the Magi went there and
found the newborn babe, whether by popular rumour that Mary,
wife of Joseph ben David, had given birth to a child under
strange circumstances, or by inference from the position of the
heavenly bodies ; that they did homage to the child, and, thinking
it best not to trust Herod, left secretly on their journey home
wards : we need not press every detail of the narrative. De-

II 12-16.] BIRTH AND INFANCY OF THE MESSIAH 15

scriptive detail may in some small measure have crept into it from
the Old Testament or from analogous literary or folklore stories,
just as they have certainly been used to embellish the story in its
later history in the Church (cf. Zahn, in loc.\ But these, if they
exist at all in Mt. s account, are mere literary embellishments of
a story which in outline is intrinsically probable in view of the
atmosphere of thought of the period described.

1. lovSafaj] ff 1 g 2 S 2 have Judah. S 1 is ambiguous. The translator
renders lotfSas and lovSaia alike by |5OO"L in the early part of Mt. In
I9 1 he began to render lovdala by 5OO1_, and continues this throughout
the Gospels, retaining IjOOT-* for lovdas. So Lk 3 s3 . S 2 has 5OCTL* for
lovSaia, and jjOOT-i for lotfSas.

5. locates] ff 1 g 1 k* S 2 have Judah.

6. 777] Om. S 1 S 2 . louda] Dacfg a q have TT?S lovSatat.

13. And when they had departed, behold, an angel of the Lord P
appeareth in a dream to Joseph, saying, Arise, take the child and
His mother, and flee into Egypt, and be there until I tell thee. For
Herod is about to seek the child to destroy Him^\

avax&lt;Dpr)(rdvT&lt;j)v Se OLVTWV tSov] For the construction, see on
v. 1 . On tSov and KO.T ovap, see note on i 20 . For the redundant
cyep&f?, see on i 24 . fj.\\L &gt;7Tetv] For the pres. inf., see Blass,
p. 197. TOV aTToA-cWi] For the construction, cf. Blass, p. 235.
It occurs 6 times in Mt., never in Mk. The aorist signifies a single
definite action. So in 3 13 . Contrast i3 3 .

14. And he arose, and took the child and His mother by night, P
and departed into Egypt^\

15. And was there until the death of Herod : that it might be P
fulfilled which was spoken by the Lord through the prophet, saying,
Out of Egypt / called My Son.] Herod died shortly before
Passover B.C. 4. See Schiirer, i. 464 ff. &lt;W TrXypuOfi] On the
formula, see on i 22 . The quotation is from Hos n 1 . The
LXX rendering here is c AiyuTrrov //,TKoAe(ra ra TCKVO, avrov,
which is not suitable for the editor s purpose. He therefore
makes an independent translation of the Hebrew, or more prob
ably cites from a current Greek translation. Cf. Introduction,

p. Ixii.

16. Then Herod, seeing that he was mocked by the Magi, was p
very wroth, and sent, and slew all the male children in Bethlehem,
and in all its borders, from two years old and under, according to
the period which he inquired from the Magi.\ euro Sie-roSs] If the
star or constellation when first seen "at (its) rising" signified
the conception of the child, it would have been sufficient to kill
children in their first year. But Herod may have thought it best
to reckon on the possibility that the phenomenon denoted the

1 6 THE GOSPEL ACCORDING TO S. MATTHEW [II. 16-23.

actual birth, in which case the child would now be in His second
year. See Von Oefele, p. 14.

P O 17, 18. Then was fulfilled that which was spoken through Jeremiah
the prophet , saying, A voice was heard in Rama, weeping, and much
lamentation, Rachel weeping for her children, and would not bt
comforted, because they are not. ]

TOTC t-rrX-qpuBri] For the formula, see on i 22 . The quotation
comes from Jer 31 (LXX 38) 15 . It appears to be a citation
from memory of the LXX text : &lt;J&gt;&lt;Dvr) ev Pa/xa rjKova-Bfi = LXX.
K\avOfJio&lt;i KOL 6Sup/xos TroAvs represents the LXX Oprjvov /cat K\avO/j.ov
KO.L 68vpp.ov. Pa^X KXaiovcra paraphrases the LXX Pa^A. O.TTO-
KXa.iop.evr) (-775, N A Q). TO. TCKVO. airrr/s inserts from the Heb. a
clause which the LXX omitted, but A Q have eVi ran/ vluv avrr^.

KOI OVK yOfXtv 7rapa/&lt;A.?7$r7vcu] So LXX. KOL (X A Q) OVK r)6t\f.v
7rapa.K\r)6r)vai (B a b m S A, but B TravVcur&xi). Here " for her
children " of M.T. and LXX B is omitted, with LXX A Q. on
OVK ewriV] So LXX.

P 19. And when Herod was dead, behold, an angel of the Lord
appear eth in a dream to Joseph in Egypt, saying.] For the con
struction see on 2 1 . KCLT oVap] see on i 20 .

P 20. Arise, take the child and His mother, and go into the land
of Israel : for "they are dead who seek the life" of the child.] For
the redundant eyepfleis, see on i 24 . TtOvrJKacnv yap 01 farfrovvres TTJV
(frvxnv is a reminiscence of Ex 4 19 . Throughout this section the
editor seems to have had the story of Moses in mind, and to have
borrowed phrases from it. Cf. v. 18 /xe AAet tftTilv TOV aVoA-fVcu,
and 15 di/eiAe, with Ex 2 16 e ^T di/cAeiv; V. 14 a.v^p^a-v, with
Ex 2 15 av\upri&lt;rV.

P 21. And he arose, and took the child and His mother, and came
into the land of Israel.]

p 22. And having heard that Archelaus is reigning over Judcea
in the place of Herod his father, he feared to go there. But being
divinely instructed in a dream, he departed into the regions of Galilee]
For xp^fiaTio-flei s, see on v. 12 ; for KO.T oiap, on i 20 .
P O 23. And came and settled in a city called Nazara : that it
might be fulfilled which was spoken through the prophets, that He
shall be called a NazareneJ\ This verse contains a still unexplained
difficulty. It is clear that Jesus was popularly known as 6 NaCtopatos,
Mt 2 23 26 71 , Lk i8 37 , Jn i8 5 - 7 iQ 9 , Acts 7 times; or 6 Na W vds,
Mk 4 times, Lk twice ; and it seems obvious to suppose that these
adjectives are equivalent to 6 CITTO Naape 0, Mt 2i n , Jn i 45 - 46 , Ac
io 38 . The town is written Naapa, Naape ^, or NaapeV, represent
ing r, rn3 (cf. Dalm. Gram. p. 152). Naa&gt;patos presupposes
a form nW3 from rrn3 = rma (Dalm. Gram. p. 178). Others,
however, would connect the two adjectives with Nesar in Genne-
sareth ; cf. Wellhausen on Mt 26 69 ; and it must remain doubtful

II. 23. J BIRTH AND INFANCY OF THE MESSIAH

whether Na^wpaios at least had any original connection with
Naa/3a. But in any case the editor clearly wished to find such a
connection. Jesus was 6 Na^wpaios because He had dwelt at
Nazara. And this name of Nazorean had been foreshadowed
by the prophets. The use of the plural rwv Trpo^tjr^v suggests
that the editor had no single passage in mind. But it is not easy
to find any references in the Old Testament which could furnish
a basis for the application of 6 Nao&gt;/xuos to the Messiah. The
attempt to connect the word with the Heb. TW = a Nazirite, has
little in its favour. More plausible is the supposition that the
writer is playing on the Hebrew words "iJ and HDV. In Is 1 1 l
the 1^ = branch, from the roots of Jesse, is interpreted as the
Messiah in the Targum. In Jer 2$ 5 33 a branch = HDV, is to be
raised up to David. The editor may have seen in the prophecies
of a "KB and HD a sort of foreshadowing of the fact that Jesus was
popularly known as the Nazorean or man of Nazara. The on
introduces the clause which summarises the content of the pro
phecies. Cf. 4 6 , where on introduces a direct quotation, and 26 64
where it introduces another summary of the contents of Scripture.
Naa&gt;patos KAi^o-erai summarises the prophecies referred to.
Is n 1 had called the Messiah (so Targ.) IM = branch; Jer 23*
33 15 had called Him no = branch, and Is 4 2 had spoken of Him
also as PIDV (Targ. has Messiah). His parents settled at Nazara ;
and He was popularly known as the Nazorean, that these pro
phecies might be fulfilled. Zahn, who thinks this explanation too
artificial, points out three peculiarities of the introductory formula l
(a) OTTCOS instead of Iva; (&) rcoi/ Trpot^Tcov instead of the singular;
(c] the absence of Aeyovruv. He thinks that the Evangelist saw in
the settlement at Nazara, and in the fact that Christ s early
years were spent in this obscure village of ill fame, a fulfilment of
the general tenor of Old Testament prophecy, that the Messiah
should be rejected by His own people, on is therefore equivalent
not to "that," and does not introduce the contents of the pro
phecies referred to, but = " because," and introduces an epexegetical
remark of the Evangelist. Christ lived at Nazara, and so fulfilled
the prophecies that He should be despised and rejected of men,
because He was to be known as the Nazorean. But it is very
questionable whether on gAi^o-crai can be so translated. Zahn
himself remarks that we should expect e/zeXAe K\-r)6fjvai. If the
play on the words i3 = branch, and m3 = Nazara, be thought too
artificial for the Evangelist, his statement that the prophets had
foretold that Christ should be called a Nazorean must remain
unexplained. We might, of course, conjecture that on K
is a copyist s gloss. In that case the clause will end with
cf. 26 56 , and the reference in OTTWS TrXr/pco^ Trpo^rjT^v may be to
1 As compared with the formulas in I 23 2 1B . Elsewhere 6 wws occurs 8 17 I5 88 .
2

1 8 THE GOSPEL ACCORDING TO S. MATTHEW [I. II.

the settlement in Galilee as contrasted with Judaea. In this case
the editor probably had in mind the passage of Isaiah which he
reserves for insertion at 4 14 16 . Or the reference in the mind of
the compiler may be to the whole of vv. 19 22 . Jesus came up
from Egypt when Herod was dead, and settled in Galilee in order
that He might begin there His Messianic work. The return from
a strange country when a persecutor was dead had been fore
shadowed in the history of Moses (Ex 4 19 ) ; the settlement in
Galilee had been foretold by Isaiah.

13. a,va.xwp7]&lt;r&vTwv 8 avTuv] S 1 S 2 have "and after them." B adds
cts TT)v x&pav avruv from v. 12 . (fxtlveTai ] K C D al. B has tydvij as in I 20 .
15. irpcxpyTov] S 1 prefixes " Isaiah."
18. K\au0/x6s] C D al S 1 S 2 prefix Qprjvos ical to assimilate to O.T.

Just as in ch. i there is an undercurrent of apology against
Jewish polemic, so too in this chapter. The fact which underlies
it is the sojourn of Jesus in Egypt. Celsus is already acquainted
with Jewish tradition that Christ worked as a labourer in Egypt,
learned magical arts there, and made use of them when He
returned to Palestine in order to support His claim to divinity
(Contra Ce/sum, i. 28, 38). For the later forms of this tradition,
see Krauss, p. 256, who emphasises the fact that the Talmudic
tradition is not dependent on the first Gospel ; Laible, pp. 44-48 ;
Zahn, p. 104, Anm. 4. To rebut such misrepresentations of the
influence of His sojourn in Egypt on the character of Jesus, the
editor states the simple facts. Jesus had, indeed, gone down into
Egypt, but as an infant, to escape from the wrath of a king. In
all the circumstances of the visit to Egypt there had been un
mistakable evidence of divine guidance. Just as of old the
Israelite nation, Jehovah s firstborn (Ex 4 22 ), had been called out of
Egypt to be the chosen people ; so Jesus the Son of God by super
natural conception was called out of Egypt to save His people.
Just as Moses fled from Egypt to escape the wrath of Pharaoh,
and returned there when his persecutor was dead (Ex 4 19 ), to be the
deliverer of his people ; so Jesus was taken into Egypt to escape the
wrath of Herod, and returned to Palestine when Herod was dead, to
deliver His people from their sins. See the admirable commentary
of Zahn ; and cf. G. H. Box, Interpreter, January 1906, p. 201.

The Origin and Date of the Narratives in Chs. L II.

i. The opinion of Usener (Encycl. Bib. iii. 3350), that in the
narrative of the supernatural birth " ve unquestionably enter the
circle of pagan ideas," and that " the idea is quite foreign to Juda
ism," is to be decisively rejected if it be intended to carry with it the
inference that this idea had not already been used in the interests
of Jewish Messianic speculation before the Christian era. It is

I. II.] BIRTH AND INFANCY OF THE MESSIAH 19

probably to be found in Is 7 14 and Mic 5 3 , and certainly in the
Alexandrian Jewish interpretation of Is 7 14 as represented in the
LXX. Cf. also Enoch 62 5 " Son of the Woman," all MSS. except
G ; 69 29 " Son of the Woman," G, and Rev 1 2 1 - 5 . See Gunkel, pp.
68-69 ) Jeremias, pp. 47-49 ; and for Is 7, Gressmann, pp. 270 ff.

2. The accumulation of heathen parallels is therefore only valu
able as proving that the conception of the supernatural origin of the
world s Saviour was very widespread. It is found in Assyria and in
Egypt, in Parseism and in Buddhism, and had been used with refer
ence to the birth of heroes in the Greek and Roman mythologies.

3. The stories of the supernatural birth might therefore very
well have originated in Palestine 1 in the first half of the first century
A.D. ; the idea of the authors being to explain the divine nature of
the Messiah in terms of physical Sonship without any conscious
borrowing from non-Jewish sources of speculation. The universal
belief in the supernatural birth of gods and heroes, as represented
in Judaism by, e.g., Is 7 14 LXX, would have been quite sufficient to
supply the central idea, without any recourse to non-Jewish forms
of this speculation.

4. But, on the other hand, the fact that the conception of
supernatural birth was widespread in the ancient world, and had
already been used in pre-Christian speculation on the person of
the Messiah, is not in itself an argument against the historical
accuracy of the tradition that the Messiah was born in a super
natural manner. If that were so, we should be reduced to the
unphilosophic position that the Jewish anticipation of a Messiah
could never be fulfilled in any of its developments, because the
supposed realisation of these anticipations would always be regarded
with suspicion on the ground that anticipation and fulfilment were
too closely in agreement. On these lines the only possible Messiah
would be one who contradicted in every respect the ideas which
previous generations had formed of Him.

The truth, no doubt, is that the idea of supernatural birth was
one of the many grooves in the mould in which the conception of
the Messianic King had been shaped, and that the fulfilment did
not prove the anticipation to have been altogether false.

5. Assuming, then, that the tradition of the supernatural birth
might have arisen on Palestinian soil in the first century A.D., is
it possible to define more closely the period of their publication?

6. In favour of as early a date as possible, is the fact that the
agreement of Mt i and Lk i as to the central fact of super
natural birth presupposes the existence of the tradition for some
years prior to the publication of these Gospels. It is here assumed

1 Cf. Harnack, " die Legende von der Jungfrauen-geburt, die Matthaus
ruerst fur uns bezeugt, auf judenchristlichem, na her jerusalemischem Boden
entstanden ist," Lukas der Arzt, 118, Anm. i.

2O THE GOSPEL ACCORDING TO S. MATTHEW [I. II.

that Lk i 34 - 35 form an integral part of Lk. s narrative. See Gunkel,
p. 67; Interpreter, February 1905, pp. n6fT.

7. The silence of S. Paul seems adverse to an early date. 1
Whether this Apostle was or was not acquainted with the tradition,
it is clear that he did not make any extended use of it as a basis
of Christological doctrine in his extant letters.

But, on the other hand, it is in every way probable that even
if the Apostle had received this tradition, he would not have em
ployed it as an argument for Christianity in his preaching to the
Gentiles. To him the resurrection of Christ was the conclusive
proof of His divinity (cf. Ro i 2 ). The supernatural birth neither
enhanced nor diminished that proof. And, on the other hand,
there was every reason for keeping in the background a tradition
which in the early stages of Church development would probably
have proved a great stumbling-block to the progress of Christianity,
and a continual source of wounded feeling for the reverence of
Christians for the Person of their Master. On the one hand, the
proclamation of the supernatural birth amongst the pagan peoples
of Asia Minor and Greece and Italy would no doubt have seemed
to lower Christianity in this respect to the level of the heathen
mythologies. Nothing could be more disastrous, and S. Paul
was no doubt far-sighted enough to see it, than quite unnecessarily
to give pagan hearers facts which would encourage many of them
to think of Christ as they thought of the deities and heroes of
their mythologies. When the risen Christ had been revealed in
them as in S. Paul, the tradition of His supernatural birth would
come to them safeguarded by their belief in Him as the only-
begotten Son of God. The silence of S. Paul is analogous to
the silence of the author of the Fourth Gospel. This writer almost
undeniably wrote at a period when the tradition of the super
natural birth was current. Yet he does not put it forward as a
main argument for Christianity. On the other hand, he certainly
does not wish to deny its historical character nor to depreciate its
value. But he seems to assume it as a part of the Christian faith
just as he does the tradition of the Ascension, and to use it as
an analogy of the spiritual birth of the Christian believer, i 14 .
See Interpreter, Oct. 1905, pp. 51 ff.

And again, if the proclamation of the supernatural birth would
have lowered Christian doctrine in the eyes of the pagan world, so
it would have led to debate which would have been distasteful and
painful to Christian reverence. At a very early period Jewish cari
catures of the story of the supernatural birth were current. They
may already underlie Mk 6 3 , and more probably are reflected in Mt
i 18 25 . And wherever Christianity spread, Jewish misrepresentation
followed it. If the proclamation of the supernatural birth would
1 Cf., however, Gal 4 , I Ti 2 15 .

I. H.] BIRTH AND INFANCY OF THE MESSIAH 21

have encouraged on the one hand semi-pagan conception of the
Messiah, so on the other it would have provoked Jewish slander
of a most offensive kind. The silence of S. Paul may well be
due partly to his common sense, which enabled him to see that
there are wise ways and unwise ways of presenting the facts of
Christianity to the world (pearls were not to be cast before swine),
and partly to that highly developed Christian reverence and modesty
which also marks the narratives of the Gospels.

The alleged silence of S. Paul seems, therefore, to be no
sufficient argument against the existence of the tradition of the
supernatural birth in Palestine during his lifetime.

8. In favour of the early date of the narrative as it now stands
in the Gospel, is the prosaic matter of fact style, and the absence
of ornamental detail. There is nothing in the narrative itself
which forbids our supposing that it formed one of a series of tradi
tions preserved in the Christian Church in Palestine in the middle
of the first century A.D., and there is nothing in the narrative,
except a supposed impossibility of the central fact recorded, which
prevents our supposing that this particular tradition originated with
the family concerned in it.

9. As regards the incidents of ch. 2, the Palestinian atmosphere
of literary style and religious belief is very strongly marked. See Box. 1

The narratives certainly received their present form at the
hands of Jewish Christians. If we allow for a certain element of
poetic looseness, and do not examine every phrase by a rigid
standard of photographic accuracy which is quite foreign to Ori
ental standards of historical narrative, there is nothing to prevent
our supposing that these traditions were current in the Palestinian
Church in the middle of the century, and that they represent in
the main events of history. That Babylonian astrologers should
have sought for the expected king in Jerusalem ; that the Jewish
authorities should have referred them to Bethlehem ; that Herod
should have killed the infants of that village ; that Joseph and Mary
should have sought refuge in Egypt, and have eventually settled in
Galilee, all this is entirely within the limits of probability, due
account being taken of the circumstances of the age and the
political condition of Palestine.

10. Something should be said in conclusion as to a recent
attempt to show that the story of the Magi was added to the
Gospel as late as 119 A.D. 2 The alleged evidence is a Syrian
document 3 which states that Balaam prophesied the destruction

1 Interpreter, January 1906, pp. I95ff.

8 Conybeare, Guardian, April 29, 1903. Cf. also Nestle, Zeitsch. f.
Wissensch. Litt. xxxvi. 435-438 ; Hilgenfeld, ib. xxxviii. 447-451.

8 Published by W. Wright in the Journal of Sacred Literature, New Series,
vols. ix. x., April and October 1866.

22 THE GOSPEL ACCORDING TO S. MATTHEW [L-IH. 2.

of the Assyrians by the Greeks, and the rise of the star in Israel.
This was recorded in a letter written by Balak to the Assyrian
monarch. It was laid up in the Assyrian archives, and handed
down from king to king. At last, in the reign of Pir Shabour, the
star appeared, and the Magi were sent. The colophon at the end
states that "in the year 430 ( = 118-119 A.D.), in the reign of
Hadrianus Caesar, in the consulship of Severus and Fulgus, and
the episcopacy of Xystus, Bishop of Rome . . . this concern
arose in the minds of men who were acquainted with the Holy
Books, and through the pains of the great men in various places
this history was sought for, and found, and written in the tongue
of those who took this care."

Mr. Conybeare argues that the " Holy Books " are the books
of the Old Testament, and seems to imply that "this history"
was Mt 2 1 16 . He further argues that the story of the Magi
thus elaborated was "an echo of the story as told by Dio and
Pliny of the visit of the Magi to Nero, and of their worshipping
him in Rome." But there seems to be no reason why we should
not rather agree with Zahn (Einl. ii. 266 f.), who sees in the " Holy
Books " the New Testament, including Mt 2, which was already,
therefore, an integral part of the Gospel in 119 A.D. ; and in the
question with which men at that time busied themselves, the
question as to the year in which the Magi came to Bethlehem, or
the problem of the harmonisation of the infancy narratives of Mt.
and Lk. The history which they wrote will therefore be not Mt 2,
but the legend about the preservation of Balak s letter, and the
coming of the Magi to Bethlehem in the reign of Pir Shabour.

B. m.-IV. 11. PREPARATION FOR HIS MINISTRY.
(i) HI. 1-12. He was heralded by the Baptist.

1-12. The editor now begins to copy Mk. But he consider
ably paraphrases and expands Mk i 1 8 .

M 1. And in those days comet h John the Baptist^ preaching in tht,
wilderness of Judcea. ] Mk. has, v. 4 "John the Baptizer was in the
wilderness preaching."

ev Se rats ^uepcus ocewu?] is a loose connecting link (cf. Ex 2 11 )
anticipated from Mk v. 9 . Between chs. 2 and 3 is a gap of some
thirty years. TrapayiWai] occurs once in Mk. (i4 43 ), where Mt.
substitutes as usual an aorist The present here is unexpected. 6
fiairno-Tris] Mk. has 6 /3a7mo&gt;v. For the same change, cf. Mk 6 14 =
Mt i4 2 . lv T-fi tpwy] the editor adds the explanatory T^S louSat as.

M 2. Saying, Repent ; for the kingdom of the heavens is at hand. }
Mk has : " preaching a baptism of repentance unto remission of
sins." The editor omits the last clause in view of the fact that Christ

H. 2-6.] PREPARATION FOR HIS MINISTRY 23

came to be baptized. /xeravoeire] On repentance as necessary for
the coming of the Messianic period, see Vo\z,Jud. Eschat. 112 f. ;
and for /xeraVota in Alexandrine Jewish Philosophy, see Philo, De
Pcenit. ii. 405 ; De Pram, et Pan. ii. 410. For sayings about
repentance in the Talmud, see Joma 86 b . It brings healing to
the world, reaches to the throne of glory, cancels a prohibition in
the Torah, brings salvation, and lengthens the life of men.

/Jao-iAeia TWV ovpav&v] See Introduction, p. Ixvii. The concep
tion here involved is obviously one of warning and judgement :
"Repent : for the kingdom is near"; that is to say, the coming of
the kingdom will involve judgement upon the unrepentant.

8. For this is he that was spoken of through Isaiah the prophet , m
saying, A voice of a crier in the wilderness, Prepare the way of the
Lord, make straight His paths, .] Mk vv. 1 - 2 has : "As it is written
in Isaiah the prophet, Behold, I send My messenger before Thy
face, who shall prepare Thy way. A voice of a crier in the wilder
ness," etc. Mt. omits the citation from Malachi as irrelevant after
the express reference to Isaiah, but he has inserted it later at
ii 10 . OVTOS yap eWiv] The sanction of the Baptist s message lay
in his personality. He was the " voice " spoken of by Isaiah. The
quotation is from Is 4o 8 . It was clearly taken by Mk. from the
LXX, in which lv rfj epr;/x,w is connected with /3ooWo5, whereas the
Hebrew connects it with the following imperative. Mk. s context
demanded the LXX order. Sia Ho-atW] Mk. has cv TO) Hcraia.
Mt. 13 times uses Sta in this sense; cf. i 22 .

4. Now he, John, had his raiment (made} of cameTs hair, and a M
leathern girdle about his loins?- And his food was locusts and wild
honey. ] Mk. has : " And John was clothed with camel s hair, and a
leathern girdle about his loins, and (was) eating locusts and wild
honey." avros Se] For avros before the proper name, cf. Mk 6 17 .

" Nach aramaischer Weise," Wellhausen. But cf. Moulton, p. 9 1.
e*X V ] Mt. avoids Mk. s harsh construction yv eVSeSv/xeVos rpi^a? /ca/x,^-
Aov Kat &lt;avr)v. 17 Se rpocf&gt;r) r)v avrov] Mt. thus avoids Mk. s loosely
connected participle /cat la-Ow. d/cpi Ses] Vegetarian tendencies in
the early Church led to the alteration of locusts into " milk " (so
Tatian ; see Harris, Fragments of the Commentary of Ephrem, p. 17)
or "cakes" (so the Ebionites, according to Epiph. Hcer. 30. 13).

5. Then went out to him Jerusalem, and all Judaa, and all the M
district of the Jordan^ Mk. has: "And there went out to him all
the country of Judaea, and all the inhabitants of Jerusalem." The
Trtptxwpo? TOV lopSavov, cf. Gn i3 10 - n , is found also in Lk 3 s . For
Tore, see on 2 7 .

6. And were being baptized in the river Jordan by him, confessing M
their sins.] Mk. has: "And were being baptized by him in the
river Jordan," etc. Mk. has the description of the Baptist and the
thronging to him of the people in the reverse order. Mt. s change

. Cf. 2 K I 8 .

24 THE GOSPEL ACCORDING TO S. MATTHEW [HI. 6, 7.

is due to a sense of literary fitness. The description of the Baptist
comes more appropriately after the statement of his appearance
as a preacher, than it does after the account of the effect of his
preaching upon the people. There is no reason to suppose that
Mt. had any other source than Mk. for these six verses, unless
Trapayivfrai is a hint of such a source (cf. Introduction, p. Ix). In
Mk. they stand at the beginning of the Gospel, and are written in
Mk. s abrupt style. The construction of Mk vv. 1 4 is not altogether
clear (see Svvete, in loc.\ and v. 7 is awkward. Mt. rewrites the
passage in a smoother and more connected style.

3. Sid] ^So K B C D i 13 33 124 157 209 latt ; tori, E K
/Sowvros tv TT; fyij/xy] Om. S 1 . evdelas iroie iTe rds rplfiovs avrov] Om. S 1 k.
OLVTOV is substituted by Mk. and Mt. for the LXX TOV deov ijfjiQv ; b S a
assimilate to the LXX.

4. Kal t&vrivt&gt;&lt;T&lt;t&gt;i&gt;v afrrov is omitted in Mk. by D a b ft 2 .

/tAi &ypiov] S 1 has "honey of the hills," S 2 " honey of the waste."

7. The next two verses in Mk. contain a summary of the
Baptist s preaching. Mk. had selected from Peter s account of the
Baptist s preaching a few words which suited his introductory
section (i 1 " 11 ), because they represented the Baptist as looking
forward to the coming of Christ. John contrasts the work of the
coming Messiah with his own as being not merely symbolical
" with water," nor merely preparatory " of repentance," but spiritual
and final " with the Holy Spirit." Mt. takes these words, and,
combining with them other sayings traditionally attributed to the
Baptist, frames a discourse of which the keynote is "judgement."
He represents it as addressed to the Pharisees and Sadducees, and
indeed it is very unlikely that the Baptist should have spoken
words like these to the common people who crowded to his baptism.
If the first two chapters have been apologetic, rebutting Jewish
calumnies, this speech of the Baptist s is marked by the tendency
to anti-Jewish polemic which runs through the whole Gospel. The
authorities and representatives of the Jewish nation had been fore
warned, even so far back as the days of John s preaching, of the
fatal results of their short-sighted policy towards the Messiah and
His teaching.

X 7. And seeing many of the Pharisees and Sadducees coming to his
baptism, he said to them, O offspring of vipers, who bade you to flee
from the coming wrath ?] Lk. has : " He said, therefore, to the
multitudes who went out to be baptized by him," etc. Both TI S
and vfuv are emphatic, and the tone is one of ironical surprise.
" Can it actually be the case that you have been persuaded to
believe that the divine judgement is near, and stirred to endeavour
to escape from it ? " For the divine wrath, cf. Enoch go 18 " the
staff of His wrath"; Qi 7 "the holy Lord will come forth with
wrath " ; Wis 5 20 " He shall sharpen stern wrath for a sword " ;

in. 7-11.] PREPARATION FOR HIS MINISTRY 2$

Jub 24 80 " the day of wrath " ; Secrets of Enoch 5o 5 A " lest the
wrath of God come upon you"; Ro i 18 "the wrath of God is
revealed"; i Th i 10 "the coming wrath"; Ro 2 5 "the day of
wrath " ; Rev 6 16 etc.

8. Bring forth therefore fruit worthy of repentance^ So Lk. with X
"fruits " for " fruit." If you are really alive to the necessity of escape
from the divine wrath, take the only possible way : repent, and act
as only men who have repented can act. For the connection be
tween repentance and good works, cf. Rabbi Elea/er ben Jacob 1 (Ab
4 13 ), " Repentance and good works are a shield against punishment."

0. And think not to say in yourselves, We have Abraham as X
(our) father ; for I say to you, that God is able of these stones to raise
up children to Abraham. ] Lk. has : " And do not begin to say,"
etc. Do not suppose that you can substitute for repentance and
good works the plea of descent from Abraham. The divine wrath
is about to break in judgement. The Jew will not escape by virtue
of his nationality. For a commentary on the idea that member
ship of the Jewish polity could save from judgement, cf. Ro 2 17 29 .

10. And already the axe is laid at the root of the trees. Every X
tree therefore which bringeth not forth good fruit is cut down, and
cast into the fire .] So Lk. Moreover, delay will be fatal. Already
the judgement is beginning.

11. / indeed baptize you with water to repentance. But He who M
comes after me is mightier than I, whose sandals I am not worthy to
carry. He shall baptize you with the Holy Spirit, and with fire.~\
Mk. has these four clauses in the order a. 3. i. 4. Lk. agrees with

Mt. eyu&gt; p.V vfJLOLS /3a7m(o] Mk. has the aor. e/?a7rricra, which is

due to Semitic influence. ev vSan] For the instrumental ev, cf.
Blass, 1 1 6 f. Mk. has the simple dative. cts /xcravoiav] with a view
to repentance, i.e. the baptism denoted that those who submitted
to it repented of their sins and wished to be cleansed from
them. It symbolised both a present and future state of repent
ance. Mt. adds these words by way of compensation for the
/?a7rrioyza //.crai/oias which he has omitted from Mk v. 4 . For the
prepositional use of OTTIO-O), cf. Blass, p. 129. TO. vTroS^/xara
ySao-rao-at] Mk. has Kvij/as A.t&gt;&lt;r&lt;u TOV t/xavra TUJV V7roSr;/xaTO)v
avrov. To carry the sandals after his master is the duty of a
slave. avros] Cf. Blass, p. 164: ev Trvev/xan dyi w. Baptism with
water and baptism with the Holy Spirit need not be regarded as
antithetical and exclusive. The former symbolised repentance.
But repentance anticipates the gift of righteousness. Baptism
with the Holy Spirit conveys this righteousness. The former is
preparatory, the latter final. The Messiah was Himself to be en
dowed with the Spirit; cf. Is n 2 , Enoch 49 3 62 2 , Ps-Sol ly 42 6 0eos
Ka.Tcipydcra.TO avrov &VVO.TOV ev TrvevfJMTi dyia&gt;, and SO able to transmit
1 A disciple of Akiba. See Bacher, Die Agada der Tannaiten, ii. 283.

26 THE GOSPEL ACCORDING TO S. MATTHEW [ill. 11, 12.

it to other people. Cf. Test. Levi 18, Juda 24. But if His work
should in one direction be a work of transmission of righteous
ness, in another it would be one of judgement. He should baptize
with fire KCU irupi Not in Mk. The words are interpreted in the
next verse. The fire is that of judgment upon sinners.
1 12. Whose fan is in His hand, and He will purge His threshing-
floor, and will gather His wheat into the granary ; but the chaff He
will burn with fire unquenchable^ So Lk. with infinitives for the
future tenses. These words furnish a commentary on KCU irupi of
the last verse. The Messiah will separate between the repentant
and the unrepentant. The former He will baptize with the Holy
Spirit, and gather them like wheat into a granary (i.e. into His
kingdom). The latter He will exclude from His kingdom, and
commit them to fire to be burned like chaff. For the work of the
Messiah in destroying sinners, cf. Enoch 6&lt;) 27 " He caused the
sinners and those who have led the world astray to pass away and
be destroyed from off the face of the earth " ; 62* " And the word
of His mouth slew all the sinners, and all the unrighteous were
destroyed before His face." The unrighteous descend, 63 10 " into
the flame of the pain of Sheol."

7. fidTTTiff/j-a avrov] Om. avrov, K* B.

8. LU a/a g 2 S 1 S 2 have "fruits," assimilating to Lk.
11. Trvetfj-aTi ayi^ xa.1 Trvpf] S 1 has " with fire and with the Holy Spirit.

Om. Kal irvpi, E S V al. But the words are essential to the context.

7-12. In place of Mk vv. 7 - 8 , both Mt. and Lk. have a longer
discourse, Mt 7 12 , Lk 3 7 " 17 , which embodies Mk. s two verses. In
the parallels to Mk 7&gt;8 , Mt. and Lk. agree against Mk. in the fol
lowing respects. Both arrange the four clauses in the order 3. i.
2. 4 as against Mk. s i. 2. 3. 4. Both have /te v after eyw, and

/2a7TTia&gt; for e/3a7TTicra. Both have ev before TrvevfJiari, and KCU

irvpt at the end. In the remaining verses there is very great verbal
agreement. The only divergences in the words of the Baptist are
Mt 9 w 8oi7T = Lk 8 M &pn&lt;r6e, Mt 12 the ind., Lk 17 the inf.
It seems possible, therefore, that the two Evangelists had before
them a second source, containing words ascribed to the Baptist.
It is not, however, likely that in this source the sayings were set
in any historical connection ; for whilst Mt. makes of them a dis
course of warning to the Pharisees and Sadducees, Lk. divides
them into short addresses to the multitude, viz. 7 9 16 - 17 separated
by other sayings to the multitudes, to toll-gatherers, and to soldiers.
The source, therefore, seems to have contained sayings only without
historical incident. Again, it is possible that the two Evangelists
drew these verses from oral tradition or from different Greek
sources. Such short summaries of sayings may well have been
preserved orally, and would tend to become stereotyped in language
during the process of transmission and use in the services of the

in. 7-15.] PREPARATION FOR HIS MINISTRY 2J

Christian Churches and in the discourses of preachers. Or, lastly,
Lk. may have read the first Gospel and been influenced by its
phraseology. Against the theory of one common source may be
urged (a) the different descriptions of the audience ; (b} the ab
sence of Lk vv. 10 14 from Mt. ; (c) the variations in language. Mt
3 9 Sd^T = Lk 3 8 ap^o-^e; Mt 3 lla eis /uerai/oiai/ ; Lk. omits ; Mt
3 lll) TO, VTroSrjfjia.Ta ySacrracrai = Lk 3 16 ^ A.9crai rov i//,avra TO&gt;V VTTO-
S^/xarcov avrov ; Mt 3 12 KOL 8ia.Ka.6a.pifL, /cat o~vvdei = Lk 3 17 8ia/ca-
6apcu, /cat cruj/ayayetv. On the other hand, the otherwise close and
minute agreement in language may be urged in its favour. But
we are possibly dealing with fragments of four (three) and two
verses in length. There seems to be no reason why such scraps
should not have been stereotyped in language and widely known.
It is a matter of indifference whether the Evangelists borrowed them
from oral tradition or from independent written sources. But ad
mitting that close verbal identity does not necessarily presuppose
direct and immediate community of source, the variations in Mt 9
= Lk 8 , Mt 12 = Lk 17 , combined with the differences of setting, are
clearly adverse to a common written source. It must remain
probable that Mt. drew the words from an unknown source, whilst
Lk. also had them in an independent source.

(2) 13-17. At His Baptism He received the Holy Spirit, and was
supernaturally proclaimed to be the Son of God, the Beloved
whom God has chosen = Mk i 9 " 11 .

13. Then cometh Jesus from Galilee to the Jordan unto John, to be M
baptized by him.] Mk. has : "And it came to pass in those days,
that Jesus came from Nazareth of Galilee, and was baptized in the
Jordan by John." Mt. substitutes TOTC (see on 2 7 ) for /ecu eyeWo.
The latter connecting formula is common in Lk. Mk. has it
rarely i 9 2 15 (/cat ytVcrai) 2 23 4* 9 7 ? Mt. retains it only in 9 10 =
Mk 2 15 . Elsewhere he has it five times in the formula /cat eyeVero
ore ereA-eo-ev 6 I^o-ovs, 7 28 II 1 I3 6S 19* 26 1 . ev c/cetVais rats
i7/xepais he omits here, having anticipated it in 3*. For Mk. s
r)\6e.v he has TrapaytWcu to assimilate to 3 1 . a-n-o NaapeV he omits
as needless after 2 23 . For the substitution of " to be baptized " for

" and was baptized," cf. the similar change in 4 1 " to be tempted "
for Mk i 13 "and He was tempted." The editor has in mind the
fulfilment of the divine purpose in the life of the Messiah. For TOU
with the inf. (7 times in Mt.) expressing purpose, cf. Blass, p. 235
and 2 13 . The aorist implies a definite and completed action.

14, 15. And John tried to forbid Him, saying, I have need to be E
baptized by Thee, and dost Thou come to me ? And Jesus answer
ing said to him, Suffer it now : for so it is fitting for us to fulfil
all righteousness. Then he suffers Him. ] These verses are not

28 THE GOSPEL ACCORDING TO S. MATTHEW [ill. 15, 16.

found in Mk., and appear to be an attempt to explain why the
Messiah submitted to John s baptism. TrXypwa-ai. -n-ao-av Si/caio-
a-vvTfjv apparently means " to leave nothing undone that had been
revealed as the righteous will of God." John s baptism had the
divine sanction, and the Messiah therefore must submit to it.
In Mk. s Gospel the baptism of Christ would seem to be recorded
as the period when He received His Messianic authority. Then
the Spirit came down into Him, and the divine voice declared
Him to be the beloved Son. But when Mt. prefixed the narra
tive of the supernatural birth, the question was at once raised,
How could one who was conceived of the Holy Spirit need to
be baptized in order to receive Him ? Mt. leaves the question
unsolved, but attempts a partial solution by suggesting that the
baptism was not necessary to the Messiahship of Christ. The
Spirit, indeed, then came down upon Him, but He was not then
constituted the Son of God. This He had been from His birth.
The divine voice only ratified and publicly proclaimed an already
existing Sonship. With this insertion and its attempt to explain
why Christ was baptized, cf. the omission of Mk. s statement that
John s baptism was ets a^ecriv d/ia/maiv. A somewhat parallel
account is quoted by Jerome, Contra Pelag. iii. 2 from the
Gospel according to the Hebrews : " Ecce mater domini et fratres
ejus dicebant ei : Joannes baptista baptizat in remissionem
peccatorum ; eamus et baptizemur ab eo. Dixit autem eis Quid
peccavi ut vadam et baptizer ab eo ? nisi forte hoc ipsum quod
dixi ignorantia est. " Here the point seized for explanation is
the sinlessness of Christ. How could one who was sinless submit
to a baptism "of repentance unto remission of sins," Mk i 4 ?
The editor of the first Gospel has also felt the difficulty, and
partially removed it, by omitting eis a^eo-tv d/xapriaiv. See on v. 2 .
But since he has prefixed to the account of the baptism the narra
tive of the supernatural birth and the words of the Baptist, "He
shall baptize you with the Holy Spirit and with fire," the question
was raised in a new form, How could one who was begotten of
the Holy Spirit (i 20 ) receive the Holy Spirit at baptism? And
how could one who was Himself to baptize with the Holy Spirit
come to John for baptism ? I have marked the insertion vv. 14 " 15
as editorial, but of course the editor may be borrowing from a
source known to him. TOTC] see on 2 7 . d^fyo-iv] For the historic
present, cf. Introduction, p. Ix.

M 16. And Jesus, having been baptized, went up straightway from the
water : and, behold, the heavens were opened to Him, and He saw
the Spirit of God coming down as a dove, and coming upon Him^\
Mk. has : " And straightway going up out of the water, He saw
the heavens being rent, and the Spirit as a dove coming down into
Him."

III. 16, 17.] PREPARATION FOR HIS MINISTRY 29

Mt. by substituting airo for e/c and avoiding eis in the previous
rerse, suggests that the "baptism" did not necessarily involve
complete immersion.

After the insertion of vv. 14 * 16 he adds /3a7rrtcr0is 3 6 Irjcrovs as
a connecting link = Mk. s KOI. He then retains Mk. s cvOvs, which
he elsewhere generally omits. /cat tvOvs is characteristic of Mk.,
and seems to be used by him without any emphasis on the idea of
immediacy, but rather as a mere connecting link. Mt. prefers
rore; Lk. /cat eyevero. /cat tSov] See on I 20 . dvew^^crav] a
commonplace word for Mk. s graphic crxto/xeVovs, which is not
used elsewhere in this sense. Cf. Is 64! " O that thou wouldest
rend the heavens," where the LXX has e av avoids rov ovpavov.
Ezk I 1 /cat f)voix6r)&lt;rav ol ovpavot, /cat flSov. /cat eTSev TO Trvetyxa 6eov
Ka.Taf3aivov aWei TrfpLfrrepav epxpfjifvov iir avToV] Mk. has : " the
Spirit as a dove coming down into Him." The wo-et Treptorrepai/
must mean like a dove in appearance. Lk. so interpreted it and
explained it. Philo describes Wisdom as a dove, Quis Rer. Div.
Her. i. 491. Mk. s "coming down as a dove into Him" is rather
harsh. Mt. expands to smooth the construction : " coming down
as a dove and coming upon Him." The editor may have felt that
" coming down into " seemed to suggest too forcibly that up to this
time Jesus had been without the Spirit. The TO 0eov ITT may
be due also to Is 42* TO 7rvev/*,a /xov ITT avTov.

17. And behold a voice from the heavens, saying. This is My Son, M
the Beloved, in whom I was well pleased.] Mk. has: "And there
came a voice from the heavens, Thou art My Son, the Beloved, in
whom I was well pleased." /cat tSov tjxavr)] Mk. has /cat C/XDVT)
eyeVeTo. For /cat tSov, see on i 20 . In Mk. it would seem that the
voice was heard by Jesus alone. Mt. alters o-v ct into OVTOS CO-TII/
to make it clear that the proclamation was a public one. The
passage is modelled on Is 42 1 as quoted in Mt i2 18 21 I8ov, 6 Trats
/xou, ov Qpincra. 6 dyaTTT/TOS fjiov, ov v8o/c^o"v 17 iffv^y JAOV $770*0) TO
TTi/ev/xa /xou CTT* avTov. The Messiah is in a higher sense than Israel
the Son and the Beloved of God. The aor. evSo /c^o-a is modelled
on the aorists of the LXX in this passage, which were probably
interpreted as implying the divine election of Israel, and so here
the divine election of the Messiah. Cf. the aorist c&66r), 28 18 ;
7rape8d077, ii 26 . 6 dyaTTT/Tos is not an attribute of 6 vl6&lt;s /u.ov,
but an independent title = " the Beloved " = the Messiah. Cf.
Armitage Robinson, Ephesians^ pp. 229 ff.; Diet. Bib. art. "Isaiah,
Ascension of."

15, 16. r6re &&amp;lt;f&gt;lv]ffiv aMv fiairTHrffels dt 6 I^croOs] S 1 has : "Then he
suffered Him to be baptized. And when He was baptized." S 2 "Then He
suffered Him to be baptized. And Jesus had been baptized ; and when
He was baptized." a g* have: "et cum baptizaretur (Jesus) lumen ingens
(magnum) circumfulsit (fulgebat) de aqua ita ut timerent omnes qui advenerunt

30 THE GOSPEL ACCORDING TO S. MATTHEW [ill. 17-IV. 2.

(congregati erant)." For the light, cf. the Ebionite Gospel as quoted by
Epiphanius, xxx. 13 : nal cvQvs (after the voice) irepitXafj-^e rbv TOTTOV &lt;f&gt;us
filya ; and Just. Dial. Ixxxviii. : Ka.re\66vTos TOV Itjaov 4wl TO vSwp Kal Trvp

lopSdvy.

Wellhausen and Blass both note that the text presents difficulties, and
both come to the conclusion that Kal fiaimffQels vdaTos is an interpolation
from Mk. But the difficulties are due to the work of the editor in dove
tailing his insertion vv. 14 - 1B into the text of Mk. After the insertion he
comes to Mk. s words : Kal evdbs ai&gt;af$aiv(t)i&gt; K TOV i/Saroj fldev. As he has
previously changed Mk. s Kal j3aTTTl&lt;r0r) els TOV lopddvyv viro Iwdvov into tiri
TOV lopSdvrjv irpbt TOV Iwdvyv TOV pairTHrOTJvai vir avTov, he feels it necessary
to take up the thread of the narrative, and to state the fact of the baptism by
inserting /3aTTTi&lt;r6els dt 6 Ir]&lt;rovs. This carries with it the change of Mk. s
ei/Ovs dvajiali&gt;wv into cvdvs av^-rj. The subject of eWev is as in Mk. Itjffovs.
Contrast Jn I 83 . We might have expected Mt. to make the publicity of the
whole scene more emphatic by introducing John or others as the subject of
elSev. But he has followed Mk. in this particular, contenting himself with
suggesting the publicity of the divine proclamation by changing Si&gt; el into
ovrbs e&lt;TTiv. S S 2 add "to be baptized" in order to relieve the ambiguity
of d&lt;f&gt;ir)&lt;ru&gt; and its Syriac equivalent. Both might mean "leaves Him." S a
adds also : " And Jesus had been baptized," from an over-scrupulous desire
to have the fact of baptism explicitly stated.

17. Ovr6s to-] D a S 1 S 2 Iren. have &lt;rv el as in Mk i. The fact that
Mt. in 1 7 5 assimilates to 3 17 by adding loov, \tyovaa, and Iv $ evSoKycra, makes
it probable that oCrdj tariv of 17* occurred also in 3 17 . If &lt;ri) el had stood
there, we should probably also have found it in I7 B .

6 vlos fj.ov 6 dyaTnjTos] S 1 S 2 have " My Son and My beloved."

13-17. Mt. and Lk. agree against Mk. in the following : ^i/ew-
xOrja-av, Mt 16 = dvcwx^yvcu, Lk 21 for o-^^o/Aevovs, Mk 10 ; TT avrov,
Mt 1&lt;J , Lk 22 for eis avroV, Mk 10 .

(3) IV. 1-11. He was prepared for His ministry by temptation.
An expansion of Mk i 12 - 1 ^

M 1. Then was Jesus led into the wilderness by the Spirit to be
tempted by the devil. ] Mk. has: "And straightway the spirit
driveth Him into the wilderness. And He was in the wilderness
forty days, being tempted by Satan." rore] For Mk. s Kal v$v?,
see on 3 16 . 6 *I&gt;;o-oi5s avr)x@ r ] ^ 7r T0 ^ Tveu/taro?] For Mk. s harsh
TO Trvevpa avrov K/3aAAei, thus avoiding e/&lt;/8aA.ieiv, a harsh word
in this context, Lk. also has r/yero. Mt. substitutes a passive
for ML s active voice in g 25 14" i6 26 i8 8 ig 18 24 22 ( 2 &gt; 2 6 57 27 38
28. TTcipao-^i/at] for Mt. s emphasis on the divine purpose,
see on 3 13 . For the final infinitive, see Blass, p. 223. Mt.
avoids Mk. s repetition of " the wilderness." VTTO TOV Sta^SoAou]
SoLk.

M 2. And having fasted forty days and forty nights, He was after
wards hungry.] Mk. has only the "forty days," omitting the
fasting and the hunger (which Lk. also has). But he has the
obscure, " And he was with the wild beasts," which Mt. omits.
The verse reminds us of the fasting of Moses, Ex 34 28 . For the

IV. 2-6.] PREPARATION FOR HIS MINISTRY 31

form 7rtva.&lt;ra, see Blass, pp. 40, 47. Lk. has: "And He ate
nothing in those days ; and when they were accomplished He was
hungry." Vv. 3 10 are not in Mk. Lk. has a parallel narrative, but
the temptations are in a different order, and the descriptive verses
differ in phraseology. There is also less verbal agreement here in
the dialogue than there is in 3 M2 = Lk 3 7 17 . As in that case the
two Evangelists may have drawn from independent written or oral
sources.

3. And the tempter came and said to Him, If thou art God s X
Son, say that these stones become loaves. ~\ Lk. has : " And the
devil said to Him, If thou art God s Son, say to this stone that

it become a loaf." /ecu irpoo-cAflebv etTro/] Lk. has eiTrev Se. Trpoo-
cpxecr&u is a favourite word in Mt. It occurs 52 times: in Mk.
6, in Lk. 10. 6 Tm/oa^an/] a reminiscence of Mk. s Treipa^o/xevos.
vios TOU 6f.ov\ Cf. Dalm. Words, 2741!. oi Ai 0oi] Lk. has the
singular. For Mt. s predilection for plurals, see on 8 26 .

4. And He answered and said, It is written, Not upon bread X
alone shall man live, but upon every utterance that proceedeth through
the mouth of God. ] Lk. has: "And Jesus answered him, It is
written that, Not upon bread alone shall man live." The quota
tion is from Dt 8 3 in the language of the LXX. B has before
eKTropero/xeVa), but A F Luc omit. In Deuteronomy the writer
describes how the Israelites in their wanderings learned that
natural products do not always suffice to support life. They were
thus led to live in dependence on the creative word of God.
Christ restates this principle as valid for Himself. He will rely
upon God s will for the necessities of life. The tempter implied
that Sonship involved power to perform miracles. Christ neither
affirms nor denies this, but replies that God, if it be His will, can
provide food for His needs. Cf. Jn 4 34 . For an earlier application
of Dt 8 3 , cf. Wisd. i6 26 .

5. Then the devil taketh Him into the holy city, and placed Him X
upon the wing of the temple.} Lk. has: "And he led Him to
Jerusalem, and placed Him upon the wing of the temple." r^v
ayiav Tro Aiv] Cf. 27 53 , Rev II 2 2 1 2 - 10 22 19 , Dn 9 24 , To I3 9 .

Trrepvyiov] For the diminutive form, see Blass, p. 63. TrapaAatt-
/2avei] The historic presents here and in the succeeding verses are
striking; see Introduction, p. Ix.

6. And he saith to Him, If Thou art God s Son, cast Thy self down : X
for it is written, that His angels He charges concerning Thee : and
upon (their) hands they shall bear Thee, lest Thou strike against a
stone Thy foot} Lk. has : " And he said to Him, If Thou art God s
Son, cast Thyself hence down. For it is written, that His angels
He charges concerning Thee, to guard Thee; and that upon
(their) hands they shall bear Thee, lest Thou dash against a
stone Thy foot." The quotation is from Ps 90"- 12 . Mt omits TO

32 THE GOSPEL ACCORDING TO S. MATTHEW [IV. 6-11.

8ia0uA.acu ere (.v (Trao-ats) rats oSots (row, and Lk. omits ev (Traorous) rats
68015 o-ou, which would not have been suitable to this context.

X 7. Jesus said to him, Again it is written, Thou shalt not tempt
the Lord thy God.~\ Lk. has : " And Jesus answered and said to
him that, It has been said," etc. The quotation is from Dt 6 16 in
the words of the LXX.

X 8. Again the devil taketh Him unto an exceeding high mountain,
and showeth Him all the kingdoms of the world and their glory.]
Lk. has : " And taking Him up, he showed Him all the kingdoms
of the inhabited world in a moment of time." Lk. s di/ayaywv is
ambiguous, "into the air"? For Mt. s mountain, cf. the mountain
of the Sermon, 5 1 ; the mountain of Transfiguration, i; 1 ; and the
mountain of Ascension, 28 16 .

X 9. And said to Him, All these things will I give Thee, if Thou
wilt fall down and worship me.] Lk. has : " And the devil said to
Him, To Thee I will give all this authority and their glory : because
to me it has been delivered ; and to whomsoever I will, I give it.
Thou, therefore, if Thou wilt worship before me, all shall be Thine."

X 10. Then saith Jesus to him, Away, Satan : for it is written, The
Lord thy God shalt thou worship, and Him alone shalt thou serve.]
Lk. has : " And Jesus answered and said to him, It is written,"
etc. The quotation comes from Dt 6 13 . B has there
and omits /x6Va&gt;. But A has Trpoo-KW^crets and /xoVo). 1 T
a favourite word with Mt., generally takes a dative ; cf. 2 2 - 8 - 11 4 9 8 2

9 18 I4 33 I5 25 l8 26 2 g9.

X 11. Then the devil leaveth Him.] Lk. has: "And having

accomplished every temptation, the devil departed from Him for

a time." Mt. now returns to Mk i 12 .
M And, behold, angels came and were ministering to Him] Mk.

has : " And the angels were ministering to Him." For Tore, see

on 2 7 ; for KCU tSov, i 20 ; and for Trpoo-fj\6ov, v. 3 .

6. irepl o-oD] S 1 adds : " that they should keep thee," assimilating to Lk.
8. roO /rrfoytou] S 1 "of this world."

icai T7)i&gt; d6%av avruv] Omit S 1 .

0. S 1 has: "And said to Him, These kingdoms and their glory Thou
hast seen. To Thee will I give them, if," etc.
*

10. tfTra-ye] So K B C * al I f k. Add tirlffw /iou C 2 D al S 3 . S 1 has
"behind."

11. SicfySoXoj] S 1 S 3 add " for a time," assimilating to Lk.

The three temptations are clearly symbolical. That is
suggested at the outset by " was led by the Spirit," an external
representation of an inward experience. The first temptation was
to put to the test His own consciousness of divine "Sonship."
The "Son of God" could change stones into loaves when

1 The editor (or his source) either had rpoffKvrfiffeis (rather than
Heb. NTH) in his copy of the LXX, or has substituted it for &lt;f&gt;opr)9ri&lt;Tri to
phasize the antithesis with Tpoa-Kw/iffys of v.*. Cf. Introduction, p. xxxi.

IV. 12, 13.] MINISTRY IN GALILEE 33

necessity arose. In answer, Christ refuses thus to test His own
convictions. He would act only as God willed. The second
was a temptation to put God to the test. If the " Son of God "
were in danger, God would protect Him. In answer, Christ
appeals to Scripture for proof that such testing was forbidden.
The third was a temptation to grasp at once and by one act
the Messianic sovereignty of the world, which His consciousness
of Messiahship led Him to expect in the future. For answer,
Christ finally dismisses (waye 2arai/a) the tempter. The service
of God to which He was pledged forbade the premature hastening
of events by methods which involved rebellion against God s will.
Lk. has the last two temptations in the reverse order, and con
sequently no vTraye Sarava. His arrangement avoids the double
change of scene which is found in Mt. desert to Jerusalem,
Jerusalem to a high mountain. On the other hand, Mt. s
arrangement is probably due to his belief that the offer of
universal monarchy formed the fitting climax to the series. By
inserting the mountain, the editor may have intended to draw a
contrast between the mountain upon which Christ refused
Messianic power with that other mountain (28 16 ) upon which at
a later period He told His disciples that all power was given to
Him in heaven and upon earth. It seems probable that the
three temptations are artificially connected with Mk. s brief
statement (i 12 - 13 ), where the whole scene takes place in the
wilderness. " He was in the wilderness forty days, being tempted."
There He was with the beasts, and there presumably angels
ministered to Him. But in Mt., after the first temptation, we
leave the wilderness, and the ministration of angels presumably
took place on the high mountain.

0. IV. 12-XV. 20. MINISTRY IN GALILEE = Mk i 14 -; 23 .
(i) 12-17. Appearance in Galilee. From Mk i 14 - 15 .

12, 13. And when He heard that John was delivered up, He
departed into Galilee. And having left Nazara, He came and
settled at Capharnaum, which is on the lake, in the districts of Zabulon
and Naphtali.] Mk. has : " And after that John was delivered up,
Jesus came into Galilee." For cUou cras, cf. i4 13 , a second occasion
on which Christ s movements were conditioned by tidings of the

Baptist. dvex (J ^P^ I/ ] See on 2 12 . eA0u&gt;i/ KaTajKT/crei cis Ka&lt;^apvaov/4,]

The editor anticipates the arrival at Capharnaum from Mk i 28 ,
because he wishes to make it the subject of a fulfilment of
prophecy. T^V TrapatfaAaoWav] Capharnaum, whether identified
with Tell Hum or Khan Minyeh (see Sanday, Sacred Sites, 36 ff.),
being on the shore of the lake. ev SptW

34 THE GOSPEL ACCORDING TO S. MATTHEW [IV. lb-16

This geographical note is necessary to explain the bearing of the
following quotation :

O 14. In order that it might be fulfilled which was spoken through
Isaiah the prophet, saying. ] For the formula, see on i 22 . The
quotation comes from Is 9 1 - 2 .

15. Land of Zebulon, land of Naphtali, way of the sea, over
Jordan, Galilee of the nations^

O 16. The people which (was) sitting in darkness saw a great
light. And for those sitting in a region and shadow of death, light
rose for them. ] The editor seems to be quoting a Greek version,
otherwise he would hardly have rendered *pl by the accusative
6Sov. In the original it is the object of a verb; but Mt, who
wrests the words from the context and omits the verbs, would, if
translating from the Hebrew, have rendered 68os just as he has
given us 7*7, not yrjv. 6Soi/ can only be due to careless copying
from a version before him. This version was not the LXX, which
differs a good deal from Mt. s rendering. B of the LXX has not
6Soi/ OaXdo-a-ys, but these words stand in LXX X c a A Q, and were
found in Aquila and Theodotion. Mt. presumably had before
him a Greek version which was either different from the LXX, or
was an early form of the LXX, containing 6S6i/ flaXdW?/?. In the
latter case he has adapted the verbs to suit his context. We need
not inquire as to the exact signification of the geographical terms
in the original. The editor tears the words from their context,
because he saw in them a prophecy of the fact that Christ went
to Galilee to begin His ministry, and settled for that purpose at
Capharnaum, which became from henceforth His headquarters.
Isaiah had spoken of Galilee (FaXtXata ran/ f6vw). He had also
spoken of 6Sov OaXda-o-rj^ and Capharnaum was -n-apaOaXaa-a-fa.
Isaiah had spoken also of Zebulon and Naphtali, and Capharnaum
was in the territory of these tribes. The prophet had said of
these places that their inhabitants should see a great light. When
Christ began His work amongst them this was fulfilled. Whatever,
therefore, may have been the original signification of DTI "pi, or
of its Greek equivalent oSbv OaXdcro-rjs, it is hardly possible to
doubt that Mt. had in mind when he copied the words the lake
of Galilee, and described Capharnaum as ryv irapaBaXaa-a-Lav to
make his meaning clear.

Trj ZafiovXwv /cat yrj Nec/&gt;0aXei//,] LXX has X"&gt;P a Za/iJovXoJV 17 yrj
Nec/&gt;$aXei^i,. 6S6i/ OaXdo-o"rj&lt;i\ See above. iripav rov lopSoVovl So
LXX, the usual equivalent of piTi "Gy. TaXtXaia TWV t&v&v] So

LXX. 6 Xaos 6 Ka@riiJ.fv o&lt;s ev cr/coTi] LXX B has Tropeuo/xevos after
the Heb., but A Ka07^ os. e!8e &lt;w? /xeyaj LXX tSerc B, ctSere N* T,
etSc N c . /ecu TOIS KaQri/jicvois] LXX ot xaTOtKowres. cv \upa. /cat
tr/cia Oavdrov] So LXX (om. /cat B N*). c/&gt;ois dverfiAey avrois]
LXX : &lt;&gt;t

IV. 17-20.] MINISTRY IN GALILEE 35

17. From that time Jesus began to preach, and to say, Repent : M
for the kingdom of the heavens is at handJ] Mk. has Kypva-crw TO
t&gt;ayyeA.tov TOV 0eov, Kat Aryan* on IleTrA^pcoTai 6 Kaipos Kat iJyytKcv fj
/JcuriAeia TOV 0cov McTavoetTe Kat iricrTeveTe fv T&lt;3 evayyeAto). O.TTO
TO T] The editor contrasts this early period of the preaching of
the kingdom with a later preaching of His death and resurrection ;
cf. i6 21 , and abbreviates the statement of the contents of Christ s
preaching. For his habit of retaining only one of Mk. s many
double expressions of an idea or fact, see Introduction, p. xxiv.
He has already assimilated the statement of the contents of the
Baptist s preaching to this verse, cf. 3 2 .

13. KcKJxipvaofy] So K B D Z 33 latt. Nafapd] K b B* X Z 33 k Orig.
Nafa/&gt;&lt;?0, N* D al.

16. tv x w/ P9 K l ffKiq.] S 1 has : "in sorrow and in the shadow of death " ;
S 2 "in the shadows of death."

17. /iCTcwoeire] Om. S 1 S 2 k Blass.

(2) 18-22. The calling of four disciples. From Mk i 16 20 .

18. And walking by the sea of Galilee, He saw two brethren, M
Simon called Peter, and Andrew his brother, casting a net into the
sea : for they were fishermen^ Mk. has : " And passing by the sea
of Galilee, He saw Simon and Andrew the brother of Simon casting

in the sea : for they were fishermen."

7r&lt;rpi7raTaii&gt; 8e] for Mk. s Kat Trapaywv, Mt. prefers the construction
with Se,and avoids Mk. s iteration of the same pronoun Trapayon/ Trapa,
cf. i y 18 24 1 . He inserts 8vo dSeA&lt;ovs and TOV Xeyo/j-tvov IleVpov, and
substitutes avrov for the tautologous 2t//,on/os. 2t/&gt;um/ is a Greek
name substituted for the Hebrew Symeon. It occurs in Ecclus 50 1 ,
Josephus, and the N.T., and is a common Greek name ; see Pape,
Worterb. der griech. Eigennamen\ and Deissm. Bib. Stud. p. 315.

AvSpeas] is a not uncommon Greek name. It occurs of a Jew
in an Olympian inscription of B.C. 169, Ditt. Syll. 301. 5. Mt.
substitutes /5oAAovTas d/x^&gt;t/3Arjo-Tpov for Mk. s vaguer d/A^i /foAAovTas,
which is used absolutely here only. The subst. d/x^tySoAevs = a
fisherman, occurs in Is iQ 8 . r/o-av yap dAieis] For the occurrence
of this clause in Mt. and Mk. as a proof of dependence of one
Gospel on the other, see Hor. Syn. p. 43. oAiev s occurs from
Homer downwards. For the first cent. A.D., cf. Ox. Pap. n. ccxciv. 6.

19. And He saith to them, Come after Me, and I will make you M
fishers of men.] Mk. has : "And Jesus said to them, Come after
Me, and I will make you to become fishers of men." Mt. omits
yeve o-0ai as superfluous. For oVaro as a preposition, see Blass,

p. 129. Sewe oTTto-o)] is Semitic.

20. And they immediately left the nets and followed Him^\ Mk. M
has: "And immediately they left the nets and followed Him."
Mt. substitutes ol Sc for Mk. s KOI. See on v. 18 , and Introduction, p. xx.

36 THE GOSPEL ACCORDING TO S. MATTHEW [IV. 21-23.

M 21. And going forward thence, He saw two other brethren, James
the son of Zebedee, and John his brother, in the boat with Zebedee their
father, mending their nets. And He called them. ] Mk. has : " And
going forward a little, He saw James the son of Zebedee, and John
his brother, these also in the boat mending the nets." Mt. inserts
fKeWev, which occurs 12 times in this Gospel, 5 in Mk., 3 in Lk.,
2 in Jn. He inserts also aAAovs Sv o dSeAcpous, as in v. 18 , and omits
Mk. s Semitic /cat avVovs. He adds " with Zebedee their father " by
anticipation from the next verse of Mk., and "their" after " nets."

M 22. And they immediately left the boat and their father, and
followed Him.~\ Mk. has : " And they left their father Zebedee
in the boat with the hired servants, and went after Him." Mt.
substitutes ot Se for /cat as in v. 20 , and fjKo\ov6r)o-av avrw for d

(3) Illustrations of His teaching and work, 4 23 ~9 34
(a) Anticipatory sketch, 4 23 -25.

23-25. The editor now comes to Mk i 21 22 . He has already
(4 1S ) spoken of the entry into Capharnaum, and therefore omits
it here. Mk i 21b speaks of teaching in the synagogue. But
here the editor wishes to develop his scheme of giving illustrations
of Christ s teaching and work in successive sections. He therefore
inserts at this point an introductory sketch of Christ s activity
in these two respects, 4 23 25 . The teaching in the synagogue at
Capharnaum becomes a synagogal teaching throughout the country,
and a summary of Christ s work of healing is added.
E And Jesus passed through the whole of Galilee, teaching in their
synagogues, and preaching the good news of the kingdom, and healing
every sickness and every disease among the people. And the rumour
about Him went into all Syria : and they brought to Him all who
were in evil plight, holden with manifold sicknesses and torments,
demoniacs, and lunatics, and paralytics ; and He healed them. And
there followed Him many multitudes from Galilee, and Decapolis,
and Jerusalem, and beyond JordanJ]

The phraseology of this editorial summary is largely borrowed
from Mk.

For KCU irepoyyev SiSa^/cow, cf. Mk 6 6 /cat Trepifjye StSacr/coov ;
for tv o\rj rfi TaXtAata, Mk I 89 eis oXrjv TTJV TaXiXaiav ; for K^pvcro-cov
TO evayyeA.ioi , Mk I 14 ; for aTrrjXOcv rj a/cor) aurov et? o\rjv rrjv
Suptaj/, Mk T ?8 tf]X6e 8e "fj d/cor) aurou evOvs Travra^ov ets oXrjv rrjv
Trept^wpov ; for Trpoo-^vey/cav avrw Trdvras TOVS /ca/cais l^oi/ras, Mk I 32
&lt;epov Trpos avrov TraWas TOVS /ca/cois Ibarras ; for Troi/ctXais vdo-ots
Kat ^epa7Tvo-v avTOvs, Mk I 84 /cat c^cpaTrevo-ev Troi/aAais voo-ois ;
for 8at/x,oi/t^o/Mvovs, Mk I 82 ; for rjKO\ovOr)crav avro) 0^01 TroXXot,
Mk 5 24 fjKoXovOfi. avT(3 oxA.os TTO\V&lt;S, cf. Mk 3 7 ; for

IV. 23- V.] MINISTRY IN GALILEE 37

Mk 5 20 y 31 ; for lepoo-oXv/zwv /cat lovSatas /cat Trcpav rov lopSaVov,
Mk 3 8 .

23. TO evayyt Xtov TT}? /Sao-tXcias] *.&lt;?. the good news that the B
kingdom was near, cf. v. 17 . euayye Xiov in Cl. Gk. is the reward
given to a bearer of good news. So in 2 Sam 4 10 . In later writers

it means, as here, the good news itself. So in Lucian, Plutarch.
paXaKio] only in Mt. amongst New Testament writers, cf. 9 35 lo 1 .
o-vmywyats] For the history of the synagogues, see Schiirer, n.
ii. 52ff.

24. 2vpta] never occurs in Mk. oWxo/xai] in this sense only E
here and in Lk. and Acts amongst the New Testament writers.
/3a&lt;ravos] of disease only here. j3a&lt;rdvoi.&lt;; o-wex /*^ 05 ] occurs in a
different sense in 4 Mac i5 32 . Sai/xovi ^eo-tfat] in this sense only in
late writers. TrapoXvTi/cos] a New Testament word, Mt. and Mk.
Lk. (5 18 - 24 ) and twice in Acts has ?rapaXeXu//,ej/os. o-eX^vta^o/xevos]
i.e* epileptic, again in 1 7 16 ; a late and rare word. /cat eflepdVeuo-ev
avrou s] D a b C g 1 h have /cat TrdVras cOepdircvo-cv. Cf. 8 16 1 2 15 1 4 s6 .

25. o^Xot TroXXot] the plural is characteristic of Mt. He has B
the plural o^Xot about 30 times, the singular 16 times. Mk. has
the singular about 37 times, the plural once. 1 In Lk. the numbers
are more equally balanced.

Ae/caTToXews] occurs twice in Mk. For its history, see Schiirer,
II. i. 94 ; DR, art. " Decapolis."

lepoo-oXu juwv] is here treated as a neuter plural. In 2 8 it is fern,
sing. The aspirated form is apparently due to association with tepos.
Cf. West, and Hort, Introduction 2 ,^ 313; Blass, p. 31. Mk. and Mt.
(except in 2 3 87 ) always have this form. Cf. Blass, p. 31. Trepavrov
lopSdVou] is the np*n "Uy of the Mishna, and the Peraea of Josephus.
For its extent, see Schiirer, n. i. 3, 4 ; DB, art. " Peraea."

The reason why the editor now gives his illustration of Christ s
teaching before that of His work is probably to be found in the
next verse of Mk., viz. i 22 , which describes the effect of Christ s
preaching. He therefore here inserts the Sermon on the mountain,
5~7 27 , and closes it with this verse from Mk i 22 = Mt 727.23,

(b} V.-VII. Illustration of the Messiah s teaching.

From the Logia?
Analysis

A. Nine Beatitudes, 5 8 12 .
. Two metaphors of discipleship, 5 13 -.
C. Relation of the Christian character to the Law, 5 1M8
The Christian character is not released from the obli-

1 lo 1 , but D S 1 latt have the singular also here.

2 On the Sermon on the Mount, see especially the article of Votaw in DB t
Extra Volume, pp. I ff.

38 THE GOSPEL ACCORDING TO S. MATTHEW [V. 1.

gations of the Law. It is under still heavier re
sponsibilities.

Christian " righteousness " is to be not less than that
of the scribes, but greater, 17 20 .

Five illustrations of the permanence of the Law and
of this greater righteousness.

(1) Threefold interpretation of "do not kill," 21 ~ 22 .
Twofold application, 23 26 .

(2) Interpretation of "do not commit adultery," 27 28 .
Twofold application, 29 - 80 .

Application of this to divorce, 31-32 .

(3) Interpretation of "do not swear falsely," 33 - 84a
Fourfold application, 34b - 3 7.

(4) Interpretation of the lex talionis^ ss-so^
Fourfold application, 89b - 42 .

(5) Interpretation of "love thy neighbour," 43 45 .
Twofold illustration, 48 48 .

D. Three illustrations of the way in which the Christian

" righteousness " is to exceed that of the Pharisees,
6 1 18 .

(1) Alms, 2 4 .

(2) Prayer, 5 - 16 .

(3) Fasting, 16 " 18 .

E. Three Prohibitions, 6 19 -7 a .

(1) /Jir) Orjcravpi&Te, 19 3 *.

( 2 ) M KplVT, 7 1 5 .

(3) M SSre &gt; 6 -

P. Three Commands, 7 23 .

(1) alTelre, 2 .

(2) cio-e Atfare, 13 " 14 .

(3) Trpoo-e xerc, 15-28,

G. Concluding Parable, 24 27 .

1. And seeing the multitudes^ He went up into the mountain :
and having sat down, His disciples came to HimJ] Lk 6 17 has :
" And He came down with them, and stood upon a level place."

TO opos] Cf. i4 23 i5 29 . The article is less natural here than
in these two places, where it may not unnaturally designate the hill
country adjoining the lake. It suggests that the Sermon had long
been traditionally connected with a mountain, and seems to mean
the mountain upon which the Sermon was delivered.

KaOivavTos avrow vpocrrjXOov avrco] For the unclassical construc
tion, see Blass, p. 251.

Trpo(rfj\0ov is a favourite word with Mt. It occurs 52 times, 6 in
Mk., 10 in Lk., i in Jn.

oi /xa^T/ral avrov] Since nothing has been told us apart from

V. 1-3.] MINISTRY IN GALILEE 39

418-22 o f anv disciples, their sudden appearance here is a hint that
the Sermon is anticipated here from a later period.

2. And He opened His mouth and taught them^ saying.] Lk. E
has : " And He lifted up His eyes upon His disciples, and said."

dvot^as TO a-TOfj-a avrov] Again of Philip, Ac 8 35 ; Peter, Ac io 34 ;
Paul, Ac i8 14 ; cf. Lk i 64 . It is a somewhat formal introductory
clause ; cf. Job 3 1 .

3. Blessed are the poor in spirit: for theirs is the kingdom of~L
the heavens.] Lk. has : " Blessed are ye poor : for yours is the
kingdom of God." /xa*a/)ios in the LXX is equivalent to *HK&gt;N.
It describes a state not of inner feeling on the part of those to
whom it is applied, but of blessedness from an ideal point of view
in the judgement of others.

01 TTTOD^OI T(3 Trveu/mrt] Cf. KaOapol rfi KapSta, V. 8 ; raTravovs
TO) TrvevfJiaTi, Ps 33 19 ; ea)v r&lt;3 Tn/ev/xan, Ac l8 25 ; dyi a TU&gt; Trveuyuari,
i Co 7 s4 . By analogy with these parallels the clause must mean
"those whose spirit is poor." The idea of poverty intended can
best be reached through the corresponding Hebrew word ^
for which TTTCOXOS stands in the LXX 38 times. The *}y is the
man who is poor in the sense of being needy. But the word fre
quently denotes the poor man who is oppressed by the rich and
powerful. The word then attracts to itself the sense of poor,
pious, religious people who are oppressed by the ungodly. They
are therefore the objects of God s favour. He does not forget
them, Ps 9 13 , but delivers them, Ps 34 10 , and has compassion on
them, Is 49 18 . On these lines rrrco^ot here will mean those who,
because they endeavour to lead pious lives of obedience to God,
are " poor," i.e. are oppressed and downtrodden by ungodly people.
They are "poor" as needing God s help. The TU&gt; Trvev/xart serves
to spiritualise the sense, and to lay the emphasis rather on the
religious and moral than on the social condition of those referred
to. Their spirit is " poor," because they feel their need of God s
help, and are aware that it can come from Him alone. In their
inner spiritual life they realise their need of God, and this con
scious spiritual poverty constitutes their claim to the blessings
promised in the next clause. The TO) Trvcv/xart here suggests that
TTTCOXOI in Lk 6 20 should be interpreted in the same sense and not
of literal poverty. The editor of the First Gospel probably felt
quite rightly that the simple TTTW^OI would be misinterpreted by
Greek readers unacquainted with Semitic idiom. It compressed a
complicated Hebrew train of thought in a Greek word which would
be misunderstood if literally interpreted. See Zahn s admirable
note on the passage.

For theirs is the kingdom of the heavens.] On the meaning of
this phrase, see Introduction, p. Ixvii. It is clear that the meaning
must be determined from a general survey of the sense which the

40 THE GOSPEL ACCORDING TO S. MATTHEW [V. 3-5.

phrase has throughout the Gospel. The ecrriv probably was not
represented in the Semitic original, and cannot be pressed. If
the " kingdom " be a state or condition which is necessarily future,
the CO-TIV must naturally be equivalent to IOTCU. " The kingdom
is theirs, i.e. will belong to them when it comes or is realised."
Or, " they will enter into it when it comes " ; or, " the kingdom will
consist of such as these." The future tenses in the following
verses suggest that the whole emphasis of the blessings lies upon a
future condition which shall compensate for the unsatisfying present
4, 5. The order of these two verses is uncertain. The arrange
ment TrevfloiWes Trpaets is found in N B C and most unc., in
most curss. in S 1 S 3 S 4 S 5 b f q, Tert. Orig. 1 On the other hand, the
order irpaeis TTCJ/^OVI/TCS occurs in D 33 a c ff 1 g 1 h k S 2 Tat. 2 That
is to say, both arrangements were known in the second century.
Zahn is probably right in saying that if vv. 3 - 5 had originally stood
together with their rhetorical antithesis of heaven and earth, it is
unlikely that any copyist would have thrust v. 4 in between them.
On the other hand, the Western scribes, who represent the order
5 - 4 , may have preferred this arrangement because it heightened
the antithesis, or to draw together the closely allied TTTW^OI and
Trpaets. Wellhausen, observing that the clause about the Trpaets is
directly quoted from Ps 36", and that its position in this chapter
varies in the manuscripts, condemns it as an interpolation. If
7rra&gt;xot r&lt;3 7n/evjuari in v. 3 , and not rather TTTco^ot simply ( = B^y),
were original, there would be something to be said for this on the
ground that TH-O^OI TO&gt; Tn/eu/xcm and Tr/oaets are practically syn
onymous terms. TTTW^OI, as we have seen, corresponds in the LXX
to D^y, and implies not poverty alone or in the literal sense, but
misery suffered at the hands of others because of godliness. Trpaets,
on the other hand, corresponds to DMJy (8 times). This word
emphasises not the social condition implied in D"jy, but humble
ness of mind. (See Driver, art. "Poor," DB.} But by adding
r&lt;3 7rvev /x,cm the editor has obliterated the distinctive meaning of
as = D |t jy, and made it practically equivalent to 7iy&gt;aets =
But this identity belongs to the Greek forms of the sayings,
not to their Semitic original. There the distinction would have
been clear. The Lord singled out for His approval both the godly
oppressed and the godly humble-minded. Of the former, He
declared that when the kingdom came, they and, by implication,
not their ungodly oppressors, should enter into it. Of the latter,
He affirms that because they humbly submit themselves to God s
will, and look for His help, they shall, as the Psalmist said, "inherit
the earth," which, purged of the ungodly, will be coextensive with
the kingdom. It seems best, therefore, to retain the usual order of

1 iii. 780 on Mt I7 8 , but in iii. 740 on i6 16 the other order is given.

2 See Zahn, Forschungen,

V. 4-10.] MINISTRY IN GALILEE 41

verses, on the grounds (a) that it is best supported ; (b} that it was
more likely to be reversed than the rival order, which would at
once suggest itself to scribes who would like to bring imoxot and
7r/oaets into close connection, and to emphasise by close contact
the antithesis between " heaven " and " earth."

4. Blessed are those who mourn ; because they shall be comforted} L
Cf. Is 6 1 2 Trapa/caAeo-at irdVras TOVS TTfvOovvras. The thought is of

those who mourn for the sin in Israel, which checks and thwarts God s
purposes for His people, and delays the coming of the kingdom.

5. Blessed are "the humble-minded": because "they shall in- 1*
herit the earth"} Quoted from Ps 36". See above.

6. Blessed are those who hunger and thirst after righteousness : L
because they shall be filled.] Lk has : "Blessed are ye who mourn
now : for ye shall be filled." Cf. Jer 38 25 (LXX) on e/^vo-a Trao-av
\l/v^v Suffuxrav /cat Tracrav \l/v^]v -rmvaicrav eveTrA^cra } Is 55* ^^ 106^
(LXX) OTI e^opTa&lt;rev \f/v%r)v KZVVJV /cat ij/vxyv TretvoJo av IvtTrXrjcrev dya0uiv.

The thought is of those who spend their lives in endeavours to
fulfil the requirements of the law, and to obtain the "righteous
ness " which God demands. Such whole-hearted search will not fail.

XopracrOria-ovTai.] A coarse word softened down in Comedy and
in colloquial use. Common in the LXX and N.T. in the sense to
feed. See Kennedy, Sources, 82.

7. Blessed are the merciful: because they shall obtain mercy} L
i.e. in the day of judgement.

8. Blessed are the pure in heart : because they shall see God} L
KaOapol rf) /capSi a] Cf. Ps 23*. OI/ OI/TCU] Cf. Ps IO 7 . For the

vision of God as the aim of the religious life, cf. Philo, De Vit.
Contempl. ii. 473 : The Therapeutae aim at vision TOV "OVTO&lt;S.
They persevere //.e xpis av TO iroBov^evov i6Wiv. Leg. Alleg. i.
115: the wise man is 0ewpta raiv 6c(a&gt;v T/De&lt;o/i,i/os. De Vit.
Mos. ii. 1 06 : Moses by his ascetic life entered into the darkness
where God was, ra d^eara &lt;/&gt;vVei Ovrjrfi Karavouv. Cf. Fried-
lander, Die Relig. Beweg. pp. 258 ff., from whom these references
are taken. Cf. also Rev 22 4 , i Jn 3 2 oi/fo/Aetfa avrov /cantos cerrti/, and
Philo, de Abr. ii. TO : 6Vo&gt; Se eleycvero /XT) p.6vov TO. aXXa o&lt;ra Iv r-fi
&lt;f&gt;v(rei St eTrioT^/xrys KaraXa^aveiv, dAAa /cat TOV Trarepa /cat TTOI^T^V
raiv o"VjU,7rdvTO)v opav, ITT a/cpov euSat/xovtas t&lt;TTa&gt; Trpo\irj\vO(t)&lt;;.

9. Blessed are the peacemakers : for they shall be called sons o/T^
God.] Cf. Secrets of Enoch 52" "Blessed is he who establishes
peace and love"; Aboth i 12 "Hillel said, Be ye of the disciples
of Aaron, loving peace and pursuing peace"; Ps-Sol i7 30 yvojo-erai
yap aurovs OTI Travres vtot 6tov aurtov etat ; Aboth 3 18 " The Israelites
are beloved, for they are called children of God." Cf. Dt I4 1 .

10. Blessed are they who have suffered persecution for righteous
ness* sake : because theirs is the kingdom of the heavens.]

The preceding eight blessings seem to form a complete para-

42 THE GOSPEL ACCORDING TO S. MATTHEW [V. 10-12

graph, begun and ended with the same promise, " because theirs
is the kingdom of the heavens." It is clear that this phrase contains
in itself all the blessings promised in the six intermediate clauses.
It seems clear also that the kingdom is regarded as a condition of
things still in the future. When it comes, those whose spirit is
poor, i.e. those who humbly rely upon God, or, as originally spoken
without TW TTveu/xart, those who are poor, i.e. the oppressed godly
people, will be its citizens. Then those who mourn for the sin
which now delays its coming, will receive consolation when they
see righteousness triumphant. Then, too, the humble minded, i.e.
those who feel their need of God, will inherit the earth. It seems
best to suppose that this clause should be understood literally in
spite of the fact that it is a quotation from the Psalter. The earth
purified from sin and purged of the ungodly, who now oppress the
" poor " and meek godly people, will then be coextensive with the
kingdom. Then, too, those who hunger and thirst after the divine
righteousness, will be satisfied when they find it to be the ruling
principle in their own lives and in those of other people. The
merciful, i.e. those who show mercy and compassion to be the
ruling principle of their lives, will obtain mercy at the great day of
judgement, which divides the present age from the establishment
of the kingdom. The pure in heart will then see God. The
peacemakers will be openly proclaimed as God s sons. Those
who have been persecuted for their devotion to religion will
become its citizens.

L 11, 12. In the ninth blessing Christ addresses Himself directly
to the disciples. S. Luke has the second person throughout.

Blessed are ye when they shall reproach you and persecute you, and
speak all manner of evil against you for My sake. Rejoice and exult,
Because your reward is great in the heavens. For so did they per
secute the prophets who were before you.] Lk. has : " Blessed are ye
when men shall hate you, and when they shall separate you, and
reproach you, and cast out your name as evil for the sake of the
Son of Man. Rejoice in that day and leap : for, behold, your
reward is great in heaven. For likewise did their fathers treat the
prophets."

/xicr$os] The later Jewish theology is much coloured by
ideas of reward and punishment. In Wis 2 22 we read of the
"reward of holiness" /juo-Oos OO-IOT^TOS. Cf. Wis 5 15 , 2 Es 7 35&gt;
83.98 333. 39 ^56 Occasionally, however, we find a protest against
the idea of reward for goodness. "Be not," saith Antigonus
of Socho, "as slaves who minister to the Lord in order to
receive recompense," Aboth i s . Here the thought is not that of
reward for piety, but of future recompense for a present condition
of persecution and reproach. The number of the Beatitudes is
much disputed. They can be reckoned as seven by disconnecting

V. 12-16.] MINISTRY IN GALILEE 43

11-12 from the preceding verses and uniting 8 and 10 as one (so
Meyer), or by regarding v. 5 as a marginal gloss (so Bacon, Well-
hausen) ; or they may be reckoned as eight by treating 1(M2 as one
beatitude (sp Votaw), or by disconnecting 11-12 from the preceding
(so Zahn). But it seems better to treat them as nine in number
in spite of the fact that 1M2 only repeat and apply v. 10 to the
disciples. In the Secrets of Enoch, two groups of Blessings occur,
one (42 6 " 14 ) of nine, the other (52) of seven Beatitudes.

11. icad iifiuv] Add yevd&fjLcvoi, L&gt; B a/. Om. D k S 1 . The word seems
to have been added to limit a wide generalisation ; cf. v. 22 .

13-16. Not in Lk. s sermon.

13. Ye are the salt of the earth : but if the salt ham become E L
insipid, wherewith shall it be salted 1 it is no longer of any use, ex
cept to be cast out, and trodden under foot of men. ] Cf. Lk i4 84 - 35 .

The idea underlying " salt " here is probably its use as a pre
servative. The disciples are the element in the world which keeps
it wholesome, and delays the day of decay and of consequent judg
ment. But since salt may become useless for household purposes,
and be thrown out of doors, so the disciples should beware lest they
lose their essentially Christian character. The saying is probably
proverbial, and it is needless to object that, properly speaking, salt
cannot change its nature. It may become so soiled or mixed with
dirt and other extraneous substances as to become practically useless.

14. Ye are the light of the world. A city set upon a hill cannot E L
be hid.}

If salt designates the disciples as an element in the world,
so light describes their attitude to it as one of aloofness and
separation. But though separated from it they cannot but exer
cise an influence upon it, just as a city built on a hill is too
conspicuous to remain unnoticed. For the light, cf. Test. Levi 14*
"Ye are the lights of Israel"; 2 Es i2 42 "Thou only art left . . .
as a lamp in a dark place " ; Phil 2 16 . For *cei/*eV&gt;7 of a city, cf.
2 ^Mac 4 33 .^ For the city, ci. Logia Jesu 7 : iro Ais w/coSo/x^ei/??
7r a/cpov o/oous v\l/rj\ov KCU i&lt;jrqp(,y^f.vrj oirre Tretretv Swarai ovre
icpv^vae. For the combination of " light " and " city," cf. Cicero,
Catilin. iv. 6 : " Videor enim mihi hanc urbem videre, lucem orbis
terrarum atque arcem omnium gentium."

15. Neither do they light a lamp, and place it under the bushel, L
but on the lamp stand ; and it lightens all who are in the house 1 Cf
LkSie n33 )M k 4 21 .

16. So let your light shine before men, that they may see your L
good works, and glorify your Father who is in the heavens.}

Av^vta] a word of the later Greek writers for the Attic Avxvtov.
It is used in the LXX, Joseph., Luc., Philo, Galen, but was an old
vernacular word. Cf. Kennedy, Sources, 40.

44 THE GOSPEL ACCORDING TO S. MATTHEW [V. 16, 17.

16. TOV Trarepa vfjL&v TOV fv Tois ov/mvots] The phrase is
characteristic of Mt. See Introduction, p. Ivi. It occurs besides
only in Mk n 25 , cf. Lk u 13 . As early as the books of Wisdom
and Ecclesiasticus we find Israelites addressing God as " Father " ;
cf. Wis 2 16 i4 3 , Ecclus 23 1 - 4 "O Lord, Father and Master of my
life"; and the idea of God as Father of the nation had been familiar
from very primitive times. For examples from the later literature,
cf. To i3 4 "our Father," Jub i 24 "their Father," 3 Mac 5 7 "their
merciful God and Father." The term " Father in heaven " is not
infrequent in the Rabbinical literature; cf. Mechilta (Ugol.) 397:
"my Father who is in heaven"; 331: "their Father who is in
heaven"; Siphri (Ugol.) 871: "his Father who is in heaven";
Aboth 5 22 "Jehuda ben Tema said, Be ... strong as a lion to
do the will of thy Father who is in heaven " ; Sotah, ix. 1 5 (49 b ) :
" Upon whom shall we lean ? Upon our Father who is in heaven " ;
Rosh ha-Shana, iii. 8 (2^): " As often as the Israelites directed their
heart towards their Father who is in heaven they were strong " ;
Shabbath n6 a , Joma, viii. 9 (85 b ), Pesikta (Wiinsche), pp. 228,
238; Vayyikra R. ( Wiinsche), p. 2 2 2 ; Siphri (Ugol.) 593. These
examples carry us back to the beginning of the second cent. A.D., for
the speaker in the last case is Simeon ben Jochai, who lived c. 130
A.D. 1 Cf. Bacher, Ag. d, Tann. ii. 70 ff. For the phrase in Jewish
literature, see Dalm. Words, pp. i84ff. Bousset, Rel. Jud. p. 357,
sees in the phrase a possible influence of Christianity upon Judaism;
cf. Bischoff, fesu und die Rabbinen, p. 74. But it is not improbable
that the phrase was already current in Palestine at the time of
Christ.

13-16. Two of the verses in this section find parallels in Lk.
V. 13 occurs in Lk i4 34 - 35 in a somewhat different form, akin partly
to Mt., partly to Mk 9 50 , where Lk. in his parallel passage omits it.
Mt. also omits it in the parallel to Mk. V. 15 finds a parallel in
Lk 8 16 = Mk 4 21 , where Mt. omits it, and again in Lk n 33 . It is
therefore probable that Lk. had not this section in his Sermon, and
that the editor of Mt. has inserted it here ; because it is more likely
that Mt. should have inserted, in accordance with his general
tendency to enlarge discourses, than that Lk should have omitted.
The setting of these sayings in Lk i4 34 and n 83 is not internally
probable, and it seems very unlikely that he would have omitted
them from the Sermon in order to place them afterwards in such
artificial connections. The clauses t/xci9 co-re TO aXas rJJs yr)s, i^eis
eo-re TO &lt;ws TOV Kooyxov are very probably editorial additions to link
together detached sayings.

L 17-20. Think not that I came to destroy the law or the prophets.
I came not to destroy, but to fulfil. For verily I say to you, Till
heaven and earth pass away, one yod or one tittle shall not pass
1 He was a disciple of Akiba.

V. 17.] MINISTRY IN GALILEE 45

from the law, till all things come to pass. Whosoever therefore
shall weaken one of these commandments (even) the least, and
shall teach men so, shall be called least in the kingdom of the
heavens : but whosoever shall do and teach (them), he shall be
called great in the kingdom of the heavens. For I say to you,
That except your righteousness shall exceed (that} of the scribes
and Pharisees, ye shall not enter into the kingdom of the heavens .]
The meaning of the words is clear. Christ did not come to over
throw the authority of the Mosaic law, which was to be eternally
binding upon the hearts and consciences of men. So long as the
world lasted its authority was to be permanent. If any of His
disciples taught men to disobey any of its commandments, he
would be placed in an inferior position in the coming Kingdom.
If he was a faithful servant of the law, and upheld its authority
before men, he would receive high rank in the Kingdom.

Commentators have exhausted their ingenuity in attempts to
explain away this passage, but its meaning is too clear to be mis
understood. Christ is here represented as speaking in the spirit
of Alexandrine and Rabbinical Judaism.

Cf. Philo, Vita Mos. ii. 136 : " (The Laws of Moses) will, it may be hoped,
remain to all eternity immortal so long as sun and moon and the whole heaven
and world last." Ass. Mos I 12 " He has created the world for the sake of His
law " (reading legem for plebem. See Bousset, Rel. Jud. p. 90). 2 Es Q 87 " The
law perisheth not, but abideth in its honour." Joseph. Contra Apion. ii. 277 :
"Our law remains immortal." Bereshith R. x. I (Wlinsche, 39): "Every
thing has its end, the heaven and the earth have their end, only one thing is
excepted which has no end, and that is the law." Shemoth R. 6 (Wiinsche,
67): " Not a letter shall be abolished from the law for ever"; Midrash Koh
71* "The law shall remain in perpetuity for ever" ; : A both i 2 "Upon three
things is the world supported : on the Thorah," etc. Shemoth R. 33
(Wiinsche, 261): "(The law) is an everlasting inheritance for Israel."
Vayyikra R. 19 (Wiinsche, 123) : "If all the peoples of the world came
together to rend a single word from the law, they could not do it."

The attitude to the law here described is inconsistent with
the general tenor of the Sermon Vv. 21 " 48 are clearly intended to
explain and illustrate the way in which Christ fulfilled the law.
But they describe a fulfilment which consists in a penetrating
insight into the true moral principles underlying the enactments
of the Mosaic Code, and vv. 34 - 39 directly traverse two propositions
of the law. Fulfilment in this sense is something very different
from the fulfilment which rests upon the idea of the permanent
authority of the least commandment of the law (cf. v. 19 ). It seems
probable, therefore, that vv. 18 - 19 did not originally belong to the
Sermon, but have been placed here by the editor, who has thus
given to 7rA.?ypwo-at ( = to bring into clear light the true scope and
meaning) a sense (viz. to reaffirm and carry out in detail) which is
1 Cited by Schoettgen, in loc.

46 THE GOSPEL ACCORDING TO S. MATTHEW [V. 17, 18.

foreign to the general tenor of the Sermon. V. 18 finds a parallel in
an artificial context in Lk i6 17 . It is therefore a well-authenticated
traditional utterance of Christ. Both it and v. 19 may well have
been spoken by Him on different occasions, and under circumstances
which made His meaning clear, as hyperbolical expressions of respect
for the authority of the general tenor and purport of the law.

17. For KaraXiifiv of overthrowing or destroying the authority
of the law, cf. 2 Mac a 22 4 11 , 4 Mac 5 s3 iy 9 . rov vopov y TOVS
7rpo&lt;&gt;yTas] The reference to the prophets seems out of place. It
is the law alone which is taken into consideration in the rest of the
chapter. The editor has probably added 17 TOUS irpo^ras in view
of the fact that, according to Christ s teaching elsewhere, Prophets
and Law alike (i.e. the whole O.T.) found their fulfilment in Him.

irA.77pokrcu] See above. The sentence finds a distorted remini
scence in the Bab. Tal. Shabb. i i6 b " I gospel came not to diminish
the law of Moses, but to add to the law of Moses did I come."

The verse as originally followed by v. 20 meant: "I did not
come, as you might think, to overthrow the authority of the law
of Moses. In its general scope and purport its authority as an
expression of the divine will is permanent. I came to fulfil it by
emphasising its true meaning, and as being the Messiah whom
it dimly foreshadowed. So far from depreciating it, I tell you
that your righteousness must be more fundamental than the
righteousness of the scribes and Pharisees, based not upon
external adherence to the letter of the law, but upon insight into
the principles which underlie it."

If Christ was from this point of view the fulfiller of the law,
He was from another its "end"; cf. Ro io 4 .

As here expounded by the editor, the passage means : " I came
to reaffirm the authority of the law of Moses, not to overthrow it.
No particle of it shall lose its validity so long as the world lasts.
Anyone who weakens the hold which the smallest commandment
has over the minds of men will receive an inferior position in the
coming Kingdom. He who obeys its precepts and teaches others
to do so, will be ranked high in the Kingdom. For your right
eousness is to be not less, but more exacting than that of the
scribes and Pharisees."

rjXdov] (cf. 9 13 io 40 ii 10 is 24 ) has behind it the thought of the
divine sending.

L 18. Cf. Lk i6 17 . a/jL-^v] For this word as characteristic of
Christ s diction, cf. Dalman, Words, 226 ff. Iws av TrapiXOrj 6
ovpavos KOI rj yrf\ a hyperbolical expression signifying "never"; cf.
the passages from Philo and Bereshith R. quoted on v. 17 ; cf. also
24 s5 . iwra] Yod = y, is the smallest letter in the Hebrew Square
Alphabet. Bab. Sank. 107* "If the yod which I took from
Sarai (in changing it to Sarah) stood and complained many years

V. 18-22.] MINISTRY IN GALILEE 47

until Joshua came and I added it to him," etc. Kepeu a] The
Kepaiai are presumably the small strokes that distinguish from one
another otherwise similar letters of the Hebrew Alphabet. For
examples of similar letters which may be confused and pervert
the sense of a passage, see Vayyikra JR. 19 (Wiinsche, 124). ov
pi) irap(X6ri\ For the construction, see Moulton, pp. 190-92.
It is rare in the N.T. (except in words of Christ) and in the
Papyri.

ecus av iravra ye v^rai] (i) Until all things (in the law) happen,
i.e. receive their fulfilment"; (2) parallel to and synonymous with
os av TrapeXOy, K.r.X., " until the end of the world." The similarity
to Philo, Vit. Mos. ii. 136: CODS av 17X109 /cat creXyvr) KOI 6 o-ufwras
ovpavos re /ecu Ko oyxos 77, rather favours this meaning.

21-26. First illustration of the fulfilment of the law.

21. Ye heard that it was said to the ancients, Thou shalt not L
commit murder ; and whosoever commits murder is liable to the
judgement^

^KOvVare on eppe^T/ rots dpxaiois] We might have expected,
"It is written in the law," or "Ye have read in the law"; cf. i2 5
2I ie. 42 22 3i. b^ h ere the audience presupposed is one of un
learned people (cf. y 28 ). For the "hearing," compare the saying of
the multitude in Jn i2 34 ^/covo-a/Aev IK rov VO/AOV. Moreover, each
word in the sentence is chosen in order to form a direct antithesis
to eyco 8e Ae yco V/AIV. This partly accounts for ^/covo-are rather
than dveyvoore, and for cppfOrj rather than yiypcnrrai. Further, " it
was said," is the most frequent form of biblical citation in the
Rabbinical writings ; cf. Bacher, i. 6. For antithesis in this Gospel,
cf. i5 2 - 3 and 4 6 . rots dpxat ois is difficult to parallel; but desire
for antithesis to "I say," having produced "Ye heard that it was
said," it is not easy to see what other phrase could have been
found as a contrast to vplv. For the use of dp^atot as the men of a
past age, cf. Aristoph. Eq. 507; Arist. Metaphys. xi. i. 2, p. 240 ; and
the phrases Kara TOVS dp^atovs or /car* dp^aiovs quoted by Steph.
Thes, i. ii. 2098. ov (jtoveva-eis] is quoted from Ex 2o 15 , Dt 5 18
(LXX). The following words are not a direct quotation, but a
summary of the teaching of the law; cf. Ex 2i 12 . For rfj KptW =
the verdict of the judges, cf. Dt 1 7 8 ev /cpicrei ava plo-ov at/xa ai)uaTO5
Kal ava yaeVov KpiW /cpicrecos. evokes] is here apparently equivalent
to the Rabbinic 2n = condemned, guilty, o/oxos rfj /cpiW means
guilty, and so condemned by the properly constituted authority.
The phrase is therefore equivalent to "shall be put to death"; cf.
26 66 evokes Oavarov= He is guilty (and worthy) of death.

22. But I say to you. That every one who is angry with his brother L
shall be liable to the judgement. And whosoever shall say to his jj p
brother, Raca, shall be liable to the Sanhedrin. And whosoever
shall say, Thou fool, shall be liable t(&gt; the Gehenna of fire. ~\

48 THE GOSPEL ACCORDING TO S. MATTHEW [V. 22.

Not only will the external act receive due punishment at human
tribunals, but the inner feeling that prompts it is liable to the
verdict of condemnation which will be pronounced by God. In
other words, both prohibition and penalty must be interpreted
spiritually as well as literally. The addition of the last two clauses
is unexpected and difficult. Nothing further seems wanted. The
law said that murder should be punished by the proper authority.
Christ says that the feeling of anger which prompts the crime will
meet with the divine condemnation. In this way He fulfilled the law
by drawing out the moral principles which underlay the enactment.
But the next two clauses seem to create an artificial distinction
between different grades of enmity and between the penalties to
be assigned to them, rw crwcBpup, the Sanhedrin, i.e. the Supreme
Court in Jerusalem, seems to presuppose the interpretation of 177
*cpiW as equivalent to " the local district court." Thus we have
a climax : the local court, the Sanhedrin, the final judgement of
God. The corresponding sins are anger, contempt, and abuse.
But, of course, only the last two of these would, in fact, lead to
trial either before a local court or the Sanhedrin. Nor is there
any distinction between them to justify the increasing severity of
punishment.

Zahn thinks that Christ is here satirising by imitation the
Scribal methods of exegesis ; showing their futility by a reductio ad
absurdum which at the same time serves to emphasise his main
point, that sins of the inner life are as culpable as those of the
external act. Others would reconstruct the passage. Prof.
Richards suggests that 22b and c should follow v. 21 . The three
clauses would then form a Rabbinical comment and explanation of
the text "Thou shalt not commit murder," followed by Christ s
simple antithesis, " Whosoever is angry " is liable to the judgement.
But in this case 177 KpiW = the local court, must be understood in
a sense different from that of 177 Kptcrei in Christ s answer where
it = the judgement of God. For another rearrangement of the
verses, see DB, art. "Sermon on the Mount," 26. The fact that
as the passage stands /cptW of v. 21 and K/om of v. 22 must be taken
in two different senses, suggests that 22b and c do not originally
belong here. They may be duplicate versions of a saying which
originally stood in some context similar to this, where a distinction
was being drawn by Christ between moral disorder and external
action. Or they may be current Scribal precepts added here by the
editor in a manner which has led to their being understood as part
of Christ s words : " And (it was also said by the Scribes) whoso
ever," etc. For parallels, cf. Kiddushin 28* " He that calleth his
neighbour a slave, let him be excommunicated ; he that calleth him
a bastard, let him be punished with forty stripes " ; Bab. Mez. 58 b .
Vv. 21 and 22 will then mean : " It was said in the law that the

V. 22-26.] MINISTRY IN GALILEE 49

murderer should be subjected to the judgement of death. I say
that anger is equally deserving of judgement."

PaKct] seems to be equivalent to the Aramaic Np n^ empty.
It was a term of contemptuous address; cf. Ja 2 20 . It is not
infrequently used in Jewish writings; cf. Bab. Berakh 32**, where
it is applied by a ruler to one who had not returned his salute,
Mechilta (Ugol.), 389, Sanhedrin 100*.

fjuape] is the Greek word. It has quite unnecessarily been
identified with the Hebrew iTjiD, Nu 2o 10 . Since the Jews
borrowed many foreign words, it is quite possible that /xcopos was
in use amongst the Aramaic-speaking population in Christ s time.
Or ^tcope may be a translation of Pa/ca. For examples of /xcopos
in the Midrashim, cf. Levy, Neuheb. Worterb., and Pesikta, Rab.
Kahana 14 (Wiinsche, p. 158), where it is used to explain Nu 2o 10 .

yeei/vav TOU TTU/DOS] D3JTJ was the name of a valley on the
south-west of Jerusalem. In Jewish literature it became a name
for the place of punishment of the godless. It occurs in Apoc.
Bar 59 10 "the mouth of Gehenna"; 2 Es 7 36 "the furnace of
Gehenna shall be revealed" ; and Targ. Is 33 14 " the wicked shall
be given over to Gehenna, (to) burning of everlasting fire." It
occurs frequently in the later Rabbinical literature. It has three
doors and seven names, Bab. Erubh 19*. Fire has ^th part of
the heat of the fire of Gehenna, Bab. Berakh. 57*. " Those who
are destined for Gehenna are called sons of Gehenna," Rosh ha Sh
1 7*. It was one of seven things created before the world, Bab.
Pes 54 a . Cf. Weber, Jud. Theol. 341 ff.; Vo\z,Jud. Eschat. 288 ff.

TV deA0 atfrou] D al S 1 S 2 add eJ/c?}. The word has strong second
century attestation, but may perhaps more probably have been added as a
limitation of a wide generalisation, than omitted as unnecessary ; cf. on v. 11 .

28, 24. First application of the preceding.

If therefore thou art offering thy gift upon the altar, and there L
shouldest remember that thy brother hath aught against thee ; leave
there thy gift before the altar, and go ; first be reconciled to thy
brother, and then come and offer thy gtft.~\

Ixet TI Kara crov] Cf. Bab. Joma 87* h Nffro iT^ mil = he
had something against. This section deals with the necessity of
reconciliation with one s neighbour before the day of Atonement.
" Rabbi Isaac said, If a man vexes his neighbour, even if it be only
by what he has said, he must be reconciled to him."

25, 26. Second application. Cf. Lk I2 57 59 .

Be agreed with thine adversary quickly, whilst thou art with him L
on the way (to judgement} ; lest the adversary deliver thee to the
judge, and the judge deliver thee to the officer, and thou be cast into
prison. Verily I say to thee, Thou shalt not come out thence, until
thou paytst the last farthing. ]
4

5O THE GOSPEL ACCORDING TO S. MATTHEW [V. 25, 26.

ewoetv only here in N.T. " Its regular meaning is * be well
disposed to/ have goodwill to. " Abbott, Johannine Vocabulary ,
1714. The dvri SiKos in this passage should be parallel to dSeX^ds
in the preceding verses. The brother who has been wronged must
be appeased ; and the adversary must be agreed with, in accordance
with the principle that murder includes anger and all such tur
bulent passions of the soul. 1 dvri SiKos in this connection should
therefore mean "prosecutor"; cf. Lk i8 3 . But with this meaning
vv. 25b and 26 have no real point, and 23 " 24 and 25 ~ 26 are not in any
true sense parallel. Vv. 23-24 apply the principle of v. 22 . " Because
anger is implied in the command do not murder/ therefore
remove all cause for anger before coming before God with a gift."
That is an exhortation with an implicit warning. " God will not
accept the gift of an offerer whose heart is stained with evil
passion." Vv. 25 26 suggest in the first few words that we have a
second application : " For the same reason be reconciled with
one who has legal claims against you " ; but the following words
carry us into a new atmosphere of thought : " Be reconciled " not
" because God condemns anger," but " lest you meet the due re
ward of your wrongdoing and languish in prison." Of course it is
possible to obtain some sort of connection between the verses by
spiritualising the details of vv. 2 * 26 . " On the road through life be
careful to settle your accounts with spiritual enemies, lest you come
at last before God, the Judge of all, and by Him be cast into hell."
But in this case the idea involved in dmSt/cos falls into the back
ground, and must remain in ambiguity as an unessential element
in the saying, whereas its position shows that it is obviously as
important as is dSeA^os in v. 23 . There can be little doubt that
the connection here is literary and artificial. The editor has
appended to the saying about " the brother who has aught against
thee" another about "thy adversary," i.e. "thy prosecutor," in
spite of the fact that as a whole the general purport of the sayings
is quite different. Vv. 25 26 are clearly a warning against the risk of
appearing before God at the judgement day unreconciled to Him.
He is alike Prosecutor and Judge and executor of judgement. Lk
(i2 57 - 59 ) has the saying in a context to which this meaning is more
applicable. For a somewhat similar legal simile of the relation of
men to God, cf. Ab 3 20 . " The ofnce is open ; and the broker
gives credit ; and the ledger is open ; and the hand writes ; and
whosoever will, comes and borrows ; and the bailiffs (p&o:i) go round
continually every day and exact from a man whether he wills or
not; and they have whereon to rest (i.e. the arm of the law),
and the judgement is a judgement of truth." For God as Judge

1 Cf. The Instruction of Ptah-Hotep, p. 53 : " Set out therefore after a
quarrel ; be at peace with him that is hostile to (thee) his opponent. It is
such souls that make love grow."

V. 26-31.] MINISTRY IN GALILEE 51

and Prosecutor, cf. Ab 4 "He is Judge, and He is Witness,
and He is Plaintiff" (JH pya).

27-28. Second illustration.

Ye heard that it was said, Thou shalt not commit adultery. L
But I say to you, That every one who looks upon a woman to desire
her hath already committed adultery with her in his heart .]

ou /Aoixt o-as] Ex 2o 13 , Dt 5 17 . The prohibition includes also
lustful thoughts. 6 ySAeVuv ywauca] Cf. Jer. Challah 5S 3 ; Bab.
Berakh 24.*, quoted by Lightfoot ; and Shabbath 64 b .

eVi0v///&gt;7o-ai avnjv] Unclassical; but cf. Ex 2o 17 , Dt 5 21 OVK
firi6vfjirjo-fL&lt;s rrjv yvvatKa rov TrXycrLOv CTOV; cf. Blass, p. 102.

29. First application of this.

And if thy right eye is causing theeto stumble (by inducing lustful L
thoughts], pluck it out, and cast it from thee : for it is better for thee
that one of thy members perish, than that thy whole body be cast
into Gehenna.]

Sextos as applied to a hand seems to emphasise it as being
the more valued of the two. It is here transferred to the eye by a
natural assimilation of the two phrases.

o-KavSaA.tei occurs outside the New Testament in LXX Dn
ii 41 ; in Aquila, Ps 6 3 9 , Is 4o 30 6 3 13 , Pr 4 12 , Dn n 41 ; in Ecclus 9 6
23 8 32 15 ; in Sym. Is 8 21 ; in Ps-Sol i6 7 , and in eccles. writers.

30. Second application.

And if thy right hand is causing thee to stumble, cut it off, and L
cast it from thee : for it is better for thee that one of thy members
perish, than that thy whole body go away into Gehenna]

For the hand as an instrument of lust, see Bab. Niddah 13,
quoted by Lightfoot. For the greater value of the right hand, cf.
Bab. Berakh 62*. Vv. 29 - 30 occur again in substance in i8 8 - 9 ; and
it has been questioned whether their position here is not artificial.
V. 30 is omitted by D and S 1 . But they may well have been spoken
in this connection. The lustful look, v. 28 , suggests the thought
that the offending member, the eye, should be plucked out ; and
this leads quite naturally to the thought of another member,
the hand, which is a ready instrument wherewith to satisfy desire.
Sight and contact which stimulate passion are alike to be avoided.
For sight in this connection, cf. Job 3I 1

30. Is omitted by S 1 . This and the previous verse have the same ending
in S a , and the verse may have been passed over for that reason by the
scribe of S 1 .

31. Special application to divorce.

And it was said that, Whosoever shall put away his wife, let L
him give to her a dill of divorcement.} Cf. Dt 24 1 - 3 ypa ^
/StySAtov aTroo-Tao-iov. aTroo-rao-iov occurs also in Is 5O 1 , Jer
tSw/ca avrf) j3i/3\iov dxrocrTao-iov.

52 THE GOSPEL ACCORDING TO S. MATTHEW [V. 32-37.

L 32. But I say to you, That every one who puts away his wife,
except on account of fornication, causes her to commit adultery :
and whosoever marries her that has been put away commits
adultery J\ Cf. Lk i6 18 . TrapeKros Adyov iropveias] Aoyov Tropva as
is probably equivalent to the Heb. nny "Ql = " something un
chaste," which the school of Shammai decreed to be the only ground
of divorce ; cf. Gittin 90* : " No one shall divorce his wife unless
there be found in her something unchaste." -n-opveia defines the
unchastity as illicit sexual intercourse. It is, however, open to
question whether this exception is not an addition of the editor,
representing no doubt two influences, viz. Jewish custom and
tradition, and the exigencies of ethical necessity in the early
Christian Church. A similar exception is made in iQ 9 , and it
will there be seen that the clause is clearly an interpolation.
There is, therefore, a presumption that it has also been inter
polated here. Moreover, the teaching of Christ as recorded by
S. Mark (lo 11 ) seems to preclude any such exception. And S.
Luke represents His teaching as a simple prohibition of divorce
without reservation (i6 18 ). The same may be said of S. Paul s
account of Christ s teaching, i Co 7 10 - 11 . Trotei avryv /xoi^ev^vat]
The clause implies the circumstance that after divorce the woman
will be likely to marry again. In that case the divorce will have
been the means of leading her to marry again ; and so from Christ s
standpoint, though not legally, committing adultery, because accord
ing to His teaching the divorce was ideally wrong, and the first mar
riage was ideally still valid. os eav] cf. Moulton, 42 ff. ^otxarat]
because she is ideally still the wife of the first husband. Christ s
teaching here therefore seems to admit of no exceptions. If a
man divorces his wife, he causes her to commit adultery (it being
presupposed that she will remarry), because ideally her first marriage
still holds good. If a man marries such a divorced woman, he
not only causes her to commit adultery, but himself does so, since
he marries one who ideally is still the wife of her first husband.
The interpolated clause confuses the issues. If a man divorced
his wife for vopveta, he would not then cause her to commit
adultery, because she would already be guilty of this crime.

32. Tras 6 a.iro\vuv~\ So N B aL fls &i&gt; dTro\6&lt;rg has strong second cen
tury attestation, D S 1 S 2 k. The first reading might be due to assimilation
to vv. 22 - w , the second to assimilation to v. 31 . But in a writer fond of sharp
antithesis, the second reading is more probable here, to contrast with v. 81 ;
cf. Introduction, p. xxxi. /cai ds iav fj.oixa.Tcu] Omit Dabk.

33-37. Third illustration.

E L Again, ye heard that it was said to the ancients, Thou shalt not
swear falsely, but shalt pay thy oaths to the Lord. But I say to you.
Swear not at all ; neither by the heaven, because it is the throne of
God ; nor by the earth, because it is the footstool of His feet ; nor by

1 =Mishnah Gittin Q 10 .

V. 33-37.] MINISTRY IN GALILEE 53

Jerusalem, because it is the city of the great King. And swear
not by thy head, because thou canst not make one hair white or black.
But let your speech be, Yea, yea ; Nay^ nay : and whatever goes
beyond these (comes) of what is evil.]

For the whole passage, cf. Secrets of Enoch 49* : " For I
swear to you, my children ; but I will not swear by a single oath,
neither by heaven, nor by earth, nor by any other creature which
God made. God said, There is no swearing in Me, nor injustice,
but truth. If there be no truth in men, let them swear by a
word, yea, yea, or nay, nay," and the passages from Philo cited in
Charles note.

OVK eTuop/oycms] Cf. Lev IQ 12 . a7roSdj(reis TOVS opKov&lt;s aou]
Cf. Dt 2 3 21 , Ps 50 14 , Nu 3 o 3 . fyo vos] Cf. Is 66 1 . 7ro7ro Siov]
A late word found in Lucian, Athenseus, LXX, Egyptian Papyri ;
cf. Deissm. Bib. Stud. 223. Cf. Is 66 1 , La 2 1 . lepocro Au/xa]
Cf. on 2 1 . 770X19 ecrrt TOT) fji^yaXov /3a&lt;riAea)s] Cf. Ps 47 3 . opvveiv
tv is common in the LXX. For the interchange of eis and v, cf.
Blass, p. 123, and for swearing, cf. 23 16 22 , Ja 5 12 . In its present
connection the sequence of thought is confused. "Thou shalt
not swear falsely, but shalt pay to the Lord thy oaths," must, as
a reference to Nu 3o 3 shows, mean, " If you bind yourself by an
oath, you must carry out your promise." The emphasis is here
clearly not on the way in which the promise is made, whether by
an oath or otherwise, but on the necessity of fulfilling promises
made to God. That is to say, the " swearing " is merely incidental.
" Promise" or "pledge yourself" would be equally in point. But
"swear not at all" lays all the emphasis on eViopK^oreis, and
neglects altogether the second half of the clause. Again, it seems
improbable that Christ should have found in the incidental
references to swearing in connection with religious vows in the
Old Testament, a text upon which to hang His " swear not at all " ;
because it is clear that His utterance has in view not the solemn
use of oaths in religion, but the casuistical distinctions made by
the Jews between different formulas in swearing. In other words,
His teaching here is opposed to Jewish tradition, instead of being,
as we should here expect, interpretative of Scripture. It seems
probable that the editor has adapted words traditionally ascribed
to Christ, vv. 34-3r , to this context by providing for them an artificial
antithesis from the Old Testament, v. 33 . Leaving v. 33 out of con
sideration, the meaning will be that Christ s disciples should avoid
as far as possible the use of unnecessarily strong expressions of
affirmation. The Jews avoided swearing by the divine name, and
used equivalents for it. The Christian disciple should avoid these.
For him Yes and No should be sufficient. His ungarnished
statements should carry with them the authority of truthfulness.
The necessity for supporting simple statements of fact by artificial

54 THE GOSPEL ACCORDING TO S. MATTHEW [V. 37-42.

formulas of swearing, arises from the evil in life which obscures
truth. The Talmud Sanhed 36* discusses the question whether
Yes and No are oaths, and decides that they are oaths if repeated
twice. Here we should expect a simple VO.L and ou. They seem
to be repeated to add emphasis. Ja 5 12 has the saying in a
slightly different form : " Let your Yes be Yes," that is, let your
statements carry with them the assurance of their accuracy. And
the saying is not infrequently quoted in this form in early writers.
Cf. Resch, Paralleltexte, ii. 96 ff. Zahn thinks that James
represents Christ s words more closely than the Gospel. But it
may be questioned whether the construction in the Epistle is not
due to a grecising of the original.

38-39 a . Fourth illustration.

, Ye heard that it was said. Eye for eye, and tooth for tooth.
But I say unto you, Resist not the malicious .] Cf. Ex 2i 24 ,
Lev 2 4 20 , Dt i9 21 .

We are here carried into the atmosphere of the law court.
One element in Jewish law was the rough adaptation of punish
ment to crime. From the individual point of view, recourse to
law for protection against injury meant an attempt to retaliate
upon the offender through the arm of the law. The question is
here contemplated from the point of view of the individual
wronged, not from that of social justice. So far from seeking to
injure his oppressor by calling in the aid of the law to inflict
penalties upon him, the Christian disciple should quietly submit
to wrong. We need not ask as to the gender of TW irovypti. Just
as in v. 87 it meant the evil and sinful element in life regarded
from the abstract point of view, so here it is the same element
contemplated as in action through an individual. For the lex
talionis in Jewish and Babylonian law, cf. Johns, The Oldest Code,
and Cook, The Laws of Moses and the Code of Hammurabi, 249 ff.

39 b -42. Fivefold application. Cf. Lk 6 29 - 30 T

L But whosoever smiteth thee upon thy right cheek, turn to him
also the other. And if a man wishes to go to law with thee, and
to take thy coat, suffer him (to take) also thy cloke. And whosoever
shall impress thee for one mile, go with him two. To him that asketh
give, and turn not away from him that wishes to borrow of thee .]

Xircoi/] The coat worn with a girdle over the shirt. i/xanov]
The cloak worn over the XLTVV. See DB, art. " Dress."
dyyapeueiv is Persian in origin, ayya/oot were the mounted couriers
who conveyed the royal messages, cf. Hdt. 8 98 . The verb is
found in Jos. Ant. xiii. 52, with reference to the compulsory trans
portation of military baggage, but occurs as early as the third
century B.C. in Egypt in reference to a boat used for postal service.
See Deissm. Bib. Stud. 86 f. The substantive dyyapeia seems to
have been borrowed by the Jews. Cf. Dalman, Worterbuch, i. 23.

V. 42-48.] MINISTRY IN GALILEE 55

A word of Latin origin used in later writers, Polyb.,
Plut., Strabo. Like ayyapela, it occurs in the later Jewish litera
ture, Targ., Bab. Talmud (Joma 67*, Sank 96*), Midrashim.
Only here in the N.T.

For TUJ OiXovTi in v. 40 D has 6 OeXw, the nominative being a
casus pendens. Cf. 1 7 9 KCU Kara^atvoi/res, D ; 1 7 14 /cat IXOuv, D.
See Moulton, 69, 225, and Wellhausen, Einl p. 13.

43-48. Fifth illustration. Cf. Lk 6 27 86 .

Ye heard that it was said, Thou shalt love thy neighbour, and L
shalt hate thy enemy. But I say to you, Love your enemies, and
pray for those who persecute you ; that you may^ be sons of your Father
who is in the heavens : because He causes His sun to rise upon evil
and good, and sends rain upon just and unjust. For if ye love those
who love you, what reward have ye 1 do not even the toll-gatherers
do the same ? And if ye have saluted your brethren only, what more
do ye (than they) ? do not even the Gentiles do the same ? Ye shall
therefore be perfect, as your heavenly Father is perfectl\

The first clause is found in Lev 1 9 18 , the second is an inference
from the distinction drawn in the Old Testament between conduct
towards Israelites and conduct towards Gentiles. Christ here
sweeps away all casuistical distinctions between neighbours and
enemies, Jews and Gentiles. The neighbour of the Old Testa
ment is to include the enemy. Love is to seek the good of all
men alike, regardless of moral or racial distinctions. In this
respect the Christian disciple is to be a son of the heavenly Father,
i.e. like Him in moral character. For He bestows His blessing
on all alike. Cf. Secrets of Enoch 50* " When you might have
vengeance do not repay, either your neighbour or your enemy."
Buddhist and Christian Gospels, Edmunds, p. 82 :

"Let one conquer wrath by absence of wrath,
Let one conquer wrong by goodness,
Let one conquer the mean man by a gift,
And a liar by the truth."

For Trarpos //^ v T&lt; * v ovpavots, see on v. 16 .
sense poetical and vernacular. See Kennedy, Sources, 39. It is
common in LXX and N.T. reAcov^s here as in the Rabbinical
literature, used as descriptive of a despised class of men; cf.
Schiirer, i. ii. 71. ao-Trdo-yo-Oe defines the practical method of the
prayer of v. 44 . The divine blessing is to be invoked on all, regard
less of distinctions of race and religion, not only on brethren, i.e.
Jews. WVIKOL is apparently equivalent to Gentiles, cf. 6 T i8 17 , and
3 Jn 7. In Oxyrhynchus Papyri, i. 126. 13, A.D. 573, it seems to
signify a collector of taxes.

48. r\.aos] Lk. has OIKTI P/AW, but it is probable that he sub
stitutes this word to emphasise the particular aspect of " perfection."

56 THE GOSPEL ACCORDING TO S. MATTHEW [V. 48- VI. 4.

which the whole context in his Sermon makes prominent. " Per
fection ^ the Old Testament means "without moral blemish,"
and can be used of upright men such as Noah (Gn 6 9 ), Job (i 1 ).
It is enjoined in Dt i8 13 reAeios fo-y CVO.VTLOV Kvptov rov Oeov &lt;rou.
Here the context defines it as perfection in love, which seeks the
good of all men. God is perfect, because He bestows His favour
on all alike. The whole section is aimed at definitions of the word
"neighbour," which would limit its application to a particular
class who must be treated in accordance with the command " to
love," whilst others not included in it might be treated in a differ
ent way. " Perfection " contemplates all men alike from the stand
point of love, and this is in accord with God s dealings with men.
Compassion or mercy is a rather one-sided application of this idea.

44. roi)s ^x#/&gt;o!&gt;s iifj.G&gt;v\ Add eiiXoyelre TOI)S Kar
Totetre TOVS /uLurouvTas u/ias, D al from Lk 6 28 .

virtp rwv] Add irr]pea 6i&gt;Twv v/u.as Kal, D al from Lk 6 128 ; cf. note on I 25 .

47. The verse is omitted by S 1 k either by homoeoteleuton or intention
ally. The " salute" is widened into " love" by Aphraates.

VI. 1-18. Three illustrations of the statement that "righteous
ness " is not to be like that of " the hypocrites."
L 1. Take heed that ye do not your righteousness before men, to be
seen of them : if ye do, ye have no reward from your Father who is
in the heavens.}

SiKaioa-vvrjv refers back to 5 20 . " Righteousness " is to exceed
that of the scribes and Pharisees in the sense illustrated in 5 21 - 48 .
It is also to differ in kind from that of the scribes and Pharisees in
avoiding ostentation. OeaBfjvai avrots] For the construction, cf.
23 5 , and see Blass, p. 113.
2-4. First illustration.

L 2. But when thou art doing alms, do not sound a trumpet before
thee, as the hypocrites do in the synagogues and in the streets, that
they may be glorified by men. Verily I say to you, They have their
reward already}

o-oA.7rio-?7s] Not to be taken literally, but as a metaphor for
methods of attracting notice. 01 V-TTOK/HTCU] i.e. the scribes and
Pharisees; cf. is 7 22 18 2 3 13 - 14 - 15 - 23 - 25 - 27 - 29 .

See Kennedy, Sources, p. 15.

Soao-0wcriv] Contrast Bab. Bathra io b "They (idolaters)
only do alms to be exalted."

a7re xovcri] For aTre xw and its use in receipts, see Deissm. Bible
Studies, p. 229. It means here, " They have their reward now, and
can expect none in future."

L 3. But when thou doest alms, let not thy left hand know what
thy right hand doeth.~\ o-ov Se TTOIOWTOS] For the construction of
the participle, see Blass, p. 252 ; Moulton, p. 74.
L 4. That thy alms may be (done] in secret : and thy Father who

VI. 4-8.] MINISTRY IN GALILEE 57

sees what is secret shall recompense thee openly^\ Cf. Bab. Bathra

9 b " He who does alms in secret is greater than Moses our teacher."

6 /^XeVcov ev TW Kpv7TT&lt;5] Cf. Sotah Q* " She does it in secret ;

but He who sits in the secret place, the Most High, looks upon her."

1. Si/ccuocnV^] So N* b B D S 1 ; A^oo-rf^, E K a/; 56&lt;rt&gt;, K a . g jf t&gt;
S 2 . diKaioffuvr] is probably original, because v. 1 is a general introduction to
the following section. The "righteousness" which is not to be ostentati
ously paraded is illustrated under the three subdivisions of "alms" 2 " 4 ,
"prayer" 5 - 6 , "fasting" 16 18 . SiKaioffforiv has, therefore, much the same
sense as in 5 20 , and means the religious life as expressed in the carrying out
of religious duties. The variant reading is due to the fact that the Hebrew
and Aramaic npis, Nnps had acquired the sense of "alms, "and that iroieiv
SiK&lt;iiOffvvr)v might, therefore, have the meaning to do alms in any context
where this meaning was required. Aeij/uocriVTj] is the substitution of a more
direct synonym for diKaioo-vvij understood (wrongly here) in the sense of "alms."

4. aTToStixret &lt;rot] Add 4v ry &lt;f&gt;a.vep$, E Ka/ S 1 a t cf g 1 hq. The agree
ment of the Old Syriac and the Old Latin proves the reading to be an ancient
one. And such antithesis is in the style of Mt. Cf. Intro, p. xxxi. If it is
genuine here, its occurrence, in some authorities, in vv. 6 and 18 is accounted
for as an assimilation to this passage.

5-8. Second illustration.

5. And when ye pray, ye shall not be as the hypocrites: because L
they love to pray standing in the synagogues and in the corners of the
open places, that they may be seen of men. Verily I say to you, That
they have their reward already^ The whole verse is omitted by S 1 .

OVK eo-ecrfle] For the fut. ind., cf. Blass, p. 209.

6. But thou, when thou prayest, enter into thy chamber, and L
having shut thy door, pray to thy Father who is in secret ; and thy
father who sees what is secret shall recompense thee^\

ra/xetov] The word thus spelt occurs in the Papyri. See Deissm.
Bible Studies, p. 182 ; Blass, p. 23 ; Ditt. Syll. 418. 10, 87; 892. 6.
dTroSojo-etJ The verb seems less relevant here and in v. 18 than in
v. 4 , where it forms a contrast to "give alms." Here the emphasis
is not on the answering of prayer, but on the reward of avoidance
of ostentation. Mt. adds other sayings which bear upon the same
subject, vv. 7-15 .

7. And when ye pray, do not speak idly, as do the heathen : for L
they think they shall be heard for their quantity of words. ~\

tOvLKoC] See on 5 47 . ^SaTToXoy^oyrc] The Sinaitic Syriac
renders " do not be saying battalatha," i.e. idle things. The mean
ing of /SarroXoyeii/ is unknown. It may be an attempt to render
Nr6t32 IDS. This and the following verse probably comes from
the Logia, but did not stand there in the Sermon. It is directed
against heathen, not against hypocrites = Pharisees.

8. Be not therefore like to them : for your Father knoweth what L
things ye need, before you ask Him^\

otSe yap 6 Trarrjp V/MOJI/] Cf. V. 82 = Lk I2 80 . eurocrat] D h have
avoi&i TO vTOjjua.. For " before you ask Him," cf. Is 65 24 .

58 THE GOSPEL ACCORDING TO S. MATTHEW [VI. 9.

9. The editor here adds, vv. 9 12 , the Lord s Prayer. This is
found in Lk n 1 4 in a different context and in a shorter form.
Mt. probably drew it from the Logia. In the source from which
Lk. drew it its Jewish and eschatological colouring had been
partially obscured. The Jewish phrase " which art in heaven "
had been omitted. The further omission of " Thy will be done
as in heaven, so upon earth," partially obscures the eschatological
significance of the first three petitions as they stand in the first
Gospel. The substitution of sins (a/xaprtas) for o^eiX^/xara avoids
the Jewish metaphor implied in the latter word. Lastly, the
omission of " but deliver us from evil " avoids an ambiguous
phrase. See below.

L Thus therefore pray ye : Our Father which art in the heavens.
Hallowed be Thy name. Thy kingdom come. Thy will be done, as in
heaven so upon earth. Our daily bread give us to-day. And forgive
us our debts, as we forgave our debtors. And lead us not into tempta
tion, but deliver us from the evil.\ ourws] i.e. " after this manner," not
" in these words." u/xets] in contrast to avrots, v. 8 . Trarep 6 Iv rots
ovpavots] See on 5 16 . The first three petitions are eschatological
in scope, and pray for the inauguration of the kingdom; cf.
Introduction, p. Ixix. For the aorist imperatives as appropriate in
prayer, cf. Moulton, p. 173. When the kingdom has come, God s
name will be sanctified and His will will be realised. ayiao-^ru; TO
oj/o/xa o-ou] Cf. Is 29 23 "They shall sanctify My name," Ezk 36 23
" I will sanctify My great name." The " name" of God is equivalent
to His nature as revealed. In one respect His name is profaned
when His people are ill-treated. The sin of the nation which
brought about the captivity had caused a profanation of the Name,
Is 43 25 48 11 , Ezk 3&lt;5 2 - 23 . By their restoration His name was to be
sanctified. But this sanctification was only a foreshadowing of a
still future consummation. Only when the " kingdom " came would
God s name be wholly sanctified in the final redemption of His
people from reproach. Thus the petition, "Hallowed be Thy
name," carries with it the anticipation of the next clause.
" Hallowed be Thy name." Yes, but when can that be ? Only
when the kingdom is inaugurated. So " Thy kingdom come."
Cf. the collocation of the two clauses, " May His great name be
sanctified," and " May His sovereignty reign," in the Jewish prayer
cited below. Further, when His name has been sanctified in the
redemption of His people and in the establishment of the kingdom,
then, and then only, will it be true that God s will is done. Hence
the third petition forms the climax of the first two. D*abck
omit ws before ev ovpavw. With or without a&gt;s the sense is the
same: "May Thy will be done" throughout the universe. The
addition of d&gt;s eV ovpavti KCU CTTI (TT?S) 777? does not exclude the
reference to the coming " kingdom," since there is nothing in the

VI. 9-11.] MINISTRY IN GALILEE 59

Gospel which leads us to believe that the editor thought of that
kingdom as purely heavenly or spiritual. True, the Son of Man
is to come on the clouds of heaven, and the elect are to be
gathered from the ends of the earth. But, on the other hand, the
wicked are to be gathered out of the kingdom, and the just to
shine forth in it (i3 41 43 ). The phrase "heaven and earth shall
pass away," 24 35 , need not be anything more than a rhetorical
statement by contrast of the eternal validity of Christ s words;
cf. 5 18 . Even if they are understood as a direct statement of a
future passing away of the heaven and earth (cf. Is 6$ 17 66 22 ), they
must be interpreted in the light of the conception of the Traityyej/-
wia of i9 28 , in which the apostles are to judge the twelve tribes of
Israel. The contrast heaven-earth is frequent in the later Jewish
literature ; cf. Berakh 29* " Do Thy will in heaven above, and give
rest of spirit to them that fear Thee beneath"; 17* "May it be
Thy will, O Lord our God, to establish peace in the upper family
and in the lower family " ; Joma 39* "If a man sanctifies himself
below, they sanctify him above" ; cf. Ps I35 6 .

The prayer passes from aspiration for the sanctification of God s
name by the inauguration of the " kingdom," in which His will will
be universally recognised and carried into effect, to three petitions
which concern the daily life of those who are awaiting the " king
dom." The first is for the satisfaction of bodily necessities.

11. Give us to-day our daily bread.] o-^ie/aoi/] Lk. has TO *a0
rj^ipav and SiSov for 805. cTnoucrios] The word is obscuie. The
Syriac versions S 1 S 2 have " continual bread," but S 3 "bread of our
necessity." Jerome says that the Gospel according to the Hebrews
had " of the morrow," and this would agree with the usual deriva
tion of eViotxrios from the participle eVioo-a. Cf. the phrase ^
cTriovcra (^epa) = " the morrow." But this meaning does not
harmonise readily with &lt;njp.fpov in this verse, nor with 6 34 "Take
no thought for the morrow," and Greek phrases for "for the
morrow " were ready to hand without coining a new adjective for
the purpose. Jerome substituted supersubstantialem in Mt. For
this and other renderings, see Chase, Texts and Studies, i. 3,
pp. 42-53. It is difficult not to think that rov CTTLOVO-LOV rests upon
misunderstanding (false transliteration ?) of an original Aramaic
phrase, or upon a Greek corruption. If Lk. did not borrow it
from Mt, their agreement proves that the word must have become
stereotyped in Greek versions of the prayer at a very early period.
We should expect a phrase corresponding to the "my needful
bread " of Pr 3 o 8 ; cf. Job 2 3 12 .

The second is for the divine forgiveness of sin : " And remit
to us our debts, as we also remitted to our debtors." The concep
tion of man s indebtedness to God, and of his inability to pay the
debt as constituting a state of sin which can only be removed by

60 THE GOSPEL ACCORDING TO S. MATTHEW [VI. 14.

the divine remission of the debt and forgiveness of the sin, is
illustrated in 1 8 21 ^ 35 , where also the divine forgiveness is represented
as conditional upon the forgiveness by men of their fellows. Cf.
the saying of Rabbi Akiba in Aboth 3 20 " Everything is given on
pledge, and the net is cast over all the living. The office is open ;
and the broker gives credit ; and the ledger is open ; and the hand
writes ; and whosoever will borrow comes and borrows ; and the
bailiffs go round continually day by day, and exact from a man
whether he wills or not ; and they have whereon to lean ; and the
judgement is a judgement of truth." For the Aramaic SOin^debt
or sin, cf. Targ. Is 53 5 = Heb. y&gt;2.

The third petition is for deliverance from the evil that is in the
world. The thought is that God allows men to be led into
circumstances of moral danger and temptation. They are to pray
that He will so overrule the circumstances of life that they may not
come into positions of trial and difficulty, and that in any case He
will deliver them from the snares of evil. The terms are left
purposely ambiguous. 6 Trovr/pos in 1319-28 means the Devil, who
is the personification of evil. But here as in 5 37 it is better to
assume a nominative TO Trovr/poV, and to think of "the evil" as a
wide generalisation of the evil element in life.

12. A^Kafuv] K*BZ. fylo/tw, Da/; dtpleyw, NcQa/; d&lt;f&gt;lw}JLev, L.
"So that we also may," S 2 . The right reading in Lk II 4 is &(f&gt;lofj,ev. The
renderings of the Syriac versions are striking. In Mt. S 1 is wanting. S 2 has :
"so that we also may." In Lk. S 1 has : "and we also ourselves forgive" ;
S a " and we also will forgive." The Acts of Thomas has : " that also we may
forgive." S 8 has : "have forgiven" in both Gospels. In other words, the
early Syriac tradition understood the clause as a final one. But vv. 14 and 15
demand a comparative sense. a.&lt;p-f}Ka^ev has the best attestation. The variants
seem to be assimilations to Lk.

13. The doxology is omitted by N B D Z. Its insertion seems to be due
to the liturgical use of the Lord s Prayer, and the early forms of it vary, k
has : "quoniam est tibi virtus in ssecula sseculorum" ; S 2 " Because Thine is
the kingdom and the glory for ever and ever, Amen." The Acts of Thomas
omits it. The Didacht has : " For thine is the power and the glory for ever."

With vv. 9 12 compare the ancient synagogal prayer known as the
Kaddisch. I translate from Dalman s Messianische Texte, appended
to his Die Worte fesu, Leipzig, 1898 :

" May His great name be magnified and sanctified in the world
which He has created according to His will. May His sovereignty
reign" (or kingdom rule); or, "And may He cause His sovereignty
to reign [and His redemption to shoot forth, and may He bring
near His Messiah, and redeem His people] in your life and in your
days, and in the life of all the house of Israel, speedily, and at a
near time. And say ye Amen."

L 14. For if ye forgive men their trespasses, your heavenly Father
will also forgive you.]

Similar words occur in Mk u 25 "And when ye stand praying,

VI. 14-20. J MINISTRY IN GALILEE 6l

forgive, if ye have anything against any one : that your Father who
is in heaven may forgive you your trespasses." Mt. has omitted
them in the parallel to that passage, if indeed they stood in his
copy of Mk. He inserts them here with the next verse from the
Logia ; cf. also 1 8 35 .

15. But if ye forgive not men their trespasses , neither will your L
Father forgive your trespasses.

16-18. Third illustration.

"And when ye fast, be not, as the hypocrites, of a sad countenance ; L
for they disfigure their faces that they may be seen to fast by men.
Verily I say to you, That they have their reward already. .]

c-KvOpuTToC] in the N.T. only again Lk 24". In the LXX it
occurs Gn 40?, Neh 2 1 , Ecclus 25 23 , and Dn Th i 10 . d&lt;aviouo-i].
Cf. Joel 2 20 KOL d^ai/iai TO TrpocrcoTrov avrov, where, however, the sense
is different. d&lt;avieiv seems not to be used elsewhere in this sense
of the face. Cf. the epithet pj?mn = " dyed," applied to the
Pharisees by King Jannai in B. Sotah 22 (Wiinsche, 299). a&lt;f&gt;avi-
e/ may have been chosen here to rhyme with &lt;avwo-i.

17-18. But thou, when thou art fasting, anoint thy head, and L
wash thy face ; that thou be seen not by men to fast, but by thy Father
who is in secret. And thy Father^ who sees what is secret^ shall recom
pense thee^\

aTToSwo-ei] See on v. 6 .

VI. 19- VII. 6. Three prohibitions.

(a) VI. 19-34. Relation to wealth.

This section finds parallels in Lk i2 22 34 n 34-35 jgi^ ^t. drew
most of it from the Logia, but may have massed together sayings
or groups of sayings which were there disconnected. V. 19 may
have been attached to 16 18 because of the occurrence in both of
the verb d&lt;avtv.

19. Lay not up for yourselves treasures upon the earth, where L
moth and rust mar, and where thieves break through and steal. ]
Lk i2 33 has : " Sell your goods and give alms. Make for yourselves
purses that do not become old."

20. But lay up for yourselves treasures in heaven, where neither L
moth nor rust doth mar, and where thieves do not break through nor
stealJ] Lk i2 33 has: "a treasure unfailing in the heavens, where
thief approaches not, nor moth corrupts." Cf. Test. Levi 13* " Do
righteousness, my sons, upon earth, that you may have treasure in
heaven "j 1 Buddhist and Christian Gospels, Edmunds, p. 83, "Let
the wise man do righteousness ; a treasure that others can share
not, which no thief can steal ; a treasure which passeth not away." 2

1 See Charles, Hibbert Journal, April 1905, p. 563.

2 Mr. W. T. Lendrum (Class. Rev. July 1906, 307) quotes the following
parallel from Pindar, Frag. 22 :

Aids TTCUS 6 xpv&lt;r6s

62 THE GOSPEL ACCORDING TO S. MATTHEW [VI. 21-23.

L 21. For where thy treasure is, there will be thy heart also.]
Lk i2 34 has: "For where your treasure is, there also your heart
will be."

22. To obtain this heavenly treasure you must keep your inner
eye healthy by almsgiving.

L The lamp of the body is the eye. If therefore thy eye be sound
( = liberal), thy whole body will be light. ] Lk 1 1 34 has : " The lamp
of the body is thine eye. Whenever thy eye is sound, then thy
whole body is light."

The idea here is the naive one that the eye is the organ through
which light has access to the whole body, and that there is a
spiritual eye through which spiritual light enters and illuminates the
whole personality. This spiritual eye must be kept sound, or else
light cannot enter, and the inner man dwells in darkness. But how
can it be kept sound ? The contrast aTrXov? -n-ovrjpos suggests the
answer, by liberality and almsgiving. Treasure is not to be hoarded,
but to be given away. In Jewish idiom, " a good eye " is a metaphor
for liberality, " an evil eye " for niggardliness. Cf. Dt 15 " Beware
that . . . thine eye be evil against thy poor brother, and thou give
him nought," 28 54 " 56 ; Pr 236 "Eat not the bread of him that
hath an evil eye," because he is niggardly, and grudges what you
eat, 28 22 " He that hath an evil eye hasteth after riches " by hoarding
up wealth, 22 9 "He that hath a good eye (py 210) . . . giveth of
his bread to the poor"; To 4 7 "Give alms of thy substance . . .
and let not thine eye be evil"; Ecclus i4 10 "An evil eye is
grudging of bread, and he is miserly at his table"; Aboth 5 15
" He who is willing to give, but not that others should give, his
eye is evil towards the things of others," i.e. he wishes to have a
monopoly of liberality for himself; Shemoth R. $\ (Wiinsche, 235).

We should therefore expect here, as a contrast to irovrjpos,
dyaflo s rather than dTrXovs. But (i) the phrase "a sound eye"
may have had in the original saying a wider meaning than that
of liberality, which is here imparted to it by the context. There is
no such limitation in the passage as it stands in Lk. (2) enrAovs
may have been chosen because it interprets dya#o s as = liberal ; cf.
Pr u 25 if/vxrj evX.oyovfM.vrj iraxra. 01^X77, where airX^j after the pre
ceding verse seems to mean liberal; ja i 5 , where aTrXojs seems to
mean "liberally," and the use of ch-Aon?? = liberality in 2 Co 8 2
9 11 , Ro i2 8 .

Cf. Test. Issach 3 4 " I slandered none, and I walked in singleness
of eye."

L VI. 23. But if thine eye be evil (niggardly), thy whole body is
dark. If therefore the light which is in thee be darkness, how great
is the darkness /] Lk 1 i 34 35 has : " But if it be evil, then thy body
is dark. Take heed, therefore 1 Perhaps the light which is in
thee is darkness."

VT, 23-26.] MINISTRY IN GALILEE 63

The meaning is, " If thine eye be evil, i.e. if you are miserly
and grudging, keeping your wealth for yourself, then spiritual
light cannot penetrate unto you ; and such light as you have be
comes ever darker, till it ceases to be light, and becomes dark
ness."

24. Moreover, you cannot have both the treasure upon earth
and the treasure in heaven.

No one can serve two masters. For either he will hate the one L
and love the other, or he will cleave to the one and despise the other.
Ye cannot serve God and Mammon. ] So Lk i6 13 with OI/CCTT/S after
ovSet s. Lk. has the saying in quite a different context. Mt.
probably drew it from the Logia, where it need not have stood
in this connection.

See Blass, p. 35. For 6 *ts 6 Irepos, cf. Blass, p. 144.
is derived by Dalm. Gram. 2 p. 170, Anm. i, from
" deposited." pD and NJIED occur in the Talmuds, see
Levy, and in the Targums.

25-33 occur in Lk i2 22 31 . Mt. probably drew them from the
Logia.

25. Therefore I say to you, Be not careful for your life, L
what ye shall eat, or what ye shall dritik ; nor for your body,
what ye shall put on.] So Lk. omitting the first V/AWV and rj ri

Is not the life more than food, and the body than raiment ?] Lk.
has : " For the life," etc.

The connection seems to be: "Because you cannot lay up
treasure on earth and in heaven, therefore give up all thought of
earthly treasure, and even of the necessities of life, which God
will provide for you."

The Sta TOVTO occurs also in Lk. in quite a different context.
Here the connection seems loose. After v. 24 we should expect :
"Therefore serve God and renounce wealth," or words to that
effect. The Sia TOVTO seems to refer back to some assurance of
the providential care of God for those who trust in Him. Mt
may have transferred it to this place from some context in the
Logia where the Sta TOVTO would be more applicable.

The thought of the last clause seems to be that God, who has
given the life and the body, will also provide the lesser gifts of
food and raiment.

26. Look at the birds of heaven, that they sow not, nor harvest, L
nor gather into granaries. And your heavenly Father feeds them.
Are ye not of more value than they ?] Lk. has : " Consider the
ravens, that they sow not nor harvest, who have neither chamber
nor granary, and God feeds them ; of how much more value are
ye than the birds ! "

Cf. Job 12, and New Sayings of Jesus, 11. 9-14. "Jesus saith,

64 THE GOSPEL ACCORDING TO S. MATTHEW [VI. 26-28.

(ye ask who are those) that draw us (to the kingdom if) the kingdom
is in heaven ? The fowls of the air, and all beasts that are under
the earth, or upon the earth, and the fishes of the sea." Ps-Sol

5 11 TO. TTCTewa KOL TOUS t^OvCiS (TV Tp&lt;S

27. And which of you by being careful can add to his stature
one cubit ?] So Lk. omitting li/a. Lk. adds : " If therefore ye are
able (to do) not even the least, why are ye careful about the
rest ? " The saying is a difficult one. irfjx^ ls a measure of space,
not of time. ^Ai/a a can mean either age, duration of life, or stature.
In Mt the latter seems more appropriate. V. 25 lays down the
double precept, Take anxious thought neither for the nourishment
of the life, nor for the clothing of the body. V. 26 illustrates the
former precept, Take no anxious thought for the nourishment of
the life. God nourishes the birds of heaven. Much more will He
care for you. Vv. 27 30 seem to illustrate the second precept about
the body. You cannot increase your bodily stature, and are
not so foolish as to spend thought on trying to do so. Why
then be anxious about the clothing of the body ? God who clothes
the flowers will clothe you. The structure of the passage may be
illustrated as follows :

General proposition. Take no thought either (a) for the
nourishment of your life; nor (b) for the clothing of your body
(v. 25 ).

For (a) God will provide nourishment (v. 26 ).

(b} (i) You cannot increase the height of your body. Why
then trouble about its clothing? (v. 27 ). (2) God will clothe you
(vv. 28 30 ). It will be seen that there is nothing in (a) corresponding
to b i, and the argument from the impossibility of adding to the
height of the body to avoidance of care about its clothing seems
so forced that many commentators prefer to render fjXiKLa by length
of life. For TT^VS in reference to time, cf. Ps 39 5 " Behold thou
hast made mine age as handbreadths " ; and see Zahn, in loc. V. 27
must then be connected with v. 26 thus :

General proposition. Take no thought for life or body (v. 25 ).

For (a) God will nourish your life. And you cannot add to
its length (vv. 26 27 ).

(b) God will clothe you (vv. 28 30 ).

The difficulty of the verse is increased by Lk. s addition, for
eAaxto-rov seems to refer to the " adding to one s age or stature,"
and TUI/ \ouruv to nourishment and clothing ; and it is not easy to
see how the former, whether ^Aua a be translated age or stature,
can be said to be " least " as compared with the two latter.

28. And for raiment, why are ye careful 1 Study the flowers
of the field, how they grow ; they toil not, they spin not.} Lk. has :
" If therefore ye cannot even (do) the least, why are ye careful
about the rest ? Consider (Karaj/o^o-are) the flowers, how they grow.

VI. 28- VII. 2.] MINISTRY IN GALILEE 65

They toil not, nor spin." Kara^aOer^] see Moulton, p. 117, who
suggests " understand, take in this fact about."

29. And I say to you, That not even Solomon in all his glory was L
clothed as one of these.~\ So Lk., omitting on.

30. And if the grass of the field, which to-day is, and to-morrow L
is cast into the oven, God so dresses, will He not much more (clothe}
you, O ye of little faith ?] Lk. has : "And if in the field the grass
which is to-day, and to-morrow is cast into the oven, God so
dresses, how much more (will He clothe) you, O ye of little faith ! "
oAtyoTTwrroi] The object of the TTIO-TIS here is God, and faith is
confidence, assurance, trust in His power and willingness to care
for the bodily needs of those who trust in Him. See on 8 26 i4 31
i6 8 . The word does not occur in Mk., once in Lk, i2 28 .

31. Be not therefore careful, saying, What shall we eat ? or what L
shall we drink ? or wherewith shall we be clothed ?] Lk. has :

" And ye do not seek what ye shall eat, and what ye shall drink,
and be not of doubtful mind (?)."

32. For all these things the Gentiles seek after. For your L
heavenly Father knoweth that you need all these things. ] Lk. has :

" For all these things the Gentiles of the world seek after. But
your Father knoweth that ye need these things."

33. But seek first His kingdom and righteousness ; and all these L
things shall be added to you.] Lk. has : "But seek His kingdom,
and these things shall be added to you.

34. Be not therefore careful against the morrow ; for the morrow L
will be careful of its own (affairs). Sufficient for the day is its evil. ]

Cf. Sanhedrin ioo b "Trouble thyself not about the trouble
of the morrow, for thou knowest not what a day brings forth.
Perhaps on the morrow thou wilt not exist, and so wilt have
troubled about that which does not exist for thee."

a/DKCTos] a late and rare word; cf. Deissm. Bib. Stud. p. 257 :
" Outside the N.T. only authenticated hitherto in Chrysippus (in
Athen. iii. 79, p. ii3 b ); is also found in the Fayum Papyri, BU
531, ii. 24 (second cent. A.D.) and 33. 5 (second to third cent.
A.D.)." Add Jos. Wars, iii. 130 : dp/cer^v 8wap.iv.

83. TT\V a&lt;nXe/a ] Add TOV 0eoO, E al S 2 latt. k has TOV Oeov for avrov
after 5iKO.ioffvvi]v. B transposes pa&lt;Ti\etaj&gt; and dixaioffvvriv. The explanatory
TOV Oeov is quite needless after 6 irar^p V(JL&V of the previous verse. The
transposition of B, which is hardly likely to be genuine, is perhaps due to
observance of the fact that Sucaioavvi) is said to be a requisite for admission
into the kingdom, 5 20 , and should therefore come first.

34. fj.epifj.vriffci tavrrjs] the harsh construction is due to translation from
Aramaic. See Wellhausen, in loc. E Ka/ have rd eavTijs to ease the Greek.

(b) Vn. 1-5. Judgement of others. Cf. Lk 6 37 - 42 .

1, 2. Judge not, that ye be not judged. For with what judgement L
ye judge, ye shall be judged. And with what measure ye mete, it
shall be measured to you.} Lk. has : " And judge not, and ye shall

66 THE GOSPEL ACCORDING TO S. MATTHEW [VII. 1-6.

not be judged. For with what measure ye mete, it shall be
measured back to you." Lk., who has nothing in his Sermon
corresponding to 6 1 - 34 , connects this saying about judgement with
his saying : " Be ye merciful," which is parallel to Mt 5 48 . There
is a good connection between the ideas of compassion and fair
treatment of others. In Mt. there is no connection between 7 1
and 6 34 . The verse probably stood in the Logia after 6 20 . Mt.
has drawn together 6 21 34 from other parts of the Logia. The
compiler of the Sermon as it lay before Lk. omitted 6 1 18 , just as
he had omitted 5 17 - 39a - 43 because of its controversial tone.

The sayings in this verse are of the nature of proverbs, and
were probably current maxims of life. For ^rj KpiWe, cf. Rosh
ha Sh i6 b " Who accuses his neighbour, will himself be punished
first." ev (5 fteVpu), /c.r.A.., occurs in Mk 4 24b , where Mt. omits it.
It is common in the Jewish literature, e.g. Mechilta (Ugol.) 136,
140, Siphri (Ugol.) 884, 904, cf. 512, Sotah 8 b , Sanhedrin 100*.
The meaning here seems to be that hasty or unjustifiable con
demnation of others will provoke the just judgement of God.

L 3. And why dost thou behold the mote that is in the eye of thy
brother, and considerest not the beam which is in thine own eye ?]
Lk. has the same, with a slight variation in order. Cf. Arachin i6 b
where R. Tarphon (end first cent. A.D.) says : " If one says, Take the
mote from thy eye ; he answers, Take the beam from thine eye."

The thought is, that so far from judging others, a man should
consider that in himself which will expose him to judgement.

L 4. Or how wilt thou say to thy brother. Let me cast out the mote
out of thine eye ; and, behold, the beam is in thine own eye ?] Lk. has :
"How canst thou say to thy brother, Brother, let me cast out
the mote which is in thine eye, when thyself seest not the beam
in thine own eye?" a&lt;es K/?aA.(o] See Blass, p. 208; Moulton,

p. 175, who quotes Ox. Pap. 413 : a&lt;es eya&gt; avT^v Opyvrta-u.

L 5. Thou hypocrite, cast out first the beam out of thine eye ; and
then shalt thou see clearly to cast out the mote out of thy brother s
eye.] Lk. has : " Thou hypocrite, cast out first the beam out of
thine eye ; and then shalt thou see clearly the mote which is in
thy brother s eye to cast out " ; cf. Grenfdl and Hunt, Sayings of
Our Lord, 11. 1-4.

L 6. Give not that which is holy to dogs, nor cast your pearls before
swine, lest they trample them with their feet, and turn and rend you. ]
This saying occurs only in Mt., and has no particular connection
with the preceding. But it may have stood here in the Logia.
519-20 7 1-5 an( } tn i s vers e form a group of three prohibitions.

The " swine " and the " dogs " symbolise alien and heathen
men. For " dogs," cf. Phil 3 2 , Rev 22 15 . The " pearls " symbolise
religious truth ; cf. i3 46 .

VII. 6-12.] MINISTRY IN GALILEE 67

The verse is, of course, capable of infinite adaptation. As it stood
in the Logia (and here in the mind of the editor ?) it may express
the Jewish-Christian point of view with regard to the preaching of
Christianity to pagans ; cf. Introduction, p. Ixxvii, and the appli
cation of Kwdpia to Gentiles in 1 5 26 . It was applied to the Eucharist
in the second century. Cf. Didache ix. ; Tert. de Prascr. xli.

7-23. Three Commands.

(a) 7-12. Prayer.

7-11 occur in a different context in Lk n 9 18 . Mt. probably
drew them from the Logia, where they probably did not stand in
the Sermon.

7. Ask, and it shall be given to you ; seek, and ye shall find / L
knock, and it shall be opened to you. ] So Lk. with : " And I say to
you," at the beginning.

Kpouerc] Cf. R. Benaiah (c. 200 A.D.) in Pesikta 176* with
reference to the study of the Mishna : " If he knocks, it will be
opened to him."

8. For every one who asks receives ; and he who seeks finds ; L
and to him that knocketh it shall be opened^ So Lk.

9. 10. Or what man is there of you, who, if his son ask for bread, L
will he give him a stone ? Or also (if) he shall ask for a fish,
will he give him a serpent f\ Lk. has : " But which of you being a
father, shall his son ask a fish, will he give him instead of a fish a
serpent ? or also shall he ask an egg, will he give him a scorpion ? "

11. If ye therefore, who are evil, know how to give good gifts to L
your children, how much more will your Father who is in the heavens
give good things to those who ask Him. ] Lk. has: "If ye, there
fore, who are (vTrdpxovTfs) evil, know how to give good gifts to your
children; how much more will the Father who is from heaven give
the Holy Spirit to those who ask Him ? "

12. All things therefore whatsoever ye wish that men should do to L
you, so also do ye to them : for this is the law and the prophets. ] Lk 6 31
has : "And as ye wish that men should do to you, do ye to them like
wise." Lk. has this saying after the parallel to Mt 5 42 . Mt. no doubt
found it in the Logia in the Sermon, possibly after 7 1 - 2 . But it seems
more in place in Lk. s connection, i.e. to say somewhere within Mt
5 38 48 which concern the treatment of others. In its present connec
tion in Mt. the verse seems out of place, but y 1 2 deal with behaviour
to other people, and so does 7 6 . If vv. 3 5 and r n are interpolations
from other parts of the Logia, 7 12 may have stood in connection
with 7 1 - 2 - 6 . A negative form of this saying was attributed to Hillel :
"What is hateful to thee, do not do to thy neighbour," Shabbath
31*; and is found in To 4 16 a /ucreis //^Sevt Troirjoys. Cf. Philo
apud Eus. Prczp. Ev. viii. 7. 6 : a TIS 7ra$etv e^^aipei /AT) Troieiv ai/rov. 1

1 Cf. also Isocrates, NicocL 39 C : A ird(rx&lt;wTci i/(f&gt; fripuv 6pyie&lt;r0e, TO.VTO.
rots fiXXots /UTJ iroieire.

68 THE GOSPEL ACCORDING TO S. MATTHEW [VII. 13-17.

(b} 13-14. The narrow gate. Cf. Lk i3 24 .

L 13. Enter in through the narrow gate : because broad and wide
is the way which leadeth to destruction, and many are they that go
in through if.] Lk. has : " Strive to enter through the narrow
door : because many, I say to you, shall seek to enter, and shall
not be able."

L 14. How narrow is the gate, and contracted is the way, which
leads to fife, and (how] few are they who find iff]

14. The narrow gate or narrow door (Lk.) is the gate or door
into the kingdom of heaven. Lk. has the phrase in an eschato-
logical context. Here the meaning is less definitely eschatological,
but it is not improbable that we should interpret the words in the
light of w. 22ff - with reference to the future kingdom. "Enter
through the narrow gate" will then mean, "remember that the gate
by which you must enter into the kingdom is a narrow one " ; cf.
i9 24 " It is easier to go through the eye of a needle than into the
kingdom " ; and 2 Es y 3 14 . The metaphor of the narrow gate
suggests the parallel and more common metaphor of the two ways.
And the speaker states the first member of that simile : " Because
broad and wide is the way that leadeth to destruction, and many
are they that go in through it." For 81* avr^s = Sia T^S 68o9, cf. 2 12 .
Then instead of simply stating the second member of the simile,
the speaker breaks into an exclamation which combines both
metaphors : " Ah ! how narrow is the gate and contracted is the
way which leads to life, and few there are who find it." For the
two ways, cf. Jer 2i 8 ; Siphri on Dt n 26 (Ugol.) 604, where
"blessing and cursing" are interpreted as "two ways; the one at
first level and at last full of thorns, the other at first full of thorns
and at last level." oXtyot eiViV, K.T.X.] cf. 2 Es 8 3 "There be
many created, but few shall be saved." ets r)i/ OOT/J/] cf. i8 8 - 9
i9 17 . In 1916.29 25 46 we have "eternal life." For "life" as
equivalent to "eternal life," see Dalm. Words, i56ff. ; Volz, Jud.
Eschat. pp. 306, 326, 368.

13. T] TTI^XT?] is omitted by X* a b c h k m for and by many Fathers. S 1
is unfortunately wanting. The words have probably been inserted by the
copyists to complete the parallelism with v. 14 .

14. rl] So K b vid et B 2 E al S 2 latt. 0rt, N* B*, is perhaps due to
assimilation to the previous verse.

clothing, but are inwardly ravening wolves. ]
L 16. From their fruits ye shall recognise them. Do men gather

from thorns grapes, or from thistles figs ?] Lk 6 44 has: "For not

from thorns do they gather figs, nor from a bramble-bush do they

pluck grapes."
L 17. So every good tree makes sound fruit ; but the rotten tret

VH. 17-25.] MINISTRY IN GALILEE 69

makes evil fruit^\ Lk 6 48 has: "For there is not a sound tree
making rotten fruit ; nor again a rotten tree making sound fruit."

18. A good tree cannot make evil fruit, nor a rotten tree make L
good fruitJ\

19. Every tree which does not make good fruit is hewn down, and L
cast into the fire.}

20. Therefore from their fruits ye shall recognise them."] Mt. L
has an application of this saying about trees and their fruit con
taining sayings parallel to Lk 6 44a and 45 in i2 33 35 . He probably
found in the Logia after the saying about false prophets, v. 15 , the
words : O.TTO TOJV KapTrwv avreov 7rtyvoij(recr0 avrous, 16a . This suggested
to him the insertion from elsewhere in the Logia of the saying
about trees and fruit which he closes by repeating the words, v. 20 ,
which had suggested the insertion. Compare his insertion of a
parable 2o 1-15 to explain ig 30 . Here, too, he closes his inter
polated section with the text from which he started, 2o 16 . Com
pare also his insertion of parables 24 48 -25 12 to explain 24 42 . Here,
too, he repeats at the end 25 13 , the verse from which he started.

21. Not every one who saith to Me, Lord, Lord, shall enter into L
the kingdom of the heavens ; but he who doeth the will of My Father
who is in the heavens.~\ Cf. Lk 6 46 .

6 TTotw TO 0&17/AO, K.T.X.] Cf. Aboth ^ (R. Jehudah ben
Thema) : " Be bold as a leopard, and swift as an eagle, and fleet
as a hart, and strong as a lion to do the will of thy Father which
is in heaven" ; 2 4 (R. Gamaliel iii., c. 210 A.D.) : " Do His will as if
it were thy will"; Siphri (Ugol.), 872 : "If any one keeps the law
and does the will of his Father who is in heaven." The phrase
to do the will is common in Jewish writings ; cf. Mechilta (Ugol.)
220, 222, 230, 240, 242 ; Siphri (Ugol.) 956; Berakhoth i6 b "It
is our will to do Thy will."

22. Many shall say to Me in that day, Lord, Lord, did we not L
prophesy in Thy name ? and in Thy name cast out demons ? and in
Thy name do many miracles f\ Cf. Lk i2 26 .

lv cKeivy XT? fip-epa. For " that day " as a technical eschatological
term, see Vo\z,Jud. Eschat. p. 188.

23. And then will I confess to them that I never knew you : L
depart from Me, ye workers of lawlessness^ .Cf. Lk I3 27 .

24-27. Closing parable. Cf. Lk 6 47 49 .

24. Every one, therefore, who hears these My words, and doeth L
them, shall be likened to a wise man, who built his house upon the
rock.~] Lk. has : " Every one who cometh to Me and heareth My
words, and doeth them, I will show you to whom he is like. He

is like a man building a house, who digged and went deep, and
laid the foundation upon the rock."

25. And the rain came down, and the streams (Trora/xoi) came, L
and the winds blew, and fell upon that house; and it fell not: for it

70 THE GOSPEL ACCORDING TO S. MATTHEW [VII. 25-29.

was founded on the rock. ] Lk. has : " And when there was a flood,
the river (Trora/xd?) beat against that house, and could not shake
it, because it was well founded."

fipoxtj] is a late and rare word. The lexicons quote Orac&lt;
ap. Clem. Alex. 50. In Ox. Pap. iii. 593, A.D. 172, ii. 280. 5,
A.D. 88-89, Ppx a t are artificial inundations of land.
L 26. And every one who heareth these My sayings, and doeth them
not, shall be likened to a foolish man, who built his house upon the
sand.] Lk. has : " But he who heard and did not, is like to a man
who built a house upon the soil without a foundation."
L 27. And the rain came down, and the streams came, and the
winds blew, and fell upon that house ; and it fell : and its fall was
great.~\ Lk. has: "Upon which the stream beat, and straightway
it fell in, and the destruction of that house was great."
E M 28. And it came to pass when Jesus finished these words, the
multitudes were astonished at His teaching^] Cf. Lk 7 1 " When
He had fulfilled all His words (p^ara) in the hearing of the people."

/cat eyeVero, K.r.A..] For the formula, see Introduction, p. Ixiv.
ee7rA?70-o-oj/TO ot o^A.ot CTTI -7-77 SiSa^jj aurov] With these words Mt.
returns to Mk i 22 after his long insertion, 5~7 27 .

M 29. For He was teaching them as one having authority, and not
as their scri&es.] Mk. has the same without auroiv.

The relation of the Sermon to S. Luke, 6 20 49 .

The Introduction, 5 L 2 .

Lk. introduces His Sermon at a later period in the narrative.
After borrowing Mk 3 1-&lt;J = Lk 6 6 11 , he passes on to the appoint
ment of the Twelve, Mk 3 13 - 19 = Lk 6 12 16 . This took place,
according to Mk., on a mountain. He then records the descent
into the plain again, KCU Kara/Bas /ACT* auroiv ecrr^ 7rt TOTTOV TreSij/ov,
6 17 , and then turns back in order to summarise Mk 3 7 ~ 12 = Lk 6 7 * 19 ,
thus obtaining an audience for the Sermon which he introduces
in 6 20 with the words : " And He, lifting up His eyes upon His
disciples, said." It is clear that the two Evangelists independently
create a suitable time and place and audience for the Sermon.
Mt. places it early in his Gospel to illustrate Mk i 21 - 22 "He was
teaching at His teaching He was teaching." Lk. places it after
the formal appointment of the Twelve, and provides an audience
by transposing Mk 3 13 - 19 and 7 12 . Mt. s TO opos and Lk. s TOTTOU
TreStvou may both represent a tradition that the Sermon was spoken
on a hillside. But Mt. s TO opos may equally well be due to the
Evangelist. It was fitting that the exposition of the Christian law
of the kingdom should have been given on a mountain as the Old
Law to Moses on Mount Sinai. Cf. in this Gospel the mountain
of temptation (4 8 ), the mountain of transfiguration (i; 1 ), and the
mountain upon which the Lord gave His final commands to the
disciples (28 16 ). Lk. s Kara/Bas CTTI TOTTOV ireStvov is probably an

Vn. 29.] MINISTRY IN GALILEE 71

editorial connecting link. It was more natural to represent the Lord
as descending from the mountain upon which He had appointed
the Twelve to find an audience for His Sermon in the plain than
to bring the multitudes from Judaea and Tyre and Sidon up into
the mountain. Lastly, Mt. has provided an audience for His
Sermon by collecting phrases from Mk. (see on 4 23 25 ), whilst Lk.
provides an audience by transposing Mk 3 7 12 and 13 ~ 19 .

There is therefore no necessary connection between the
introduction to the Sermon in Mt. and Lk. other than a common
use of Mk. s Gospel.

A. The Beatitudes, 5 8 18 .

Lk. has a corresponding section, consisting of four blessings
and four woes, 6 20 26 . The four blessings are addressed in the
second person (Mt. in the third) to oi TTTCO^OI (Mt. TH-U^OI TU&gt;
Tri/ev/Aart), ot TreivaivTCs (Mt. ot Tmveovrts /cat Sii/faWes TTJV SIKCUOO-VVT/V),
oi K\aiovTt&lt;s (no parallel in Mt.), and to those who are hated and
persecuted ; cf. Mt vv. 11 - 12 . It is clear that the Evangelists in this
section are independent of one another, and that they did not use
a common written source. The Sermon traditionally began with
Beatitudes, but the number and form of these varied in different
recensions.

B. The two metaphors of discipleship, Mt 5 13 16 , do not occur in
Lk. s Sermon. They have probably been inserted here from other
parts of the Logia. Lk. has parallels to 5 13 - 15 in i 4 34.35 gie ^33^
See notes on vv. 13 16 . He drew the sayings from some source, or
sources, other than the Logia.

C. Relation to the Old Law, 5 17 48 .

Lk. has no parallel in his Sermon to 517-89*. g ut - m 527-86 ne
has parallels to Mt 5 39b - 48 . The dAA vfuv A.ey&lt;o TOIS d/covouo-tv (cf.
Mt 5 44 eyo) Se A.eyo&gt; vplv) suggests that Lk. himself, or the source
which he follows, has omitted from the Sermon matter parallel to
Mt 5 17 - 39a on account of its polemical character. On the other
hand, Mt. has probably added to this section of the Sermon as it
stood in the Logia sayings from other parts of the Logia. Such
additions are probably vv. 18 19 - 22b - c - 25 26 - 33 37 . See the notes on
these passages.

D. Three illustrations of righteousness, Mt 6 M8 .

No parallels to this occur in Lk. s Sermon. The Sermon in
the Logia may have contained it; but if so, Mt. has probably
added 7 15 from other sections of the Logia. Lk. has parallels to
8 in 1 2 30 , and to 9-12 in 1 1 2-4 . He was drawing from independent
sources.

E. Three prohibitions, Mt 6 19 -7 6 .

Lk. has no parallels in his Sermon to 6 19 34 , but has sayings
corresponding to 6 19 21 in I2 83 34 , to 6 22 28 in n 34 - 35 , to 6 24 in i6 ls ,
and to 6 25 34 in i2 22 31 . The Sermon in the Logia may have

72 THE GOSPEL ACCORDING TO S. MATTHEW [VII. 29

contained Mt 6 19 " 20 , which Mt. has enlarged by adding 21 34 from
other parts of the Logia. Lk. drew from independent sources.
Lk. has parallels in his Sermon to 7 1 5 in 6 37 42 . Mt. probably
drew from the Logia, Lk. from his independent source.

F. Three commands, Mt 7 7-23 .

Lk. has parallels in his Sermon to 7 12a - 16 - 18 and 21 - Lk 6 43 44 - .
The section probably stood in the Logia, but may have been
enlarged by Mt., e.g. vv. 16b - 20 , from other parts of the Logia.

G. Concluding parable, Mt 7 24 27 , is found at the end of Lk. s
Sermon, 6 47 49 .

These facts seem most easily explained on some such lines as
these :

Mt. found in the Logia a sermon containing

A. Beatitudes, 5 2 12 .

B. Relation to Old Law, 5 17 - 20 - 21 24 - 27 - 30 - 31 32 - 88 42 - 43 " 48 .

C. Three illustrations of righteousness, 6 1 4 - 6-6t 16 18 .

D. Three prohibitions, 6 19 21 7 1 6 - 12 .

E. Two commands, 713-14.15-16*

F. A warning and concluding parable, 7 21 - 23 - 24 - 27 .

This sermon he has enlarged by adding to it sayings which also
were probably contained in the Logia, viz, 5 13 " 16 - 18 - 19 - 25 " 26 - 33 37 6 7 15 -

22-34

Lk. also had in one of his sources (not the Logia) a Sermon
which was parallel in outline to that of the Logia. It contained, A,
a section of blessings and woes (6 20 26 ), and then passed, B, to a
series of exhortations to Christian love (6 27-38 ), followed by, C,
various precepts (6 39 45 ), and ended by D, a parable (6 46 " 49 ). Either
Lk. himself or, more probably, an editor at an earlier stage, in the
transmission of the Sermon, omitted before B a section dealing with
Christ s relation to the Old Law. Of course, the Hebrew or
Aramaic Logia may be the ultimate source of both Mt. and Lk. s
Sermon. But if so, it is probable that the Sermon was excerpted
from the Logia, and passed through several stages before it reached
S. Luke. Mt., on the other hand, seems to have used a Greek
translation of the Logia itself. That Mt. and Lk. were not using
the same Greek source for the Sermon is suggested by their
frequent divergence in language, and is decisively proved by the
remarkable differences in the section containing blessings, with
which the Sermon opens. Lk. also has, not in the Sermon, but
elsewhere in his Gospel, sayings corresponding to sayings which
Mt. has in the Sermon. Whilst Mt. drew these probably from the
Logia, where some of them need not have stood in the Sermon,
Lk. borrowed them from oral tradition or from other sources.
That the two Evangelists did not draw them from the same Greek
source is proved by the variations in setting and in language, and
by other differences. The Lord s Prayer alone, with its striking

VH. 29.] MINISTRY IN GALILEE 73

variation in the two Gospels, proves that the Evangelists took it
from quite independent sources or streams of tradition. For it is
very improbable that Lk. should have shortened Mt 6 9 * 13 , or that
Mt. should have expanded Lk n 2 " 4 . On the other hand, it is very
probable that the Prayer should have received different forms in the
period of transmission prior to our two Gospels. The Logia may
be the ultimate source of tradition. But if Mt. drew directly from
a Greek translation of the Logia, Lk. borrowed from some source
in which the Prayer had been borrowed from the Logia after
passing through several stages of transmission. The fact that in
both Gospels the Sermon is followed by an entry into Capharnaum
(Mt 8 5 = Lk 7 1 ), and by the miracle of the centurion s servant, has
led to the supposition that both Evangelists used a source in which
this connection was already made. But this is very doubtful. In
Mt 8 5 EreA0o vTos Se avrov d&lt;s Kafapvaovp may be purely editorial.
The editor places immediately after the Sermon Mk. s narrative of
the leper, 8 1 4 . He now wishes to continue with the story of the
centurion s servant. Capharnaum was the obvious place in which
to locate this, cf. Mt 4 18 , especially as the editor intends to
continue with Mk i 29 - 31 , which did take place in Capharnaum. He
was therefore obliged to insert a statement of the return to that city
somewhere, and 8 5 was an obvious opportunity for doing so. In
Lk. also, if we allow that Capharnaum was the natural place for the
miracle, there was an obvious reason for inserting y 1 between the
Sermon and the miracle. Of course, there are other possibilities.
The statement in Mt 8 5 may be editorial, whilst in the source
which Lk. was following the Sermon may have been immediately
followed by the return to Capharnaum and the miracle. In that
case the agreement of Mt. and Lk. in linking the Sermon to the
miracle by the entry into Capharnaum may be accidental. Or this
may be just one of those points in which the first Gospel has
influenced Lk. He remembered the closing formula of Mt ; 28
" And it came to pass, when Jesus had finished these words," and
reproduced them in 7 1 in the form, " When He had fulfilled all His
sayings in the ears of the people." Then, passing over Mt 7 2 8 b -2
and 8 1-4 because he has them in other contexts in Mk., he came to
Mt 8 5 , and recorded the entry into Capharnaum and the miracle,
not slavishly following Mt., but giving the miracle in the form
known to him from another source. The view that Mt. and Lk.
were both following a source in which Sermon and miracle were
already linked by the statement of the entry into Capharnaum, would
have everything in its favour if it did not make it impossible to
understand the variations in the Sermon in the two Gospels.

(i) Three miracles of healing, 8 1 " 17 .
8!- 4 = Mk i 40 45 .

74 THE GOSPEL ACCORDING TO S. MATTHEW [VIII. 1, 2.

The next section in Mk. is i 23 - 28 , the account of the demoniac
in the synagogue at Capharnaum. We should expect the editor to
begin his account of Christ s miracles with this incident. But he
omits it, and, postponing several verses which follow, continues with
the account of the leper, which in Mk i 4(M5 is found without
notice of time and place, unless we may infer from Mk i 89 that it
took place during the journey throughout Galilee there mentioned.
This change in Mk. s order is difficult to explain. We have to
account for (i) the omission of the incident of the demoniac, (2)
the insertion of the account of the leper immediately after the
Sermon, and before the entry into Capharnaum and the incidents
there, (i) The omission of the account of the demoniac is
probably intentional, (a) Both Mt. and Lk. seem to have disliked
the story as found in Mk. We read there that the demon obeyed
the Lord s command to come out, but not until He had "rent"
the patient and " cried with a loud voice." Lk. materially modifies
this when he omits the " crying," and adds, " having in no way
injured him." A somewhat similar modification is found in the
parallels to Mk 9 14 29 , where Mt. altogether omits the details that
the demon after Christ s command "cried out and tore him much,"
and that the patient "became as one dead, insomuch that the
more part said, He is dead"; whilst Lk. retains indeed the
" rending," but places it before Christ s command, and, like Mt.,
omits the "becoming as one dead." (ti) Mt. takes over two of
Mk. s narratives of expulsion of demons, 5 1 20 and 9 14 29 , omitting,
however, from the latter all traces of demoniac possession except
in v. 18 . Elsewhere he sometimes omits references to this subject
from Mk. ; cf. his omission of Mk i 34 - 39 311. (2) In view of his
habit of arranging incidents and sayings in numerical groups, it is
probable that he wished to begin his illustrations of Christ s
miracles with three incidents of healing of typical diseases leprosy,
paralysis, fever. The incident of the leper, which in Mk. seems to
have no expressed details of time or place, is therefore substituted
for that of the demoniac, and becomes the first miracle (8 1 - 4 ).
The fact that this incident illustrates Christ s attitude towards legal
ceremonies may have co-operated in influencing the editor to place
it immediately after the Sermon on the Mount. A healing of a
paralytic, which Lk. also has in close connection with the Sermon,
is inserted as the second (8 5-13 ) ; whilst the healing of Peter s wife s
mother, which follows the omitted incident in Mk., supplies the third.

E 1. And when He came down from the mountain, great multitudes
followed Him.] In this way Mt. forms a connection with the
following incident.

M 2. And behold a leper came and was worshipping Htm, saying.
Lord, if Thou wilt, Thou canst cleanse me.] Mk. has : " And there
cometh to Him a leper, beseeching Him, and kneeling down, saying

VHE. 2-4] MINISTRY IN GALILEE 75

to Him, that if Thou wilt Thou canst cleanse me." For Kal ISov
as a connecting link, see on i 20 . Mt. avoids Mk. s historic present
c/o^erai, and substitutes his favourite word 7rpoo-epxr$cu. See on
4 3 . For Mk. s vivid " beseeching Him, and kneeling down," he
substitutes another word (Trpoo-Kuveiv) which is characteristic of the
first Gospel. See on 2 2 . Mt. omits Mk. s on (see Introduction,
p. xix). Kvpie as a form of address to Christ is common in Mt.
and Lk. In Mk. it occurs only 7 28 io 61 . Ka0apieu/ is late, and
rare outside the LXX and N.T. It occurs in Jos. Ant. xi. 153, and
two or three times in inscriptions in a ceremonial sense ; cf. Deissm.
Bib. Stud. p. 216, and Ditt. Syll. 633. 3, 653. 37.

3. And stretching out the hand, He touched him, saying, I will ; 1
be cleansed. And immediately his leprosy was cleansed^\ Mk. has :
"And having compassion (DafT 2 Tat Eph. "being angry"), He
stretched out His hand and touched (him), and saith to him, I will ;
be cleansed." Since Mt. elsewhere omits words descriptive of
human emotion in the case of Christ (see Introduction, p. xxxi),
with the exception of o-7rA.ayxvieo-0ai which he has four times, it is
probable that his copy of Mk. had opyicrtfets, and that he intention
ally omitted it. ^i/wo avrov Ae yiov] Mk. has ^if/aro KCU Aeyei ;
Mt. prefers subordinate to co-ordinate clauses; cf. 8 25 = Mk 4 38 ,

9 14 =2 18 , I4 27 =6 50 , 20 30 =I0 47 , 2I 1 2 =Ill 2 , 2 6 67 - 68 =I4&lt;* 2I 2 3 =

ii 27 28 . eKaOapLcrOr) avrov f} AeTrpa] Mt. combines two clauses in
Mk. He elsewhere omits one of two synonymous clauses; see
Introduction, p. xxiv.

4. And Jesus saith to him, See that thou tell no man ; but go K
show thyself to the priest, and offer the gift which Moses commanded,
for a testimony to them.~] Mk. has : " And he urgently charged
(e/^pi/zr/o-a/xej/os) him, and immediately sent him out (e^c/foAev) ;
and saith to him, See that thou tell no man : but go show thyself
to the priest, and offer for thy cleansing the things which Moses
commanded, for a testimony to them." Mt. omits Mk. s first
clause as unnecessarily strongly worded. For the omission of
e /x/fyi/x^a^evos, cf. Introduction, p. xxxi. Mt. inserts 6 IT/O-O^S,
and omits one of Mk. s negatives; cf. Introduction, p. xxv. He
also substitutes TO Swpov for ?repi TOT) KaOapio-^ov crov. For the
offerings made by a leper, cf. Lev 14. cis /mprvpiov a^Tots] i.e. to
the priests, but not to assure them that he was healed. The
priests would exercise their own judgment as to this before the
customary offerings were made at Jerusalem. The clause can only
refer to the supposed hostility of Jesus to the law already implied
in 5 17 20 . The fact that Christ bade His patient present himself
to the priests and offer the usual sacrifices, should convince them
that He did not seek to undermine the Mosaic ritual. The illus
tration here given of Christ s attitude towards legal ceremonies
may be one reason why the editor places this incident immediately

76 THE GOSPEL ACCORDING TO S. MATTHEW [VIII. 4-6.

after the Sermon on the Mount. Mk. adds here : " But he went
out and began to publish (it) much, and to spread abroad the
matter, so that He could no longer openly enter into a city, but
was without in desert places : and they came to Him from every
quarter." The words are ambiguous. The first " he " is probably
the healed leper, the second "he" Jesus. But the subject in
both cases may be Jesus. " He went forth from the place where
He healed the leper, and began to preach much, and to spread
abroad the word of the good news of the kingdom, so that in
consequence of the thronging multitudes He was obliged to avoid
the towns with their narrow streets, and to receive the people in
the open country." For rov \6yov = the Gospel message, cf. Mk
2 2 4 uff. g32 t Mt. omits the verse partly because it does not suit
the connection in which he has placed the incident. In his
narrative, Christ, so far from being unable to enter into a city, is
immediately to enter into Capharnaum, partly perhaps on account
of the ambiguity in the words, partly also from a feeling of dislike
to recording an act of direct disobedience to Christ s expressed
command, and of hesitation at the py Bvvao-Oai as applied to Christ.
He elsewhere omits clauses attributing failure or inability to Christ ;
cf. Mk 6 6 OVK eSwaro Troirjcrai = Mt I3 68 OVK eTroiT/o-ev ; Mk 6 48 /ecu
^6e\fv -TrapfXdeiv aurous, Mt. omits ; Mk Q 30 Kal OVK r)6f.\w Iva. n&lt;s
yi/oi, Mt. omits. Cf. also Mk 8 3 and n 18 with Mt. s parallels,
and see Introduction, p. xxxi.

In one or two small points Mt. and Lk. agree in their account
of this incident against Mk. Both have KCU IBov and /cvpie at the
beginning, and rjtyaro Xeycov for rj^aro KOL Aeyei. Both omit
o-7rAayxvio-0eis and Mk 43a . Lk. paraphrases Mk 45 in such a way
as to avoid the disobedience of the man, and the "could not"
of Christ. Mt. omits the verse. This partial agreement in treat
ment and the omissions may be due to the same tendency operating
independently in two writers. The other agreements may be due
to the influence of one Gospel upon the other in respect of the
original writers, or of later copyists assimilating one passage to
another; to oral tradition independently influencing the original
writers ; or to some unknown cause. They are not sufficient to
make it probable that Mt. and Lk. had any other written account
of this incident before them in addition to Mk.

5-13. The Paralytic; cf. Lk y 1 10 .

; 5, 6. And when He entered into Capharnaum, there came to Him
a centurion, beseeching Him, and saying, Lord, my boy lies in the
house sick of the palsy, terribly tormented^ aurov avrw] For the
construction, cf. Blass, p. 251. For Trpoa-cpxea-Oai as a characteristic
word of Mt., cf. on 4 s . KaTovTapxo&lt;s] In Hellenistic writers

S also OCCUrS ; cf. Blass, p. 28. TrapaKaXwv avrov KCU

It is curious that the editor should omit ira.pa.KaX&v in

VIII. 6-11.] MINISTRY IN GALILEE 77

Mk v. 40 and insert it here. Perhaps he thought it more suitable
in view of the long appeal which here follows, than in reference
to the short sentence of v. 2 . For /cv pie, see on v. 2 6 Trats //.ov]
Trais may be either " child " or " servant." irapaXw/cos] See on
4 24 . (BtpXrjTaL] Lies prostrate. The strong word represents a
Semitic original.

7. And he saith to him, Shall I come and heal him ?] The X
centurion was probably a Gentile. He had not ventured to bring
his servant to a Jewish healer. Only in the case of Jairus
daughter does Christ go to the patient. Elsewhere the sick are
brought to Him. It matters little whether we translate the last
clause as a question or as a simple statement, " I will come," etc.
In either case the main point is that Christ should be willing to
enter the house of a foreigner.

8. And the centurion answered and said, Lord, I am not worthy X
that Thou shouldest enter under my roof : but only speak, and my
servant shall be healed.] For /cvpie, see on v. 2 . i/cavos u/a] Blass,
22-jf. For the position of P.OV, cf. 7 24 -2; Blass, 168; and see
on 9 6 .

9. For I, too, am a man under authority, having soldiers under X
me : and I say to one, Go, and he goes ; and to another, Come, and
he comes ; and to my servant, Do this, and he does / /.] The officer,
impressed with the spiritual power of Christ, believes that He must
have spiritual agencies at His command, who could carry out His
command that the patient should be healed.

10. And Jesus hearing, marvelled, and said to those who followed, X
Verily I say to you, With no one did I find such faith in IsraelJ]
Tuerriv] "Faith" here is "confidence," "trust," "assurance," that
Christ could, if He would, heal with a word.

11. And I say to you, That many from east and west shall come L
and sit down with Abraham, and Isaac, and Jacob, in the kingdom
of the heavens :] For this and the next verse, cf. Lk 1328-80. The
gap between this and the last verse must be bridged by the
thought that such faith as that exhibited by the Gentilic centurion
would admit him into the kingdom. And he was only typical of

a class. Many in all parts of the world would be found to have
this faith. When the kingdom came, they would come from the
remote corners of the world, and, entering into it, would sit down
to feast with the righteous patriarchs. The metaphor of a meal is
frequently used in the N.T. to symbolise the joys of the kingdom.
Cf. 26 29 , Lk I4 15 24 22 30 , Rev 3 20 19. It is common in Jewish
literature. Cf. Aboth 3 20 "Everything is prepared for the ban
quet," Secrets of Enoch 42* "At the last coming they will lead
forth Adam with our forefathers, and conduct them there, that
they may rejoice, as a man calls those whom he loves to feast with
him " ; and Pesikta i88 b . Behemoth and Leviathan are reserved for

78 THE GOSPEL ACCORDING TO S. MATTHEW [VIII. 11-13.

the meal of the righteous. Cf. Volz, Jud. Eschat. 33 1 ; Enoch
62 U , Apoc. Bar 29*.

L 12. But the sons of the kingdom shall be cast forth into the outer
darkness : there shall be the wailing and the gnashing of teeth.~\
" Sons of the kingdom " is in Semitic idiom equivalent to those who
should inherit it, its rightful heirs. Here it, no doubt, signifies
the Jewish nation or people. Such of them as are lacking in the
faith which the centurion possessed will be cast out of the king
dom, whilst Gentiles sit down with the righteous patriarchs at
the banquet. For "sons of the kingdom," cf. Bab. Shabb. 153*;
"Who is a son of the world to come?" Pesahim 8 a , and cf. i3 38 .
TO O-KOTOS TO e&lt;ore/&gt;oj/ occurs only in Mt. ; cf. 22 13 25 30 . Cf. Enoch
io3 8 "into darkness will your spirits enter"; io8 14 "those who
were born in darkness will be cast into darkness"; Ps-Sol 14
"their inheritance is darkness," i5 n "the inheritance of the
sinners is darkness"; Sib. Or 4 43 He will send back the un
godly into darkness. For the Rabbinical literature, cf. Vayyikra
R. 27 (Wiinsche, 183): "God names gehinnom darkness. "
Shemoth R. 14 (Wiinsche, 100) : "the sinners in gehinnom will be
covered with darkness." Cf. Bousset, Rel. Jud. 266; Weber, Jud.
Theol. 393; Volz, Jud. Eschat. 284^ : eca eo-rcu 6 KAaufyios /cat
6 /?puy//,6s TOH/ oSoi/Ttov. This refrain is characteristic of Mt. It
occurs again in i3 42 -50 2 2 13 24" 25 30 , and once in Lk i3 28 . Cf.
Enoch io8 3 , the transgressors "will cry and make lamentation";
6 " the voice of crying, and weeping, and lamentation, and strong
pain " ; Secrets of Enoch 4o 12 " the mighty hell full of lamentation."
For the whole verse, cf. Philo, de Exsecr. vi. The proselyte
(em/Avs) receive(s) for reward a sure and firm foundation in heaven,
such as cannot be described. But the rightful heir (eijTrarpiSiys) " will
be dragged downwards, and brought into Tartarus and deep darkness."

X 13. And Jesus said to the centurion. Go ; as thou hast believed, be
it to thee. And the boy was healed at that hourJ] For the healing
at the moment of Christ s utterance, cf. 9 22 i5 28 ly 18 . ei&gt; e/cetV?;
Try w/act,] is a formula of frequent occurrence in Rabbinical litera
ture ; cf. Schlatter, Die Sprache und Heimat des vierten Evan-
geiisten^ p. 64. u&gt;s eVwrrewas] see on v. 10 .

5. For "And when He entered into Capharnaum." S 1 k have : " After
these things." This abrupt introduction is quite unlike Mt. s style, and may
be original. S 2 has: "After these things, when He entered into Caphar
naum " ; adding the last clause from a Greek MS. which had assimilated to
Lk 7 1 . The Gk MSS. vary between 6to6\06pror 8t arfroD, N B C Z, cl&lt;re\e6vTi
it avT$, and elffeXOdvn 5 r&lt;p Irjffov.

^Kar6vrapxos] So the Greek MSS. S 1 has " chiliarch," which maybe
original, lKa.r6vTa.px * being in that case due to assimilation to Lk.

virb tov&lt;TLa.v~\ & B add Taff&lt;r6/j.evos, assimilating to Lk. S 1 has : " I also
am a man that hath authority." S 2 " I also am a man under authority, and
I have authority also." S 1 has misinterpreted the rather ambiguous uiri
tovfflar t and S a has prefixed a more exact rendering.

VTII. 13-15. 1 MINISTRY IN GALILEE 79

10. Trap ovSevl ro&lt;ro.irrt]v irltmv tv T$&gt; Iffpa-/)\] So B a k q S 2 (" not even
in any one of the house of Israel have I found aught like this faith," Burk).
The variant oiiZk tv r$ Icr/jarjX T0(rafrn)v irlanv, X C al S 1 ("not even aught
like this faith have I found in the house of Israel," Burk), may be due to
assimilation to Lk.

6-13. The Paralytic.

Lk 7 1 10 records a similar incident in a similar connection
immediately on the entry into Capharnaum, which followed the
Sermon. The narrative setting of the two Evangelists is very
different. In Mt. the officer himself comes to Christ. In Lk. he
sends, first, elders, and then friends, to intercede for him. On
the other hand, the dialogue Mt 8-12 =. L^eb-* j s a i mos t verbally
identical ; but Mt. has two verses, 11&lt;p12 , which are not found in Lk.
The similar position of the story might be accounted for by sup
posing that Mt. and Lk. drew from a common documentary source.
Against this is the divergent narrative setting. Or on the sup
position that the incident was connected with the Sermon in oral
tradition. The agreement in dialogue is not too great to be
accounted for on this view. Or, lastly, the agreement in position
may be due to reminiscence of Mt. by Lk. The reverse is on
many grounds hardly probable. It seems probable that the two
Evangelists record different versions of the same story. For a
third, cf. Jo 4 46 54 . The text of Mt. seems to have undergone con
siderable assimilation to Lk. See the critical notes.

14-16. From Mk i 29 34 .

The editor now returns to the incident in Mk. which follows
the omitted section of the demoniac.

14. And Jesus came into the house of Peter, and saw his wife s M
mother abed, and fever-sick. ] Mk. has: "And straightway they
went out of the synagogue, and came into the house of Simon and
Andrew, with James and John. And the wife s mother of Simon
lay fever-sick, and straightway they tell Him of her." Mt. must
omit CK 1-775 crwaycoyr}? e^eAtfoVres because he has omitted the
previous scene in Mk. which took place in a synagogue. He
abbreviates Mk. s account by omitting as unnecessary /cat

jMera Ia/cw/5ov KOL Iwdvov and KCU fvOv&lt;s Xiyovcrw avriu irepl
j3e/3\.r]fjLevr)v for Mk. s Kare/ceiro is an assimilation to v. 6 ; see note
there. Cf. a similar change in 9 2 , and cf. Mk 7 80 .

15. And He touched her hand, and the fever left her : and she
arose, and ministered to Him.} Mk. has: "And He came and
raised her, having taken hold of (her) hand ; and the fever left
her, and she ministered to them." The editor slightly paraphrases
Mk. r^aro for Mk. s Kparrjo-as is an assimilation to v. 3 . Mk. has
the plural throughout, " they came ministered to them," because
since i 16 20 he has represented Christ as accompanied by the four
disciples ; cf. v. 21 "they come." But Mt. has left the incident of

8O THE GOSPEL ACCORDING TO S. MATTHEW [VIII. 15-18.

the call so far behind that he has ceased to be influenced by it,
and substitutes the singular.

M 16. And when it was evening, they brought to Him many
demoniacs ; and He cast out the spirits with a word, and healed all
that were in evil plight. ] Mk has : " And when it was evening,
when the sun set, they were bringing to Him all who were in evil
plight, and the demoniacs. And the whole city was gathered at
the door. And He healed many who were in evil plight, and cast
out many demons ; and did not suffer the demons to speak,
because they knew Him to be the Christ."

This passage is very characteristic of Mk. s style. Notice the
tautologous " When it was evening, when the sun set," the repeti
tion of TOWS KaKuis e^ovras and of TO, Sai/jioVia, and the emphasis
upon the multitude who thronged the door. Mt. omits "when
the sun set " ; cf. Introduction, p. xxiv. He substitutes the aorist
for Mk. s imperfect e&lt;epoi&gt;. See Introduction, p. xx.
occurs fifteen times in Mt, three in Mk. The sub
stitution of the composite for the simple verb carries with it the
substitution of aura) for Trpos avrov ; cf. the same change in 9 2 =
Mk 2 3 , the dat. for Trpos //,e in i7 17 = Mk 9 19 , the dat. for Trpos avrov
in 22 23 = Mk i2 18 , and the dat. for TT/DOS TOV IleiAaTov in 27" =
Mk 1 5 43 . He abbreviates the rest in such a way as to omit one
occurrence of TOV? Ka/cws e^oi/ras and of TO, Scu/AoVia, and by a
slight transposition has " many brought, all healed " for Mk. s " all
brought, many healed." Cf. Introduction, p. xxxii. Aoyu&gt; is an
assimilation to v. 8 . It enhances the miraculous character of the
healing. Cf. Introduction, p. xxxii.

O 17. The editor closes his first series of miracles with a quotation
from Is 53 4 , which seems to be an independent translation of the
Hebrew. The LXX is quite different (OVTOS ras d/xa/mas fjfiw
&lt;e pet KOL Trepl rj^dv oSwarai), and would hardly have been applicable
here. We need not ask as to the exact signification of the verbs.
The translator s thought was centred on the nouns " weaknesses
and diseases." Christ healed these, as the three illustrations of
leprosy, paralysis, and fever just given show. In so doing, He "bore
and carried " them in any sense in which these verbs can be pre
dicated of a physician. The translator therefore chooses two
colourless Greek verbs Xa/x/Javav, /3acrraaj/ to represent the
Hebrew originals, giving us no clue whether the thought in his
mind was that Christ "took away" and "carried away" disease
from the sufferer, or rather that He took upon Himself and carried
in His own person these ailments in the weariness which such
work caused Him. Cf. Deissm. Bib. Stud. 102 f.

(2) Three miracles of power, 8 18 -9 17 .

18. The next section in Mk is i 35 " 39 . This the editor omits
as being irrelevant to his purpose, since it contains no miracle.

VTII. 18, 19] MINISTRY IN GALILEE 8 1

Mk i 40 * 45 he has already inserted. He comes therefore to 2 1 22
But this occurred at a second visit to Capharnaum (Mk 2 1 ), and
Mt., who has already inserted Mk i 40 - 45 , which separates the two
visits, cannot by continuing with 2 1 22 confuse them. He therefore
postpones 2 1 22 . 2 23 ~3 6 contains controversial matter, which Mt.
reserves for a special controversial section (12). 3 7 * 85 furnishes no
miracle of healing. 4 1-34 is reserved for a special parable section
(13). He therefore comes to 4 35 , where Christ is described as
surrounded by a multitude at evening time, and about to cross the
lake, possibly being wearied with His ministry. Mt. adapts this
situation to what he has just recorded, inserts 8 19 22 , and then takes
over Mk 4 35 -5 20 = Mt 8 23 34 with considerable omissions. These
verses contain two incidents which form the first two of a second
series of miracles illustrating Christ s power over natural and
supernatural forces.

18. And Jesus, seeing great multitudes^- about Him, gave command M
to depart to the other side. ] Mk has : "And He saith to them on
that day when it was evening, Let us cross to the other side."
Mt. omits " on that day when it was evening," because he has
already recorded the latter fact in v. 16 .

19-22. Lk 9 57 62 has the story of these two claimants to X
discipleship, with the addition of a third, at a later stage in the
ministry. The substantial agreement in language is no reason for
supposing that both drew from the same documentary source.
Lk. s addition and the difference of context is against this. But it is
not easy to see why Mt. should have placed the section here in his
series of miracles. Possibly the thought of the sickness bearer sug
gested to him the companion picture of the homeless Son of Man.

19. And there came a scribe, and said to Him, Teacher, I will X
follow Thee whithersoever Thou goes t away.]

TTpoo-cXOuiv] Cf. on 4 s . ts ypa/A/zarevY) For the Semitic use
of cts = Ti5, cf. Blass, p. 144; Win.-Schm. p. 243. But contrast
Moulton, p. 96; and for one = "a" in Aramaic, Dalm. Gram. 121.
In Aramaic it is placed before the substantive, in Hebrew after it.
Its use in Hebrew in this sense seems to be occasional and limited.
Hatzidakis, Einl. 207, says that this use occurs in Greek writers
since Polybius. Zahn prefers to take ets ypa/t/xaTevs in apposition,
"one, a scribe," cf. i8 24 cts 6&lt;eiAer?7s, on the ground that when
Mt. uses els as = TIS, he places it after the substantive ; cf. 9 18 1 2 11
i8 5 2 1 18 . Lk. has simply res.

SiSdo-KaAe] = pa/?/?ci. See Dalman, Words, 336. What induced
this scribe to wish to accompany Christ in His wanderings we

1 iroXXofo fcXovr, cf. 8 1 . So K c Ca/ latt ; 6x\ovt, K*; tfxXor, B, assimilating
to Mk 4 86 "the great multitude," S a S a ; turbam multam, eg 1 ; #xXos TroXtfs,
a b ff 1 h k q. In a half editorial note of this kind the plural is more probable ;
cf. Introduction, p. Ixxvi.
6

82 THE GOSPEL ACCORDING TO S. MATTHEW [VUL 20-25.

cannot say. The next verse suggests that the Lord doubted his
sincerity of purpose.

X 20. And Jesus saith to him, The foxes have earths and the
birds of the heaven nests, but the Son of Man hath not where to lay
His head] " Son of Man " is here quite clearly a self-designation
of Himself by Christ. For its meaning, see the Introduction, p. Ixxi.

X 21. And another of the disciples said to Him, Lord, suffer me
first to go away and bury my father.]

Irepos is used loosely for aAAos, as in io 23 i2 45 i5 30 . raJv
loosely qualifies erepo? without implying that the
was a disciple.

X 22. And Jesus saith to him, Follow Me, and let the dead bury
their own dead.] It is generally suggested that TOVS ve/cpous means
the spiritually dead, i.e. those who had not felt the call to follow
Christ, and were dead so far as He was concerned. They could
perform the duties of burial. The questioner had received the
call, and that was the more urgent duty. In this case, the burial of
the dead parent would come under the rule that sometimes the call
to follow Christ might necessitate the abandonment of human rela
tions; cf. i9 29 . But it is possible that "let the dead bury their dead"
was a proverbial saying, meaning, "Cut yourself adrift from the past
when matters of present interest call for your whole attention."

M 23. And when He embarked into a boat, His disciples followed
Him.] Mk. has : " And they left the multitude, and take Him as
He was in the boat. And other boats were with Him." The
editor adapts Mk. to his context. In Mk. Christ was already in a
boat, and had been speaking from it (Mk 4 1 ). Mt. is obliged to
insert a statement of the embarkation, and omits the reference to
the other boats as superfluous.

24. And, behold, there arose a great storm in the sea, so that the
boat was being covered by the waves : but He was sleeping] Mk. has :
" And there arises a great hurricane of wind, and the waves were
beating into the boat, so that the boat was already being filled.
And He was in the stern upon the cushion sleeping."

KOL tSov] see on i 20 . creioyAos] Mk. has the stronger phrase
\ai\a\j/ dve//ov. eyeVero] for Mk. s historic present, cf. Introduc
tion, p. XX. KaXvTTTca-Oai] for Mk. s Stronger ye//,teo-0cu. Mt.

avoids the repeated TO TrXocov ; see on v. 16 . avro? 8e] for Mk. s KOL
airros, cf. Introduction, p. xx. Mt. omits eV ry irpv^v-Q cirl TO
Trpoa-Kfj)d\aiov ; cf. Introduction, p. xvii.

M 25. And they came and aroused Him, saying, Lord, save ; we
are perishing] Mk. has: "And they arouse Him, and say to Him,
Teacher, dost Thou not care that we are perishing?" The editor
inserts his characteristic TrpocrcA^ovres. rrpoo-eAtfovrcs rjyeipaj/ avrov
AeyovTes] for Mk. s eyeipovcriv avrov /cat Aeyovcriv, see note on 8 3 .
Mt. as usual avoids the historic present Cf. Introduction, p. xx.

VIII. 25-27.] MINISTRY IN GALILEE 83

aTroXXv^eOa] for Mk. s ov //.cAet (roi on aaroXXv/JLeOa ; O-QH
is a conventional substitute for the half reproachful ov /ie Aet o-oi ;
cf Introduction, p. xxxiii.

26. And He saith to them, Why arc ye cowardly, O ye of little M
faith ? Then He arose, and rebuked the winds and the sea ; and
then was a great calmJ\ Mk. has : " And He rose up, and rebuked
the wind, and said to the sea, Be silent, be muzzled. And the
wind ceased, and there was a great calm. And He said to them,
Why are ye cowardly ? have ye not yet faith ? " The editor trans
poses Mk 39 - 40 in order to bring the answer of Christ in close
juxtaposition to the appeal of the disciples. He modifies the
severity of the rebuke by substituting oAiyoVto-Tot for ov? e^ere
TTicmv. For other instances, cf. Introduction, p. xxxiii. oAtyoVio-Tos
addressed to the disciples does not occur in Mk., but in Mt. here
and 6 30 i4 31 i6 8 , in Lk. only i2 28 . Here the object of WMTTIS
seems to be the power of Christ, for He was with them, and that
should have kept them from fear of danger : or perhaps more gener
ally the providence of God. rare] see Intro. Ixxxv. rots dve/xois]
Mk. has the singular. It is characteristic of Mt. to prefer plurals.
Cf. his frequent o^Xot for Mk. s 0^X05; aAAa and TreTpwBrj, 13*,
for Mk. s aXXo and TrerpcoSes; /w,vo-TT?pia, I3 11 , for Mk. s fjivo-rypiov ;
and apyvpia, 26 15 , for Mk. s apyvpiov. /cat rr; 6aXd(r&lt;ry] Mk. has :
/cat etrrev TT) OaXdcro-r) ^icuTra 7re&lt;t)u,&lt;Do-o. The editor perhaps wished
to avoid Mk. s strong imperatives, and he elsewhere avoids the
oratio recta ; cf. v. 18 eKeAevcrei/ aircXOfLV = Mk V. 35 Aeyet 8teA$co/xev.

27. And men marvelled, saying, What manner of man is this, M
that even the winds and the sea obey Him ?~\ Mk. has : " And they
feared greatly, and were saying to one another, Who then is this,
that even the wind and the sea obey Him ? " The subject of the
sentence in Mk. must be inferred to be the disciples from Mk vv. 84
and 36 . In the whole of the succeeding section Mk. speaks
ambiguously of "they" and "them." Mt. has introduced "the
disciples " in v. 23 . ot avOpuTroi might mean " men." It generally
has this meaning in the first Gospel; cf. 5 13 i6 13 and 24 times.

If so, the verse would mean that "men (hearing of the miracle)
marvelled," cf. 9 8 . This is more probable than that the editor
should refer to the disciples as "ot avOpu-rroi." Feeling that
Mk. s " and they feared greatly " refers to the disciples, he sub
stitutes " marvelled " to soften the expression, and then to remove
all reference to the disciples inserts ot avOpuiroi as subject to the
sentence. Cf. 9 8 , where he inserts ot oxAot to remove all possible
reference to the disciples.

23-27. There are some small points of agreement between Mt.
and Lk. as against Mk. Both report the embarkation. Mt. e/xySavri
avraJ cts TrAotov ijKoXovOrjvav avraJ ot /j.aOr)Tal avrov ; Lk. avros tvfj3r]

ets TrAotov KCU ot p.aOf]Tal avrov. But since both editors have broken
Mk. s connection, it is necessary for them to say that Christ entered

84 THE GOSPEL ACCORDING TO S. MATTHEW [VIII. 27-29

into, rather than that He was in, a boat. cft/JatVetv is the common
synoptic word for embarkation, and in other respects the two
clauses could hardly agree less. Both agree almost verbatim in
the words TrpocreXOovres rjyeipav (Lk. SiTyyetpav) avrbv Xeyovres.
The main point here is the agreement in the insertion of TrpocreA-
OOVT&. Both agree in cOav/jiao-av (Mt 27 , Lk 25 ) and in the plural
ave/xoi. Lastly, both agree in omitting Mk 36c , in paraphrasing 37b ,
in omitting all or part of 38a , in omitting or paraphrasing ov /xe Xet
CTOL in 38b , in omitting the direct command in 39 , in modifying the
rebuke in M . It does not, however, seem necessary to suppose
that they had another written source besides Mk. These agree
ments are probably in part independent changes, and in part
may be due to reminiscence of Mt. by Lk. and to assimilation in
process of transmission.

M 28. And when He had come to the other side, to the country of
the Gadarenes, there met Him two demoniacs coming forth from the
tombs, exceeding fierce, so that no one could pass by that way.~\ In
these words Mt. paraphrases and abbreviates Mk 5 1-6 . The two
most striking changes introduced are the " two " and Gadara for
Gerasa. In view of the brevity of Mt. as compared with Mk. in
this section and the following, and to a less extent in the preceding
one, it seems not improbable that when the editor came to Mk i 45
and was proposing to pass on to Mk 4 35 -5 20 , he did not unroll Mk. s
Gospel to these verses, but summarised them from memory, per
haps purposely shortening them. If that was the course adopted,
Svo may be a slip of the memory ; but it should be borne in mind
that, having omitted a previous history of a demoniac, he may
purposely have duplicated here by way of compensation. Cf. 2o 30 ,
where he has two blind men and Mk. has one, with the fact that
he had previously omitted a history of a blind man, Mk 8 22 26 .
The change of Gadara for Gerasa is probably intentional. The
best known Gerasa lay 30 miles to the south-east of the lake.
Mk. s Gerasa is therefore a geographical crux, and has been
corrected into Gadara by A C II 2 &lt;E&gt; S 3 , and into Gergesa by
N ca LU AS 1 , in that Gospel. Mt. seems to have felt the diffi
culty, and to have substituted Gadara. This city lay 6 miles south
east of the lake, and the miracle might be supposed to have taken
place within its district (^wpa). He does not say, as does Mk., that
the demoniacs met Christ immediately on His landing, but seems
to imply that Christ had come into the district of Gadara when
the meeting took place. The herd of swine by the lake was " far
from them," v. 3 , when the demons entered into them. That is to
say, Christ had left the lake "far" behind Him.

Scu^ioi io//,ej/oi] Mk. has a.v6pu&gt;iro&lt;s fv TrvevfJiaTi aKaOdprw } cf.
the change in 9 20 Ot al/Aoppoova-a for ovcra Iv pva-ei at/xaros.

M 29. And, behold, they cried out, saying. What have we to do with
Thee, Thou Son of God? art Thou come here before the time to

VIII. 29-32.] MINISTRY IN GALILEE 8$

torment us ?] Mk. has : " And seeing Jesus from afar, he ran
and worshipped Him. And cried with a loud voice, and saith,
What have I to do with Thee, Jesus, Son of the Most High God ?
I adjure Thee by God, do not torment me."

For /ecu iSov, see Introduction, p. Ixxxv.

we TOV Oeov] We may suppose that the fame of Christ s miracles
had preceded Him, cf. 4 24 . The demoniacs, seeing Him approach
ing, guessed Him to be the great healer. They address Him as
" Son of God," meaning no more than one who was endowed with
divine power, or possibly using it as equivalent to Messiah. Cf.
Dalm. Words, 27 4 ff. /fooWo-ai] The word carries us into the
atmosphere of the then current belief about demons, their activity
and their destiny. See the art. " Demon " in DB. It was be
lieved that evil demons could enter into human beings and
dominate their personality. They could also be expelled by
magic. Josephus speaks of one Eleazar whom he had seen curing
demoniacs by holding a magical ring to the nose of the patient.
He then drew the demon out through his nostrils (Ant. viii. 46, 47).
The demons have power to afflict mankind until the day of judg
ment, when they will be punished, Enoch 15-16. Cf. Weber, Jiid.
Theol. 254 ff. ; Bousset, Rel. Jud. 331 ff. The demons who have
taken possession of the two men here spoken of see coming one
whose fame as an exorcist had preceded His arrival. They beg
Him not to anticipate for them the destined torments of hell by
casting them out homeless into the wilderness. Mt. here omits
Mk vv. 8 - 10 , which are not necessary to the story, and contain a
question : " What is thy name ? " ascribed to Christ. Cf. the
omission of such questions from the parallels to Mk 5 30 6 38 S 19 20 - 23
9 i2. 16. 21.33 I0 3 I4 i4. anc j see Introduction, p. xxxii.

30. And there was far from them a herd of many swine feeding. ] M
Mk. has : " And there was there at the mountain a great herd of
swine feeding." For /m/cpav air CLVTUV, see note on v. 28 , and cf. Mk v. 6 .

31. And the demons were beseeching Him, saying, If Thou cast M
us out, send us into the herd of swine. ] Mk. has : " And they were
beseeching Him (Trapc/caXow, A D al latt Syrr), saying, Send us
into the swine, that we may enter into them." ot Se] For Mk. s
Kat, cf. Introduction, p. xx. The editor omits Mk. s tautologous
iva ets avTous eure A&o/xev ; cf. Introduction, p. xxiv.

32. And He said to them, Go. And they went out, and went away M
into the swine : and, behold, all the herd ran down the declivity into
the sea, and perished in the waters.} Mk. has : " And He suffered
them. And the unclean spirits went out, and entered into the
swine. And the herd ran down the declivity into the sea, and
were choked in the sea." 01 Se eeA0oi/Ts] For Mk. s KCU
ef\66vTa, cf. Introduction, p. xx. *tu ISov] see on 2 1 . For the
omission of Mk. s u&gt;s SicrxtAioi, cf. Introduction, p. xviii. ev TOI?

Mt. avoids the repeated Od\aa-cra of Mk. See note on 8 16 .

86 THE GOSPEL ACCORDING TO S. MATTHEW [VHI. 33-IX. 2.

M 33. And the herdsmen fled, and went away into the city, and
reported all things, and the (affairs] of the demoniacs^ Mk. has :
"And the herdsmen fled, and reported into the city and into
the country." ot 8e] For Mk. s /cat as usual, see Introduction,
p. xx. eis ryv 7roA.iv] Mk. adds KCU ets TOVS dypovs. Mk. uses
d-ypo s here and in 6 36 - 56 in the sense of " farm " or " hamlet." Mt.
avoids it in this sense.

M 34. And, behold, all the city went out to meet Jesus. And when
they saw Him, they besought (Him) that He would depart from their
frontiers^ With these words Mt. abbreviates Mk vv. 14c - 17 . ?rape-
KaAea-av] For Mk. s T/pavTo TrapaKaAeu/, cf. Introduction, p. xxi.

eis vTravrrja-Lv TCO Irjcrov] For the construction, see Moulton,
p. 14, n. 3.

Mk. has here three verses which Mt. omits.

28. Tadapr)i&gt;u&gt;r] So B al S 1 ; Fepaff-rjvuv, latt ; Tepyetrtjvuv, K c al -,
, N*.

28-34. Mt. and Lk. have a few points of agreement against
Mk. in the following :

8aijJiovL^6fJivoij Mt 28 = Saifjiovia, Lk 27 .

Sai/xoves, Mt 80 ; cf. Sat/xoi/ia, Lk 83 .

8, Mt 32 , Lk 83 , for KCU , Mk 13 .

8e, Mt 33 , Lk 34 , for KCU , Mk 14 .

c#}A0v, Mt 34= e#}X0ov, Lk 85 , for ^A0ov, Mk 14 .

IX. 1-8. The healing of a paralytic, from Mk 2 1 12 .

1. And He embarked into a boat, and crossed over, and came to
M His own city. ] Mk 5 21a has : "And when Jesus had crossed over
in the boat again to the other side." The editor now wishes to
return to Mk 2 1 , which begins : " And He entered again into
Capharnaum after some days, and it was reported that He is at
home. And there were gathered together many, so that there
was no longer room for them ; no, not even about the door (R.V.) :
and He was speaking to them the Word." The editor omits, as
usual, the thronging of the multitude, cf. Introduction, p. xviii,
and substitutes for ets Ka^apvaov/A the words ets r^v iSi av TroAtv.
He has already (4 13 ) made it clear that Christ s headquarters were
at Capharnaum. For the omission of Mk. s eV ot/co&gt;, see on i5 15 .
He now inserts Mk 2 8 12 , and thus completes his second series
of miracles over forces natural (8 23 - 27 ), supernatural (S 28 34 ), and
spiritual (forgiveness of sin, 9 1 8 ). He then adds Mk 2 13-22 simply
because it is closely connected in Mk. with the preceding section,
and in spite of the fact that it interrupts his series of illustrations
of Christ s healings.

M 2. And, behold, they were bringing to Him a paralytic lying on
a bed. And Jesus, seeing their faith, said to the paralytic, Be of
good courage ; Son, thy sins are forgiven thee.~] Mk. has : " And
they come, bringing to him a paralytic borne of four. And not

IX. 2-6.] MINISTRY IN GALILEE 87

being able to bring him to Him on account of the crowd, they
unroofed the house where He was. And digging a hole, they^let
down the pallet upon which the paralytic lay. And Jesus, seeing
their faith, saith to the paralytic, Son, thy sins are forgiven thee."
/ecu tSov] See on 2 1 . irpocrtytpov] See on 8 16 ; and for the past
tense for Mk. s historic present, cf. Introduction, p. xx. ri
K\Lvr}&lt;; (3ej3X-rjfjivov] In these words the editor summarises
Mk sb-4 , thus avoiding the emphasis on the multitude; cf.
Introduction, p. xviii. For p^BXrj^evov, cf. 8 6 . Here, as in 8 15 ,
it takes the place of Mk. s /care /ceiTo. For K\wy, Mk. has the
vernacular and dialectic Kpd(3(3aro&lt;s. Odpa-ei] inserted by the
editor, as in 9 22 . TTUTTIV] as in 8 10 , the quality of assurance,
trust, confidence in the power of Christ to heal the patient.

trov at d/xaprt at] See on V. 5 .

3. And, behold, certain of the scribes said within themselves, This M
man blasphemes^ Mk. has : " And there were certain of the
scribes there sitting, and reasoning in their hearts. Why doth
this man so speak? He blasphemes." /cat t Sov] See on i 20 .

ev eaurots] for Mk. s ev rats fcapSuus avraii/ refers to inward
reasoning, not to outward expression. Mk. adds : " Who can
forgive sins save one, God ? "

4. And Jesus, knowing their thoughts, said, Why do you think M
evil things in your hearts ?] Mk. has : " And straightway Jesus,
perceiving in His Spirit that they so reason within themselves, saith

to them, Why do you reason these things in your hearts?" Mt.
omits Mk. s TO) Trvev/xan avrov. Cf. the similar omission from
Mk 8 12 ; and see Introduction, p. xxxi.

5. For which is easier?- to say, Thy sins are forgiven ; or to say,
Arise, and walkT\ Mk. has: "Which is easier, to say to the
paralytic, Thy sins are forgiven, or to say, Arise, and take up thy
bed and walk ? " Mt. omits TO) 7rapaAvTt/3 after the first eiTrctv,
and /cat apov rov Kpa.j3a.rr6v &lt;rov after fyeipov. CUKOTTOS is a late
and uncommon word. It occurs in Ecclus 22 15 , i Mac 3 18 ;
evKOTTia, 2 Mac 2 25 . crou at a/napriai] This order occurs in
Mk 2 5 - 9 u 47 , and parallels in Mt, also in Mk 6 52 y 19 io 37 i 4 3
i5 19 , Mt 2 2 5 16 6 4 7 24 - 26 9 2 9 6 i 2 13 - 50 iy 18 etc.

6. But that you may know that the Son of Man upon earth M
hath authority to forgive sins, then He saith to the paralytic,
Arise, take up thy bed, and go to thy house. ] Mk. has : "But that
ye may know that the Son of Man hath authority upon earth to
forgive sins, He saith to the paralytic, Take up thy pallet, and go
to thy house." For the parenthetical clause breaking the construc-

1 Which is easier. The reply expected is that it is easier to say Thy sins are
forgiven, because such a claim could be neither proved nor disproved. On the
other hand, to say Arise and walk would be to court ridicule when failure
followed. Hence in v. 6 Christ supports His right to make the apparently
easier statement, by demonstrating His power to make the seemingly harder.

88 THE GOSPEL ACCORDING TO S. MATTHEW [IX. 6-a

tion as suggesting dependence of one Gospel upon another, cf.
Hor. Syn. p. 42, and Mk i 16 = Mt 4 1S , Mk 5 28 = Mt 9 21 , Mk i4 2
= Mt 26 5 , Mk i5 10 = Mt 27 18 . The construction of tin. T??S 7*75 is
ambiguous. In Mk. it occurs as here before, d&lt;uVai d/m/mas
(so N C D al latt S 3 , but B 3&gt; place it afterward). The ambiguity
is therefore due to Mk. The somewhat emphatic position of CTTI
rrj&lt;s yr/s seems intended to give implicit expression to the under
lying contrast in heaven. In heaven, God alone can forgive sins,
but on earth the Son of Man has authority (delegated to Him by
God) to do so. For " Son of Man," see Introduction, p. Ixxi. It
is, of course, possible that in the Aramaic phrase originally used here
by Christ, " Son of Man " meant (in this passage, not necessarily
elsewhere) "man" "That you may know that men share with
God His divine prerogative of forgiving sins." But if Mk. had
thus mistranslated the original Aramaic 1 by 6 mos rov avOpu-n-ov
instead of oi dV0pa&gt;7roi, it is hardly possible that Mt. would not
have corrected him. He therefore probably understood the
phrase in Mk v. 10 as referring to Christ. The Son of Man has
received from God the power of exercising a function otherwise
restricted to God alone. Cf. Dalm. Words, 261.

K\LVT] for Mk. s KpdftaTTos, as in v. 2 . For rore in Mt., see on
2 7 . a-ov rr/v K\ivr)v] See on V. 6 .

M 7. And he arose, and went away to his house.] Mk. has : "And
he arose, and straightway took up the pallet, and went out before all."
Mt. omits the taking of the bed, as in v. 5 . Mk. has it three times.

M 8. And the multitudes, seeing (it], feared and glorified God, who
had given such power to menJ\ Mk. has : " So that all were amazed,
and glorified God, saying that we never saw anything like it." Mt.
makes it clear that the Trai/ra? of Mk. means the multitude.
e &lt;o/3r/#77o-av] Mk. has the strong word ^lo-Tao-Oai. Mt. once (i2 23 )
uses this in reference to the effect produced by the healing of a
blind and dumb demoniac, where its use is probably due to Mk
3 21 . He twice omits verses of Mk. which have it (Mk 5 42 6 51 ).
Here he substitutes "fear" as being more appropriate to the
forgiveness of sin than "astonishment." But Mk., no doubt, has
chiefly in mind the effect produced by the miracle of healing,
rather than by the exercise of forgiveness.

rots dvfyxoTrois] Christ, the " Son of Man," was also man. If
He had the power to forgive sins, then this power can be said to
have been given to mankind as represented by Him. It is,
therefore, pedantic to see in rots dj/0pw7rois a proof that the editor
regarded 6 vtos TOV avBpioirov as equivalent to " mankind."

1-8. There are several small points of agreement between Mt,
and Lk. against Mk. Both have a different introductory verse to

1 For Mk as resting on an Aramaic basis, see Expository Times, xiii. 328 ff.,
and, more recently, Wellhausen s Commentary.

IX. 8-10.] MINISTRY IN GALILEE 89

that given by Mk. Mt 9 1 is due to his alteration of Mk. s order,
and his omission of Mk 2 2 is in harmony with his omissions else
where, e.g. of Mk i 33 - 46 2 13 3 9 - 20 32 . He does not, like Mk.,
emphasise the pressure of the multitudes. But there seems no
reason why Lk. should omit Mk. s reference to Capharnaum and
introduce the incident in such ambiguous terms. Both have /ecu
loov and K\LVT) or /cAiviSiov, Lk 5 19 - 24 for /cpa/fori-os. Both omit r&lt;5
7rapaA.vrt.Ka) and KCU apov rov Kpaftarrov o~ov from Mk 9 . Both insert
airrjXOev eis rov OLKOV avrov in Mk 12 . Both have an expression of
" fear " in the parallels to Mk 12 . Lk. also has several details
peculiar to himself.

Many commentators, therefore, think it necessary to suppose
that Mt. and Lk. had before them a second documentary source
which would account for these agreements, and in particular for
Lk 17a . But it is questionable whether the facts are sufficient to
warrant the conclusion. /cAi n;, e.g., and the omissions from Mk 9
may well be independent alterations. d.Try\6ev tis rov OLKOV avrov
may be due to independent inference from Mk n virayc. ets rov
OIKOV o-ov, whilst the insertion of " fear " at the end, and all these
agreements, may be due to reminiscence of Mt. by Lk. It seems
better to leave them unexplained than to build upon them the
theory of a second source, which, whilst it affords an explanation of
these details, introduces other difficulties.

9. The calling of Matthew from Mk 2 13 - 14 .

9. And Jesus passing thence, saw a man sitting at the place o/JIL
toll, called Matthew, and saith to him, Follow Me. And he arose,
and followed HimJ\ Mk. has here : " And He went out again by
the sea. And all the multitude was coming to Him, and He taught
them." Capharnaum lay on the lake side, and the customs house
was probably on the outskirts of the town. But Mt. in this section

is not concerned with the teaching of the multitude, and omits.
Mk. continues : "And passing by He saw Levi, the son of Alphaeus,
sitting at the place of toll ; and He saith to him, Follow Me ; and
he arose, and followed Him." Mt. inserts eKi0ev. See on 4 21 .
In substituting " Matthew " for " Levi, son of Alphseus," he pre
sumably follows tradition, which identified the Apostle Matthew,
cf. io 3 , with Levi the toll-gatherer. Ma00aios represents the Hebrew
Tl)D shortened from rwno or iTnno. A similar name KHD occurs
in a Palmyrene Inscription. Cf. Dalm. Gram. p. 178; Encycl.
Bib. art. " Matthew." The customs at Capharnaum were levied
for Herod Antipas; cf. Schiirer, i. ii. 67 f. For avdo-ra&lt;s as an
Aramaic or Hebrew idiom, cf. Dalm. Words, 23 f., 36.

10. And it came to pass, as He was sitting in the house, that, M
behold, many toll-gatherers and outcasts came and sat with Jesus and
His disctples.~\ Mk. has : " And it cometh to pass that he sat in
his house, and many toll-gatherers and outcasts sat," etc. Mt.

9O THE GOSPEL ACCORDING TO S. MATTHEW [IX. 10-13.

avoids as usual the historic present ywcrcu. In Mk. the avrov is
ambiguous. It might refer to Jesus, but more probably signifies
Levi. However, the connection, "he arose, and followed Him.
And it cometh to pass that he sat in his house," is a harsh one.
Mt. seems to have understood the house to be that of Jesus, and
attempts to make this clear by altering the construction into the
Septuagintal Hebraic : " And it came to pass as He ( = Jesus) was
sitting in the house ( = at home) and ( = that)," etc. For /ecu
lyevTo /cat, cf. Blass, p. 262. It seems improbable that Mt, who
in 4 13 has spoken of Christ as settling at Capharnaum, and in 9 1
has referred to it as " His own city," can mean by the simple ev rf {
oi/a a any other than Christ s own house. By d/Aa/arwXot are no
doubt meant people who were regarded with suspicion by the
orthodox Jews because their lives were immoral, or because, like
the toll-gatherers, they practised a trade which was looked upon
with disfavour. At the end Mk. has " for they were many, and
they followed Him." Mt. omits this as tautologous.

M 11. And the Pharisees seeing it, said to His disciples, Why
does your Teacher eat with toll-gatherers and sinners ?] Mk. has :
" And the scribes of the Pharisees seeing that He eats with toll-
gatherers and sinners, said to His disciples, (Why is it) that He
eats with toll-gatherers and sinners ? " Mt. avoids the iteration of
the phrase eo~$iei /ACTO. run/ ct^aprwXaiv /cat reAcovaiv } cf. Introduction,
p. xxiv. Sia TI seems to be a grammatical correction of Mk. s on
= "why." Cf. Mk 9 11 , Mt. TI ; g 28 , Mt. Sta TI. We need not suppose
that the Pharisees (Mk. the scribes of the Pharisees) were guests
at the meal. They were acquainted with the fact that Christ had
sat at table with outcasts, and took an early opportunity of remon
strating with the disciples.

M 12. And He hearing, said, The strong have no need of a physician,
but they who are in evil plight.} Mk. has: "And Jesus hearing,
saith to them that," etc. cm] recitative, is characteristic of Mk.
Mt. generally omits ; cf. Introduction, p. xix f.

L 13. But go and learn what is (i.e. what the meaning is of the
words), Mercy I desire, and not sacrifice."

These words are not found in Mk. The quotation with a
different introduction is also inserted by Mt. (i2 7 ) after Mk 2 26 .
It is, therefore, probable that the words represent a traditional
detached utterance of Christ inserted twice by the editor in what
seemed to be suitable connections. Here they emphasise the
different attitude of Christ and of the Pharisees to religion. They
laid stress on obedience to the law and to its sacrifices. He
emphasises the moral aspect of the Old Testament revelation.
The quotation comes from Hos 6 6 , and is in the words of the
Hebrew and LXX (A Q) ; for KCU ov B has ^.

M 13. For I came not to call the righteous, but sinners} Mk. has :

ES. 13-15.] MINISTRY IN GALILEE 91

"I came not to call the righteous, but sinners." rjXQov] cf. on
5 17 , has behind it the conception of the divine mission. ov yap
rj\6ov /coAetrai St/cat ovs dAA. d/xaprwXovs] Had Christ, then, no
message for the SIKCUOVS? Not as such. The word implies
righteousness obtained by obedience to the law. Only when the
Stjcaiot, as in the case of S. Paul, realised their essential un
righteousness, and ceased to strive after righteousness as a condi
tion to be produced along the lines of orthodox Jewish teaching,
could they need or appreciate Christ s call to repentance ; cf. Gal

2 17 (tvpeOrjfjifv /cat avrol d/xaproaXoi ).

10-13. Mt. and Lk. agree against Mk. in the following :
oi &lt;apio-atoi, Mt u , Lk 30 .
Stir/; Mk 11 , Lk3&lt;&gt; ; 5, Mk"
cW, Mt 12 , Lk M; Afya, Mk "

13. a/xaprwXoiJs] Add, els fierdvoiaaf, C E al S 1 c g 1 a . Omit, X B D al.

The words have probably been added by Lk 5 32 to Mk. in order to explain
why the dlicaioi were not called. From Lk. they have crept into the
authorities for Mt. and Mk., partly in order to assimilate the Gospels to
each other, partly because the same motive that influenced Lk. probably
still affected the later translators and copyists.

14. Then come to Him the disciples of John, saying, Why do we M
and the Pharisees fast often, but Thy disciples do not fast f] Mk.
has : " And the disciples of John, and the Pharisees were fasting
(i.e. were performing one of the stated fasts), and they come and
say to Him, Why do the disciples of John and the disciples of the
Pharisees fast, but Thy disciples do not fast ? " The iteration of
words and phrases here is characteristic of Mk. Mt. avoids by
omitting clause a, inserting ot /Wfyrat IwdVou as the subject of
Trpoo-epxovTai, and substituting ty/ms for these words in the next
clause, with ot &lt;I&gt;apio-atot for ot fjui&Tjral ran/ &lt;I?ap. He substitutes for
Mk. s tpxovrai his favourite compound (see on 4 3 ), but, against his
custom, retains the historic present. For fasting among the Jews,
see Schiirer, n. ii. iiSff. ; Bousset, Rel. Jud. 157 f.

15. And Jesus said to them, Can the sons of the bride-chamber M
mourn so long as the bridegroom is with them ? But the days will
come when the bridegroom shall be taken from them, and then shall
they fast]. wot TOT) /t&lt;aJvos] Hebrew nan ^3, Aramaic NJ3i ^3.
The guests at a wedding, in particular, the friends of the bride
groom. 7rey$etv] Mk. has i/^o-revetv. irfvBtiv is probably due to a
desire to avoid iteration of the same word. e&lt; ocrov] for Mk. s

ei/ &lt;S, to compensate for the omission of oo-ov ^povov in the next
clause of Mt. The oo-oj/ is necessary to suggest that amongst the
Jews the wedding festivities might last for some days. p.tr cdmov
eVrti/ 6 w/jL&lt;f&gt;io&lt;i\ We should expect some such phrase as " whilst
the festivities last." Christ singles out the bridegroom as essential
to His application of the analogy ; His disciples cannot fast in His

92 THE GOSPEL ACCORDING TO S. MATTHEW [IX. 15, 16

company any more than the guests and friends of a bridegroom
during the wedding festivities. Mt. omits here Mk. s tautologous
" so long as they have the bridegroom with them they cannot fast."
Cf. Introduction, p. xxiv. eAevVorrai 3e ^/xepcu, /c.T.A..] After His
departure from them they will fast. The words need not be under
stood as a prophecy, nor as a command, but may be a way of
saying " they cannot fast now, but there will be time and cause for
such expressions of mourning then." vr/o-revVovo-iv] Mk. adds
the tautologous lv tKCLvy r-fi ^/xepcu For Mt. s omission, cf. Intro
duction, p. xxiv.

14. TroXXd] Om. K* B. K bveia* ^urd, S 1 " eagerly," as in Lie. The

omission in N B may be due to desire for absolute antithesis between fasting and
not fasting, and to assimilation to Mk. Mt. either found the word, which is
very characteristic of Mk., in his copy of that Gospel, or added it to weaken the
impression that Christ condemned fasting absolutely.

16. But no one places a patch from an undressed piece of cloth
upon an old coat, for such a patch drags away from the coat, and a
worse rent is made\ Mt. inserts Se, thus connecting what follows
with the foregoing incident, and substitutes cVt/SaAAei for Mk. s
otherwise unknown eTrtpaTrrei. paxes] = rags. Artemidorus, 27,
uses it of strips of cloth wrapped round a mummy. In. Ox. Pap.

I. Cxvii. 14, paxr) Su o = tWO Strips Of cloth. dyva^ov] A word

ayvaTTTo? = undressed, uncarded (so new?), occurs in Plut 169 C,
691 D. In the second clause Mk. has ei 8c /AT) cupa TO TrA^poo/xa
COT avrov TO /caii/ov TOV TraAcuov. The sentence is obscurely worded,
and has caused difficulty to the copyists (see Swete s notes).
irAr/poyia. is apparently synonymous with cTn/SAif/ua, and both words
mean the patch sewn on an old garment to mend it. Wellhausen
regards TrAiypw/za as an Aramaism. He cites examples of the
Syriac ]^^&gt; = to mend, and ] i \V) = a cobbler. eTrijSX^a will de
note the patch as that which is let in or on to the coat ; TrA^pw/ta
emphasises its function as that which fills up and completes it.
We need not ask whether TrA^poo/xa has a passive or active sense.
It is used as a rough equivalent of an Aramaic noun or participle
derived from a verb of which the primary meaning is " to fill "
(see Armitage Robinson, Ephesians, p. 256). Mk. s clause ap
parently means: "If he does (sew a patch of undressed cloth on an
old coat), the patch drags away from it (by its weight, and because
it shrinks), (I mean) the new (patch drags away) from the old
(coat)." Mt, like the copyists in ML, attempts to relieve the
awkwardness of the words, " For (in such a case) its (his ?) patch
drags away from the coat," and omits the rather obscurely expressed
explanation, TO *caiv6v TOV TraAaiov. The connection of this verse
with the preceding is obscure. Mk. has no connecting particle.
He may be compiling detached sayings round a convenient
incident. The strife about fasting suggests the contrast between

IX. 18, 17.] MINISTRY IN GALILEE 93

new and old, between the old systems of the Pharisees and of
John and the new system of Christ. But Mt, who connects by
Se, understood v. 16 as the continuation of the foregoing. Christ
had justified the abstention of His disciples from fasting in v. 15 .
He now explains why He did not graft His teaching on to the old
and outworn Pharisaic system of religion ; why, in other words, He
did not reinforce the whole system of religious observances as
taught by the orthodox Jews. He does not emphasise the effect
which would be produced on His own teaching. That is suggested
by the next verse. Here He lays stress on the disastrous effects
which His teaching would produce on Judaism. As the new patch
makes a worse rent in an outworn coat, so His teaching would
weaken rather than heal weak points in the religious system of
Judaism. A system to which fasting and the like was essential,
was outworn. That is why He introduced a conception of religion
in which fasting was perhaps an expedient, but not a vitally
essential element.

17. Nor do they put new wine into old skins. Otherwise the M
skins are burst, and the wine is poured out, and the skins are
destroyed. But they put new wine into fresh skins, and both are
preserved.] ouSe /3aAAou&lt;riv] for Mk. s KCU ovSets ySaAAei. ptjyvvvTai
01 O.O-KOL] Mk. has p^i 6 oti/os TOV? do-Kovs. KOL 6 ou/os e/c^etTat /cat
ot dovcoi aTroAAwrai] Mk. has KCU o o7i/os aTroXXvrai KOLL ot dcr/coi. We
should expect Mt. to omit the second and redundant 6 oTvos. But
he retains it, and furnishes it with an appropriate verb. /3dAAova-u/]
Mk., in his abrupt manner, has no verb. Mt. inserts to make the
Greek smooth, and adds KOI d/i^orepot owrqpowrai to describe the
effect of this better course of action.

The verse carries on the thought of the preceding, but from a
new point of view. To graft Christianity on to Judaism would not
only increase the rents in the latter, and ultimately destroy its
forms and ordinances ; it would also be disastrous for Christianity
itself, which, confined in the forms of Judaism, would burst them
asunder and be dissipated like wine poured on the ground. Forms
such as fasting could not hold the wine of the new Christian spirit.
The last clause, "and both are preserved," can only give expression
to the thought that if Christianity be allowed to develop in
dependently of Jewish modes, both Christianity and Judaism are
preserved. But the thought of the preservation and continuance
of Jewish modes of religion is foreign to the context. The clause
is doubtless due to the editor, who is thinking rather of completing
the literary parallelism than of the meaning underlying the words
which he records.

16-17. Mt. and Lk. agree against Mk. in the following :

&ri/?&lt;{A\e t , Mt 16 , Lk 86 ; eVipcfe, Mk 21 .

ei 8e /xvfre, Mt 17 , Lk 87 j cZ & rf, Mk 22 .

94 THE GOSPEL ACCORDING TO S. MATTHEW [IX. 17, 18.

rai, Mt 17 ; cKxvOTJa-crai, Lk 37 . Mk. has no correspond
ing verb.

/SaAAovo-cv, Mt 17 ; /JArjTe ov, Lk M .

(3) Three miracles of restoration, 9 18 34 .

18. The editor now, as before (see on 8 18 ), postpones
Mk 2 23 -4 34 . He has already inserted 4 35 ~5 20 . This brings him
therefore to Mk 5 21 " 43 , which contains two miracles, one set within
the other. The editor probably counted this as one incident rather
than as two miracles. He then adds two miracles from other
sources, and thus completes a third series of three miracles illus
trating Christ s power to restore life, sight, and speech. Sir John
Hawkins Horcz Synoptica, p. 134, reckons ten miracles in S 1 -^ 34 ,
and quotes Pirke A doth 5 5 and 8 "Ten miracles were wrought
for our fathers in Egypt and ten by the sea. . . . Ten miracles
were wrought in the sanctuary." But ten is not by any means a
number exclusively used of miracles or wonders in Jewish literature ;
cf. Ab 5 1 ten utterances at creation; 5 2 ten generations from
Adam to Noah ; 5 3 ten generations from Noah to Abraham ; 5 4
ten temptations of Abraham ; 5 6 ten temptations of God ; 5 8 ten
things created on the eve of the Sabbath ; ten days of repentance,
B. Rosh ha Sh i8 a ; ten things through which the world was
created, B. Chagiga 1 2* ; ten praise Psalms of David, B. Rosh ha
Sh 32*; ten words at creation, ib. ; ten things incompatible with
study, B. Horayoth i3 b ; ten times Israel is called a bride,
Midrash Shir, p. 123 (Wiinsche) ; ten journeys of Shechinah,
Midr. Echah. p. 32 (Wiinsche); ten famines, Midr. Ruth, p. 12
(Wiinsche) ; ten expressions of joy, Midr. Shir, p. 28 (Wiinsche) ;
ten terms for prophecy, ib. p. 84. Moreover, other numbers are
used of wonders or miracles ; cf. six wonders done by Phinehas,
B. Sanh. 82% and six miracles at the fiery furnace, ib. 92 b . In both
these cases the same word D^Di is used as in Ab 5 5 - 8 . It is true that
as a matter of fact there are ten miracles in S 1 -^ 34 , but Q 18 - 26 con
tains a miracle within another, and may be counted as one. And
the fact that there are two previous series of three miracles, suggests
that the editor reckoned this last series as three, not four. For
the frequent use of three in this Gospel, see Introduction, p. Ixiv.
M 18. Whilst He was saying these things, behold, a ruler came and
was worshipping Him, saying that my daughter is just dead; but come,
lay Thy hand upon her, and she shall liveJ] Mk. has, " And there
cometh one of the rulers of the synagogue, by name Jairus ; and
seeing Him, he falls down at His feet and beseeches Him much,
saying that my daughter is very ill, (I pray Thee) that Thou wilt
come and lay hands on her, that she may be saved and may live."
ravra avrov AaA.ovvros avrots] inserted by the editor to form a
connecting link ; cf. Mk 5 s5 . This section is much longer in Mk.
than in Mt. In part, this is due to the difference of situation in

IX. 18-20.] MINISTRY IN GALILEE 95

the two Gospels. In Mk. Jairus comes to Christ when He is by
the lake side, and surrounded by a multitude (5 21 ). But when Mt.
transfers the incident to 9 18 , Christ is in a house discoursing to the
disciples of John. Consequently he has to omit Mk vv. 30 33 ,
which could not have taken place in a house. The shortening
may also be due to the method adopted by the compiler, who,
instead of unrolling his copy of Mk. from 2 22 -5 20 , may have
summarised 5 20 * 43 from memory, purposely shortening (see on 8 28 ).
It is certainly noticeable that the sections in which Mt. is con
siderably shorter than Mk., viz. Mk 4 35 - 41 5 1 20 - 2 1 " 43 , are just those
to obtain which the editor must be supposed to have unrolled his
copy of Mk. if he wished to see them before him. iSov] See on
i 20 . apxeov ets] Mk. has ets TOJV dpxio-waycoywv. For these titles,
see Schiirer, n. ii. 63 ff. For els = ?, see on 8 19 . Mt. as usual
substitutes his favourite compound for Mk. s simple ep^rai, and
avoids the historic present. Mt. omits Mk. s oi/d/xan laeipos.
Trpocre/cwet avr&lt;S Ac yan/ cm] these words summarise Mk. s KCU i8o&gt;v

aVTOV TTLTTTfi 7T/3O5 TOVS TToSttS O.VTOV KOI Tra.paKO.Xel O.VTOV TToAAo, A.y&lt;OV

OTI. Mt. substitutes his favourite word, Trpocr/cvi/civ (see on 2 2 ),
avoids as usual Mk. s present tenses, and omits the clause of
entreaty as in 8 2 = Mk i 40 . ^ Qvyaryp] Mk. has TO
Mk. is fond of diminutives ; Mt. avoids them. aprt. cr
Mk. has rxaTcos ?;(, ar &gt;d records later on that a message came
that the girl was dead. Mt. summarises. dXXa] Mk. has the
pregnant Iva. " I pray thee that." /cat ^crerat] Mk. has Ivo. o-wOy
/ecu 77077. For Mt. s omission of one of two synonymous clauses,
see Introduction, p. xxiv.

19. And Jesus arose, and was following him, and His disciples.} M
Mk. has " And He went with him ; and a great multitude was fol
lowing Him, and they were thronging Him." Mt. elsewhere omits
the references to the pressure of the multitude. Cf. Introduction,

p. xviii.

20. And, behold, a woman, with an issue of blood for twelve M
years, came behind, and touched the tassel of His doak.~] Mk. has :

" And a woman, being with an issue of blood for twelve years,
and having suffered much from many physicians, and having spent
all her substance, and being not at all benefited, but rather having
become worse, having heard about Jesus, came in the crowd behind
and touched His cloak." /cat i8ov] See on 2 1 . al^oppoova-a] for
Mk. s awkward ovo-a ev pvVei ai/xaros, cf. on 8 28 . Mk. has a long
and awkward string of participles, which Mt. omits. 7rpoo-eA0oCcra]
the editor substitutes his favourite word for Mk. s eX^ovo-a. See
on 4 3 . oTTicr^ev] Mt. omits ev TO) o^Aw, see above, on v. 19 . TOU
/cpacTTreSov] the editor adds to assimilate to i4 36 , where Mk. has
it. /cpao-TreSa] are the tassels attached to the corner of a garment,
in accordance with Nu i5 38 , Dt 22 12 . See DB, art. "Fringes."

96 THE GOSPEL ACCORDING TO S. MATTHEW [IX. 21-27.

M 21. For she said to herself, If only I shall touch His cloak, 1
shall be saved.] Mk. has : " For she said that, If I shall touch but
His garments, I shall be saved." For Mt. s omission of on, cf.
Introduction, p. xix. /*oW] Mk. has KOV; for a similar change,
cf. Mk6 56 = Mt i4 36 .

M 22. And Jesus turned and saw her, and said, Be of good courage,
daughter, thy faith hath saved thee.} In these words the editor
summarises Mk vv. 30 34 . 0a&gt;&lt;r] is inserted by Mt as in 9*. For
his insertion of KOI eVwflr/ ^ yyvrj diro TTJS wpas CKCM/I??, cf. 8 13 I5 28
1 7 18 and Introduction, p. xxxii. ^ THO-*; o-ov] Tmrris here, as in
8 10 9 2 = assurance, trust in the power of Christ to heal.

M 23. And Jesus came into the house of the ruler, and saw the flute
players and the multitude making a noise, and said.} Mk. has :
" And they come into the house of the ruler of the synagogue, and
He seeth the noise, and those who wept and bewailed much. And
He entered in, and saith to them." eX^wv] the editor avoids,
as usual, Mk. s historic present; cf. Introduction, p. xx. TOVS
avX^ras] a touch of Jewish knowledge for Mk. s vaguer KAcuovras
KOL dAaXa^oi/ras. Cf. B. Chethuboth 46 b , "Even the poorest in
Israel will provide two flutes and a wailer." TOV oxA.ov] Mt. here
retains Mk. s sing. ; see Introduction, p. Ixxxvi.

M 24. Depart, for the girl is not dead, but is sleeping; and they
laughed Him to scorn.} Mk. has : " Why do you make a noise, and
weep ? The child is not dead, but is sleeping."

M 25. And when the multitude was put out, He entered in, and
took her hand, and the girl arose.] The editor here summarises
Mk 40-43 &gt; _ igefiXjOr}, rryepOfj] Mk. has txpaXw, dj/eo-nj. For Mt. s
preference for passives, see Introduction, p. xxiii.
E 26. And the fame of this went out into all that land} This
clause is inserted by the editor. His next section ends with
similar words.

18-26. Mt. and Lk. agree against Mk. in the following :
iSov, Mt " Lk 41 .

Mt 18 = a/3x&lt;m/ TT)&lt;S (rvvayuyfjs, Lk 41 , for Mk. s cts ran/

, Mt 18 , Lk 42 , for Mk. s 0vy&lt;rpiov.
Sov, Mt 20 , Lk 44 .

-a, Mt 20 , Lk 44 , for Mk. s i\0ov&lt;ra.

ets rr)v oi/a av, Mt 23 , Lk 51 , for Mk. s tpxovrai eis TOV ot/cov.
ydp, Mt 24 , Lk 52 .

avr^5, Mt 25 , Lk 54 , for Mk. s TOV TrcuStW

27. Mt. here inserts two miracles which illustrate Christ s
power to quicken defective physical senses. The first of these,
that of the two blind men, is noticeable for two reasons (a) Mk
records two healings of a blind man, 8 22 26 io 46 - 52 . Mt. omits the
first of these, but both here and in the parallel to io 46 52 has two

IX. 27-34.] MINISTRY IN GALILEE 97

blind men. The case is similar to that of the demoniacs. Mk.
records two healings of a man eV 7n&gt;ev/xari d/ca0d&gt;ro&gt;, i 23 28 5 1 20 .
Mt. omits the first, but in the parallel to the second has Svo
Sai^oi/i6&gt;evoi. (b) It is striking that Mt., who in 8 4 omits
e&gt;/3pt/x77o-a,uei/os and the disobedience to Christ s express and
urgent command from Mk i 43 - 45 , should here (vv. 30 31 ) have
eVe/?pt/r&gt;7o-aro followed by just such an act of disobedience. It
looks as though the editor, both in his insertion of v. 26 , cf. v. 31 ,
and in his record of the fact that the blind men spread Christ s
fame, was preparing for the extension of Christ s work in the mis
sion of the Twelve, which forms the subject of the next chapter.

27. And as Jesus passed thence. , two blind men followed Him, cry- E
ing and saying. Have mercy on us, Thou Son of David. ] eKeiOcv] (see
on 4 ?1 ^) i.e. from the ruler s house. -rrapdyovri] cf. 2o 30 . /cpa^n/res
/cat Aeyoi/res] cf. Mk IO 47 . *E\irj&lt;Tov ^as vie Aa/2iS] cf. Mk IO 47

vie Aa/?t8 IT/O-OV fXerjaov /AC. For " Son of David " as a current
Messianic title, see Dalm. Words, pp. 319 f.

28. And when He came into the house, the blind men came to E
Him. And Jesus saith to them, Believe ye that I am able to do
this? They say to Him, Yes, Lord.] eis TT)V ot/aW] presumably
the house in which Christ lived at Capharnaum. -n-poa-^XOov]
Mt. s favourite word. See on 4 3 . Trio-revere] See on 8 10 . /cvpie]
See on 8 2 . &lt;?A0oVri Se ] D a b c g 1 h k have /cat e/D^erat.

29. Then He touched their eyes, saying, According to your faith E
be it to you.] ^aro] cf. 8 15 of the hand, 2o 34 of the eyes, Mk y 33
the tongue. Kara rrjv TrtVriv fytaij/] cf. Mk IO 52 17 irurris crov o-eVto/co
o-e. TUO-TIS] as in 8 10 9 2 - 22 .

30. And their eyes were opened; and Jesus urgently charged E
them, saying, See, let no one know it.] eVe/Spi/^Varo] The verb

is used of horses snorting (^Esch. Theb. 461), of men fretting or
being downcast (Luc. Nee. 20), or being angry (Dn n 30 LXX).
It occurs twice in Mk., i 43 i 4 5 , where Mt. both times omits it. In
Mt. it occurs only here. It is found twice in a different sense in
Jn 1133.3^ followed by r&lt;3 7n/ev&gt;m or eV eaur&lt;3. Here, as in
Mk i 43 , it presumably means "to command with "emphasis." 1

31. But they went out and spread abroad His fame in all that E
land.] Sta^/u^eiv occurs in Mk i 45 and again in Mt 28 15 .

32-34. And when they were going out, behold, they brought to E
h im a dumb man possessed with a demon. And when the "demon
had been cast out, the dumb man spake : and the multitudes marvelled,
saying, Never was it so seen in Israel. But the Pharisees said, By
the prince of the demons He casts out demons .] A similar story is
substituted by Mt i2 22 - 24 for Mk 3 n&gt;-M B ut no mention is there
made of the casting out of the demon, as in e /c/2A?70eVros

rov

1 See Abbott, Johannine Vocabulary, 1811, " Gk. usage seems to demand
come such rendering as roar. "

98 I HE GOSPEL ACCORDING TO S. MATTHEW [IX. 34-36.

o\u/Aoi/iov, Mt 9 8S . It is curious that Mt. should not have reversed
the order. 9 32 * 34 would suit the discourse (Mt i2 25 - 30 ) better than
does I2 22 24 . Another curious fact is that Lk n 14 - 15 also substitutes
for Mk 3 19 21 an incident which has greater similarity to Mt 982-34
than to Mt i2 22 " 24 . If, however, Mt 9 34 be omitted, see below,
this agreement is much lessened. It would seem that Mt.,
wishing to find a miracle to conclude his series, has fashioned a
short account of the healing of a dumb demoniac from phrases
which for the most part occur again in the Gospel, avruv Se
eepxo//.vwv is a mere connecting link. iSov and -n-poo-qveyKav avrw
are Mt. s favourite words. See on i 20 and 4 3 . For KW$OV
cf. Mk y 32 and 9 25 , both of which Mt. omits,
is the word used frequently of the expulsion of demons.
When he comes to Mk 3 19b - 21 the editor wishes to substitute a
more suitable introduction to the following discourse. He
therefore inserts i2 22 24 . Lk. omits Mk 31^-2^ an( j at a i ater p 0mt
in the narrative substitutes for the discourse which follows in Mk,
another similar one from a different source which Mt. has also
seen. As an introduction to it, Lk. inserts ii 14 16 , very possibly
by reminiscence of Mt 9 32 - 33 .

84. Om. S 1 D a k. It may be due to assimilation to i2 M =Mk 3 M .

C. (4) Extension of His work in the mission of the Twelve,
9 86 -ii 1 . 985-88 an expansion of Mk 6 6b .

35. Having finished his illustrations of Christ s teaching (5-7)
and healing (8~9 34 ), the editor now proposes to show how this
ministry found extension in the mission work of the Twelve. The
fame of Jesus had gone forth into all the land of Israel (9 26 - 31 ),
and men were everywhere desirous to see Him. He therefore
sent forth the Twelve to carry on His work. In order to introduce
his account of this sending, the editor postpones Mk 6 1 - 6 *, and
expands Mk 6 6b into an introduction to this mission, modelled on
the similar introduction to his illustrations of Christ s preaching
and healing (4 23 25 ).

E 35. And Jesus passed about all the cities and villages, teaching in
their synagogues, and preaching the good news of the kingdom, and
healing every sickness and every disease .] Mk. has : And He passed
about the villages in a circuit teaching." For ra? TroAets Wo-as ai
ras Kw/xas, cf. Mk 6 56 ets Kciyaas f) fl&lt;s TroAeis ; for ev rats o-wayooycus
auToov, 4 23 ; for /cat Krjpvcro-wv TO evayyeAioj/ TT}S /SacriAet as, 4 23 ;
for /cat Ocpa-rreviov Tracrav vocrov KOL iracrav /naAa/a ai/, 4 23 .

E 36. And when He saw the multitudes, He was moved with com
passion for them, because they were harassed and cast down as sheep
that have not a shepherdl\ co-TrAayxvio-tf??] o-7rA.ayxvi ecr$ai occurs 5
times in Mt., 4 in Mk., 3 in Lk., in Testaments of XII. Patriarchs,
in LXX A, Pr i; 5 , 2 Mac 6 8 , in Symm., i S 23 21 , and Ezk 2 4 21 .

IX. 36-X. 2.] MINISTRY IN GALILEE 99

] a-KvXXtw in ^Esch. and the Anthol. = to " flay " or
"mangle." In the N.T. to "annoy," "importune," Mk 5 s5 ,
Lk 7 6 8 49 . In Berlin Papyri, 757. 14 (12 A.D.), to " plunder"; in
a 4th cent, papyrus (Fayum 2 owns, 134.2), crKvXov o-eavrov = to
" hasten " ; cf. TTOO/O-OV avrov ovoA^i/cu = " make him concern
himself," Ox. Pap. i. 123.10. The substantive O-KVA/AOS means
"vexations," Artemid. n. xxxi. ; "fatigue" of a journey, Fayum
Towns, Hi. 5; "insolence," Tebtunis Pap. 41.7, B.C. 119;
"violence," ib. 48. 22, B.C. 113. Used here of the common people,
it describes their religious condition. They were harassed, im
portuned, bewildered by those who should have taught them ;
hindered from entering into the kingdom of heaven (23 13 ), laden
with the burdens which the Pharisees laid upon them (2 3*).
cpippcvoi denotes men cast down and prostrate on the ground,
whether from drunkenness, Polyb. v. 48. 2, or from mortal wounds.
Here " mentally dejected." wo-et irpofiaTa ^ ex ovra iroipeva] An
Old Testament simile. Cf. Nu 27 17 , i K 22 ir , Ezk 34 5 . The
words are anticipated here from Mk 6 34 .

37, 38. Then He saith to His disciples, The harvest indeed is L
abundant, but the labourers few ; pray, therefore, the Lord of the
harvest that He will send forth labourers into His harvest^ TOT*]
See on 2 7 . CKO\#] For the weakened sense, " bring out," " send
out," cf. i2 20 i2 35 , Mk i 43 . These two verses occur in Lk io 2 at the
beginning of the charge to the Seventy in identical words, except
that Lk. has in the introductory clause "and He said to them."

36. t&lt;TKv\fjitvoi] K B C D al ; ^K\e\vfj^voi, L.

X. 1. The editor continues with Mk 6 T .

And having called His twelve disciples, He gave to them authority M
over unclean spirits, so that they should cast thtm out, and heal every
sickness and every disease^ Mk. has : " And He calleth the Twelve,
and began to send them forth two by two, and was giving them
authority over the unclean spirits." /ecu Trpoa-KoAeo-a/icvos] The
editor avoids as often Mk. s historic present. See Introduction,
p. XX. TOVS SdiSeKa fJiaOr)Ta&lt;s avrou] Mk. has simply TOVS SoiSeKa.
In Mt., who has previously omitted Mk 3 18 19 *, and has not hitherto
recorded the choice of the Twelve, the mention of the twelve
disciples is abrupt and unprepared for. ISw/cev for Mk. s eSi Sov.
See Introduction, p. xx. The editor omits Mk. s "and began
to send them forth two by two " ; but shows a reminiscence of it by
arranging the Apostles in pairs. For the last clause, cf. 4 23 and 9 35 .

2. The editor thought that this would be a suitable place for
the insertion of the names of the Apostles, Mk 3 16 19 , which he
had previously omitted.

Now of the twelve apostles the names are these : First, Simon, E M
who is called Peter, and Andrew his brother; and James the son

100 THE GOSPEL ACCORDING TO S. MATTHEW [X. 2-4.

of Zebedee, and John his brother. } Mk. has: "And He appointed
the Twelve. And he added to Simon a name Peter, and James the
son of Zebedee, and John the brother of James ; and He added to
them names, 1 Boanerges, that is, sons of thunder ; and Andrew."

Toil/ Sc SojSeKd aTrocTToAwv ra ovo/idTci ecrrtv ravra] This is an
editorial introduction. aTro crroAos, which occurs only here in Mt,
is a reminiscence of Mk 3 14 . 2 Trpwros] The word is unexpected
in a mere catalogue like the following. It can only mean that
Peter was the most prominent amongst the members of the
Apostolic band; cf. i6 1M9 . SI/AW 6 Aeyoyu-evos IleVpos] The
editor simplifies Mk. s harsh construction. On St/xoov, see note
on 4 18 . Mk. places the three chief Apostles first, and thus brings
together the Greek names Andrew and Philip. Mt. places the
brothers in pairs. AvSpeas 6 dSeX^os avrov] Lk. also has Ai/8peW
TOV dSeX&lt;ov CLVTOV. Iwaj/rys 6 dSeX^os aurov] avoiding Mk. s

iteration of the name James. See on 4 18 . For Mk. s fireOyKfv
avrots ovo/xara, 1 cf. Dn I 7 LXX, Th.

M 8. Philip, and Bartholomew ; Thomas, and Matthew the toll-
gatherer ; James (the son) of Alphaus, and Thadd&usJ] Mk. has :
"And Philip, and Bartholomew; and Matthew and Thomas; and
James (the son) of Alphseus, and Thaddasus."

Bap^oXo/xaio?] an Aramaic name; cf. Dalm. Gram. 176.
oj/Aas] another Aramaic name = " twin"; cf. Dalm. Gram. 145.
Ma^aios] also Aramaic. Cf. Dalm. Gram. 178; Words, 51. The
editor transposes Thomas and Matthew, and adds to the latter
6 reXcov-^s in order to identify the Apostle with the Matthew of 9 9 .
AA.&lt;cuos] Aramaic; cf. Dalm. Gram. 179. aSSatos] according
to Dalm. Gram. 179, Words, 50, is of Greek extra ction =

3. 9aS5cuos] N B c ff 1 g 2 ; Ae/3/SaIos, D k ; Ae^atos 6 tTTiK\r)8eh 9aS-
Satoy, C 2 E al. S 1 has "Judas the son of James," assimilating to Lk 6 16 .
In Mk. 9a35cuos is read by most authorities, including S 1 ; Ae/3/3cuos by
D a b ff 2 i q. It is best to suppose that in both Gospels Qaddcuos is original,
and that Ae^3/3cuos was substituted in Western texts for reasons that can only
be conjectured. It is possible that someone who supposed Thaddreus to be
connected with the Aramaic word for "breast" substituted Lebbreus, which
he had formed from the Hebrew word for "heart," as a more fitting name for
an Apostle. The Thaddseus of Mk. and Mt. may be a corruption of Judas,
which Lk. has rightly replaced. Cf. Encycl. Bib. "Thaddaeus."

M 4. Simon the Cananaan, and Judas Iscariot, who also delivered
Him up.] Mk. has: "And Simon the Cananaean, and Judas
Iscariot, who also delivered Him up."

Kavavcuos] according to Lk. means " Zealot," i.e. a member of
the fanatical sect known to us from Josephus, Wars, iv. 160, v.

1 6vt&gt;fJMTa is read by X A C L al, 6vofj.a by B D.

2 oOs teal aTrocrroXous &t&gt;6fjia.crv t N B C* vid A. But this clause may be an
interpolation in Mk from Lk 6 16 . If so, the title awoffroXos in Mt. is due to
reminiscence of Mk 6 30 .

X. 4, 5.J MINISTRY IN GALILEE IOI

310, vii. 268 ; cf. Schiirer, I. ii. 80 ff. Dalman (Gram. p. 174) thinks
that the Greek form should be Kawuos, and this has been changed
into Kavavcuos by assimilation to the geographical term Canaanite.
Icr/capitoT^s] Mk. has *Io-Kapico0, which Mt. has found unin
telligible, and has graecised. la-KapLuO has been explained in many
ways, but none of them are satisfactory. Dalman, who thinks that
it is equivalent to the Hebrew nvnp B*K, admits that it is surprising
that this phrase should have been left untranslated. Cf. Words, 5 1 f.

5. These twelve Jesus sent forth, having charged them, saying. ] M
Mk 6 8 has : " And He charged them."

The relation to Mk. of the discourse which follows may be
shown as follows :

Mt io 6b - 8 .

9-10a = Mk 6 8-9.

lOb^

-". Expand 6 1 - 1 i.

15-16.
17-22.
23_ I " I 1.

omit. 6 12 " 18 .

It is clear that Mk describes a sending out of the Twelve on a
definite occasion. They go forth in pairs, Mk 6 7 . Their activity
brings the name of Jesus to the notice of Herod, 6 14 . They return
and report the result of their work, 6 30 . To the editor of the first
Gospel this mission of the Twelve during Christ s lifetime seems
to have had little interest. He omits the statement that they went
forth, and the notice that they returned. Further, he draws
together here sayings that clearly refer to the work of the Apostles
in the interval between Christ s death and His return, e.g. 17 - 23 - 88 39 .
His discourse seems to have in view the circumstances of the band
of disciples after His death whilst they were still in Palestine
expecting their Master s return. The startling feature in it is that
Christ is represented as bidding His disciples to limit their preach
ing to the Jews (v. 6 ), and as assuring them that they will not have
exhausted the cities of Israel before His return (v. 23 ). We may com
pare with this the parallel conception that Christ s return would
immediately follow the fall of Jerusalem. It might be possible to
harmonise these sayings with the rest of the Gospel by interpreting
" cities of Israel," not geographically, but ethnographically = " cities
where Israelites lived," thus including the Jews of the dispersion.
Along these lines v. 6 would mean "do not go out of your way
to preach to non- Israelites, rather go to the dispersion of the
Jews." But it seems more probable that the two sources Mk. and
the Logia, which the editor of the Gospel is combining, represented
different standpoints on this question. The compiler of the
Jewish Christian Logia preferred to emphasise those sayings of

102 THE GOSPEL ACCORDING TO S. MATTHEW [X. 5-10.

Christ s teaching which seemed to limit the preaching of the
kingdom to the Jewish people. The Twelve were to preach in
Palestine, io 6 - 23 ; but the Jews in the dispersion, and proselytes
from the heathen, would also furnish disciples of the kingdom, 8 11 .
In Mk., on the other hand, emphasis is laid on a preaching to
all nations; cf. i3 10 "The good news must first be preached to
all nations," and Mt 28 19 " all nations," which probably comes
from Mk. s lost ending. Mt. borrows these passages, but defines
the object of the preaching of Mk i3 10 as eis ^aprvpiov Trao-iv TOIS
0vf&lt;riv. He seems to have found it possible to combine the ideas
of a coming of Christ to usher in the end of the world immediately
after the fall of Jerusalem, and of a previous preaching of the good
news of the Kingdom to all nations. We may suppose that to him
the phrase " all nations " was only a wide generalisation, and that he
saw no difficulty in the idea that the good news could be preached
" in all the world " within a single generation. The difficulty of
completely harmonising io 23 with other parts of the Gospel, arises
from the fact that the editor is borrowing from sources representing
different points of view, which he has not found it possible to blend
so thoroughly that no trace of the original divergence remains.

L 5, 6. Go not away to the Gentiles, and enter not into a Samaritan
city ; but be going rather to the lost sheep of the house of Israel.]
cis oov] means apparently "to," "towards," "in the road that
leads to." The reference is to the large Gentile population in
Palestine. For the Hellenistic towns there, see Schiirer, n. i. 57 ff.
For the Pharisaic view of the Samaritans as " in many respects
on a level with the Gentiles, see Schiirer, n. i. 8. ra TrpofiaTa ra
ATToXuXo ra] cf. is 24 , Jer 5o 6 = LXX 2 f.

L 7. And as you go, preach, saying that The kingdom of the heavens
is at hand.} Cf. 3 2 4 17 .

L 8. Heal sick people, raise the dead, cleanse lepers, cast out demons.
Freely ye received, freely give.} For Kadapi^v, see on 8 2 . aaOevovv
Tas] cf. larpov rov Bepa.Treva OVTa. TOUS acrOevovvras, Ditt. Syll. 53- *^.

M 9, 10. Acquire neither gold, nor silver, nor brass in your girdles ;
nor a wallet x for travelling, nor two coats, nor sandals, nor a staff ;
for the labourer is worthy of his rations.} Mk. has: "That they
should take nothing for travelling except a staff" only ; neither
bread, nor a wallet, nor brass in the girdle ; but being shod with
sandals, and not to put on two coats."

In Mk. these regulations seem intended to teach the disciples
that they need make no preparations for their journeys. Their
wants will be supplied. A staff is all that they will require. No
bread need be carried, and consequently no travelling sack will

1 Deissmann, Exp. Times, Nov. 1906, p. 62, suggests that ir-qpa means "a
beggar s collecting bag," and quotes in support a Greek inscription of the
Roman period found in Syria.

X. 10-13.] MINISTRY IN GALILEE 103

be needed. Nor need they take money to purchase food. The
recommendation of sandals seems to strike a discordant note.
How could it be of any importance whether the missioners went
barefoot or not ? The prohibition of wearing two coats seems to
refer to the under and overcoats (see DB, art. " Dress "). It is,
however, difficult to think that the text of Mk. is in order. The
Greek is harsh (see Swete), and the command to wear sandals
seems quite pointless. The command not to wear them, though
difficult, would at least be easier, as having the same sort of
meaning as the prohibition of two coats. In B. Berakhoth 54*
it is said that men were forbidden to use the Temple courts as
a thoroughfare. Consequently they went there without a staff in
the hand, without shoes on the feet, and without money, whether
in the girdle or in a purse. It is possible that Christ wished His
missioners to avoid anything that would make them look like
ordinary travellers journeying for purposes of trade or pleasure.
In that case, the prohibition of staff and sandals would be more
natural than the command to take them. Mt. has /^Se ^TroS^/xara
/^Se pdfi&ov. Lk. in the parallel section has /AI?T pa/38oi/, and
omits the reference to the sandals ; but in the next chapter, in the
charge to the Seventy, he has ^ vTroS^ara. Both Mt. and Lk.
seem to be rewriting Mk. in the light of a more familiar tradition of
Christ s words, according to which staff and shoes were forbidden.

aios yap 6 epydrrjs rf)S T/DCX^S avrov eoriv.] Lk., in the charge L
to the Seventy (io 7 ), has the same words with picrOov for rpo^s,
and without lamv ; and Lk. s form occurs in i Ti 5 18 , where the
words seem to be quoted as Scripture.

11. And into whatsoever city or village you enter, inquire who M
in it is worthy , and there abide until you go out.~\ Mk. has :

" And He said to them, Wheresoever you enter into a house,
there abide until you go out thence." Lk. in the parallel
section has : " And into whatsoever house you enter, there abide
and thence go out." But in the charge to the Seventy He has
separate sections dealing with the entry into a house and into
a city. It would seem, therefore, that Mt. s TroXtv 17 KW/^V is
due to reminiscence of a traditional form of this saying which
contained these words. e^rao-are, K.T.A.] comes probably from
this tradition. For eeTaciv, cf. 2 8 .

12, 13. And when you enter into the house, salute it. And if I*
the house be worthy, let your peace come upon it ; but if it be not
worthy, let your peace return to you^\ Mk. has no parallel words;
but Lk., in the charge to the Seventy (io 5 - 6 ) has: "And into
whatsoever house you enter, first say, Peace to this house. And

\f a son of peace be there, your peace shall rest upon him. But if
not, it shall return to you." The words differ from those in Mt.
The two Evangelists are drawing from different sources.

IO4 THE GOSPEL ACCORDING TO S. MATTHEW [X. 14-16.

M! 14. And whosoever will not receive you, nor hear your words ;
as you go outside that house or city, shake off the dust of your feet. ]
Mk. has : " And whatsoever place will not receive you, and they
will not hear you ; as you proceed thence shake off the dust which
is under your feet for a testimony against them." Lk. has : "And
whosoever will not receive you, as you go out from that city, shake
away the dust from your feet for a testimony against them." Both
Mt. and Lk. substitute /coi/topros for Mk. s \^ an d introduce the
reference to the city. Lk. has the same features in the charge to
the Seventy (io 10 ). They are due to the use of independent
non-Marcan sources.

L 15. Verily, I say to you, It shall be more tolerable for the land
of Sodom and Gomorrhah in the day of judgement than for that city. }
Lk. has similar words in the charge to the Seventy : " I say to you,
that for Sodom in that day it shall be more tolerable than for that
city." Sodom is used in the N.T. as a typical instance of the
execution of divine judgement; cf. n2s.24 } L& io 12 i; 29 , Ro 9 29 ,
2 P 2 6 , Jude 7 . So in Jub 36 10 " On the day of turbulence, and
execration, and indignation, and anger, with flaming devouring fire,
as He burnt Sodom, so likewise will He burn His land and His
city." fj^epa K/xoreais.] For the omission of the article in a
technical phrase, see Blass, p. 151. For the end of the world
as a day of judgement, see the references in Volz, Jiid. Eschat.
p. 1 88; Charles, Enoch, p. 126; and cf. Ps-Sol i5 12 "The sinners
shall perish in the Lord s day of judgement for ever " ; Jub 4 19 " until
the day of judgement "; Secrets of Enoch 39*, 2 Es 7102.113 I2 34.

L 16. Behold, I send you forth as sheep in the midst of wolves :
be therefore wise as serpents, and harmless as doves. ] The first
clause, with apvas for xyjo/fora, occurs in Lk io 3 in the charge to
the Seventy, and is probably to be reconstructed in the fragment
called Fragment of a Lost Gospel, published by Grenfefl and
Hunt. It there stands immediately after fragments of a saying
parallel to Lk n 52 = Mt 23 13 . ^oVi/ioi u&gt;s &lt;n o&lt;ei&lt;?.] Cf. Gn 3 1
6 Se ocis r]v (f&gt;povL/JHi)Taro&lt;s.

It will have been noticed that in the preceding verses Mt.
seems to have borrowed Mk 6 6b - n . Lk. in the parallel section
seems also to have borrowed Mk 6 7 12 . Mt. and Lk., in several
striking respects, agree against Mk., e.g. Trpoa-Ka\ccrd^vo&lt;s ISoKcv,
Mt io 1 = &lt;rw/caXcra/x.evo9 eScoKev, Lk 9 1 ; /cat tfepaireueiv Tracrav j/ocrov
Mt I = KCU voo-ovs OcpdTrevtiv, Lk 9*. Both have /r^re (Se) pd/38ov.
Both add " nor silver." Both add a reference to a city, f^px^cvoi

cfw rf]S TroAews eKeivr)&lt;s, Mt 1 4 = c^cp^o/x,evoi OLTTO rrj&lt;s TroAecos eKeu/rys,

Lk 9 5 . Both have /covioprov for Mk. s x^ v - The case is com
plicated by the fact that Lk., in the charge to the Seventy (ch. io),
has verses parallel to Mt 9 a7.88 I0 7.iob.i2-is.i5. iea and also has
parallels to Mt. s expansions or alterations of Mk. in Mt io 9 ^

X. 16-18.] MINISTRY IN GALILEE IO5

, u noXiv. These facts seem to be best accounted for
by supposing that Mt. s modifications of Mk. are due to the
fact that he not infrequently substitutes for Mk. s phrases others
which were more familiar to him. He may, of course, have
had before him in writing another account of the charge to
the Twelve, or of words spoken to disciples with reference to
their mission work, and it is probable that the Logia contained
such an account. Lk., in copying Mk., has also been influenced
by his memory of other forms of Christ s charge. Sometimes the
phraseology which he remembers, or the second source which he
uses, agrees with Mt. s source. In compiling or copying the charge
to the Seventy, the language of his source, oral or written, is often
in agreement with the language of verses which Mt. has inserted
in the charge to the Twelve. In other words, the situation is best
explained as follows. Mt. has before him Mk. s short account.
He also has quite probably a section of the Logia containing a
charge to the Twelve. These he combines, with quite possibly
insertions or turns of phrase from his reminiscence of forms of the
charge current in Church circles. Lk. has before him Mk., and
quite possibly one or more other accounts of the charge. Amongst
these may have been the first Gospel. He sometimes substitutes
for Mk. s phrases others drawn either from Mt., or from another
source which was closely allied to Mt. in phraseology. The
common theory that Mt. and Lk. both used (a) Mk., (ft) the
Logia, and that Lk. had also a third source, is too artificial to be
carried through the Gospels, and does not leave enough to the
independence of the Evangelists.

17. The editor is reminded by the lv /xecro) XVKWV which he
has just written of a passage which occurs later in Mk. s Gospel
(i3 9b - 13 ). He therefore inserts it here, though it is clear that it
does not, like the preceding sayings, refer to the Apostolic mission
during Christ s lifetime, but to their preaching after His death.

But beware of men : for they shall deliver you up to Sanhedrins, M
and in their synagogues shall they scourge youJ\ Mk. has: "But
take ye heed to yourselves. They shall deliver you up to San
hedrins, and in synagogues shall ye be beaten." Trpoo-e xere cnro]
cf. y 15 , and Blass, p. 126. Mk. has /^VeVere 8e lyxets eavT-ov s; cf.
Mk 8 15 /^AeVere airo, where Mt. again has Trpoo-e^cre 0.770. Mt.
omits ySAeVeTe from Mk 1323.3^ TrapaScoo-ovo-i] Mt. as often
inserts a connecting particle, here yap. o-we Spta] the local
courts of justice; see Schiirer, n. i. 151. KCU kv rats &lt;rwaya&gt;yais
yuacmywcrovcriv t&gt;//,as] Mk. has the harsh /cat ets crvraycoyas Sapr^crecr^e.
For the substitution of eV for eis, cf. 24 18 = Mk i3 16 , and Introduc
tion, p. xxvii.

18. And before rulers and kings shall ye be led for My sake, for M
a testimony to them and to the GentilesJ\ Mk. has: "And before

106 THE GOSPEL ACCORDING TO S. MATTHEW [X. 18-23.

rulers and kings shall ye stand (fast) for My sake, for a testimony
to them." dx^o-eo-tfe] for Mk. s arraOrjO-ca-Ot is suggested by aycocrtv
of Mk v. 11 . /cat rots (.6vt&lt;riv\ for Mk. s harsh /cat ts Trarra TO.
#1/77, which in Mk. belongs to the following verse. The editor could
not take over the next few words, Trpajrov Set K-rjpvxOrjvai TO evayyeAtov,
since they are obviously unsuited to this charge to the Twelve.
He should therefore have stopped at //.apru/aioi/ civ-rots. See on 24 U .

M 19. And when they shall deliver you up, take no thought how or
what ye shall speak : for there shall be given to you in that hour what
ye shall speak.} Mk. has : "And when they shall lead you, deliver
ing you up, do not be taking thought beforehand what ye shall speak.
But whatsoever shall be given to you in that hour, this speak."
orai/ St] Mk. has /cat oTavy see Introduction, p. xx. TrapaS
Mk. has aywcrtv TrapaSt&orres. The editor has carried the a
into the previous verse (axOrjcrta-Of). The editor adds TTUJS 77, which
are found also in Lk I2 11 .

M 20. For not ye are the speakers, but the Spirit of your Father
which speaketh in you.] Mk. has: "For not ye are the speakers,
but the Holy Spirit."

M 21. And brother shall deliver up brother to death, and father,
child: and children shall rise up against parents, and shall kill
them.] So Mk. with /cat for Se at the beginning. See Introduction,
p. xx. Social strife is a common feature of the Apocalyptic
description of the last days ; cf. 2 Es 5 9 " all friends shall destroy
one another"; 6 24 "At that time shall friends make war one
against another like enemies"; Jub 23 "And they will strive
one with another, the young with the old, and the old with the
young, the poor with the rich, and the lowly with the great, and
the beggar with the prince"; Apoc. Bar yo 3 "And they will hate
one another, and provoke one another to fight ; arid the mean will
rule over the honourable, and those of low degree will be extolled
above the famous" ; Enoch 56 7 99 6 roo 1 . See note on v. 84 .

M 22. And ye shall be hated by all for My name s sake. But he
that endured to the end, he shall be saved.] So Mk. In Mk. the
re Aos is the coming of the Son of Man in the period after the
great tribulation; cf. 2 Es 6 25 "Whosoever remaineth he shall
be saved, and shall see My salvation, and the end of the world " ;
9 7 - 8 " And every one that shall be saved shall be preserved."
V7ro/xetWs] cf. Dn I2 12 (Th) /&gt;ta/captos 6 inrofjifvtov.

L 23. But when they persecute you in this city, flee to the other :
for verily I say to you, Ye shall not exhaust the cities of Israel,
until the Son of Man come.} The ts rcXos of the last verse has
carried away the mind of the editor, in spite of his context, to the
thought of the Second Coming. The apostles had been forbidden
to go to the Gentiles or Samaritans. They were to preach to the
lost sheep of the house of Israel, vv. 6 - 6 . In this work they would

X. 23-25.] MINISTRY IN GALILEE IO?

suffer persecution, vv. 17 22 . But persecution would not become so
universal that a city of Israel could not be found as a refuge
before the Son of Man came. It seems to be impossible to
interpret this verse of a coming of Christ to His missionaries during
His lifetime. In this Gospel the coming of the Son of Man is
always a final coming after His death to inaugurate the kingdom.

19. TTUJJ 17] om. S 1 a b k.

23. After rty Irtpa.v ] DLS^bkg^h add: "and if they persecute
you in the other, flee ye to another." The words, as Merx points out, seem
necessary to explain the following exhortation.

24. The editor here collects together other sayings bearing
upon persecution.

A disciple is not above the teacher, nor a slave above his master. ~\ L
Lk. in his Sermon (6 40 ) has clause a, adding : " but every one who
is perfected shall be as his teacher."

25. Sufficient for the disciple that he be as his teacher, and the L
slave (shall be) as his master. If they called the master of the
house Beelzeboul, how much more the members of his house f\ In Lk.
the saying about the disciple and his teacher illustrates the saying
about the blind leading the blind. Because a blind man cannot
be directed by a blind man, so a scholar dependent on his teacher
cannot receive more wisdom than his teacher has. At the best,
he will he as wise as his teacher. Here the words have a different
application, and are intended as a warning to the disciples to
expect persecution. If their Master has been ill-treated and
slandered, they must expect similar treatment. It is clear that
Mt. and Lk. were acquainted with the saying in a detached form
or in different contexts. Iva. yewprcu] Here as in 8 8 practically
equivalent to the infinitive. See Moulton, p. 206 ff. BceAe/?ov A]
Here clearly a term of reproach. 1 In iz 24 it is wrongly made
equivalent to arch-devil. It has been traced to the 3UT by3 =
god of flies, of 2 K i 8 . This has been changed into but i&gt;JD in
order to introduce assimilation to the sound of bsT=dung. In B.
Ab. Zar i8 6 the sacrifice (rut) of the heathen is ironically called
iar "dung." Cf. Dalm. Gram. p. 137. The objection to this
explanation is that there is no evidence that Baalzebul was
adopted into the popular demonology as a powerful devil, or that
flies were particularly identified with evil spirits. Others connect
zebul with the Hebrew b\3Ti meaning " lofty dwelling," cf. i K 8 13 ,
Is 63 15 ; but but in this sense is used as the dwelling of God,
whereas we should expect here some term equivalent to Hades,
the abode of evil spirits. In the Rabbinical literature, Zebul is the
name of the fourth heaven, in which are the heavenly Jerusalem,
the Temple, the Altar, and Michael. 2 In the apocalyptic literature

1 C E al have BeXfe/3oi5X ; K B, BeefrjSovX ; S 1 c g a Beelzebub. See
on I2 84 . a Cf. Chagiga I2 b .

108 THE GOSPEL ACCORDING TO S. MATTHEW [X. 26-27.

the lord of evil spirits and the Antichrist is called Beliar; cf.
Charles on Ascension of Isaiah i 8 .

25. dp/ceroV] See on 6 34 . 6 SovXos] sc. " let him be " or " shall
be." We should expect r&lt;5 SovAw. The nom. is probably due to
careless translation.

26-33. The editor here inserts a section which finds a parallel
in Lk i2 2 9 , where it is ascribed to an occasion at a later period in
Christ s life. There is a good deal of agreement in language, with
some striking differences. These differences do not favour the
theory that the two Evangelists borrowed from the same written
source ; and the difference in historical setting is still more unfavour
able to such a view, unless the supposed source contained sayings
without any historical settings. It is probable that the two writers
drew these words from different written sources, Mt. s being the
Logia.

L 26. Fear them not, therefore ; for nothing is covered which shall
not be revealed, and hidden which shall not be known. ] Three times
in the following verses we get this "fear not." See Introduction,
p. Ixv. The saying about that which is hidden being revealed
seems to have been a traditional utterance of Christ which could
be adapted to any context. Mk. has it after the parable of the
Sower, 4 22 , in the difficult form, ov yap ecrnv Kpvn-rov ecu/ pr) Iva
(fravcpuiOrj ouSe eyeVero a.7ro/cpu&lt;/&gt;oj/ dAA Iva eis &lt;/&gt;ai/epoi/ tXQr). It there
seems to be applied to the teaching in parables. The truth was
hidden in the parabolic teaching, but only that it might gain the
greater publicity. Mt., having inserted a similar saying here, omits
Mk 4 22 in his parallel section. Lk. in the parallel to Mk. has :
ov yap ICTTLV KpvTrrov o ov (fravepov ycr)ftrTcn ovde aTrowpw^ov o ov pr)
yvwaOy /cat eis (fravepov eXOrj. Lk. here in yvvxrBf) shows remem
brance of the form of the saying which occurs in Mt., yv^a-Brjarfrat.
Lk. has the saying again in i2 2 , where he has a section, i2 2 9 ,
parallel to Mt io 26 33 , but assigned to a different occasion. The
saying in 1 2 2 runs thus : ov&ev Se o-vy/cc/caA.VjU.p.ej oi/ eortV, o OVK
airoKaXv^O^crfTaL KO.L KpWTTOV o ov yvcoa^o-erai. This is almost
identical with Mt., where the words seem to be used as a proverbial
saying, affording an analogy for the following exhortation : " Just as
all hidden things are destined to be brought to light, so you must
publish to the world what I tell you now in obscurity." In Lk.
the application seems different : " Beware of hypocrisy, because
the truth will come to light."

L 27. What I say to you in the darkness, speak ye in the light ;
and what you hear at the ear (in whispers], proclaim upon the
housetops. ] Lk. has: "Wherefore (ovff w), whatever things you
say in the darkness shall be heard in the light, and what you speak
to the ear (i.e. privately) in the chambers shall be proclaimed upon
the housetops." In Mt. the meaning seems to be : "I give you

X. 27-32.] MINISTRY IN GALILEE IOp

My teaching in privacy and obscurity. But I wish you to be the
agents in making it everywhere public." In Lk. the idea rather is :
" Hypocrisy is essentially futile, inasmuch as all things hidden
ultimately come to light, and your secret words and whispers
will one day be known."

28. And fear not those who kill the body, but cannot kill the L
soul. But fear rather Him who is able to destroy both soul and body
in Gehenna. } The second " fear not," cf. v. 26 . The warning there

is against fear of slander ; here, against fear of persecution to the
death : "In your work of making My teaching public you will
meet with persecution. Fear not physical death. But fear the
wrath of God against unfaithfulness to Him, for He can destroy
soul and body together in Gehenna." The Talmud (B. Rosh ha Sh
i6 b 17*) says that the school of Shammai taught that at the
judgement-day there would be three classes of men. Of these, one
would remain in Gehinnom for twelve months, after which their
bodies would be destroyed and their souls burned. But, as a rule,
both in Apocalyptic and Talmudic literature, the punishment of
the wicked is regarded as eternal ; cf. Vo\z,Jud. Eschat. pp. 286 f.
Lk. has : " But I say unto you, my friends, Fear not those who
kill the body, and after these things have nothing more that they
can do. But I will show you whom you should fear. Fear Him
who has power after killing to cast into Gehenna. Yea, I say unto
you, fear Him."

For &lt;f&gt;o(3riOfJTe Ob, a Hebraistic idiom, cf. Blass, p. 88.

For yeei/va, cf. on 5 22 .

29. Are not two sparrows sold for a farthing ? and not one of"L
them falls to the ground without your Father.] Lk. has : " Are not
five sparrows sold for two farthings ? and not one of them is
forgotten before God."

ao-o-a/cnov] The Latin as, known to the Talmudic writers as
"IDK. It was equivalent to T \th of a denarius, i.e. to something
less than a halfpenny. Cf. Pesikta des Rab. Kahana, 10 (Wiinsche),
p. 113 : "If the bird is not captured without the will of heaven,
how much less we ! "

30. But even the hairs of your head are all numbered.] So Lk. L
with dAAa KOU fyiuv for v/ioii/ Se KO.L. The emphasis here is rather
upon ai rpi xes than upon v/xov.

31. Fear not, therefore, you are more valuable than many L
sparrows^ So Lk. without ovv or vjnas. This is the third " Fear
not " ; cf. vv. 26 - 28 .

32. Every one, therefore, who shall acknowledge Me before men, I L
also will acknowledge him before My Father which is in the heavens^
Lk. has : " And I say to you, Every one who shall acknowledge
Me before men, also the Son of Man will acknowledge him before
th* angels of God." 6/xoXoyeti/ ev occurs only here and in Lk i2 8 .

1 10 THE GOSPEL ACCORDING TO S. MATTHEW [X. 32-38.

It is an Aramaic and Syriac idiom. Cf. even Moulton, p. 104 :
" It seems best not to look for any justification of this usage in
Greek." TOV Trarpos /AOV TOV ei/ rots ovpavois] See on 5 16 .

L 33. But whosoever shall deny Me before men, I also will deny him
before My Father which is in the heavens.} Lk. has : " But he who
denied Me before men, shall be denied before the angels of God."
Vv. 82 - M find a differently worded parallel in Mk 8 s8 , which the
editor of Mt. omits when he comes to that section of Mk.

L 34. The thought of persecution, especially of persecution at
the hands of near relatives, reminds the editor of other sayings
bearing upon the divisions caused by Christ s teaching in families.
Think not that I came to cast peace upon the earth. I came not
to cast peace, but a sword} This and the following verse find a
parallel in Lk i2 51 53 in a different context. Lk. has: "Think ye
(SoKetre) that I came (irapfyevo^v) to give peace on the earth? No,
I tell you, but division." Phraseology and context alike differ.
The two Evangelists draw from different sources.

MT) vofjLLo-rjTc on r)\0ov OVK rfX6ov\ The same formula occurs
in 5 17 . The editor probably assimilates.

36. For I came to divide a man against his father, and a
daughter against her mother, and a bride against her mother-in-law}
Lk i2 52 - 53 has a similar thought in different words.

Cf. B. Sanhed. 97* " In the period when the Son of David
shall come, a daughter will rise up against her mother, a daughter-in-
law against her mother-in-law." For similar formulas in Babylonian
Inscriptions, cf. Jeremias, Babylonisches im NT, p. 97.

Cf. also Sotah 49* b " The son despises the father, the daughter
rebels against the mother, the daughter-in-law against the mother-
in-law, and a man s enemies are they of his own household."

L 36. And a marts enemies (shall be) those of his household} This
and the previous verse seem to be a reminiscence of Mic y 6 .

L 37. He who loveth father or mother more than Me, is not worthy
of Me ; and he who loveth son or daughter more than Me, is not
worthy of Me} This and the following verse find a parallel in
Lk i4 26 " 27 . But context and phraseology are alike different. The
Evangelists draw from different sources. Lk. has : " If any man
come to Me, and hate not his own father, and mother, and wife,
and children, and brothers, and sisters, yea, and also his own life,
he cannot be My disciple."

L 38. And he who taketh not his cross, and followeth after Me, is
not worthy of Me} Lk. has : "Whosoever beareth not his cross,
and cometh after Me, cannot be My disciple." It is clear that in
the Synoptic Gospels we have three recensions of this saying, viz.
(a) Mk 8 S4 = Mt i6 24 = Lk 9 2S , a positive form, ei n? BiXa OTTO
fiov f/\$tv (Lk. epxctrOai) apvr)&lt;ra.&lt;rO(a tavrov KOL dparo) TOV aravpov
avrov (Lk. adds KO.& ^p.ipa.v) KCU aKoAovfoiro) /not. (b) Mt IO 38 , a

X. 38, 39.] MINISTRY IN GALILEE III

negative torm, 05 ov Xafjifidvei TOV a-ravpov avrov /cat a/coAovflei
/MOV. (&lt;:) Lk i4 27 , another negative form in a different context,
OOTIS ov /3a.(TTa.ci rbv oravpov eavTov /cat cp^erat oViVa) /&gt;tov. The
two latter look like independent translations of a Semitic original.
It is commonly assumed that this saying betrays reflection upon
the manner of Christ s death. So far as Lk. is concerned, the
thought of discipleship as involving probable death in persecution,
seems less obvious than that of faithful discipleship simply. It
would not have been surprising had we found " yoke " for " cross "
there. The Rabbis spoke of a man as receiving the yoke of
the law, cf. Ab 3 6 ; or the yoke of the kingdom of the heavens,
cf. B. Berakhoth 13*. So Christ, elsewhere, Mt n 29 , spoke of His
yoke. But it is historically probable that Christ in speaking of
His death should anticipate it as one of crucifixion. This had
become, as it would seem, typical of violent death. It is so used
in the parables of the Mechilta. Cf. Fiebig, Altjud. Gleichnisse,
p. 44: "(Like) a robber who entered in and outraged the king s
palace, (saying), If I find the king s son I will seize him and kill
and crucify him." Cf. Plato, Rep. ii. 361 : " The just man will be
impaled." The condemned man carried his cross to the place of
execution. Cf. Artemidorus, ii. 56 : 6 pieAAwv auro5 (aravpaj) irpoa--
TjXovcrOai irporcpov avrov /8u(rraei ; l JBereshith Rabbet, Par. 56
(Wiinsche, p. 266) : " Abraham took the wood of the offering as one
who bears his cross upon his shoulder " ; Plut. de Sera Num. Vind.
C. 9 : /cat TO&gt; crco/xaTi TCOV /coAaop:e vu)v CKacrros /ca/coupy&lt;ov e/cc/&gt;epei TOV
avTov o-Tavpo v. The thought in Mt io 38 is no doubt of death in per
secution. The disciples would be dragged before courts of justice,
v. 17 ; they would be killed by their relatives, v. 21 . But they were not
to fear physical death, v. 28 . If they shrank back and recanted their
faith in Christ, He would deny them before God, v. 33 . They must be
prepared to go to a shameful death, following His example, v. 88 .

39. He that found his life shall lose it ; and he that lost his life J
for My sake shall find it.~\ This saying occurs in four forms : (i)
Mk 8 85 = Mt i6 25 = Lk 9 24 os yap lav (Lk. av) OiXy rrjv
O.VTOV (Mk. tavrov I/^XT/V) crtocrat aTroAecrct avryv, os 8* av
(Mk. a7roA.&lt;m) TT/V i/ u^T/v O.VTOV fvtKfv f/Jiov (Mk. /cat TOV
OVTOS (om. Mt. Mk.) o-aio-ei avr^v (Mt. cvpr^o-ei, assimilating to io 39 ).
(2) Mt IO 38 6 evpojv T^V if/vxyv avrov o.7roXo*ct avr^v, /cat 6 a,7roAeo*as
rrjv /^X 7 ) v avr V/cv C/AOV evp^cret airrp. (3) Lk i y 33 , in a different
Context, os eav r)rr]0"r) TTJV tj/vxy v O-VTOV Trcpnroirj(racr6at aTroAeo-et
avrr^v, os B av (XTroXecr^ ^woyovrjcrei. aimqv. This and No. I look like
independent translations of a Semitic original. They are not based
on a common Greek source. (4) Jn i2 25 6 c/uAaii/ TT/V tyvxyv avrov

ctTToAAvet avTTfv /cat 6 yatoraiv T^v I/ V^T/V avTOV ev TO&gt; /coo-/x(j) TOVTOI eis

1 Quoted by Dr. Bigg, The Church s Task under the Roman Empire, p. 79.

112 THE GOSPEL ACCORDING TO S. MATTHEW [X. 39-42.

In Mk 8 = Mt 1 6 = Lk 9, and in Mt. 10, this saying is connected
with the saying about bearing the cross.

Here in Mt. it clearly has reference to death in persecution.
" He who shrinks from death, and wishes to preserve his life of
the body, will indeed do so, but will lose the higher life of the soul
into which he would have passed through martyrdom. He who is
content to suffer death because of his faithfulness to My teaching,
will forfeit the life of the body, but will make discovery on the
other side of death of the higher life of the soul."

L 40. He who receiveth you receiveth Me, and he who receiveth
Me receiveth Him that sent Me.] Cf. Mk 9 37 .

L 41. He who receiveth a prophet in the name of a prophet shall
receive the reward of a prophet ; and he who receives a righteous
man in the name of a righteous man shall receive the reward of a
righteous man.] V. 40 finds a parallel in Mk 9 37b os av iv T&lt;OV

TOtOUTODV TTaiSlWV Sc^r/TCU 7Tt TO) OVO/XttTl fJLOV /X S^CTCH KOL OS OLV ffJ.1

Se^rat OUK ett Several dAAa TOV aTrocrTCiXavTO. tie. Mt. adapts to
his context here by substituting fyxas for " one of such children,"
and omits from Mk when he comes to that passage. The thought
passes from the fate of the disciples to that of those who receive
the teaching of Christ, which they are to proclaim to the world.
Those who receive them, i.e. welcome their teaching, receive
Christ, because it is His teaching which the disciples transmit,
and receive God who sent Him. This idea of Christ s mission
from God has already underlain the y\6ov of 5 17 io 34 . In v. 40 the
Christian missionaries are called Trpo^rai and Sticaioc. For the
first, cf. 23 34 . They were SiWot as practising the SIKCUOO-WT? which
he taught them, 6 1-18 ; cf. 5 20 . eis ovo/xa is a translation of the
Jewish DB = " in the capacity of," " as," " on the ground of his pro
phetic qualifications." Cf. Heitmiiller, Im Namenjesu, pp. 112 fif.
Those who receive the Christian missionaries in respect of their
Christian message, i.e. accept their teaching and become Christians,
will receive the same reward as the preachers themselves. For the
idea of eternal life as a reward, see on ig 29 ; and for the concep
tion that early and late comers into the kingdom receive the same
reward of eternal life, see on 20 1 - 16 .

M 42. And whosoever shall give to drink to one of these little ones a
cup of cold water only in the name of a disciple, verily I say to you,
he shall not lose his reward.} This saying is clearly out of place
here, because there is nothing in the context to explain the mean
ing of TCOV /xi/cpwv TOV TWV. It occurs again in Mk 9 41 with v/xas for

" these little Ones." 6s yap av TTOTIO-T; v/xas Trorr/piov uSaros cv ovo/xart
on Xpiarov eorre, dyw^v Xeyw V/MV OTL ou /XT) aTroAecny TOV [iicrOov avrou.
Mt. in the parallel section to Mk. omits this verse. Mk., however,
has TOH&gt; fjuKp&v TOVTUV in the next verse, 9 42 . Mt. seems to be
quoting from memory, and to have brought in the " these little

X. 42-XI. 2.] MINISTRY IN GALILEE 11$

ones " inadvertently. Mk. s v/xas would have suited the purpose
much better. If Mt. had known the saying independently with TWV
juiiKpwv TOVTW, he would almost certainly have inserted it in this form
in the parallel to Mk 9 41 . On the other hand, TO&gt;J/ fjuxputv TOVTWV
in Mt io 42 can only be explained as a reminiscence of Mk 9 41 - 42 .

XI. 1. And it came to pass, when Jesus finished charging His ,
twelve disciples. He departed thence to teach and to preach in their
cities. ] For this formula at the end of five long discourses, cf.
Introduction, p. Ixiv. For e/ceiflev, cf. on 4 21 . TOV SiSao-xeu/] Mt.
has TOV with inf. 7 times. The present tense emphasises the con
tinuance of the action; cf. i3 3 , and contrast 2 13 3 13 . See Blass,
pp. i96ff. ; Abbott, Johannine Grammar, 2496.
C. (5) Survey of His ministry, u 2 30 .

2. The editor gives a survey of Christ s work. It falls into
three sections. Christ s work is considered (a) in relation to that
of the Baptist, 2-19 ; (b] in view of its apparent failure, 20 24 ; (c} in
view of its real success, 25 ~ 30 .

No part of this is found in Mk.
Vv. 2 - 19 find a parallel in Lk 7 18 35 . But

Mt 2 3 bear little resemblance to Lk 18 21 .

4 n agree verbally for the most part with 22 28 .

At this point Lk. breaks the thread of the discourse by inserting
an editorial comment, vv. 29 30 . Mt. seems to carry on the speech,
but vv. 12 15 are probably inserted here by him from another
context. Vv. 12&lt;ls find a parallel in Lk i6 16 , where the clauses are
in the reverse order.

Mt 16 19 agree very closely with Lk S1 - 38 .
20 is an editorial comment.
2i-23a a g ree closely with Lk io 13 " 15 from the charge to the

Seventy.

23b has no parallel in Lk.
24 agrees closely with Lk io 12 .
25 27 agree closely with Lk io 21 - 22 after the return of the

Seventy.

28-30 nave no parallel in Lk.

So far as vv. 20 " 30 are concerned, it seems probable that the
editor is bringing together detached sayings, some of which Lk.
has placed in or after the charge to the Seventy. The two
Evangelists cannot have had a common source for these sayings,
unless the source consisted of sayings only, without historical
connections. These sayings had probably become stereotyped
in tradition, and were drawn by the two writers from different
sources. But the relation of Mt *- u - 16 " 19 to Lk 22 28 - 3l - is very
puzzling. Why do both writers connect these groups of sayings ;
and why do both insert between them a paragraph which is quite
different in the two Gospels ? It is probable that the two groups
8

114 THE GOSPEL ACCORDING TO S. MATTHEW [XI. 2-7.

existed independently before the two Evangelists. Why both
writers connected them is not easy to explain. But since both
groups deal with John the Baptist, it is not altogether unnatural
that two or more Gospels should have connected them together.
That they did this independently is shown by the different char
acter of the connecting links, Mt 12 16 , Lk 29 - 30 .

If it be thought that the close verbal agreement of Mt 4-n =
Lk 22 - 28 and of Mt 16 19 = Lk y 31 " 35 compels us to think of a direct
connection between the Gospels, it would be better to fall back
upon the view that Lk. had seen Mt., than to suppose that both
are borrowing from a common source. In the latter case it is
impossible to explain the fact that both editors independently
insert extraneous words at the same point in a common source.
If Lk. had seen Mt., he may well have taken objection to w. 12 15
as obscure, and substituted for them a comment which prepared
an anticipatory explanation of Mt 19b . In that case he has not
cared to pass over Mt 12-13 altogether, but has placed them in
another context, transposed them, substituted O.TTO Tore, for airo 8e
TWI/ ^/xcpcov IwdVou which he felt to be anachronistic, substituted
evayyeA.teTcu for the ambiguous /3iaTai, and paraphrased /?i&lt;urrai
dp7raou(nv avTrjv by ?ras ets avryv /?iaeTcu, thus making the sentence
clearly express the idea that the Baptist s ministry was the in
auguration of the kingdom of heaven. Cf. Ac i 22 io 37 .

L 2, 3. And John having heard in the prison the works of the
Messiah, sent through his disciples, and said to Him, Art Thou the
Coming One, or are we to wait for another ?] Lk. agrees only in
the last clause.

cV TO) 8eor//,uT&gt;7pia&gt;] The imprisonment of the Baptist has been
referred to in 4 12 . TO. c/oya] of which illustrations have been given
in 8 1 ~9 34 . 6 epxo/J-evos] i.e. the Messiah; cf. 3 11 , Ps n8 26 , Dn y 13 .

L 4-6. And Jesus answered and said to them, Go report to John
what ye hear and see : blind men see, and lame men walk. Lepers
are cleansed, and deaf men hear. And dead men are raised, and
poor men are told good news. And blessed is he who shall not be
made to stumble in Me.] KaOapi&vTai] See on 8 2 . evayycA^ovrai]
The verb occurs only here in this Gospel. For the construction,
cf. He 4 2 - 6 . tncai/8aA.MT00] See on s 29 .

Lk. agrees almost word for word. He omits 6 Irjo-ofc, has
eiScTe /ecu f]Kovcra.T for oiKovfTf Kol /3Xe7TT, omits /cat before \oAoi,
VCK/OOI, and TTTW^OI, and has eav for 5v in the last clause.

L 7. And as they were going, Jesus began to speak to the multitudes
concerning John, What went ye out into the wilderness to behold ? A
reed shaken by the wind? or : Why went ye out into the wilderness ?
To behold a reed shaken by the wind 7] Lk. has : a.7r(X66vT(av Se TO&gt;V
dyytA-cov Icuavou, for TOVTWV 8e Tropevofjitvwv.

The reed shaken by the wind seems to be a metaphor for a

XI. 7-11.] MINISTRY IN GALILEE 115

commonplace event. But there is probably a side reference to
the thoughts of the multitudes concerning John. He had predicted
the coming of One mightier than he (3 11 ). He had recognised in
Christ one who honoured him by coming to his baptism. Now
his message seemed to show that he was vacillating, doubtful
whether after all Christ was the coming mightier One.

Gcdarao-Qcu] does not occur in Mk. The seeing implied is the
beholding, gazing at, e.g. a spectacle or pageant. It occurs in 6 1
"to be gazed at by them," 22 11 "to look at the guests," 23* " to be
gazed at by men."

8. But what went ye out to see f A man clothed in soft (raiment} ? L
Behold, they who wear soft (raiment} are in kings 1 houses.] Lk. has
ev /LtaXa/cots i/m-ribis in the first clause, and for the second : tSou ot lv
iyu,ario-/xa&gt; efSoa&gt; /cat Tpv&lt;f&gt;fj vTrap^ovrcs ez/ rots /3acriA.tots dcriv. The
meaning is : " You did not go all that way into the wilderness to
see a worldly sensualist."

9. But what went ye out to see 1 A prophet 1 yes, I say to you, L
and more than a prophet .] So Lk.

" You went to see a spiritual leader of men. And the fulfilment
exceeded your expectation. You saw a prophet, and that no
ordinary prophet."

10. This is he, of whom it stands written, Behold, I send My L
messenger before Thy face, who shall prepare Thy way before TheeJ\

" For John is he whom the Scripture predicted as the messenger
who should prepare the way for the Messiah." The quotation
comes from Mai 3 1 , where the LXX has iSou (e yo&gt;, N c A Q T)
TOV ayyeAoV /AOV, /cat 7rij3X6\(/CTai o&ov irpo irpocrwirov
Mt, Mk i 2 , and Lk 7 27 agree against the LXX (a) in
for ea7rocrTAAa&gt; ; (b} in Trpo Trpovwirov crov after " My
messenger" ; (*) in 05 for /cat; (d} in /caTaovcevWei for e
and Mt. and Lk. agree ; (e) in e/ATrpoo-^c/ o-ov for Trpo
o-ov after "way." Both Mt. and Lk. omit in their parallels to
Mk i 2 . It seems clear that the quotation was current in Christian
circles in a form slightly different from the LXX. Trpo irpoauirov
fj.ov after " My messenger," may be due to assimilation to Ex 23 20 .

11. Verily I say to you, There hath not arisen among women-born L
a greater than John the Baptist. But the least in the kingdom of
the heavens is greater than he.~\ Lk. has : /xct^wv eV yevi/Tjrots
yvvaiK&v lojavou ovSei? lo-riv, and " of God " for " of the heavens."
"Thus as fulfilling the prophecy of Malachi and heralding the
Messiah, John is pre-eminent. But the least who shall stand
within the kingdom shall be more privileged than he." The
thought is that it is better to enter the kingdom than to herald its
coming. John was unique amongst men, but citizenship of the
kingdom will be better than his unique position. On d/oyv, cf. on
5 18 . eV ycwi/rots yvvat/coiv] is equivalent to "amongst mortal men";

1 1 6 THE GOSPEL ACCORDING TO S. MATTHEW [XI. 11-15.

cf. Job I4 1 i5 14 25*. /xucpoTepos] For grades within the kingdom,
cf. 5 19 . The comparative form is probably used in a superlative
sense. Cf. Blass, p. 33; Moulton, pp. yyff. In i3 32 , Lk 9 48 ,
/uKpo repos has the same superlative sense. For /2ao-iAeia r&v
ovpavtov, see Introduction, p. Ixvii. Here as hitherto in this Gospel
it is thought of as the kingdom to be inaugurated when the Son of
Man comes. 1 The least in that kingdom will be more privileged
than if he had been its herald.

EP L 12-15. And from the days of John the Baptist until now the
kingdom of the heavens suffers violence, and violent men ravage
it. For all the prophets and the law prophesied until John. And
if ye will receive if, this is Elias which was about to come. He that
hath ears to hear, let him hear.]

These obscure verses serve as a connecting link between
vv. 4 11 and 16 19 . Lk. has instead two verses of editorial comment
describing how the people and the toll-gatherers were baptized by
John, whilst the Pharisees and the lawyers refused to submit to
his baptism. Of Mt. s four verses, Lk. in i6 16 , in quite a different
context, has a parallel to 12 and 13 in the reverse order : 6 i/o/xos /ecu

01 irpo$&gt;r)TO.i /Ae xpt Itadvov O.TTO Tore 17 /?ao-iXeta rot) #eov euayyeAi^erat

/cat Tras eis avrrjv /3iaeT&lt;u. Mt v. 14 is not found elsewhere. V. 15
is a refrain which occurs again in i3 9 - 43 . In Lk i6 16 /Jia^erai is
clearly middle. " Every one presses into it with vehemence."
That is to say, the good news of the kingdom is preached, and
men welcome the good news. For the middle sense, see Deissm.
Bib. Stud. p. 258, and add to his reference to Ditt. Syll. 379 the
following, ei ns /?iacra/x,ei/os avo(r) ryv Ka/xapav, Ditt. Syll. 893. 5.
Cf. also fiid&o-Oai = " to take forcible possession of," in a decree of
B.C. 140-139, Tebtunis Papyri^ 6. 31. In Mt. the subject of /Sia^erai
is fj /3acriAaa. The verb, therefore, can hardly be middle, for in
what sense could it be said that the kingdom forces its way with
violence. We must translate, "The kingdom of the heavens is
violently treated," that is, in the persons of its messengers and
heralds. The editor has in mind the death of the Baptist and the
similar ill-treatment meted out to subsequent Christian preachers,
cf. 23 34 " 35 . Cf. Dalm. Words, pp. 1398". So far the words might
be taken as a simple editorial comment parallel to the editorial
comment at this place in Lk. But just as Lk 7 29 - 30 are so worded
that they might appear to be a continuation of Christ s words, so
Mt ii 12 suggests the question, Is this a simple comment of the
editor reflecting on the fact that John was the first of a long line

1 tffriv need not compel us to suppose that the kingdom is here thought of
as a present condition of things in any other sense than that the good news of its
near advent and of its nature was after a fashion a present foretaste of its future
blessedness. The verb would not be represented in the original Aramaic.
See note on 5 3 .

XI. 12-15.] MINISTRY IN GALILEE 117

of men who suffered on behalf of the kingdom, or did he intend
the verse to be taken as a continuation of Christ s words ? The
parallel in Lk i6 16 seems to prove that Mt. was acquainted with a
traditional saying of Christ which brought into close connection
the kingdom and the verb /?iae&lt;r0&lt;u. That is to say, in his
comment in v. 12 he is paraphrasing words traditionally ascribed
to Christ, and he probably intended the verse to be taken as
spoken by Christ in continuation of v. 11 in spite of the fact that
the phrase airo 8e TOJV yptpiav Iwdvov TOV /?a7TTioTov clearly betrays
either Christ speaking on another occasion than that described in
vv. 2 " 6 , or the Evangelist himself. It seems probable that he knew
of a saying ascribed to Christ which described the kingdom, since
John preached as in some sense the object of men s violence. He
therefore inserted it here, together with w. 14 and 15 , as affording a
connecting link between vv. 7 11 and 16 19 , and with the intention of
preparing for the latter paragraph in which John s career is viewed
as finally closed.

V. 13 seems to be brought in here only on the ground that it
contains the name John. It seems impossible to find any good
connection with v. 12 . What is the meaning of " all the prophets and
the law prophesied until John " ? And why the " prophets and the
law," and not " the law and the prophets " ? Does the verse mean
that ia foretelling the Christ, John had been preceded by the pro
phets and the law, and that these had borne witness until he came
to supplant them, and to give the finishing touch to their witness?

If, however, we prefer to disregard the obvious clue to com
pilation in the words a.7ro 8 TOJV T7/u,epcov Ieoaj/ou TOV jSairTHTTOv ecus
a/m, and to interpret /Sia^erou in a middle sense, as in Lk., it will
be possible to connect the verses in the following manner :

V. 9 . John was more than a prophet. He was a fulfilment of
prophecy. A prophet foretells the future. John helped to
inaugurate what he preached. He proclaimed the Messiah, and
at the same time prepared the way for Him.

V. 10 . He was thus the messenger foretold by Malachi.

V. 11 . Hence he was the greatest of men. But though in a
sense he inaugurated the kingdom, yet he stood outside it. The
least who has become a disciple of it is more privileged than he.

V. 12 . For since his preaching men can, in a sense, stand within
the kingdom. The good news of its near advent has entered into
life with all the force and energy of a spiritual movement, and men
and women fired with enthusiasm welcome it.

Vv. 13 - 14 . Before John s coming the prophets had foretold the
kingdom ; and when there were no prophets, the law, i.e. the whole
divine Scriptures, bore the same witness. But when He came,
prophecy was at an end, and fulfilment began. For He was Elias
whom the Scripture foretold.

1 1 8 THE GOSPEL ACCORDING TO S. MATTHEW [XI. 13-16,

13. 7rpo&lt;J&gt;yTcvo-av] For the augment, see Blass, p. 39.

14. Already in Ecclus 48 10 the coming of Elijah to accomplish
a work of restoration is presupposed on the basis of Mai 4 5&lt;6 .
This idea is common in the later Jewish literature; cf. Weber,
fiid. Theol. 35 2 f . ; Volz, Jud. Eschat. p. 192. There is a remark
able discussion as to the work of the prophet in B. Edujoth 8 7 .
It is there said that Johanan ben Zakkai had received from his
teacher a tradition that Elijah would not come to pronounce clean
or unclean, to separate or receive (i.e. to decide upon the legitimacy
of Israelites whose descent was doubtful), but to separate those
who had been received by force (ynD paTip&n), and to receive
those who had been separated by force, i.e. to remove those who
had fraudulently claimed Israelitish descent, and to receive back
those whose legitimacy had been wrongly denied. Here we have
the idea of membership of the Israelite community suffering
violence, and violent men wrongly laying claim to it. It is possible
that this throws some light on the sayings underlying Mt u 12 ,
Lk i6 16 . The Baptist strongly denounced the claim to Abrahamic
descent as in itself conferring merit (3 9 ). In other words, he threw
open the kingdom, or the stage of preparation for it, to all men
without regard to the question of legitimacy. Consequently, since
his day men forced their way into it whose claims would have
been denied from an orthodox Jewish standpoint. The common
people and men of suspected orthodoxy like the reXou/cu welcomed
his teaching, Lk y 29 , and forced their way into the kingdom. In
thus opening the kingdom to invasion on the part of those whom
orthodox Jewish theologians would have excluded, John fulfilled
one of the functions expected of the coming Elijah ; cf. Ecclus 48
" to restore the tribes of Israel," but in a sense opposed to Jewish
theological expectation, not merely by restoring to their rights
those whose true membership was wrongly denied, but by clearing
away the superstition that purity of descent in itself was essential
to participation in the Messianic blessings. In this respect John
was Elijah who was to come.

2. Sid] K B C* D al 33 124 q. Stfo of C 3 E F al seems to be an assimila

tion to Lk. For Std, cf. I 22 2 5 -- 3 s 4 14 8 17 I2 17 13" 21* 2 4 W 27 Si oO,
l8 7 26 M , and &fj.6&lt;rai SI dyy&w, Ditt. Syll. 122. 25.

5. Kal 7TTwxi efloyyeX/foj Tai] Omit S a k. etiayyeXlfcffdcu occurs only
here in Mt. It is common in Lk. For other Lucan words occurring once
in texts of Mt., cf. &lt;rwe xeo 0cu, 4 24 ; vo;w/c6s, 22 M .

15. The words occur again in 1 3 9 - 4S . Here they seem to call
attention to a fulfilment of prophecy, and they may have a similar
purpose in i3 43 . See note there.

16. But to what shall I liken this generation ? It is like to
children sitting in market-places^ who call to the others^ and say.~\
Lk. has : " To what therefore shall I liken the men of this genera

XI. 16-19.] MINISTRY IN GALILEE Up

tion, and to what are they like? They are like to children who
sit in the market-place, and call to one another. Who say."

rivi Se o/xoiwo-o) 6/xota eori] In the Jewish Midrashic literature
the most common formula for introducing a parable is nek bsPD
... 7 non "inn = " a parable. To what is the matter like ? to," etc.;
cf. Bacher, Exeget. Termin. der Jiid. Traditionsliteratur, i. p. i2i
ii. p. 121. dyopats] on Mt. s preference for the plural, see on 8 26 .

17. We piped to you, and ye did not dance ; we wailed, and L
you did not lament.} Lk. has e/cXavo-are for tKoij/ao-Oc. The idea is
that the children could get no response from their playmates, whom
they could attract to no games, whether cheerful or mournful.

18. For John came neither eating nor drinking, and they say, L
He hath a devil. ] Lk. has : " For John the Baptist has come
neither eating bread nor drinking wine, and you say, He hath a
devil." The austere life of the Baptist (cf. ch. 3), and his call to
repentance, failed to influence his contemporaries. " He has a
demon," they said, "who drives him to an excess of asceticism."

19. The Son of Man came eating and drinking, and they say, L
Behold a man a glutton and a winebibber, a friend of publicans
and sinners.] Lk. has again eA^Avtfev for rjXQtv and Aeyere for
Aeyov&lt;riy. On the other hand, the sociability of Christ, His inter
course with the common people, equally failed to attract His
contemporaries. He associates, they said, with men of lax life.

It is clear that this paragraph is aimed at the orthodox Jews,
the Pharisees, who judged the Baptist and the Lord by the standard
of their Pharisaic righteousness. It seems out of place as addressed
to the multitudes, and probably originally belonged to a context in
which Christ was addressing the Pharisees. Lk. has endeavoured
to prepare for it by inserting 7 29 - 30 .

And Wisdom was justified by (against} her children.} Lk. has : L
"all her children."

This obscure verse is full of difficulty. &lt;ro&lt;i a is presumably
the divine Wisdom of God to whom the Baptist and the Lord
alike owed their inspiration. Both had been sent by Wisdom,
and the responsibility for the different character of their teaching
and methods rested with her. Cf. Lk. n 49 Sia TOVTO /ecu fj tro^ta
rov Oeov tlirw a,7rocrTeA.&lt;o, K.T.A., and see On Mt 23 34 . e8iKcu&lt;o$?7]
If we suppose that the editor wishes this clause to be taken as a
continuation of Christ s words, the aorist must be compared with
the similar aorists in 4 17 (evSo/ojcra), n 27 (rrapf^oOrj}, 28 18 (cSo flij),
as implying a pre-temporal foreordaining of future events by the
divine Wisdom, which was eternally "justified" as it developed
itself in history. If it were not that the clause occurs also in Lk.,
it would be natural to interpret it (cf. on v. 12 ), as a comment of the
Evangelist reflecting on the fact that the divine Wisdom which had
seemed to fail in its methods, so far as Christ s contemporaries

1 20 THE GOSPEL ACCORDING TO S. MATTHEW [XI. 19, 2O

were concerned, had nevertheless justified her plan of action in the
history of the Christian Church. If the Jews had failed to respond
to her summons, others had obeyed her call ; cf. 8 12 the sons of the
kingdom rejected, whilst many from east and west take their place.
dTrd here is apparently equivalent to inro; cf. Blass, p. 125. The
divine Wisdom, which had planned and carried out its purposes
of sending the Baptist and the Son of Man to call the Jews to
repentance and to the kingdom, was declared to be right, approved,
justified by her children, i.e. by those who did not pass condemna
tory judgements on the Baptist and on the Son of Man, but did
respond to their teaching, and become their disciples. These
showed themselves to be the sons of the Wisdom who called to
them through John and through the Son of Man. The clause
therefore seems to qualify the " this generation " of v. 16 . As a whole,
or in large part, they were indeed as irresponsive children un
affected by the message of Baptist or Son of Man. But there
were exceptions, Wisdom s sons. These caught the sound of her
voice in the preaching of the Baptist and of Christ, and re
sponded to it. In so doing they justified the methods and agents
used by the divine Wisdom. For the " sons " of Wisdom, cf. Pr

8 32 Ecclus 48 11 ; and in this Gospel the parallel viol r^s
1 3 s8 . Lk. seems to have anticipated the meaning of totKauoOr) in his
insertion in 7 29 " All the people and the tax-gatherers justified God,
i.e. declared, proved Him to be right by submitting to John s
baptism." Thus Wisdom was justified of her children. Well-
hausen gives a different turn to the passage by taking 0.770 as =
Dnp p or *3BO = against. The divine Wisdom represented by John
and Jesus was justified against her children, i.e. the Jews, in so far
as their complaints against her (vv. 18 - 19 ) were seen to be conten
tious contradictions. For " sons of Wisdom " as = the Jews, cf. the
viol rfjs /3ao-iAeias of 8 12 , which also is equivalent to the Jews.

16. A irpoa&lt;f&gt;ui&gt;ovi&gt;Ta \tyovviv] so X B D Z. Kal Trpo&lt;T&lt;puvovcri ical
X&lt;?7owru&gt;] so EFa/. S 1 S 2 have "send" for Trpoo-Quve iv, and so S 1 in Lk.
7 32 . rots ergots] so K B D Z ; rots era-lpois &VTWV, G S U V al S 1 S 2 . C E F
al S 1 S 2 add avru&gt;i&gt; to rotj er^pois. ercupos occurs in this Gospel three times in
the vocative, 2O 13 22 12 26 50 , but rots ^repots is both best attested and most
likely to have given rise to the variants. Lk. has dXX^Xots.

19. reicvw] B 2 D a! S 1 S 2 a c k ; gpyuv, N B* S 3 S 4 codd. ap. Hier. In
Lk. tpywv is read by N only. It might be urged that T^KVUV in Mt. is due to
assimilation to Lk. ; but, on the other hand, tpyuv may be a late conjec
tural emendation. There seems to be no trace of it before the fourth century.

20. The editor adds a connecting link in order to introduce the
following paragraph, which in Lk. occurs in the charge to the Seventy.
E Then He began to reproach the cities in which His many miracles
happened, because they repented not.

Tore] See on 2 7 . at TrXcio-TOt Swa/xtis] For 6 7rAeicrTos = 6
cf. Blass, p. 143 ; Moulton, p. 79, " those very numerous

XI. 20-25.] MINISTRY IN GALILEE 121

mighty works." Swa/us = " a miracle," " a mighty deed," is common
to the Synoptic tradition, but is avoided by Jn. Cf. Abbott,
Johannine Vocabulary, 1686 e.

21. Woe to thee, Chorazin I woe to thee, Bethsaida I Because L
if in Tyre and Sidon had happened the miracles which happened
in you, long ago they would have repented in sackcloth and ashes .]
Lk. has eyev^T/o-av for eyei ovro, and adds KaOy/Jievoi after crTroSw.
Chorazin lay about an hour s distance north from Tell Hum

( = Capharnaum ?) ; see Sanday, Sacred Sites, p. 24. Bethsaida was
situated on the left side of the Jordan, a little north of the lake ;
see Sanday, p. 41. It is remarkable that the Gospel tradition
should have preserved the name Chorazin without at the same
time transmitting some account of the "many" miracles done
there. For sackcloth and ashes as symbols of grief, cf. Jon 3,
Dn 9 3 , Is 58*.

22. But I say to you, For Tyre and Sidon it shall be more L
tolerable in the day of judgement than for you.] Lk. omits A.ey&lt;o v/uv,
and has ev rfj /cptW for ev ^epa KpfcreciK. See for this phrase on io 15 .

23. And thou, Capharnaum, shalt thou be exalted up to heaven ?L
Unto Hades shalt thou come down. Because if in Sodom had
happened the miracles which happened in thee, they would have
remained unto this day.~\ Lk. has only the first clause. Clause a
seems to contain a reminiscence of Is i4 13 - 15 ts TOV ovpavbv
dya/^cro/zai ets aS^v (aSou, X A) /cara/S^cn/. The words are purely
metaphorical. The men of Capharnaum dwelt in a flourishing
city, of which they were proud. But they had failed to appreciate
the true significance of Christ s works, and need expect no better
fate than the judgement which overwhelmed the inhabitants of
Sodom. On Sodom, see note on io 16 .

24. But I say unto you, That for the land of Sodom it shall be
more tolerable on the day of judgement than for thee. ] The verse
does not occur in Lk. Similar words have already occurred in
io 15 ; see note there.

23. 0^ tyw0ij&lt;r0] NBCD^abcflPg 2 ; y tyu9ci&lt;ra, N S at; ^ tydtojs
E F al. S 1 has " that hath been uplifted," S 2 " not unto heaven shalt thou be
uplifted," k "nequomodo in ccelum elata es." The variation between the
two Greek readings is explicable as due either to a repetition of the n oi
"Ka^apvaoufj. or the omission of the //. of ^77. The rendering of S 2 is due to
misunderstanding of /J. Either reading gives a good sense. For the exclama
tory question, cf. 7 14 r i ffTev)), K.T.\.

KaTafirio-r)] B D ; /cara/St/Sao-^Tjo-T?, N C al. The former is probably original
here, and is due to assimilation to Is I4 18 on the part of the editor. The
latter is due to assimilation to Lk. by the copyists.

25. The editor here inserts a paragraph which, in Lk. id* 1 22 ,
occurs after the return of the Seventy.

25. At that time Jesus answered and said, I praise Thee, Father, L
Lord of heaven and earth, because Thou didst hide these things from

122 THE GOSPEL ACCORDING TO S. MATTHEW [XI. 25-27.

wise and prudent men, and didst reveal them to babes."] Lk. has :
" In that same hour Jesus rejoiced in the Holy Spirit, and
said," etc.

a7roK/Di0eis 6 IT/O-OVS *7rev] For the Hebraistic a7roK/3i#eis, see
Dalm. Words, pp. 24 f. eo/xoAoyov/xai] used as in the LXX =
i&gt; min, " to give praise to " ; cf. 2 S 22 56 , and see Kennedy, Sources,
p. 1 18. In view of the dependence of vv. 28&lt; 29 upon Ecclus 5i 23 27 ,
cf. also Ecclus 5i lt17 . ravra in this connection means the Swa/xeis
which the men of Chorazin, Bethsaida, and Capharnaum failed to
recognise in their true bearing, and the methods of the divine
Wisdom which the Jews misunderstood. o-o^oiv /cat (rvveruv] i.e.
the Jews, with their arrogant condemnation of Wisdom s methods.
vrjTriois] i.e. the children of Wisdom who justified her methods.
There is an underlying contrast here between the stereotyped
orthodox Jew, who misunderstood Christ s teaching, and the
unlearned, childlike simplicity of His disciples, the " children of
Wisdom," who accepted it

L 26. Yea, O Father, because so it was well-pleasing before TheeJ]
So Lk. 6 7rar?7p] For the nominative used as the vocative, cf.
Blass, p. 87, and 27 29 6 /Jao-iAcvs. eye vero ciSo/aa e/x,7r/30o-$eV crov 1 ,
is equivalent to the late Hebrew and Aramaic ^sbo |1"i, Dip Nijn
Cf. "pata pyi VP, B. Berakhoth 17* 29 b , B. Taanith 24 b , and
"" mp Nlin "6% Targ.fud. i3 23 .

L 27. All things were delivered to Me by My Father. And no one
understandeth the Son except the Father. Neither understandeth
any one the Father except the Son, and he to whom the Son wills to
reveal (jFfitri).] Lk. has yivwovcei TIS ecrriv for ejriyivojcrKei, and KCU TIS
eorw 6 Trarrip for ouSe TOV Trarepa TIS eTrtytvaicrKei. e7riyivai(7Ku&gt; is
used in 7 16 - 20 i4 35 1712 i n the sense "to recognise," and so four
times in Mk. Jn. uses yu/wo-/ceiv of the relationship between
Father and Son. See Abbott, Johannine Vocabulary, 1626.

For the aorist irapeSoOrj, cf. evSoicqcra, 3 17 ; eSoOij, 28 18 .
The idea involved is of a pre-temporal act, and carries with
it the conception of the pre-existence of the Messiah. The
same thought probably underlies the ^A0ov of 5 17 io 34 , and
the dTTocrrctAavTa of io 40 . For the belief in the pre-existence
of the Messiah, cf. Enoch 48 3 " Before the sun and the
signs were created, before the stars of heaven were made,
His name was named before the Lord of Spirits," 48 6 " He has
been chosen and hidden before Him before the creation of the
world, and for evermore " ; and see Charles on Enoch 48 3 ; Schiirer,
ii. ii 1 60; Bousset, Rel. Jiid. pp. 2506".; Volz, Jud. Esch. pp.
217 ff. ; Weber, Jiid. Theol. p. 355 ; Dalm. Words, pp. 129 ff., 299 ff.
Dalman endeavours to show that "Judaism has never known
anything of a pre-existence peculiar to the Messiah antecedent to
His birth as a human being" ; but however true this may be of

XI. 27-30.] MINISTRY IN GALILEE 12$

Rabbinical Judaism, traces of a conception of a premundane
existence of the Messiah or Son of Man in the Apocalyptic
literature cannot be altogether explained away. For traces of this
idea in the LXX, see Bousset. rov wov] The remarkable antithesis,
the Son th* Father, is found only here in this Gospel. But see
note on 24 36 and Intro, p. Ixvi, note i. It is a reminiscence of a
side of Christ s teaching which is prominent in the Fourth Gospel.
The occurrence of this verse in both Mt. and Lk., even if the two
Evangelists borrow from a single source, proves that this saying
reaches back to an early stage of the Gospel tradition. If, as is
probable, the two writers drew from different sources, this tradition
was widespread. If we add the fact that a similar use of the
Son the Father occurs in Mk i3 32 , this usage as a traditional
saying of Christ is as strongly supported as any saying in the
Gospels. It implies consciousness of a unique relationship to God,
and that relationship, as the context suggests, consisted in part of
fulness of revelation, " all things were delivered," and in part of
pre-existence with God. Whether the words as originally uttered
involved consciousness of pre-existence is, no doubt, open to
question. But it is difficult not to suppose that the editor of this
Gospel interpreted them in this sense. The Messiah was super-
naturally born of a virgin, i 18 - 25 . His return from Egypt fulfilled
the words, "Out of Egypt I called My Son," 2 15 . The devil
challenged Him upon this point : " If Thou be God s Son," 4 3&gt; 6 .
At His baptism the divine voice proclaimed Him to be " My Son,
the Messiah, elected by divine choice from all eternity," 3 17 . In
His teaching He spoke of having come, " I came " (5 17 io 34 ), and
of having been "sent" (io 40 ). In accordance with this line of
thought, 1 1 25 -27 are most easily explained if the tenses be treated
as aorists referring to pre-temporal acts of God wrought in the
prehistoric " beginning " or eternity : " Thou didst conceal didst
reveal all things were delivered." Since the Son was pre-existent
with God, it follows that no one knows the Son (i.e. knows fully)
except the Father ; and the reverse is equally true.

(S lav] cdv is found after relatives for av in the LXX, in MSS
of the N.T., and in the papyri ; cf. Blass, pp. 60 f. ; Deissm. Bibl.
Stud. 202 ff. ; and Moulton, Class. Rev. 1901, p. 32, Gram. pp. 42 f.,
who speaks of it as " a fashion of the first and second centuries."
"It seems fair to conclude that av in cents, i and 2 was written
by those who were particular about correctness, and that N.T.
writers, therefore, used predominantly the popular eav."

28-30. These verses are peculiar to this Gospel.

Come unto Me, all who labour and are burdened, and I will L
refresh you. Take My yoke upon you, and learn of Me. Because
I am meek and humble-hearted: and you shall find refreshment for
your souls. For My yoke is easy, and My burden is light. ] There

124 THE GOSPEL ACCORDING TO S. MATTHEW [XI. 29.

seems to be an undoubted dependence of these words upon
Ecclus 50, 51. Cf. the following :

Mt II 25 e^o/AoAoyov/xat (rot TrdVep Kvpu rov ovpavov /cat rrj&lt;s yrjs.
Ecclus 5 1 1 eo/ioAoy?70-o/xai trot Kvpte /JacriAeu . . . eo//,oAoyou//,ai.

5 I ^ 7rKa\(ra.fMr]v Kvptov Trarepa Kvpt ou JMOV.
Mt II 28 Seure Trpos yu.e. Ecclus 5 1 23 cyytVare Trpos /AC.

11 28 TrdVres ot /coTTiaWcs. 5 I 27 e/coTrtacra.

11 29 apart TOJ/ uyoV /uov 5i 26 rov rpa^Xov v/xoiv

II 29 /cat /xa$T aV eyuou. 5i 26 /cat 7riSeacr0a&gt; ^

Trat-

Sctav.

II 29 Kat Vp7y(TT dl/aTTttV- S 1 ^ KCt ^ ^P OV t/jUUmp TToX-

&lt;rci rals i vats A

For this last phrase, cf. also Ecclus 6 28 and Jer 6 16 , Heb. The
LXX has /cat (.vp-fjcrfTf. a-yvivfjiov rats J/ v^ais V/AOJV.

29. rov ^uyoi/ /xov] See on lo 38 , and cf. ^4/^ 3 6 "Whoso
receives upon him the yoke of the law"; B. Berakhoth 13* "Yoke
of the kingdom of the heavens " ; " Yoke of the commandments,"
Schemoth R. Par. 30 (Wiinsche, p. 217); "the yoke of God,"
Ps- Sol 7 8 ; ^/xets VTTO vyoV &lt;rov, I7 32 .

There is throughout this passage an underlying contrast between
the Pharisaic conception of religion and the teaching of Christ.
The Pharisees maintained the authority of the law as traditionally
interpreted : Christ had a higher authority committed to Him by
the Father. "All things were delivered." The Pharisaic treat
ment of the law made it a heavy burden ; cf. 23*. Christ s
teaching was a light burden and an easy yoke. The Pharisaic
conception of religion made them despise the unlearned and
common people. Christ summoned to Him these simple folk
groaning beneath the burden of religion as expounded by the
Pharisees. The paragraph may be paraphrased as follows : "I
praise Thee because Thou hast concealed the working of Wisdom s
methods from the orthodox Pharisaic formalist, and hast revealed
them rather to simple-hearted peasants innocent of religious techni
calities. So Thy divine pleasure foreordained it. The Pharisees
claim authority and inspiration. I have complete and final authority
from the highest source. The Pharisees fail to recognise the Son
of God, and indeed no one knows Him but the Father. They
misrepresent God, and indeed no one knows Him but the Son,
and those to whom the Son wills to reveal Him. The Pharisees
despise the unlearned and simple, and burden them with the heavy
burdens of their expositions of the law. But I bid those who are
weary of carrying Pharisaic loads to come to Me that they may be
relieved. Let them take in exchange the yoke of allegiance to

XI. 29-XII. 1.] MINISTRY IN GALILEE 125

Me ; let them be disciples of one who is a sympathetic teacher,
not harsh nor arrogant. They shall find My yoke which I lay
on them to be mild, and My burden which I impose to be
light."

27. We should expect : " And no one understandeth the Father save the
Son, and he to whom the Son will reveal Him." The insertion of the words
relating to the knowledge of the Son by the Father do not seem in place in
the context, and the order "the Son," " the Father" is unexpected. Iren.
i. 13. 2 has the reverse order, but in iv. II. I he ascribes this order to " those
who wish to be more skilful than the Apostles." The same order is given
by Just. Dial. loo and Apol. i. 63, and by Tertullian, Adv. Marc. iv. 25.
But the difficulty is not removed by reversal of the order of the clauses.
Even if placed second, the clause relating to knowledge of the Son by
the Father seems irrelevant to the context. But it occurs also in Lk., and
is no doubt genuine in Mt. The connection seems to be as follows: "All
things were delivered to Me by My Father," i.e. " I was appointed as the
agent of His revelation of Himself." "And no one understands the Son
save the Father," i.e. "My true nature and functions are known to God
alone." " Nor does any one understand the Father save the Son, and he to
whom the Son wishes to reveal Him," i.e. " As the appointed representative of
the Father, I alone have full knowledge of Him, which I can impart to whom
I will." But there does not seem to be any clear connection of thought with
vv. 25 " 26 , where the Father is the revealer of things hidden from the wise.
The link of "revelation" (dTre/cdX^as, v. 28 ; diro/caXt^cu, v. 27 ) may have
brought together detached sayings in a source lying behind our two
Evangelists.

C. (6) Hostility of the Pharisees, I2 1 " 45 .

XII. The editor now wishes to illustrate the grounds of the
hostility of the Pharisees to the Messiah and His work. For
material for this he goes back to the earlier point at which he left
Mk. s narrative, i.e. 2 23 . He borrows Mk 2 23 ~ 28 = Mt I2 1 8 , and
also the next section, Mk 3 1 6 = Mt I2 9 14 . In vv. 15 21 he sum
marises Mk 3 7 12 , and adds a reference to the Old Testament. As
he has already inserted Mk 3 13 19a , this brings him to 31^-21. For
this he substitutes Mt I2 22 23 , thus completing a series of three
incidents illustrative of Pharisaic hostility. For arrangement in
threes, see Introduction, p. Ixv.

J. At that time, Jesus went on the Sabbath day through the M
cornfields. And His disciples were hungry, and began to pluck ears
of corn, and to eat. ] Mk. has : " And it came to pass that He
was going on the Sabbath day through the cornfields ; and His
disciples began as they went to pluck the ears of corn." /

e/CetVa&gt; TO) KCU/3U) CTTOpevOf] 6 l^Q-OVs] Mk. haS Kttt tyVTO O.VTOV

Sia7ropeueo-0cu. The editor avoids /ecu eyo/ero as a connecting link
except in a special formula ; see on 3 13 . ev e/ccu/o) r&lt;3 /ccupw occurs
three times, here, 1 1 25 , and I4 1 , in this Gospel ; never in Mk. or Lk.
We have just had it in n 25 . Formulas have a way of appearing in
close connection in this Gospel ; cf. eis oA^v TTJV yf/v e/ceu/^v, 9 26
iv oA. nj yrj fKtivg, Q 31 ; the construction avax^pyvo-vruv 8e avr&lt;Li/

126 THE GOSPEL ACCORDING TO S. MATTHEW [XEL 1-4.

tSov, 2 1- 13- 19 . TrapayCvfi uu Ic^oV^s, 3* ; TrapayiVerat 6 Irycrovs, 3* ;
the construction d/coaxras Se -avexuprjo-fv, 4 12 - 18 5 1 ; the construction
Kal e/A/?ai/Tt aura) f)KO\ovOir)crav avrw, 8 23 - 28 ; /cat /u,era/:?as eKi#ev, 1 5 29 ;
/cat eeA$&lt;W eKfiOtv, 1 5 21 ; the construction /cat ^u,/3as oieirepaa-f,
9 1 - 9 . Cf. Intro. Ixxxvi. The editor avoids Mk. s pleonastic Sta-

Tropcvfo~6ai SLO. by substituting the simple verb. Cf. ir^piirar^v Trapd,
4 18 , for Mk. s Tra.pa.yiav Trapd ; and cf. Intro, xxv. rots o-a/S/feo-t] from
cra/8/2ara, which seems to correspond to the Aramaic NroK&gt;, but is
declined as though it were a neuter plural. TO, o-Troot/Aa] = sown
land or crops, seems to occur only here. ot Sc /xa0??Tcu] for Mk. s
/cat ol paOijTai, see Introduction, p. xx. eVeivao-av /cat is omitted
by Mk. For eTreu/atrav, see on 4 2 . rjp^avro Ti\Xtv] Mk. has
rjpa.vTo 686v Troicrv rtAAovres. Mt. omits the ambiguous 68ov
Troieiv and substitutes after o-Ta^vas, /cai Icrdfeu . Mk. specifies
two actions, "making a way "and "plucking"; Mt. has two,
"plucking" and "eating"; Lk. has three, "plucking," "rubbing
with the hands," and " eating." The " eating " already involved
in Mk. s " plucking " is probably an explanatory addition of the
later Evangelists. The " plucking " was, probably, from a Pharisaic
standpoint, regarded as work on the Sabbath. " Reaping " is
one of the thirty-nine kinds of work forbidden on the Sabbath
in the Talmud, B. Shab. 73** ; and Lightfoot, Hor. Heb., quotes
Maimonides as saying : "To pluck ears is a kind of reaping."

M 2. And the Pharisees saw it, and said to Him, Behold^ Thy
disciples do that which is not lawful to do on the Sabbath.~\ Mk
has : " And the Pharisees were saying to Him, See ! Why do they
on the Sabbath that which is not lawful?"] 01 8e] as often for
Mk. s Kai ot. iSoiTs CITTCLV] for Mk. s eXeyoK For the form CITTO,
see Blass, p. 45; Moulton, Class. Rev. 1901, p. 36. ZSoi oi
/xafl^Tcu crou] Mk. has simply i3e. TTOIOVCTIV o OVK t^coriv rroifiv
cv o-a/3^aTO)J Mk. has : TTOLOVO-IV rot? (rd/3/3a.&lt;riv o OVK 2ccmv.
a-dpftarov is the Greek form of the Hebrew n3^.

M 3. And He said to them, Did you not read what David did,
when he was hungry, and those who were with him. ] Mk. has :
" And He saith to them, Did ye never read what David did when
he had need and was hungry ; he and those who were with him ? "
6 8c t7Tv] as often for Mk. s Kal Ae yei. OVK] for Mk. s
ore fTTLvacrfv] Mk. has two clauses : ore xpet av t&lt;rx&lt;ev /cat
For Mt. s omission of one of two synonymous clauses, see Intro
duction, p. xxiv. /cat ot /XCT avTov] Mk. prefixes avros.

M 4. How he entered into the house of God, and ate tht bread oj
the setting forth, which was not lawful for him to eat, nor those
who were with him, but for the priests alone 7] Mk. has : " How
He entered into the house of God in the time of Abiathar the
high priest, and ate the bread of the setting forth, which it is not

XII. 4, 5.] MINISTRY IN GALILEE 127

lawful to eat save for priests, and gave also to those who were with
him." In clause a Mk. has ri AfiidOap dpxtepeW Mt. omits as
an erroneous reference (as do D latt S 1 in Mk.), Ahimelech (LXX
Abimelech) being high priest at the time; cf. i S 2I 1 . TONS aprovs
T??S 7rpo0eo-eeos] is one of the renderings of the LXX for the Hebrew
D ODn Df6; cf. 2 Ch 4 19 . Other renderings are a/xroi ei/ajirtoi, Ex
25 29 ; 01 apToi ot vpoxct/JiCKOt, Ex 39 18 ; aprot TOT) TT/DOO-WTTOV, I K 2 1 6 .
For its meaning, see Deissm. Bib. Stud. p. 157. o OVK Igov r/v
airro) (fxiyeiv ouSe rots /xer avrou ct /x^ rots tepevcriv /xovois] Mk. has :
ovs OVK cecTTiv &lt;f&gt;ayeiv fl py TOUS impels KCU IScoKci/ TOIS aw avro) ouo-iv.
Mt. assimilates TOIS &lt;rvv avr&lt;3 ovo-ti/ to ol /ACT* aurov of V. 8 , and
substitutes the easier dative for TOVS iepeis.

Christ meets the complaint that His disciples work on the
Sabbath by pleading necessity, and by quoting an analogous
instance sanctioned by Scripture. The charge was based on the
Rabbinical exposition of the law of the Sabbath. " Plucking the
ears" was not in itself an offence, cf. Dt 23 25 , but it came under
the category of work forbidden on the Sabbath by scribal tradition.
Against this tradition Christ appealed to Scripture. David ate the
shewbread. That was an illegal act. But he was impelled by
necessity. In the same way the action of His disciples was
sanctioned by their need.

6. The second point in Christ s answer in Mk. is the statement L
that " the Sabbath was made for man, not man for the Sabbath,"
with the inference that " the Son of Man is lord of the Sabbath." It
is clear that this last statement in the form given by Mk. does
not very well suit the context. It is the disciples who were
blamed, not Christ Himself. Very possibly 6 vtos rov avOpu-n-ov
is a mistranslation for "man." This would give the required
justification of the disciples. The Sabbath was made to subserve
man s need, therefore man is lord of the Sabbath, and may use it
as need requires, working upon it if necessary. But Mk. s KCU
eXeycv avrots may be a hint that he has added here words spoken
on the occasion of some other Sabbath dispute, when Christ Him
self was attacked, and the 6 mos roG avOpuirov would be in place.
Mt. omits the words *a! cXcyev Sia TO &lt;rdft(3aTov, and substitutes
a second appeal to the Old Testament. Just as it furnished a pre
cedent for the breaking of religious regulations in case of necessity,
so it also sanctioned the overruling of general laws (in this case
the prohibition of work on the Sabbath) in particular cases. The
editor then adds an appeal to the general tenor of the Old Testa
ment witness, as illustrated in Hos 6 6 , and ends with Mk 2 88 .
The argument in these verses is not easy to follow. The action
of the disciples is in no sense parallel to that of the priests in the
temple ; nor could the fact that the priests obeyed the injunctions
of the law, by working on the Sabbath, justify the disciples for

128 THE GOSPEL ACCORDING TO S. MATTHEW [XII. 5-8,

disobeying the scribal expositions of the law which prohibited work
on the Sabbath. The appeal to Hos 6 6 is more suitable in such
a context as 9 13 , where the editor has again inserted it, than it is
here.

It seems probable, therefore, that the editor here, as elsewhere,
adds to a particular incident sayings spoken on other similar occa
sions. He is also, probably, influenced here by the difficulty of
the present text of Mk vv. 27 28 . " The Sabbath was made for man
so that the Son of Man is Lord of the Sabbath," seems to have no
bearing upon the disciples and their plucking the ears of corn. If
6 vios rov avOpuwov is a mistranslation for "man," the saying
becomes pertinent, " Man is lord of the Sabbath." That justifies
the action of the disciples. But " the Son of Man is Lord of the
Sabbath " seems to be no true inference from the preceding clause,
nor to have any bearing upon the action complained of. The
editor, therefore, omits " the Sabbath was made for man, not man
for the Sabbath," and, losing sight of the incident of the disciples
and the ears, adds a saying in which Christ on some other occasion
justified His own action in working on the Sabbath. The priests
in the temple work on the Sabbath. That is to say, the sanctity
of the temple overrides Sabbath regulations. But the Messiah is
greater than the temple. Much more, therefore, can He dispense
Sabbath rules. For the Son of Man ( = the Messiah) is, in virtue of
His personality, Lord of the Sabbath.

L 5. Or did you not read in the law, that on the Sabbath the priests
in the temple profane the Sabbath, and are without guilt ?] / T&lt;3
vofMp] Cf. Nu 28 9 - 10 . /Se/fyAovcrii/] i.e. by performing the actions
necessary to the offering of the sacrifices.

L 6. But I say to you, That more than the temple is here} The
" more than the temple " is the Son of Man = the Messiah. If the
temple was not subservient to Sabbath rules, how much less the
Messiah !

L 7. But if you had known what is "Mercy I wish, and not
sacrifice" ye would not have condemned the guiltless} See on 9 13 .
The words are of the nature of a parenthesis. The ydp of the
next verse continues the thought of v. 6 .

M 8. For the Lord of the Sabbath is the Son of Man} Mk. has :
tocrre Kvpios ICTTW 6 wos TOV dvOpwirov KOL rov &lt;ra/3/3drov. Mt. s ydp is
necessary to his argument. The Messiah is greater than the temple,
for He is Lord of the Sabbath, i.e. =to God who ordained it.

1-8. ML and Lk. agree against Mk. in one or two striking
details. Both omit 6S6v Troteti/ from Mk 23 , and specify the " eat
ing." Both have etTrai/ for e/Vcyoi/ in Mk 24 , and el-rrfv for A.eyet in
Mk 25 . Both insert juoVous (-015) in Mk 26 , and both omit XPW
TXCV from Mk 25 ; ri AfiidOap apxiepew from Mk 26 , and TO
0-dfopa.Tov TO &lt;rd/3j3arov from Mk 27 . It does not, however, seem

XII. 9-13.] MINISTRY IN GALILEE 129

necessary to suppose that they had a second source other than Mk.
See on 8 4 .

9. And having departed thence, He went into their synagogue.^ M
Mk. has : "And He entered again into a synagogue." KCU /Aera/^as
cKettfej/] for Mk. s KCU TrdXiv. TrdXiv as a connecting link in descrip
tive narrative is characteristic of Mk., occurring 26 times. Mt.
generally avoids it. For fKeWev, see on 4 21 . /ecu /jLerafias eKfWcv
occurs again in i5 29 . ^ra^aivav 5 times in Mt, never in Mk.
rjXOev cts] avoids the redundancy of Mk. s dcrrjXOtv cis. See

on I2 1 . eis rrjv cruvaycoy^v avrujv] Mk. has simply eis avvaywyrjv.

Lk. also has the article.

10. And, behold, a man having a withered hand. And they M
questioned Him, saying, Is it lawful to heal on the Sabbath 1 that
they might accuse Him. ] " Mk. has: "And there was there a man
having the hand withered. And they were observing Him, if He
would heal him on the Sabbath, that they might accuse Him."
/eat tSou] See On I 2 ^. Mk. has KO.I rjv e/eet. X**-P a ^X wv 7 7P C * J/ ]
Mk. has er]pafji(j.vr)v e^wv rrjv X ^P a - Lk. also has rjpd. /eat
eTnypajT^crav avrov Aeyovres] Mk. has /eat Traptrrjpovv avrov. ei
c^ecrrtv 6fpaTTf.vf.i.v] Mk. has et $epa.7Ti;crei avrov. For ei before

a direct question, cf. Blass, p. 260.

Mk. has here : " And He saith to the man having the withered
(rjpdv) hand, Rise into the midst. And He saith to them, Is
it lawful on the Sabbath to do good or to do evil, to save life
or to kill ? And they were silent. And looking round at them
with anger, being grieved at the hardness of their hearts." Mt.
omits all this. He elsewhere omits clauses which describe Christ s
human emotions. See Introduction, p. xxxi. Here he substitutes
instead an example of the doing good of which Mk. speaks in v. 4 .

That he may introduce vv. 11 - 12 the editor changes Mk. s "they
were observing Him, if," into a direct challenge, "they asked
Him if."

11. And He said to them, What man of you shall there be, who L
shall have one sheep, and if this fall on the Sabbath into a pit,
will he not take hold of it and lift it out f]

12. How much therefore is a man better than a sheep ? So that L
it is lawful to do well on the Sabbath. ] Lk. has similar sayings
differently worded in another miracle, I4 1 6 . There is no sufficient
reason for thinking that the two Evangelists drew from a common
source.

11. Trp6j3arov Iv] See on 8 19 , and Blass, p. 144. S 1 S 2 ff 1 k omit Zv.

12. TTocrcu ovv Sia&lt;epei] Cf. io 31 TroXXwv o-rpovOiwv Sta^epere, 6 26
ovx v/xets /jiaXXov Sta&lt;epT avraiv.

13. Then He saith to the man, Stretch forth thy hand. And M
he stretched it forth ; and it was restored whole, as the other.~] Mk.
has : " He saith to the man, Stretch forth thy hand. And he

130 THE GOSPEL ACCORDING TO S. MATTHEW [XII. 13-21.

stretched it forth, and his hand was restored." For rore, see on
2 7. aircKOLTfo-TdOr)] For the double augment, see Blass, p. 39.
Omit fyys, S 1 S 2 latt

M 14. And the Pharisees went out, and took counsel against Him,
how they might destroy Him. ] Mk. has : " And the Pharisees
straightway, with the Herodians, went out and gave counsel against
Him, how they might destroy Him." e^XtfdvTes Se] as often for
Mk. s KCU ceX0ovTes. After &lt;J?apioratoi, Mk. has ev0us //.era rC&gt;v
Hpa&gt;8iava&gt;v. For the omission of ev0v$, see on 3 16 . The editor
omits the Herodians here, but retains them in 22 16 = Mk i2 ls .
(ru/A/3ovXtoi&gt; 2Xa/3ov] Mk. has cSt Souv or CTTOIOW. &lt;ru/x/2ouAioi/ Xa/x-
(3avLv occurs 5 times in Mt, here and in 22 18 27^ 7 28 12 . &lt;n;/x-
POV\LOV occurs in Plutarch, Rom. 14, Lucull. 26 ; and in Ditten-
berger, Syll. 316. n (second cent. B.C.), 328. 7. 8, 334. 7. 29, 39,
55, 57 (73 B.C.); and twice in Egyptian Papyri of the second
century. See Deissm. Bib. Stud. p. 238.

M 15, 16. And Jesus perceived it, and departed thence : and then
followed Him many, and He healed them all ; and he charged them
that they should not make Him known. ] The editor summarises
Mk 3 7 12 , which he might have omitted as not congruous to this
chapter of controversy. But Mk 3 7 12 suggested to him a contrast
between the Lord s quiet work of healing and His avoidance of
publicity, and the hostile clamour of the Pharisees. He adds the
quotation from Isaiah to emphasise the contrast. 6 8e I^o-ofc]
as often for Mk. s K&lt;U 6 iTjcrovs. yvovs is not in Mk. e/cei^cv
added by Mt. ; see on 4 21 . f]KoXovOr)&lt;rav avru&gt; iraXAot] Mk. has
TroXv irXfjOos r)Ko\ov@Y)(r(v. TToti/ras] Mk. has TroXXous. For a
similar change, see on 8 16 . Lk. also has Trdvras. eVm/^o-ev] Mk.
has TroXXa cTTcrifia. Mk. s adverbial rroXXa (13 times) is generally
omitted by Mt He retains it twice, i3 8 i6 21 ; and has it once
besides, 27. For the substitution of the aorist for the imperfect,
see Introduction, p. xx.

The editor here adds a fulfilment of prophecy.

17-21. That it might be fulfilled which was spoken through
Isaiah the prophet, saying, Behold My Son, whom I adopted ; My
Beloved, in whom My soul was well pleased : I will put My spirit
upon Him, and He shall announce judgement to the Gentiles. He
shall not strive, nor cry out ; nor shall any one hear His voice in the
streets. A bruised reed He shall not break, and smoking flax He
shall not quench, until He bring forth judgement to victory. And in
His name shall Gentiles hope.}

OTTO* ir\7]pu6fj, K.T.X.] For the formula, see on i 22 . The
quotation is from Is 42 1 - 4 . The only trace of the LXX seems to
be in the last clause, where the Hebrew has "His law" for
" His name." The editor may be translating from the Hebrew,
but more probably is using an existing Greek version which is

XH. 21, 22.] MINISTRY IN GALILEE 131

already presupposed in Mk i 11 . The passage had probably been
adapted in Christian circles in order to bring out the conception
that the Messiah, the Son of God, accomplished the career that
had been foretold of the idealised nation. We should expect to
find wos here or TTCUS in Mk i n = Mt 3 17 . But vl6&lt;s as more
applicable to the Messiah may have been substituted for ircus
either by the author of the Greek second Gospel, or at some stage
between his time and the first appearance of the quotation in this
Greek form. Trcus in Mt. is either a return to the original form of
the quotation in Greek, or a reminiscence of the LXX. ov ^/aeVio-a]
alpfTL^Lv is a late word common in the LXX. It is used as =
equivalent to " adopt " in I Ch 28 6 on yplriKa fv avro) clvaC /AOV vlov ;
Mai 3 17 ov TpoTrov alptrifcci aj/$pu&gt;7ros TOV vlov ; Kaibel, Epigrammata^
252 : aiperuras of. Tra/nyp crropyat $vo-iv iTrporeprjo-ev. The aorist here
and in evSo/o/crev may simply be due to imitation of the Hebrew
tenses, but in the mind of the Christian translator probably imply
the eternal pre-temporal act of God in the election of the Messiah.

6 ayaTrrjTOS /x,ou = the Messiah, see On 3 17 . ei s 6V cvooK-rjo-ev f) IJ/VXTT)

/j-ov] in 3 17 eV &lt;5 evSoV^o-a. For the good pleasure of God in the
Messiah as shown in election and adoption to Messiahship and
Sonship, cf. Eph i 4 6 , and see Bacon, Am. Journ. Theol. ix. 458 ff.
aTrayycAei] Heb. IS N^V, LXX eotcrei. ciTrayyeAAav, a very
common LXX word, seems to be a translation according to the
sense. epto-ei] The Heb. is pyV, LXX KCKpa^erat. Kpavydo-fi]
Heb. KB*, LXX dvryo-ei (cf. N5JO = avtyni, Gn l8 24 , Jos 24 19 , Is I 14

2 9 46 4 ). Kpavyd&Lv] only here in Mt., is used once in Ac 22 23 ,
and 4 times in Jn. of a multitude of people, and once Jn 1 1 48 of
Christ at the tomb of Lazarus. By earlier writers it is used of
discordant forms of utterance of a dog, Plat. Rep. x. 607 ; of
a drunken man, Demosth. Con. 1258; of a raven, Epict. Diss.
iii. 1.37; of shouting in a theatre, ib. iii. 4. 4. Ka/rea^ei] For the
augmented fut., cf. Blass, p. 52; Moulton, Class. Rev. 1901, p.
36. cis vi/cos] Heb. MD&6, LXX s *Ary0ai/, but cf. Hab i 4
BSK D nwb K* 11 N^ After KptW, Is 42 4a is omitted, the translator s
eye passing from D)&gt;D to the second occurrence of the same word.
22. The editor here omits Mk 31^-21. He elsewhere omits
Mk. s references to a house, see on i5 15 ; and also elsewhere omits
the descriptions of the thronging of the multitude ; cf. the omissions
of Mk i8 from Mt 8 16 , Mk i 46 at Mt 8 4 , Mk 2* from Mt 91,
Mk 3 9 from Mt is 15 . And he has probably felt objection to Mk 3 21 ,
especially ZXtyov yap ort cco-rr). The copyists of Mk. have felt
the same difficulty. D has ^eo-Tarai avrov s; abdffiq exstntiat
eos. But a reminiscence of this verse betrays itself in the
e iVravTo of Mt i2 23 . There follows in Mk. the statement that
" the scribes . . . said that he hath Beezeboul," and this is
followed by a short rebutting discourse of Christ. Mt. has here

132 THE GOSPEL ACCORDING TO S. MATTHEW [XH. 22

a short introductory miracle followed by a much longer discourse,
in which are verses parallel to the discourse of Mk. Thus :
Mt i2 22 23 . Introductory miracle.

24-26 = Mk S 22 26 .

27-28

29 3*7.

80.

8l! S2b = 328-80.

83-37

Here follows the statement that some of the scribes asked for
a sign, v. 38 , and a discourse in answer, vv. 39 45 . The question of
relationship is complicated by the parallels in Lk. Lk. omits Mk
322-30 i n its order. It should come at Lk 6 19 or 8 4 . But later in his
Gospel he has a discourse which is very similar to that in Mt. Thus :

Mtl2 22-23 = Lkll 14 .

24-26 = Mk 3 22 26 = 15 17 18 -

Lk. has here combined the request for a sign which in Mt. comes
later with the charge of demoniac agency.

Mt i2 38 = Lk n 16 .

27-28 = 19 -20.

- Mk 3 * 7 21 22 .

80 = 23 .

48-45 = 24 26 .

Lk vv. 27 28 have no parallel in Mt.
Mt vv 31 37 have no parallel in this discourse in Lk.
Mti2 39 - 42 = Lkn 29 - 3 *.

It will be seen that both Mt. and Lk. prefix an introductory
miracle. Both have parallels to Mk 23 - 26 , but in this section Mt.
and Lk. have verbal agreements against Mk. E.g. :

etSws Se TOLS fvOvprio-tis aurtov el-rrev avrots, Mt 25 = avros Se etSws
avraiv ra SiavoT^ara eiTrei avTois, Lk 17 .

Tracra ^ao-iAet a /xepicr^eto-a, Mt 25 = 7ra&lt;ra /SacrtXeta Sta^epio--
to-a, Lk 17 . Mk. has Kat lav /fao-iXcm fjifpicrOf).
epr}p.ovTai, Mt 25 , Lk 17 . ML has ov Svvarai &lt;TTaB : f]va.i f) pacriXaa.

rj /^acrtXcta avrov, Mt 26 , Lk 18 . Mk. has ov

Both have parallels to Mk 27 , but here Mt. agrees closely with
Mk., whilst Lk. considerably diverges. Mt. embodies Mk 28-30.
Lk. omits. Further, in Mt. the whole discourse falls into two
portions, one an answer to the charge of demoniac agency, the
second an answer to a request for a sign. In Lk. the charge and
the request are combined, but the discourse is divided by vv. 27 28 ,
which have no parallel in Mt. And, lastly, Mt. has a section,
31 37 , which has no parallel in the discourse in Lk. It is not easy
to explain adequately this complex relationship. The fact that

XH. 22.] MINISTRY IN GALILEE 133

Lk. omits Mk. s paragraph at the place where it would naturally
occur in his Gospel, and gives instead a longer discourse later in
his Gospel, would naturally suggest the explanation that he had
before him a second source containing this longer discourse at a
later period in Christ s life, and that he abandoned Mk. to follow
this source. Cf. his omission of Mk i 16 20 at Lk 4 15 , because he
proposes to insert a little later, 5 1 11 , a similar narrative from
another source. Cf. his omission at 8 56 of Mk 6 1-6 , because he
has inserted a similar account in 4 16 30 . It seems, therefore,
necessary to suppose that Lk. had a second narrative before him
containing matter parallel to Mk 3 22 - 30 . That being so, it is
natural to suppose that Mt. also had a discourse longer than
Mk 3 22 " 30 , and containing many features parallel to Lk. Their
divergence in many points makes it unlikely that they were copy
ing from the same document. More probably they had before
them different sources containing discourses in many respects
parallel to one another. To some extent their agreement may be
due to Lk. s reminiscence of Mt. Mt. s source is probably the Logia.
22. Then there was brought to Him a demoniac, blind, and
dumb: and He healed him, so that the dumb spake and saw.]
Lk. has: "And He was casting out a dumb devil. And it came
to pass when the devil was gone forth the dumb spake." Mt. has
already inserted in 922-33 a similarly worded miracle : " Behold,
they brought to Him a dumb demoniac. And when the devil
was cast forth, the dumb spake." It is striking that Lk n 14 is not,
as we should expect, so nearly agreed with Mt i2 22 as with
Mt 9 32 33 . It must remain doubtful whether this miracle was in
the sources used by Mt. and Lk. It is quite possible that in
9 32 34 Mt., wishing to add another miracle, described as shortly as
possible the healing of a deaf demoniac (see on 9 32 ), the fact of
such a healing being current in Christian tradition. At I2 21 he
wants a suitable introduction to the following discourse, and
rewrites shortly a similar account. But it is curious that he
should not have specially mentioned, as in 9 33 , the " casting out "
of the devil in order to prepare for the e/c/3aAAei of i2 24 . Lk.,
when inserting in n 14ff&gt; the discourse which follows, has felt the
same need of an introductory miracle. His choice of a deaf
demoniac may be due to reminiscence of the two passages in Mt.,
or may be accidental, and due simply to the fact that both
Evangelists inserted in this same connection the story of a deaf
demoniac, known to them as an incident current in Christian
tradition, of which no details had been preserved. Given the fact
of the healing of a dumb demoniac, the agreement in language
between Mt 9 32 - 33 and Lk n 14 is not very remarkable. It would
be difficult to describe the bare fact of such a healing without
some verbal agreement.

134 THE GOSPEL ACCORDING TO S. MATTHEW [XII. 22-26.

TOTC irpo&lt;rr)vex@ n aura)] For TOT, see on 2 7 . For Trpoox^epeiv as
characteristic of Mt, see Introduction, p. Ixxxvi. vpocrrjvix^l is
the reading of N C D al latt. B S 1 S 2 have Trpoo-rjveyKav, as in 9 82 .
For the passive, cf. i8 24 iQ 18 .

E 23. And all the multitudes were astonished, and said, Is this
indeed the Son of David 1} e^iVrai/ro only here in this Gospel.
It is a reminiscence of Mk 3 21 . For " Son of David " as a title of
the Messiah, see Dalm. Words, 319 ff.

M 24. But the Pharisees heard it, and said, This man doth not
cast out devils, except by Beelzeboul, chief of the devils .] Mk. has :
" And the scribes who had come down from Jerusalem were saying
that He hath Beelzeboul, and that by the chief of the devils He casts
out devils." Mt. and Lk. independently, or Lk. by reminiscence
of Mt., fuse together the two clauses of Mk 22 , and wrongly make
Beelzeboul equivalent to the chief of the devils and Satan. In io 25
/fceXc/?ovA. is a name of reproach. Here in Mk. it seems to be
the name of a demon by whom Christ was regarded as possessed.
But it is not equivalent to Satan, the ap^v ruiv Sat/xonW from
whom Mk. distinguishes Beelzeboul. For Beelzeboul, 1 see on io 25 .

M 25. And knowing their thoughts, He said to them, Every kingdom
divided against itself is made desolate ; and every city or house divided
against itself shall not stand.] Mk. has : " And having called
them, He was saying to them in parables, How can Satan cast
out Satan ? And if a kingdom be divided against (CTTI) itself, that
kingdom cannot stand. And if a house be divided against itself,
that house shall not be able to stand." Lk. agrees closely with Mt.
in omitting the summoning of the disciples, in substituting the know
ledge of the thoughts of the Pharisees, and in combining Mk. s
two analogies into one clause. " But He (avros), knowing their
thoughts (Stai/ory^ara), said to them, Every kingdom divided (8ia-
fjifpLa-Ofla-a) against itself (e&lt;* cavnqv as in Mk., Mt. has /ca# favTrjs)
is made desolate, and house falls on house," or " a house (divided)
against a house falls." OIKOS] Mt. and Mk. have oua o. Well-
hausen argues that "house" in Aramaic, and so here, means "a
political territory," as in "house of Lysanias." This would give
an appropriate meaning in Mt. No kingdom torn by internal
dissension can escape devastation. And no city or State so divided
can long maintain its independent existence. Lk. s source seems
to have differed here from Mt. s.

M 26. And if Satan cast out Satan, he is divided against himself ;
how therefore shall his kingdom stand ?] Mk. has : " And if Satan
rise up against himself and be divided, he cannot stand, but hath
an end." Lk. agrees closely with Mt. : "And if Satan be divided
(Sieyue/Dio-0?/) against himself, how shall his kingdom stand ? " Lk.

1 C D al have BeeXfe/Sou X, and so Eph. Syr., the Armenian and the Arabic
Diatessaron. X B have Beefe/SorfX, as in IO 28 . S 1 S a have Beelzebub, as in io 26 .

XII. 26-29.] MINISTRY IN GALILEE 135

adds here : " because you say that by Beelzeboul I cast out devils " ;
cf. Mk v. 30 .

27-28. And if I by Beelzeboul cast out devils, your sons by whom L
do they cast (them] out 1 therefore they shall be your judges. But if
I by the Spirit of God cast out devils, then the kingdom of God came
upon you.~\ These verses are not in Mk. Lk. has them in verbal
agreement with Mt., except that he has 8aKTv A.u&gt; for irycvpart.
Christ, after urging the absurdity of the charge brought against
Him ( 25 - 26 )j now throws back the accusation upon the Jews.
They, too, practised exorcism. Were they also the agents of
Beelzeboul ? ol viol v/xwv] means " people of your own race and
religion," i.e. Jews. It is here an Oriental circumlocution for " you."
For an example of Jewish exorcism, cf. Jos. Ant. viii. 46, 47 (quoted
on 8 29 ), and Ac iQ 13 . Sia TOVTO] occurs n times in Mt., 3 in Mk.,
4 in Lk. icptf al fyttoi/] " shall convict you of hypocrisy in accusing
Me of employing diabolical arts whilst you yourselves practise
exorcism." Trvtv/xan 0eov] Lk. has the striking SaK Au&gt; 0eov ; cf.
Ex 8 19 &lt; 15 &gt; where it is applied to a miraculous event, and Dt 9 10 .
ZtpOaa-cv] tpOdvcLv occurs only here in the Synoptic Gospels. With
prepositions it means to " arrive at," " reach to," " come upon " ;
cf. Jg 2O 34 OVK eyvcocrai/ on &lt;f&gt;@dvfi ITT avrovs rj /caKicu The aorist is
difficult, and we should expect the perfect. The same unexpected
aor. occurs in i Th 2 16 l^^acre Sc CTT avrovs fj opyrf. " If I by the
Spirit of God cast out devils, then when I began my work, or when
I came, the kingdom of God came to and amongst you, though
you were not aware of it." fiaor. TOV 6tov occurs 4 times in Mt,
here and in iQ 24 2i 31 - 43 . The kingdom is here regarded as some
thing present. But only by anticipation. Where the Messiah was,
there must be the kingdom in some sense. But in a fuller sense
it was still future, to be inaugurated when He came on the clouds
of heaven. 17 /facnXeux TOV Ofov here is certainly due to the source
used by the editor, in this case probably the Logia, which therefore
contained sayings about " the kingdom of God " and " the kingdom
of the heavens." The reason why the editor did not here sub
stitute the latter for the former no doubt is that he always uses
f) /?cunAeia TWV oupavwi/ in an eschatological sense, which would
here be out of place ; cf. Introduction, p. Ixvii f.

29. Or how can any one enter into the house of " the strong man" M
and spoil his goods ? unless first he bind " the strong man" and
then he will spoil his house.~\ Mk. has : "But no one can, having
entered into," etc. Lk. has a different version of the saying. r/
TTWS] In Mk. the saying is loosely appended to the preceding with
dAAa. The saying about the strong man and his goods had probably
become proverbial ; cf. Ps-Sol 5* ov yap \rj\f/cTai o-KvXa avOpwro*
irapa dvSpos BWOLTOV \ Is 49 24 pr) \.rjfj.\f/CTai TIS trapa -yiyavros a-KvXa.

So far from acting as a subordinate of Beelzeboul, Christ had

1 36 THE GOSPEL ACCORDING TO S. MATTHEW [XII. 29-32.

invaded his territory, and by ejecting devils from the possessed,
was spoiling his goods. This implied a previous victory over him.

L 30. He that is not with Me is against Me : and he that gathereth
not with me scattereth} So Lk v. 23 .

In this war against Satan s strongholds there are only two sides :
for Christ or against Him, gathering with Him or scattering with
Satan.

M 31. Therefore I say to you, Every sin and blasphemy shall be
forgiven to men : but blasphemy against the Spirit shall not be
forgiven.} Mk. has : "Verily I say to you that all things shall be
forgiven to the sons of men, 1 the sins and the blasphemies where
with soever they shall blaspheme. But whosoever shall blaspheme
against the Holy Spirit hath not forgiveness for ever, but is guilty
of an eternal sin. Because they were saying that He hath an
unclean spirit." Lk. has no parallel in this discourse, but in i2 10 has
" He who blasphemed against the Holy Spirit shall not be forgiven."
In Mt. the meaning seems to be : " You hare taken sides against
Me in the war against Satan. In so doing you have committed
an unpardonable sin, because in charging Me with being an agent
of Satan you have hardened yourselves against a revelation of God s
Spirit working in Me."

M 32. And whosoever shall speak a word against the Son of Man,
it shall be forgiven him ; but whosoever shall speak against the Holy
Spirit, it shall not be forgiven him, neither in this age nor in the
coming} This verse seems to repeat the thought of the last, the
difference being that as a contrast to speaking against or blasphemy
against the Spirit, we have here speaking against the Son of Man
in particular, instead of all sin and blasphemy in general. The
two verses seem to be different recensions of the same saying.
Mt. has probably conflated Mk. and his other source, or Mk. =
the other source and another form of the saying known to him.
Lk. in I2 1 ^ has: /cat ?ras os epet Aoyov ets rov vlov rov avOpwTrov
aura) TW Se eis TO Aytov Trvev/j-a /3\ao~(j&gt; r)fJi&lt; r)o~a.vTi OVK
Lk. appears to borrow the first clause from Mt 32 ,
the second from Mt 31 = Mk 29 . He may have done so from
memory, or may have had the saying before him in this form. If
Mt 32 and Mt 31 = Mk 28 ~ 29 be different recensions of one saying,
it is probable that Mk. s striking rots wots TUJV av6pu&gt;7riov and Mt. s
Kara rov vlov rov avOputrov go back to the same original Aramaic
phrase. Of the two, Mk. s phrase is probably the more accurate
translation. " Anything shall be forgiven to men save blasphemy
against the Holy Spirit," gives a clear and intelligible meaning.
On the other hand, "Opposition to the Son of Man is pardon
able, opposition to the Holy Spirit is unpardonable," is difficult to

1 This Aramaic "sons of men " = " men " occurs only here in the Synoptic
Gospels. Mt. avoids it.

XII. 32-34.] MINISTRY IN GALILEE 137

explain. How could the Pharisees be supposed to be able to
distinguish between the Son of Man ( = Christ ?) acting as such,
and the Son of Man driving out devils by the power of the Spirit.
We have here a fairly clear instance where an original Aramaic
phrase meaning " sons of men " = " men " has been mistakenly
represented by 6 vibs rov avOpdnrov. Mk 2 28 is probably another
instance. The general drift of vv. 31 - 32 seems to be : " You accuse
Me of Satanic methods in casting out devils. In reality I cast
them out by the power of God s Spirit. In substituting Satan for
the Holy Spirit you are guilty of blasphemy. And this is an
unpardonable sin. It is the lie in the soul." ovre / TOVT& TO&gt;

alwvi ovre fv T&lt;3 /xeXXovri] Mk ID 3 ** has : ev TO) auovt T&lt;3 ep^oyu,j/w.
So Lk. ; but Mt. omits. Lk. also has : rov cucoi/os TOVTOV, i6 8 2o 34 ,
and rot) a two? eKtivov, 2o 85 . These phrases are connected with the
distinction which is common in apocalyptic literature of the first
cent. A.D. between the present and the future age. See Dalm.
Words, pp. 147-156; Volz, Jud. Eschat. p. 57 ; and cf. 2 Es 7 50
" the Most High hath not made one world, but two " ; 7 47
"the world to come"; Apoc. Bar i$ 7 8 44 15 "the world to
come." The distinction is also found in Rabbinical literature;
cf. Aboth 2 8 . Hillel said: "He who acquires for himself the
words of the law, acquires for himself the life of the age which
is coming." Dalman says of this, "if genuine." Ber. R. 44
(Wiinsche, p. 209) : According to Jochanan ben Zaccai, c. 80 A.D.,
God revealed to Abraham " this age, but not that age." According
to Akiba, "He revealed to him both ages." "The currency of
these expressions this age, the future age," says Dalman, "is
at all events established by the end of the first Christian century."
Mt. has also 5 times the expression o-vn-e Aeia TOU aioWs. See
on v. 39 . OVK d&lt;e0^o-Tcu] B has ou /u,^ a&lt;f)e6fj. For this construc
tion, see on 5 18 .

33-35. The editor here inserts a paragraph which is similar to
one which he has already recorded in the Sermon on the Mount,
7 17 20 . Lk. in his Sermon, e 43 " 45 , also has a similar section, which,
however, is more closely in agreement with Mt 12 than with Mt 7 ;
that is to say, Lk 6 43 and 44b =Mt 7 18 - 16 , whilst Lk 6 44a - 45 = Mt
I2 ssc. 34b. 35 4 LL is here perhaps conflating the words of his source
for the Sermon with reminiscences of Mt 12.

33. Either make the tree good, and its fruit good ; or make the L
tree rotten, and its fruit rotten : for by the fruit the tree is known.]
Cf. 7 17t 18 , Lk 6 43 . The meaning here is " Be consistent. Either
allow My acts of casting out devils to be good in result, and
attribute the power to do such good acts to the Holy Spirit ; or
condemn them as evil in result, and attribute them to Satanic agency."

34. Ye offspring of vipers, how can you speak good things, being L
evil?] This has no parallel in Lk. The meaning is: "The

138 THE GOSPEL ACCORDING TO S. MATTHEW [XII. 34-40.

reason why you utter judgements which directly gainsay plain facts
is to be found in your evil nature."

L 34. For out of the abundance of the heart the mouth speaketh.~\

L 35. The good man from the good treasure brings forth good
things : and the evil man from the evil treasure brings forth evil
things. ] Cf. Lk 6 45 "The good man from the good treasure of
(his) heart brings forth (7rpo&lt;ep) the good. And the evil man
from the evil brings forth the evil. For out of the abundance of
the heart his mouth speaketh."

The meaning is : " Your malicious judgements come from the
treasure-house of your malicious nature."

36-37. These verses have no parallel in Lk.

L But I say to you, that every idle utterance that men shall speak,
they shall give account concerning it in the day of judgement, for
from thy words shalt thou be acquitted, and from thy words shalt
thou be condemned]

36. TTQV p7)/jia apyov] The Pharisees might urge that their say
ing of v. 24 was after all only a pleasantry, and did not express their
real beliefs. Christ warns them that such idle utterances, because
they come from the heart (v. 34 ), give expression to the inward
nature, and will be called into judgement no less than the reasoned
statement or the outward action. The last verse, with its change
to the singular and its substitution of Adyos for prj^a, sounds like
a quotation or a proverbial saying. Clause (a) is perhaps a
reminiscence of Ps 50 oTrtus av BiKmwOy^ tv rots Adyots &lt;rov.
For o cav, see on n 27 .

I* 38. Then answered Him certain of the scribes and Pharisees,
saying, Teacher, we wish to see a sign from Thee. ] In Lk n 16 this
request is combined with the accusation at the head of the
discourse. " But others tempting (Him), were seeking a sign from
heaven from Him."
roVe] see on 2 7 .

L 39. And He answered and said to them, An evil and adulterous
generation seeks for a sign ; and a sign shall not be given to it,
save the sign of Jonah the prophet.] Lk. has: "And when the
multitudes were crowding together, He began to say, This
generation is an evil generation : it seeks a sign, and a sign
shall not be given to it, save the sign of Jonah." potxaXts] means
apostate, disobedient, and unfaithful to God.

E P L 40. For as Jonah was in the belly of the monster three days
and three nights ; so shall the Son of Man be in the heart of
the earth three days and three nights.] Lk. has : " For as Jonah
was a sign to the Ninevites, so shall be also the Son of Man to
this generation."

It is probable that Mt. (or the writer of his source) has para
phrased the saying as recorded by Lk., in order to explain the

XII. 40, 41.] MINISTRY IN GALILEE 139

parallelism between Jonah as a sign and the Son of Man as a
sign. " As Jonah was a sign." But how was he a sign ? Cer
tainly not simply because he preached. His message of warning
could in no true sense be called a sign. He was a sign because
of his remarkable experience recorded in Jon 1-2. "So shall
the Son of Man be a sign," in virtue of His remarkable life s history
from beginning to end. The writer of the saying as recorded in
Mt. has wished to make this parallelism clear. He has done so
by illustrating it from one particular event in the life history of
Jonah and of the Son of Man, in connection with which there
was, as it seemed to him, a striking coincidence. The Son of Man
( = Christ) foretold, as tradition recorded, that He would rise
again after three days; cf. Mk 8 31 9 81 io 34 , Mt 27 63 . (This was
traditionally interpreted as equivalent to " on the third day," cf.
Mt i6 1723 20^ Lk 9 22 i8 33 2 4 7 - 46 , Ac io 40 ). It might, therefore,
be said that He lay in the grave for three days. Mt. turned to
the Book of Jonah, and found in 2 1 the words : *ai rjv Itm/as / T ^
KotXiy. TOV KT^TOVS Tpets fjfiepas /cat rpets vv/cras. Here was material
for a comparison. Jonah s wonderful story of guidance and pre
servation culminated in his sojourn in the belly of the sea monster
followed by his miraculous deliverance. This, as illustrating his
whole unique experience, made him a sign to the Ninevites. He
preached to them as one miraculously accredited. The life history
of the Son of Man culminated in His sojourn in the grave, followed
by His miraculous resurrection. This, as illustrating His whole life
of wonder and marvel, constituted Him a sign to the men of that
generation. Mt. has, of course, rather forced his analogy. 1 Putting
aside the fact that according to Christian tradition Christ lay in
the grave only one whole day and parts of two others, he has
tried to increase the parallelism by adding rpets wVras, when at
the most there were only two.

The words ty Itovas vvicras are borrowed from Jon 2 1 . -n?
KapSi a rfjs -yfjs] cf. Dt 4 11 Heb. "the heart of heaven," and cor
marts, 4 Es ( = 2 Es R.V.) i 3 25 - .

41. The men of Nineveh shall rise up at the judgement with this L
generation, and shall condemn it: because they repented at the message
of Jonah; and, behold, more than Jonah is here^\ Lk. transposes this
and the next verse, probably simply in order to secure a chrono
logical sequence. He has this verse in verbal agreement with Mt.

avaa-TrjarovTat ev TT) /cpurei] shall stand or rise up at the judgement.
Except in this and the next verse, Mt. uses rjfiepa K/Ho-ews in this

1 For an early attempt to account for the " three days " and " three nights,"
see the Syriac Didascalia (ed. Lagarde), p. 88, where the "three days "are
reckoned as Friday 6a.m. to noon, Friday 3 p.m. to 6 p.m., and Saturday;
the "three nights" as Friday 12 103 p.m. (darkness = night), Friday night,
and Saturday night.

140 THE GOSPEL ACCORDING TO S. MATTHEW [XII. 41-43.

sense; cf. io 15 1122.24 I2 s6. jr or ^ K p(o- l9 = the last judgement,
cf. Lk io 14 . The idea is that at the final judgement the men of
Nineveh will indict the men of this generation for not having
repented at the preaching of Christ, who had been a greater sign
to them than Jonah had been to the Ninevites. Wellhausen
urges that in Aramaic "stand or rise up in judgement with" means
"to accuse." That is true; but even so the implied period of
accusation must have been the final judgement day. The Greek
translator, who rendered the Aramaic original by dvao-T^ o-ovrai V
rfi Kpio-ei pera, only made his words express what he supposed to
be implied in the original. rrAetov lojva] cf. i2 6 TOV lepov pel^ov.

L 42. The queen of the South shall rise up at the judgement with
this generation, and shall condemn it : for she came from the ends oj
the earth to hear the wisdom of Solomon ; and, behold, more than
Solomon is hereJ\ So Lk. with TOJV avSpuv after /texa. eyepOrja-fTcu
is synonymous with di/ao-r^aerat of v. 41 . Both represent the same
Aramaic word. VOTOU] In i K io 1 N3^ = LXX 2a/?a. Jos. Ant.
viii. 165 calls her queen of Egypt and Ethiopia. But Sheba was in
southern Arabia. Wellhausen remarks that this is the earliest
instance of the name Jemen ( = " south " = VOTOS) for South-West
Arabia.

L 43-45 are placed by Lk. (i i 24 26 ) earlier in the discourse. There
they seem to illustrate the futility of the methods of the Jewish
exorcists (v. 19 ). These seem to do the same work as Christ, but
really they act against Him (v. 20 ) ; for the evil spirit whom they
drive out returns, making the sufferer worse than before. In Mt.
the verses seem rather to describe the condition of the Jewish
nation in Christ s time. They had formerly repented at the
summons of God, and their evil spirit had been driven out.
But it had returned with seven others. And now the condition
of the nation was such that even the preaching of Christ had no
effect. Or the passage may have been added here by the editor,
with immediate reference to the preceding verses, as bearing upon
the subject of exorcism with which the discourse started. It is
possible that Lk. may have tried to improve the connection by
placing the verses within the body of the discourse.

L 43. But when the unclean spirit is gone forth from the man, he
passes through waterless places, seeking rest, and finds none.] So Lk.
with IJCTJ cuptV/cov for ou;( evpurKCC. dvvSpwv TOTTCOV] Demons were
thought to dwell in deserted places. Cf. Is i3 21 34", Bar 4 35 , Rev
i8 2 , Mk 5 10 . For the waterless place, cf. the incantation given in
Thompson, Devils and Evil Spirits of Babylonia, i. pp. 61, 167 :
" Neither with sea water, nor with sweet water,
Nor with bad water, nor with Tigris water,
Nor with Euphrates water, nor with pond water,
Nor with river water, shalt thou be covered."

XII. 43-48.] MINISTRY IN GALILEE 14 ]

And for desert places as the abode of demons, cf. the same work :
p. 123 : " O evil spirit to the desert.

O evil demon to the desert

O evil ghost to the desert.

O evil devil to the desert.
p. 139: O evil spirit, get thee forth to distant places.

O evil demon, hie thee unto the ruins.

A ruined desolate house is thy home."

44. Then he saith, I will return to my house whence I came 1
out ; and having come, he finds it vacant, swept, and adorned.] So
Lk. with i&gt;7rocrrpei/f(i&gt; ets rov ot/cov pov for cts rov OLKOV /aou 7ricrTpe^{o ;
but X* A D al S 1 S 2 omit o-xoAa^ro. in Lk. o-xoXa^ovra] Rare in
this sense; cf. Plut. Cat Grcec. 12 ; and of uncultivated land, Plut.
Timol ch. 22 end. cmpoV] A late form of &lt;rcupw, Artem. ii. 33.

45. Then he goeth, and taketh with himself seven other spirits L
worse than himself, and entering in they dwell there ; and the last
state of that man becomes worse than the first. ~\ So Lk. without fu0*
lavrov, and with eTrra after eavrov. nra] For the seven evil spirits
of Babylonian demonology, cf. Thompson, pp. xlii ff.

So shall it be to this evil generation.} These words are not
found in Lk.

C. (7) His relations seek Him.

46. The editor now goes back to Mk 3 31 35 . In Mk. Christ is in a
house (3 19b ), where the preceding discourse was presumably uttered.
But in Mt. the last place mentioned is the synagogue of i2 9 . In
i2 15 He leaves the synagogue, and in 1 2 22 a blind and deaf demoniac
is brought to Him ; but no detail of place is given.

While He was still speaking to the multitudes, behold, His ]V$
mother and brethren had taken their stand without, seeking to speak
to Him} Mk. has : " And His mother and His brethren come,
and, having taken their stand outside, sent to Him, calling Him."
The outside here means outside the house in which He was (3 19 ).
In Mt. the outside must be interpreted as on the outskirts of the
crowd. The editor is obliged to rewrite Mk. s opening words,
en avrov AaAowTos] Cf. the insertion of a similar formula, TO.VTO.
avTov AaAowTos, as a connecting link, in 9 18 . rots 6 xAots] cf. v. 23 .
iSov] See On I 20 . {^TOWTCS avru&gt; AaA^crai] Mk. s aTreWaAav irpos
avrov KoAowres avrov is unsuitable here, where Christ is separated
from His relatives only by the circle of people round Him. Mt.
anticipates the fyrovo-iv ere of Mk v. 32 which he omits.

48. And He answered and said to him who told Him, Who is M
My mother ? and who are My brethren ?] The editor summarises
Mk vv. 32 - 33 " And the crowd sat about Him ; and they say to Him,
Behold, Thy mother and Thy brethren without seek Thee. And
He answered them, and saith, Who is My mother and brethren ? "

142 THE GOSPEL ACCORDING TO S. MATTHEW [XH. 49.

M 49. And He stretched out His hands towards His disciples, and
said, Behold My mother and My brethren /] Mk. has : " And He
looked round at those sitting in a circle about Him, and saith,
Behold My mother and My brethren ! " It is in Mt. s manner to
make the reference apply specially to the disciples. iSov] for Mk. s
?Se. See on i 20 .

M 60. For whosoever shall do the will of My Father who is in the
heavens, the same is My brother, and sister, and mother. ] Mk. has :
" Whosoever shall do the will of God, he is My brother, and sister,
and mother." For ro9 Trarpos //.ov TOV ei/ ovpavols, see on 5 18 . Cf.
Aboth 5 22 " Be bold as a leopard, and swift as an eagle, and fleet
as a hart, and strong as a lion, to do the will of thy Father which
is in heaven." 2 4 " Do His will as if it were thy will, that He
may do thy will as if it were His will. Annul thy will before
His will, that He may annul the will of others before thy will."
B. Berakhoth i6 b "Our will is to do Thy will" See also on 6 12 .

47. K a CDEa/latt insert here: "And one said to Him, Behold, Thy
mother and Thy brethren are standing without, seeking to speak to Thee.
Mk. has : "And there sat about Him a multitude ; and they say to Him,
Behold, Thy mother and Thy brethren outside are seeking Thee." The verse
in Mt. is rightly omitted by K* B L T S 1 S 2 ff 1 k. Mt. has purposely omitted
the corresponding clause in Mk., and has only taken from it the frrovff iv &lt;re =
fTjToOjTey aury XaX^crai, Mt 46 . The interpolator has written the words to
assimilate to Mk. and Lk., and to prepare the way for v. 48 . If the verse were
genuine, Mt. and Lk. would agree against Mk. in ^o-riJ/ccKru , as they do in
the next verse in flirev for X^yet.

C. (8) Illustrations of His parabolic teaching, I3 1 52 .
XIII. The editor now comes to Mk 4.

M 1. On that day Jesus went (out of the house ?), and sat by the
sea.] Mk has : "And again He began to teach by the sea."

h cKfivr) rfi ^epa] inserted to make the connection closer, as
in 22 23 , and as a substitute for Mk. s iroXiv, which Mt. often omits.
TT}S oi/aas if genuine is a reminiscence of Mk 3 19b KOL Ip^erai
eis ot/cov, which Mt. had omitted, but which still underlies i2 46 ;
but D S 1 a b e ff 1 2 g 1 k omit CK &lt;n}s ot/a as. B omits eV. C E al have
airo. The words are probably a gloss to explain e&XOuv. cjcatfi/ro]
Mk. has f)paTO SiSaovceti/. Mt. often avoids rjp^aro. For e/ca0r?To,
cf. 1 5 29 . It is suggested here by the KatifjcrOai of the next clause
in Mk.

M 2. And there were gathered to Him many multitudes, so that
He embarked into a boat, and satJ\ Mk. has : " And there is
gathered to Him a very great multitude, so that He embarked
into a boat, and sat in the sea." o-w^x&jo-av] for Mk. s hist,
pres., as often. 0^X01] for Mk. s singular, as often. Mt. omits
Mk. s superfluous iv T-Q 6a\dcr&lt;rr).

M And all the multitude had taken its stand on the shoreJ\ Mk.
has : " And all the multitude were at the sea upon the land." ri

XIH. 2-9.] MINISTRY IN GALILEE 143

TOV atyioAov] For aiyiaAos, cf. v. 48 . Mt. avoids Mk. s redundant
" at the sea upon the land." Cf. Introduction, p. xxiv.

3. And He spake to them many things in parables, saying, Be- M
hold, the sower went out to sow, .] Mk. has: "Arid He was teach
ing them many things in parables, and He said to them in His
teaching, Hear ; Behold, the sower went out to sow."

iroAAa] Mt. generally omits Mk. s adverbial iroAAa. eAaA^o-ei/]
abbreviates Mk. s cSiSacr/cev /ecu eAtyev aurots / rfj BtBa^rj avrov.
See Introduction, p. xxiv. TOV oTreipeiv] for Mk. s cnreipai. Mt.
has TOV with inf. 7 times. The present tense emphasises the con
tinuance of the action. See Blass, p. 196^, and note on n 1 .

4. And during his sowing, some fell by the wayside, and the M
birds came and devoured them.] Mk. has: "And it came to pass
during the sowing, some (o) fell by the wayside, and the birds
came and devoured it." 5] Mk. has the singular. For Mt. s
preference for plurals, see on 8 26 . eXOovra. /caT&lt;ayev] for Mk. s
rjXOev /cat /caTe&lt;ayev.

6. And others fell upon the stony places, where they had not much M
earth ; and immediately they sprang up, because they had not depth of
earth. ] Mk. has : " And other fell upon the stony place, and where
it had not much earth ; and immediately it sprang up because it
had not depth of earth." aAAa] plural again, and so in -n-fTpwor)
for Mk. s aAAo and TrtTptoSes; see on 8 26 . But Mk. has aAAa in
v. 8 and TTTp&lt;!&gt;8-r) in v. 16 . aAAa Se] for Mk. s /cat aAAo, as often.

6. And the sun having risen, they were scorched; and because they M
had not root they withered^ Mk. has : "And when the sun rose," etc.

7. And others fell upon the thorns , and the thorns grew up and M
choked them.] Mk. has : " And other (sing.) fell into the thorns ;
and the thorns grew up and choked it, and it gave no fruit." aAAa

Se for Mk. s KOL aAAo, as often. aWTi-i/i^ai/] Mk. has o-ui/eVvilav.
In Mt. XD have the simple verb, which occurs also in i8 28 , Mk
5 13 . a.Treirviav may be an assimilation to Lk.

8. And others fell upon the good ground, and was giving fruit .] M
Mk. has : " And others fell into the good ground, and was giving
fruit, growing and increasing." Mt. omits Mk. s rather obscure
last three words, see Swete. aAAa Se] for Mk. s /cat aAAa, as often.
7ri is easier than Mk. s eis. " Some an hundred, and some sixty, and
some thirty fold." Mk. has : "And was bearing one thirty, and one
sixty, and one an hundred fold." Mk. s ets ti&gt; li/ is due to mis
translation of the Aramaic N*m ^y or Hebrew in ; cf. ilND nn ^V,
Gn 26 12 (Targ.) = an hundred fold, nj&gt;3tt&gt; in, Dn 3 = sevenfold.
Cf. Exp. Times, xiii. p. 330, and so now Wellhausen on Mt. Mt.
has avoided the Aramaism by substituting o o o.

0. He that hath ears to hear t let him hear.] Mk. has : "And M
He said, Who hath ears to hear, let him hear." The words occur
again in Mt n 15 and i3 48 .

144 THE GOSPEL ACCORDING TO S. MATTHEW [XIII. 10, 11.

1-9. Mt. and Lk. agree against Mk. in the following :
oxXoi TToXXoi, Mt 2 = QX\OV TroXXou, Lk 4 . Mk. has 0^X09 TrXctcrTo?.
TOV cTTretpeu/, Mt 3 = TOV o-n-flpat, Lk 6 . Mk. has o-Tretpcu alone.
eV rw cnretptLV avroV, Mt 4 , Lk 6 . Mk. has KCLL eyeWo ev r&lt;3

6 X&lt; V &gt; Mt &gt; Lk 8 - Mk - nas 05 X"-

M 10. ^tf&lt;/ the disciples came and said to Him, Why dost Thou
speak to them in parables f\ Mk. has : " And when He was in
private, those who were around Him with the Twelve were asking
Him the parables." This is ambiguous. Lk. interprets it to mean,
"asked Him the meaning of the parable." In Mk. we must under
stand that vv. 10 33 refer to teaching on some occasion other than that
implied in vv. 1 9 - 35 36 . This explains Mk. s plural TrapafioXds. On
some other occasion the Twelve and others asked for an explana
tion of the parable of the Sower and of other parables. But Mt.
prefers to treat Mk 4 10 - 33 as a part of the same scene as Mk 1 9 - 35 36 .
He therefore omits " And when He was in private," and changes
"Asked Him about the parables " = " asked Him what the meaning
of the parables was " into " Said to Him, Why dost Thou speak
to them in parables ? " For Trpoo-eX^di/re?, see on 4 3 . ot /za^rai]
"disciples" in a wide sense. Mt. thus avoids representing the
Twelve as ignorant of the reason of Christ s use of parables. See
Introduction, p. xxxiii.

M 11. And He answered and said that, To you it has been given to
know the secrets of the kingdom of the heavens, but to them it has not
been given.] Mk. has : " And He said to them, To you the secret ol
the kingdom of God has been given, but to those outside all things
happen in parables." /xvo-r^pia] for the plural, see on 8 26 . The
singular might suggest that the very conception of the kingdom was
something unknown. But the idea of the kingdom was current
and familiar. Christ s teaching about it contained, however, many
things unfamiliar. Hence the plural. Mt. adds the explanatory
yi/coi/at. SeSorat] Christ s teaching about the kingdom had
familiarised His disciples with many conceptions (pvo-rrjpLa) of its
nature and near approach which remained unknown to the masses
of the people. /xvo-TT/pta] The word is used in the LXX to
denote a "secret"; cf. Wis 2 22 "the secrets of God," To i2 7 "the
secret of a king," Jth 2 2 the same, 2 Mac i3 21 . The representa
tion of eschatological ideas, immortality of the soul, resurrection
of the body, future judgement, Messianic kingdom as "secrets"
revealed to the elect, is especially characteristic of the Apocalyptic
and Sibylline literature, and the word in this sense has been
adopted by the New Testament writers. See Armitage Robinson,
Ephesians, pp. 234 ff. S 1 abeffk omit TOJV ovpavwv.

e/cei vots Se ou SeSorat] Mk. has the obscure e/caVois Se TOIS !oj
ev Trapa/SoXcus Travra ytVerat, which may perhaps mean, " all spiritual

XIII. 11, 13.] MINISTRY IN GALILEE 145

teaching is like an unexplained parable to the uninitiated," or " to
the multitude outside (the place where we are)."

12. For whosoever hath, there shall be given to him, and increased.
But whosoever hath not, even that which he hath shall be taken from
him. ] Mk. has a similar clause in 4 25 " For he who hath, there
shall be given to him ; and he who hath not, there shall be taken
from him even that which he hath." Similar words occur in 25 29
in the parable of the Talents, and Mt. here adds

to assimilate to that passage or in anticipation of KCU
vfjuv, Mk 4 24 . Here the words seem to refer to spiritual opportuni
ties. The disciples "had," e.g., faith to receive the revelation of the
secrets of the kingdom. Hence these secrets were entrusted to them.
The masses of the people "had not" such capacity for divine
truth. Hence these secrets were withheld from them, because
the parabolic form in which Christ taught them only yielded its
" secret " to those who already had some understanding of the
nature of the secrets concerned. But the verse does not seem
entirely applicable here, because it is difficult to give any adequate
meaning to the last clause. The teaching in parables did not
bring about the "taking away even what he hath." Mt. has
probably added them here in order to afford at least a partial
explanation of Mk. s obscure "all things happen in parables."

13. Therefore I speak to them in parables : because seeing they
do not see ; and hearing they do not hear, nor understand^ MK.
has : " (Happen in parables) in order that seeing they may see, and
not see ; and hearing they may hear, and not understand ; lest they
should turn, and be forgiven."

The verse in Mk. is an adaptation of Is 6 9 - 10 aKofj d/covo-ere KCU
ou p,rj crwijre KCU /^A-eTrovTe? ^SA-ei^ere KCU ou /AT) t S^re /JLTTJ TTOTC
-t /ecu lacro/xcu avrovs. In the last clause Mk. s KCU

f7 cwrots is nearer to the Heb. "6 KB"11 than to the LXX. As
the words stand in Mk. they describe the purpose of the "all
things happen in parables." This may mean, " To the unspiritual
masses of the people, who have no capacity for divine truth, the
whole of life, and, in particular, all revelation of divine secrets, is
like an unexplained parable, into the real meaning of which they
never penetrate. And this condition of things fulfils the words of
God to the prophet Isaiah, which described the spiritual condition
of that generation." A modern speaker would use terms of analogy
rather than of purpose to connect the state of things before him
with the Old Testament parallel. But in the New Testament any
condition of things parallel to or analogous to a similar condition
in the Old Testament is said to fulfil the terms which describe
the latter. And the use of future tenses in the LXX of Isaiah
easily leads to the use of the passage as a prediction of future events
rather than as the description of a present condition.
10

146 THE GOSPEL ACCORDING TO S. MATTHEW [XIII. 13-17.

Mt., however, has explained the question of Mk 4 10 as asking
after the reason of Christ s use of parables, oia ei/ 7rapa/?oA.ais
XaXeis avrois ; and introduces this use of Isaiah s language with the
direct answer, "Therefore I speak to them in parables." He
cannot, therefore, continue with Mk. s Iva, the effect of which
would be to represent Christ s speaking in parables as purposely
adopted in order to prevent the people from understanding the
teaching underlying them. The editor feels that this would be
intolerable. He therefore changes tva into on, and substitutes
indicatives for Mk. s subjunctives. " I speak in parables, because
the people are not able to receive nor to understand the * secrets
when revealed in plain language." "They see, and yet do not
see; and they hear, and yet do not hear, nor understand."
Nothing is here said (as apparently in Mk.) of the object gained
by the use of parables, but an explanation is given of the causes
which made it necessary. But there is implied the inference that
the object was to present the " secrets " of the kingdom in a form
which would enable all such as had (v. 12 ) capacity to understand,
to penetrate their meaning, whilst it would shroud these divine
secrets from those who had no qualifications for appreciating
them. In this way Christ fulfilled His own saying, " Give not
that which is holy to dogs, nor cast your pearls before swine " (7 6 ).
DS 1 S 2 abcdeffk add fw} TTOTC e7rrrp^a&gt;o-iv from Mk.

14, 15. Mt here introduces the direct quotation, which is in
directly employed in Mk 5 12 .

J5 And there is being fulfilled for them the prophecy of Isaiah,
which says, With hearing ye shall hear, and shall not understand ;
and seeing ye shall see, and shall not perceive. For the heart of this
people was made fat, and with their ears they heard heavily, and
their eyes they smeared ; lest they should see with their eyes, and hear
with their ears, and understand with their heart, and should turn,
and I should heal them^\

Kai dva7rA.i?povTai aurots] We might expect the editor to use
the formula oVoos (Iva) 7r\r]pw9f} TO pr)0ev, on which see Introduction,
p. Ixi. But that formula seems to have been characteristic of a
special group of quotations which the editor had before him in a
Greek form. In this case he himself has recourse to the LXX, in
order to quote a passage which has been suggested to him by
Mk 4 12 . He therefore uses an introductory phrase of his own,
which was suggested, no doubt, by the -rrXypuOfj of the recurring
formula. The quotation which follows seems to be verbally
identical with the LXX of Is 6 9b - 10 , even to the unexpected fut.
ind. la.arop.ai of the last clause.

16-17. Cf. Lk io 23 - 24 , Mk 4 13 .

L But blessed are your eyes, for they see ; and your ears, for they
hear. For verily 1 say to you, That many prophets and righteous

XIII. 17-21.] MINISTRY IN GALILEE 147

men desired to see the things which ye see, and did not see ; and to
hear the things which ye hear, and did not hear.} Mk. has : " And
He saith to them, Do ye not know (otSare) this parable, and how
shall you understand (yvwo-ecr0e) all the parables ? " Mt. omits this
reproach (see Introduction, p. xxxiii), and substitutes for it a passage
from the Logia containing a statement of the privileges of the
disciples. This saying also occurs in Lk io 23 24 in a different
context (the return of the Seventy), and differently worded : " And
turning to the disciples, privately He said, Blessed are the eyes
which see the things which ye see ; for I say to you, that many
prophets and kings wished to see the things which ye see, and did
not see : and to hear the things which ye hear, and did not hear."
vfjiuv Se.] The fyuoi/ is emphatic, and contains a direct contrast
to those referred to in avrols, vv. 10 13 , eWi/ois, v. 11 , and in vv. 13 15 .
" They " cannot understand the parables, and that is why I use
the parabolic method, because they are not capable of appreciating
the " secrets " when plainly taught in literal language ; " for they
have blinded their eyes to the light of divine truth. But blessed
are your eyes, for they see this divine light."

18. Ye therefore hear the parable of the sower.~\ The words are in- E
serted by the editor. v/xers] " Because your eyes see, you are able
to understand and to receive the secrets which the parable enfolds."

19. In the case of every one who hears the word of the M
kingdom, and does not understand, ther*. comes the evil one, and
wrests away that which was sown in his heart. This is he who was
sown by the wayside.} Mk. has : " The sower sows the word.
These are they who (are) by the wayside, where the word is sown.
And when they hear, straightway cometh Satan, and taketh away
the word which was sown into them." Mk. s explanation of the
parable suffers from condensation. "These are they who are by
the wayside " interprets o fjikv 7reo-ev irapa rrjv 6Soi/, v. 4 , i.e. the seed
which fell by the wayside describes the case of the people who
hear the doctrine and allow it quickly to be lost from their memory
and understanding. Properly speaking, "that which fell by the
wayside" is the doctrine, and the wayside represents superficial
hearers ; but Mk. s loosely connected words seem to confuse the
seed sown, i.e. the doctrine, with the people amongst whom it is
sown, i.e. those who hear it. Mt. might have simplified by saying in
his last clause, " This is, i.e. this is represented by, that which was
sown by the wayside " ; but he follows Mk. s confusion between
the seed sown and the people amongst whom it is sown. He adds
KCU /XT) cnwei Tos to explain why the evil one succeeds in wresting
the seed from them, and substitutes ev rfi /capSta avrov for Mk. s
harsher eis airovs 6 Trovr/pos, as in v. 3 **.

20. 21. And he that was sown upon the stony places, this is he M
who hears the word, and straightway with joy receives it ; but hath

148 THE GOSPEL ACCORDING TO S. MATTHEW [XHI. 21-23.

not root in himself, but is ephemeral ; and -when tribulation or
persecution for the word cometh, straightway is made to stumble, .]
Mk. has : " And these are they likewise who are being sown on
the stony places, who, when they hear the word, straightway with
joy receive it ; and have not root in themselves, but are ephemeral.
Then when tribulation or persecution for the word cometh, straight
way they are made to stumble." There is here again the same
confusion in Mk., followed by Mt., between the seed and the
people amongst whom it is sown. o-Trapets] and so in v. 22 for
Mk. s less suitable o-Tmpo/xevoi. Mk. has o-Trape i/Tcs in v. 20 . 6 Se
for /cat OVTOI } and ov/c l^ei 8e for /cat ov/c e^oucrtv, as often \ TOV Xoyov
throughout this chapter means the good news of the kingdom ;
cf. v. 19 .

M 22. And he that was sown into the thorns, this is he who hears
the word ; and the care of the world and the deceitfulness of riches
choke the word, and it becomes unfruitful.} Mk. has : "And others
there are who are being sown into the thorns. These are they
who heard the word ; and the cares of the world, and the desires
concerning the rest, enter in and choke the word, and it becometh
unfruitful." Again the same verbal confusion. Lk. here simplifies
by substituting the neuter : " And that which was sown," etc. Mt.
omits /ecu at Trtpt TO. AotTra ciri0v/u &lt;u as being involved in 17 /xepi/xva
TOV aiwvos. TOV atoij/os probably implies the distinction between
this and the coming age; see on i2 32 .

M 23. And he that was sown upon the good ground, this is he
who hears the word and understands, who brings forth and pro
duces fruit, some an hundredfold, and some sixty, and some thirty}
Mk. has: "And these are they who were sown upon the good
ground, who hear the word and receive it, and bring forth fruit,
one thirty fold, and one sixty, and one an hundred. Lk., again,
has the neuter " that which," etc. cnweis, cf. v. 19 , explains
Mk. s TrapaSc xovTat. o o o] for Mk. s Iv lv Iv. See on v. 8 .
o Se] for Mk. s /cat, as often.

The parable as it stands here seems to describe the reception
of the word, or good news, or teaching (v. 19 ) about the secrets of
the kingdom (v. 11 ) as taught by Christ. Some do not understand
it (v. 19 ). Some cannot endure the persecution with which its
disciples are assailed (vv. 2 - 21 ). Some are too much preoccupied
by worldly pursuits to allow it to influence them (v. 22 ). But others
welcome it, and become true disciples of the kingdom (v. 23 );
cf. v. 52 .

10-23. Mt. and Lk. agree against Mk. in the following :

01 fjLaO-rjTai, Mt 10 ; ot /ua^rat avToi), Lk 9 . Mk. has ot wepi

ttVTOV (TUV TOLS SdjScKO.

6 8c fl-n-fv yvoii/ai TO. /Avo-T^pta, Mt 11 , Lk 10 . Mk. has *cai
TO /xvo-TT/piov.

XIII. 28-31.] MINISTRY IN GALILEE 149

ev 177 KapSta afrov, Mt 19 = airo rrjs AcapSta?, Lk 12 . Mk. has

Se , Mt 20 , Lk 1S ; Mt 22 , Lk 14 ; Mt 23 , Lk 18 . Mk. has /cat .
24-30. The tares.

24. Another parable He put forth to them, saying, The kingdom L
of heaven is likened to a man who sowed good seed in his field.~\

w/Aoiojflr/] The usual introduction of a parable in the later
Jewish literature is : "A parable. To what is the matter like ?
To," etc. See Bacher, Exeg. Term. i. 121, ii. 121. The use of
parables is very common in this literature. Examples from the
Mechilta may be seen in Fiebig, Altjud. Gleichnisse. All the
parables in Mt. which are not borrowed from Mk. are introduced
with the formula oyxoioj^ or 6/xoia eo-rt, except 25 14 30 , which is
introduced with a simple oWep, a method also used in the Jewish
parables. Cf. Fiebig, p. 78.

25. And whilst men were sleeping, the enemy came and sowed L
tares in the midst of the wheat, and went away.~\

26. But when the blade sprouted and made fruit, then appeared L
also the fares.]

27. And the servants of the householder came, and said to him, L
Lord, didst thou not sow good seed in thy field ? Whence, therefore,
hath it tares ?]

28. And he said to them, An enemy hath done this. And the L
servants say to him, Dost thou wish, therefore, that we go and
gather them f\

29. And he saith, No, lest as you gather the tares ye root up also L
with them the wheat .]

30. Let both grow together until the harvest; and in the time of the L
harvest I will say to the reapers, Gather first the tares, and bind them
into bundles to burn them ; but the wheat gather into my granary^

ara ek 8e&lt;r/xas] L X A S 1 S 2 a b c g 1 2 ff 2 q omit efe. ^ D e f h k
omit aura. Epiph. quoted by Tisch. gives Seoyxas SeV/xas ; cf.
o-v/xTroo-ia o-v/ATroVta, Mk 6 39 ; and see Moulton, p. 97.

31. Mt. here omits Mk. s added sayings, 4 21 25 . He has already
inserted a parallel to 4 21 in 5 15 , and to 4 22 in io 26 . A parallel to 4 23
has already been given twice in i3 9 = Mk 4 9 , and in 1 1 15 . A parallel
to Mk 4 24 has been given in 7 2b , and to 4^ in v. 12 . This, therefore,
brings the editor to 4 26 29 . But it is probable that in the Logia
he had before him a group of parables containing the Tares, the
Mustard Seed, the Leaven, the explanation of the Tares, the Hid
Treasure, the Goodly Pearl, the Drag-net, and a conclusion. He
turns now to this source, and borrows from it, thus omitting
Mk 426-29^ an( j substituting for 4 3 - 32 the similar parable of the
Logia. After the third Logian parable, the Leaven, he turns back
to Mk. and borrows Mk. s conclusion, 4 33 34 , before continuing
with the explanation of the Tares from the Logia. Thus :

ISO THE GOSPEL ACCORDING TO S. MATTHEW [XIII. 31, 32.

Mt 13. Mk 4.

Seed growing secretly, omitted 26 29 .

Tares, 24 - 30

Mustard Seed, 81 32 substituted for 8 - 32 .

Leaven, 83

Conclusion, 84 35 83 34 .

It may seem strange that, having once abandoned Mk at i3 24 ,
he should take the trouble to borrow from him 4 33 34 , and that he
should place this not after the Mustard Seed as in Mk., but after
the Logian parable of the Leaven. By so doing he seems to intro
duce into his chapter two conclusions, i3 34 - 35 from Mk., and 61-52
from the Logia.

But let us suppose that the Logia contained two groups of
three parables, separated by the explanation of the Tares, and
ended with the conclusion, vv. 61 52 . Thus :
I3 24-30 Tares i

31-32 Mustard Seed V First group.

83 Leaven
* 6 " 43 Explanation of Tares.

44 Hid Treasure )
45 46 Goodly Pearl [ Second group.
47-50 Draw Net \

Of course, the difficulty here is in the position of the explana
tion of the Tares. Why does it not stand immediately after the
parable ? Moreover, the reference to the house, v. 36 , is improbable
as a feature of the Logia. In any case this is probably due to the
editor. It does not help us to attribute the whole of vv. 36-43 to
the editor, because the position of the section remains a difficulty,
and because the section is characterised throughout by phrases
which are probably due to the Logia.

It is easiest, therefore, to suppose that the Logian parables
were arranged as above in two groups of three, separated by the
explanation of the Tares. The editor having once deserted Mk.,
inserts the first group of three, and then adds Mk. s conclusion.
He did not place it immediately after the mustard seed, where
Mk. has it, because he did not care to break up the grouping into
three. For his liking for this arrangement, see Introduction, p. Ixv.

31, 32. Cf. Mk 4 30 32 , Lk 1318.19.

L M 31. Another parable He put forth to them, saying. The kingdom
of the heavens is like to a grain of mustard seed, which a man took,
and sowed in his field.~\ Mk. has : "And He said, How shall we
liken the kingdom of God, or in what parable shall we set it forth ?
As a grain of mustard seed ? "

6/-ioia. fa-Tiv] see on v. 24 . Mt. avoids Mk. s redundancy ; cf.
Introduction, p. xxiv. For Mk. s u&gt;s, cf. 25 14 , and see on v. 24 .
L M 32. Which indeed is less than all seeds. But when it has grown it

XIII. 32, 33.] MINISTRY IN GALILEE 151

is greater than the herbs, and becomes a tree, so that the birds of the
heaven come and lodge in its branches^ Mk. has : " Which when
it is sown upon the earth, though it is less than all seeds which are
upon the earth, and when it is sown, grows up and becomes greater
than all herbs, and makes great branches, so that the birds of the
heaven are able to lodge under its shadow."

o /u/cpoVepov p.f.v CO-TIV] Mt. simplifies Mk. s harsh construction,
os fJiLKporepov ov. He also avoids the repetition of orav a-rraprj
and 7Tt rrys y&gt;?s. Karacr/opou/] cf. Ps 104*2. ev rots KXaSots avrov]
Mk. has wo TTJV O-KLO.V avrov. Both expressions are used of birds
in connection with trees. For VTTO TT)V (may avrov, cf. Ezk 1 7 23 ;
and for ev rots AcXaSois aurov, Dn 4 18 Th. The latter phrase
expresses more suitably here the size of the tree.

Mt. and Lk. have several agreements in this parable as against
Mk. ; cf. 6/Aoia eo-Tiv, Mt. Lk. ov \af3uv avflpwTros co-Tmpev ev TW
dypw avrov, Mt. = ov Aa/8tuv av0pa&gt;7ros cySaXev is KrjTrov eavroi), Lk.
av^Oy, Mt. = yvfycrev, Lk. ; SevSpov, Mt. Lk. ev TOIS /cXaSois avroii]
So far as Mt. goes, these variations from Mk. might be easily
explained as editorial revisions of Mk. s text. But his omission of
Mk 4 26 29 , combined with these variations and with the fact that
the interpretation of the Tares does not immediately follow that
parable, but comes later, after other parables in vv. 36 43 , suggests
that he borrowed the whole section 24 52 (excepting v. 84 ) from the
Logia. In that case, when he came to Mk 4 26 he turned to his
other source for all that follows down to v. 62 . His variations from
Mk 4 3 - 32 are then due chiefly to the fact that this parable stood in
the Logia in a form which differed from that of Mk. Lk. at 8 18
omits Mk 4 26-34 , but has the parable of the Mustard Seed com
bined with that of the Leaven later in his Gospel at i3 18 21 . He
probably, therefore, borrowed them from a non-Marcan source,
which may have been the first Gospel, or a source which contained
these two parables in the same order and largely in the same
language as the Logia.

The parable seems to describe the future propagation of the
word or doctrine of the kingdom. Starting from small beginnings
in the teaching of Christ, it will spread rapidly and win many
adherents.

31, 32. Mt. and Lk. agree against Mk. in the following :

OfJLOLOL &lt;TTiV - OV Aa^8u&gt;V aV0pC07TOS - O.UTOV, Mt 31 , Lk 18&gt; *.

avr)6rj, Mt 32 = r/v^crev, Lk 19 . Mk. has (nrapfj.

StvSpov, Mt 32 = eis SeVSpov, Lk 19 . Mk. has /u,toj&gt; Travrwv TWV

ev rots KXaSot? aurov, Mt 32 , Lk * 9 . Mk. has VTTO rrjv cr/ciav
avrov.

33. Cf. Lk 1 320.21.

Another parable He spake to them ; The kingdom of the heavens L

152 THE GOSPEL ACCORDING TO S. MATTHEW [XIII. 33-36.

is like to leaven, which a woman took, and hid in three measures of
meal, till the whole was leavened.~\ Lk. has : " And again He said,
To what shall I liken the kingdom of God ? It is like to leaven,"
etc. 6/Wa ecrnV] for this and for Lk. s TLVL O/AOIOJCTCO ofjioia la-riv,
see on v. 24 . The parable, like that of the Mustard Seed, describes
the propagation of the doctrine of " the kingdom." Like leaven,
this will spread rapidly until it has accomplished the purpose for
which it was taught.

34. The editor now inserts Mk. s conclusion, 4 33 - 34 .

M 34. All these things spake Jesus in parables to the multitudes ;
and without a parable He was speaking nothing to them.] Mk.
4 33 - 34 has : " And with many such parables He was speaking to
them, as they were able to hear. And without a parable He
was not speaking to them. But privately He was interpreting
all things to His disciples." Mt. has omitted Mk 33b and 34b on
account of the ambiguity of 33b " as they were able to hear."

35. He now adds one of the series of quotations from which
he has elsewhere borrowed.

O 35. That it might be fulfilled which was spoken through the
pr-ophet, saying, I will open My mouth in parables ; I mill utter
things hidden from the foundation of the world.~\ OTTOS TrA^cotff/]
see Introduction, p. Ixi, and on i 22 . The quotation is from Ps

77 2 . The LXX there has: dvot &lt;o ev TrapaySoAaTs TO o-ro/aa P.OV,
&lt;$eyo//,ai Trpo^A^/xaTa aTr ap^7J&lt;;. The first clause of the Gospel
quotation betrays reminiscence of the LXX, the second clause
appears to be an independent translation from the Hebrew. For
cf. Ps i8 3 ; and for /ceKpu/uyzc va, cf. 2 Mac I2 41 . /cara/SoA?/
does not occur in the LXX, but here, 25 34 , Lk n 50 , Jn ry 24 ,
Eph i 4 , three times in Heb., i P i 20 , and Rev i3 8 and i; 8 . Cf.
also Ass. Mos i 14 "ab initio orbis terrarum" = 7rp6 /cara/SoA^s KOO-/U.OV,
with Charles note, p. 58. But see critical note on p. 154.
E L 36. Then having left the multitudes, He went into the house ;
and there came to Him His disciples, sayitig, Explain to us the
parable of the tares of the field.] roVe] see on 2 7 . diet s] as in 26 44
22 22 . el? rrjv oiKi av] cf. I3 1 . Mt. s references to place in this
chapter are very vague ; vv. 2 9 were spoken in the boat. 717300--
eAtfoWes, v. 10 , may or may not suggest a change of scene, but in the
former case nothing is said of the disembarkation nor of the scene
of the following section, 10 35 . The reference here to rous oxAovs
suggests that the whole of 2 35 was spoken in the boat. If so, Christ
now disembarks and returns to the house. Since the reference to
the boat and the house are borrowed from Mk., it seems probable
that roVe d&lt;eis oiKiav is an editorial insertion to introduce the
explanation of the Tares. 7rpoa-rj\.0ov] see on 4 3 . Siao-a&lt;?/-o-oi/].
The verb occurs again in i8 31 , a probable Logian passage. It is
found in Dt i 5 , Dn 2 6 LXX, i Mac i2 8 , and several times in 2 Mac.

XIII. 37-43.] MINISTRY IN GALILEE 153

37. And He answered and said, He who sows the good seed is L
the Son of Man.}

38. And the field is the world ; and the good seed, these are the L
sons of the kingdom; and the tares are the sons of the evil one}
ot viol TT}? /2ao-tXeias] i.e. those who are qualified to enter into it ;
cf. "Son of the coming world," Taanith 22*, and other phrases
quoted by Dalm. Words, p. 115. The phrase is used with rather

a different application in 8 12 . There it means " those who were
chosen to enter the kingdom, but have failed to justify the choice."

39. And the enemy who sowed them is the devil ; and the harvest L
is the consummation of the age ; and the reapers are angels.}
o-wreXeta auovos] The phrase occurs in vv. 40 - 49 24 3 and 28 20 . In
the two latter it seems to have been inserted by the editor into
his source. If this section is Logian, the phrase in 24 3 and 28 20
will be due to the influence of Logian language on the editor. If
this section is wholly editorial the phrase points to the Jewish
origin of the editor, for it is characteristic of Jewish, especially of
apocalyptic, literature. It occurs in He 9 26 . Cf. orwreXeto TWJ/
atoWi/, Test. Levi 10 ; "consummation of the age," Apoc. Bar 83 7 ;

" consummation of the world," 54 21 ; Dn I2 13 crwreXetav ^lepan/ j
"consummation of the times," Apoc. Bar if 27 15 ; "of time," 29**;
" the day when the great consummation of the great world will be
consummated," Enoch I6 1 ; "the end of this time," 2 Es 7 113 ; "the
consummation of the end of the days," Ass. Mos i 18 . Cf. Dalm.
Words, p. 155; Vo\z,Jud. Eschat. p. 166. ayyeXot] cf. 24 31 .

40. As therefore the tares are gathered and burned with fire ; L
so shall it be at the consummation of the age}

41. The Son of Man shall send forth His angels, and they shall L
gather together out of His kingdom all stumbling-blocks, and they
who do lawlessness} aTroo-reAei] cf. 24 31 . e/c 7775 /?ao-tXetas avrou]
This must not be interpreted in such a way as to suggest that the
kingdom is conceived of as a present condition of things within
whfch tares and wheat grow together. When the Son of Man has
come, then the kingdom also will have come. Hence at that
future date the tares can be said to be gathered out of His
kingdom.

42. And shall cast them into the furnace of fire : there shall be the L
wailing and the gnashing of teeth} KOL^LVOV TOV wrpos] only again in
v. 50 a Logian passage ; cf. " furnace of Gehenna," 2 Es y 36 , and
see Vo\z,fud. Eschat. p. 285. e xet rroi, K.r.X.] See on 8 12 .

43. Then the righteous shall shine as the sun in the kingdom L
of their Father. Who hath ears to hear, let him hear}

TOTC] see on 2 7 . ot 6Y/&lt;aioi iKXapl/o-va-w} Cf. Dn i2 3 Th.
KOI ot crvneVres Xdfjuj/ovcnv /cat euro TO&gt;V SiKaiW. a&gt;s 6 77X105] cf.
references on i7 2 , and add Ecclus 5o 7 ws 77X109 eKXa/xTron/ ; Ep. Jer
66. 6 exau , K.T.X.] A similar refrain occurs in n 15 13*.

I 54 THE GOSPEL ACCORDING TO S. MATTHEW [XIII. 44-52.

The parable deals with the period prior to the future establish
ment of the kingdom, during which Christ and His disciples preach
its " secrets " and announce its coming. See Introduction, p. Ixx.

35. Add Ho-alov, N* curss. and MSS. known to Eus. and Jer. Omit
K b B C D S 1 S a . The word is certainly not genuine. KarapoXrjs jc6&lt;r/iov] N b

6 I 22 k omit K6&lt;Tfj.ov. S 1 S 2 have " from of old " ^&gt;Q_,_Q ^?&gt; assimilat
ing to the Syriac and to the Hebrew of the Psalm, which has cnp 3D. It
seems probable that Mt. wrote /carajSoX?}*, that S 1 and S 2 assimilated to the
Hebrew, and that the mass of authorities have added K&ff/j.ov to assimilate to
the general usage of the N.T.

36. 6ia&lt;Td&lt;t&gt;r)&lt;roi&gt;] K* B ; (f&gt;pd&lt;rov, N C D a/. S 1 S a -*"* * &lt;* probably
implies dia&lt;rd&lt;t&gt;i)&lt;roi&gt;.

44-50. Three Parables from the Logia.

L 44. The kingdom of the heavens is like treasure hidden in the field;
which a man found and hid, and from joy goes and sells all that
he hath, and buys that fieldJ] This and the following parable deal
rather with the nature of the doctrine of " the kingdom " than with
the method of its propagation, as in the previous parables. The
good news of the kingdom is of such value that men will give up
everything else to accept it.

L 45, 46. Again, the kingdom of the heavens is like a merchant,
seeking goodly pearls. And having found one precious pearl, he
went and sold all that he hath, and bought it.]

6/Wa ecrri] see on V. 24 . avOpwirw /x7ropa)] cf. avOpwiria /?acriA.t!,
i8 23 22 2 ; cf. dv#pw7Tu&gt; oiKoSeo-TTdVfl, I3 52 2 1 33 .

L 47. Again, the kingdom of the heavens is like a net, cast into
the sea, and gathering of every kindJ]

L 48. Which, when it was filled, they drew to the shore, and sat
down, and gathered the good into vessels, but the bad they cast away.~\
ayyr?] so X B C M*. dyycia, D E F al. dyyeiov occurs again in 25 4 .
S 1 S 2 have "the good as good " for TO, KaXa eis ayy&gt;; ; see Burkitt.

L 49, 50. So shall it be at the consummation of the age: the
angels shall go forth, and shall separate the evil from the midst of
the righteous, and shall cast them into the furnace of fire : there
shall be the wailing and the gnashing of teeth.]

o-wreAeta] see on v. 39 . /ca/uvov] see on V. 42 . e/cet (.(Tran, /c.r.X.]
see on 8 12 .

L 51, 52. Have ye understood all these things ? They say to Him,
Yea. And He said to them, Therefore every scribe who has
become a disciple of the kingdom of the heavens is like a householder,
who brings out of his treasure new things and old things, ,] TrcU
ypa/A/mrevs] Christ s disciples were to be disciples and teachers
of His doctrine, just as were the Jewish scribes of the Law and
of the traditions; cf. 23 34 where He describes His disciples as
"prophets and wise men and scribes." /x-a^rcv^ets] only here
passive, no doubt corresponds to TO^n, a scholar or disciple.

XHI. 53-55.] MINISTRY IN GALILEE 155

see on v. 45 . The thought seems to be of
a house steward, who brings from his household stores, new and
old things, food, raiment, etc., as and when they are needed for
household use. Just so Christ s disciples who had learned from
Him the secrets of the kingdom, i.e. the truths about its near
approach, the qualities which befitted those who should enter into
it, and the separation between bad and good which would be
made at its coming, were to be teachers of others. In this respect
they would be as stewards, bringing out of the stores of their
newly acquired knowledge, truths new and old, as was necessary
to the requirements of those who wished to learn from them.

(9) Various incidents, i3 53 -i5 20 , borrowed from Mk.

63. And it cams to pass, when Jesus finished these parables.] E
For this formula, see Introduction, p. Ixiv.

54. The editor left Mk at 4 84 . Having already inserted 4 M -
5 43 , he comes to 6 1 * 6 * which he now borrows.

He departed thence, and came into His native town, and was If
teaching in their synagogue, so that they were astonished, and said,
Whence hath this man this wisdom, and these miracles ?] Mk. has :
" And He went forth thence, and cometh into His native town ;
and His disciples follow Him. And when the Sabbath came, He
began to teach in the synagogue. And the multitude (ot TroAAoi)
hearing were astonished, saying, Whence hath this man these
things? And what is this wisdom which is given to Him, and
the miracles such as happen through His hands ?

fjLerfjpev e/cet#ev] /x.e-njpo occurs again in 19* for Mk. s Ip^crai,
here for Mk. s e ^Xfov. e/cei^cv in Mk. refers to the house of Jairus ;
here, to the house of Mt I3 86 . eis rrjv irarpt Sa avrov] in Mk.
apparently means Nazara, cf. Mk i 9 , and so, no doubt, in Mt., cf.
2 23 . eA0oov] Mt. as usual avoids Mk. s hist pres. l/o^crai, and
omits Kai oiKoXovOovcnv ot (jLaOrjTal avrov as unnecessary, since the
disciples are not mentioned in the incident that follows, and Kat
yei/o/xeVou &lt;ra/?/?arov as unnecessary, since no further reference is
made to the Sabbath. eStSao-/cev] Mt. avoids Mk. s TJP&ITO, as
often. TroQfv TOVTW f] o-o&lt;ta avTrf\ Mt., as often, dovetails together
two clauses of Mk., see Introduction, p. xxiv; but in this case
compensates by repeating the phrase in the next verse but one in a
slightly different form, TroBtv ovv TOT;TU&gt; ravra TroWa. Kat at Swa//,eis]
Mt. omits Mk. s rotavrat Sta TOJV ^etpojv avrov yevo /xcvat as Otiose.

65. Is not this the Son of the carpenter ? Is not His mother M
called Mary ? and His brethren, James, and Joseph, and Simon, and
Judas ?] Mk. has : " Is not this the Carpenter, the Son of Mary,
and brother of James, and Joses, and Judas, and Simon ? " Mt.
has substituted " the Son of the carpenter " for " the Carpenter,"
from a feeling that the latter was hardly a phrase of due reverence.
Mk. s striking phrase " the Carpenter " is occasionally echoed in

I$6 THE GOSPEL ACCORDING TO S. MATTHEW [XIII. 55-57.

later writers ; cf. Celsus ap. Origen, vi. 34 : j]v TC /CTCDV ryv Tc xvrjv.
Origen, vi. 36, denies that Jesus was called TZKTWV anywhere in the

Gospels ; Just. Try ph. 88 : ra re/cro^t/cci epya rjpyd&TO lv avOpwirois
a&gt;v, aporpa /cat uya; Acts of Judas Thomas , ed. Wright, p. 159:
"I know how to make ploughs and yokes." This substitution
explains why he has felt it necessary to change Mk. s 6 vtos rrjs
Maptas. He might, of course, have simply substituted KCU Ma/Has ;
but it is questionable whether, whilst feeling no objection to " Son
of Joseph " or " Son of the carpenter," he would not have shrunk
from "Son of Joseph (or the carpenter) and of Mary." To the
editor, Jesus was legally the Son of Joseph and physically the Son
of Mary. He would probably avoid a phrase which seemed to
describe Him as Son of Joseph in the same sense that He was Son
of Mary. He therefore substitutes for 6 vibs Tfjs Mupias a para
phrase, ox f) WTVP CIUTOU Aeyerat Mapta/x, ; and this carries with it
the change of KCU d8eAc/&gt;os Ia/cci)/?ou, /c.r.X., into /cat ol d8eAc/&gt;oi avrov

lotKCO/?OS, K.T.A..

Since parentage in Palestine was always reckoned (and expressed)
from the father, it may be argued with much probability that Mk. s
6 wos TTJ&lt;S Maptas implies either the death of Joseph, or, more
naturally, an allusion to the supernatural circumstances of the birth
of Jesus. The verse is entirely misquoted when it is used as an
argument that S. Mark himself believed Jesus to be the natural
Son of Joseph and Mary. He may have so believed, but no proof
of such belief can be found in this passage.

leoo-T^] Mt. substitutes the old Hebrew name for Mk. s laxrr}?.
The latter represents the Galilean W; cf. Dalm. Gram. 2 175.

M 56. And His sisters, are they not all with us ? Whence, there
fore, hath this man all these things ?] Mk. has : " And are not His
sisters here with us?" iroOtv ovv TOVTU ravra TraVra] the words are
an expansion of the clause omitted from Mk 2 . See note on v. 54 .
Trpos 17/xas] for Mk. s (SSc Trpos 17/xas, see Introduction, p. xxiv.
For eli/cu Trpo s, see Abbott, Johannine Grammar, 2363*. 2364.
Trpos] implies the familiarity of daily intercourse.

M 57. A?id they were made to stumble in Him. But Jesus said
to them, A prophet is not without honour, save in his native town,
and in his house.] Mk. has : " And they were made to stumble
in Him. And Jesus said to them that a prophet is not without
honour, save in his native town, and amongst his kindred, and in
his house." For o-Kai/SoAi / eo-0ai, see on 5 29 . 6 8e] as often for Mk. s
/cat, see Introduction, p. xx. etTrcv] as often for Mk. s lAeycv. Mt.
often omits Mk. s on ; cf. Introduction, p. xx. OVK ZO-TIV Trpo^r^s,
K.T.X.] cf. the similar sayings, Lk 4 24 , Jn 4 44 :; and Sayings of Jesus,
No. 6 : OVK eo-rtv SCKTOS Trpo^r^s ev rrj TrarptSt avrov. Mt. omits
icat eV rots o-vyytvevo-w O.VTOV, as implied in the next clause ; see
Introduction, p. xxiv.

XIII. 58-XIV. 3.J MINISTRY IN GALILEE 157

58. And He did not do there many miracles because of their M
unbelief} Mk. has : " And He could not do there any miracle,
save that He laid His hands on a few sick folk, and healed them.
And He marvelled because of their unbelief." For the omission
of c&Wro and of e^av/xao-ev, see Introduction, p. xxxi.

55. T^/CTO^OJ] S 2 a b ff 2 g 1 h add "of Joseph"; S 1 has " of Joseph " only.
The true reading in Mk. seems to be 6 TKTUV 6 vlbs TT)S Maptas ; so K B D A.
Mt. has changed from the motives above explained. The variants in Mk. are
due to assimilation to Mt. Mt. has no objection to the phrase "Son of
Joseph," but might not unnaturally wish to avoid " the carpenter."

The editor now comes to Mk 6 6b 13 . This he has already
inserted (9 35ff -). So he passes to Mk 6 14 29 . From this point in
his Gospel the grouping of material taken from Mk. and elsewhere
under subject-heads ceases to be observable. Henceforth he
follows Mk. s order, expanding it and adding to it other material.

XIV. 1. At that time Herod the tetrarch heard the report concern- M
ing Jesus.} Mk. has: "And the king, Herod, heard; for His name
became notorious." In Mk. the reference in &lt;aj/epov yap c yeWo
TO ovopa avrov seems to be to the mission of the Twelve which Mk.
has just recorded : " They went out and preached, and cast out
many demons," etc. " And Herod heard ; for His name became
notorious." Mt., by altering the order, has separated this incident
or Herod from the charge to the Twelve, and, moreover, had
omitted altogether the express statement that they went forth on
their mission. He therefore introduces the section with a loose
formula, ev e/caVo&gt; T&lt;3 Ktupa) ; cf. n 25 I2 1 . For /3ao-iA.evs he sub
stitutes the more precisely accurate rer/oaap^?, which Lk. also has,
and omits the surmises of the people. For d/coT/, cf. 4 24 .

2. And he said to his servants, This is John the Baptist ; he is M
risen from the dead ; and therefore the powers are active in him.}
Mk. has: "And he said (cXeyev, K A C LS 1 ) that John the Baptizer
has risen from the dead, and therefore the powers are active in
him. But others were saying that it is Elijah. And others were
saying that he is a prophet as one of the prophets. But Herod
heard, and said, John whom I beheaded, he is risen." Mt. seems
to have had eXeyev in Mk 14 . /SaTrno-r^s] for /3a7rn a)v, cf. the same
change in 3 1 . Mt. abbreviates Mk. s double statement of Herod s
opinion and the surmises of other people. at 6Wa/xs] elsewhere
in this Gospel means " miraculous actions." Here, as in Mk. 14 , it
seems to denote the supernatural powers who operated through
the risen Baptist.

8. For Herod seized John, and bound him, and threw him into M
prison on account of Herodias, the wife of Philip his brother} Mk.
has: "For he, Herod, had sent and seized John, and bound
him in prison on account of Herodias, the wife of Philip his
brother. Because he had married her." e S^o-ev] The aorists

158 THE GOSPEL ACCORDING TO S. MATTHEW [XIV. 3-10.

throughout the section are borrowed from Mk. They are
practically equivalent to the English pluperfect. eV &lt;f&gt;v\a.Krj] i.e.
Machserus, Josephus, Ant. xviii. 119. $iXwnrou] not the tetrarch,
but a son of Herod the Great and Mariamne. Josephus, Ant.
xviii. 136, calls him " Herod."

M 4. For John said to him, It is not lawful for thee to have her]
aura)] Mk. has : TU&gt; HpwSr;. Mt. as often omits Mk. s on.
avnyy] Mk. has : rrjv yvvai.Ka. rov dScX^ov &lt;rou. For Mt. s
avoidance of Mk. s iteration of a phrase, see on 4 18 , and Introduc
tion, p. xxiv.

M 5. And wishing to kill him, he feared the multitude, because they
held him as a prophet. ~\ Mk. has a different account : " And
Herodias set herself against him, and wished to kill him, and could
not. For Herod was fearing John, knowing him to be a man just
and holy. And he was keeping him in prison ; and having heard
him, he was much perplexed, and was hearing him gladly." Mt.,
in summarising Mk., seems to be influenced by another form of
the story.

M 6. And on the birthday of Herod, the daughter of Herodias
danced in the midst, and pleased Herod] Mt. summarises Mk
vv. 21 and 22 . yei/ecnois Se yei/o/AeVois] For the dative, cf . Blass,
p. 120, n. 3. The dative seems to be due to a fusion of Mk. s rots
yevco-tois with his preceding yevo/xeV^s ^/xepas. yevecria is used in
the later Greek as equivalent to yej&gt;e 0Aia, a birthday ; cf. Fayum
Towns, ii4 20 , 1158, ii9 80 .

M 7. Whence with an oath he promised to give to her whatever
she should ask.] Mt. summarises Mk 23-24 . For o cav, see
on II 29 . a.lrrjanf]ra.i] Mk. has CUT^CT^S and atrrycrov, but yrrjaraTO
in v. 25 . For the middle as the stronger word, see Moulton,
p. 1 60. For the juxtaposition of both voices, see Mk io 35 - 38 .

M 8. And she, being put forward by her mother, Give me, she says,
here upon a dish the head of John the Baptist.] Mt. summarises Mk
24 " 25 . In abbreviating, he shortens the narrative so far as to make
it almost unintelligible. The reader must suppose that Herodias
and Herod were living together, which Mk. has stated in v. 17 6Vi
avTyv yaju,?7crev, from the fact that the daughter of Herodias
danced before Herod. He has also to infer that this took
place at a public festivity from TOVS crwava/cci/AeVous of the next
verse.

M 9. And being grieved, the king, because of his oaths, and because
of those who sat with him, commanded (if) to be given] Mk. s
/?ao-i/\us creeps in here, in spite of Tcrpaap^T/s in v. 1 . The
o-wcu dKeiyaeVous is a hint that Mt. has omitted much that precedes
in Mk. The editor summarises Mk vv. 26 - 27 .

M 10. And he sent, and beheaded John in the prison]

M 11. And his head was brought upon a dish, and given to the girl /

XIV. 11,13.] MINISTRY IN GALILEE 159

and she brought it to her mother.~\ For the passives, see on 4 1 , and
Introduction, p. xxiii.

12. And his disciples came, and took up the corpse, and buried him. ] M
Mk. has : " And His disciples heard it, and came (f/A0av) and
took up his corpse and placed it in a sepulchre." For irpoo-epxeo-Qai
as characteristic of Mt., see on 4 s .

And came and brought word to Jesus.] Mk. has: "And the M
Apostles gather together to Jesus, and brought Him word, all
things that they had done, and that they had taught. And He
saith to them, Come ye yourselves privately into a desert place,
and rest a little : for those who were coming and going were many,
and they had no opportunity to eat." In Mk. the execution of
John is introduced parenthetically. The disciples go forth on
their mission, 6 12 . (As a result) Herod hears of the fame of
Christ. He expresses his belief that John has risen. This gives
occasion to the Evangelist to introduce the story of John s execu
tion. In Mt. the sequence of events is distorted. He has omitted
the statement of the Apostolic Mission, and is obliged to introduce
Herod s belief that Jesus was the risen John, with a vague reference
of time: "At that time." But since he must have been aware
that the story of John s execution is introduced parenthetically to
explain the superstition of Herod, it is very surprising to find him
treating it as though it were recorded here in its proper chrono
logical sequence : " His disciples came and buried him, and
came and told Jesus. And Jesus having heard, departed." That
is to say, the Evangelist treats John s execution as though it
happened historically before the events of Mk 6 3(M4 , and actually
alters Mk vv. 80 31 to suit this artificial sequence. The reason for
this goes back to ch. 10. The editor has there constructed a
charge to the disciples which is quite unsuitable for the temporary
Galilean missionary expedition described by Mk. He therefore
omits the short description of this mission given by Mk. (6 12 - 13 ).
When, therefore, he comes to the statement of Mk. that the
Apostles returned to Christ and brought news of their doings on
this mission, the editor is compelled to omit this also. He there
fore summarises Mk 80-S1 into the sentence: "And coming, they
reported to Jesus"; but has done so in words which it is impossible
to avoid connecting with the preceding : " And his disciples came
and buried him." That he intended this is shown by his insertion
of: " And Jesus having heard," and by his change of Mk. s a.Tnj\6ov
into avex&lt;t&gt;pr)(rfv. In Mk. the subject of a-nyXOov is Christ and the
returned Apostles. But in Mt. the comers are John s disciples.
Since they would improbably have accompanied Christ, the editor
is obliged to alter the verb into the singular. This treatment of
Mk. s narrative is not more artificial than the editor s rearrange
ment of Mk. in S 1 -^ 84 , but is less justifiable, because even though

160 THE GOSPEL ACCORDING TO S. MATTHEW [XIV. 12-18.

Mk vv. 30 31 had to be omitted in pursuance of previous changes,
it was not necessary to supply another motive for Christ s retire
ment into the desert.

M 13. And Jesus heard it, and withdrew thence in a boat to a
desert place privately ; and the multitudes heard it, and followed
Him on foot from the cities. dvexcop^o-o/ e/cetflev] both favourite
words of Mt. ; see on 2 12 and 4 21 . The last place mentioned was
Nazareth, i3 54 . /cat d/cow-avres, K.T.A..] Mk. has: "And many
saw them going, and recognised (them), and ran together there on
foot from all the cities, and went before them." Mt. summarises.

M 14. And going forth, He saw a great multitude, and had com
passion on them, and healed their sickJ] Mk. has : " And going
forth, He saw a great multitude, and had compassion on them,
because they were as sheep not having a shepherd : and He began
to teach them much." eeA.0wi/] in Mk. almost certainly means
"having disembarked." That is to say, the multitude reached
the landing-place before the boat. This is probably the meaning
also in Mt. For o-TrXay^i/t^eo-^at, see on 9 36 . Mt. has already
inserted the analogy of the sheep in Q 36 . e0epa7reuo-ev] Mt.
substitutes healing for teaching in 192 and 2i 14 = Mk ro 1 n 17 - 18 .

M 15. And when it was evening, the disciples came to Him, saying,
The place is desolate, and the hour is already a late one ; send away
the multitudes, that they may go away into the villages, and buy
food for themselves. ] Mk. has : "And already, it being a late hour
(/cat 77877 (Spas TroAArJs yevo/AeVr^s), His disciples came to Him, and
were saying that, The place is desolate, and already it is a late
hour (/cat 7/877 (Spa TToXA-T/). Send them away, that they may go
away into the neighbouring hamlets and villages, and buy some
thing for themselves to eat." 6i/aas 8e ycvo^ei^s] Mt. avoids Mk. s
iterated (Spa ^0X^77. Trpoo^Aflav] on the aor. in a, see Blass, p. 45.
Ac/o^rcs] Mt. as usual omits Mk. s on. TrapT/Atfev] For
Trape pxecr&u of time, cf. i P 4 s . The meaning here seems to be,
" the hour (for the customary meal) is already passed." TOUS
ox\ous] The editor, who in v. 14 copied Mk. s o^Aov, slips back
here into his customary plural. For the omission of Mk. s dypovs,
see on S 33 .

M 16. And Jesus said to them, They need not go away ; give ye to
them to eat.~\

M 17. And they say to Him, We have not here save five loaves, and
two fishes. ]

M 18. And He said, Bring them hither to Me.] Mk. has : " And
He answered and said to them, Give ye to them to eat. And they
say to Him, Are we to go away and buy two hundred pennyworth
of bread, and give them to eat? And He saith to them, How
many loaves have ye ? go, see. And having ascertained, they say,
Five, and two fishes." Mt. summarises. ou/c exo/xev] The editor

XIV. 18-23.] MINISTRY IN GALILEE l6l

avoids the half-sarcastic question of the disciples. ot 8e] for Mk. s
/cat, as often. Mt. also avoids the question in the mouth of the
Lord; see on 8 29 i6 9 10 lyiM*-" ,gi I9 ? 2 is an( j Introduction,
p. xxxii.

19. And He commanded the multitudes to sit down upon the M
grass. ] Mt. summarises Mk s9 .

And took the five loaves, and the two fishes, and looked up into
heaven, and blessed, and brake, and gave to the disciples the loaves,
and the disciples to the multitudes. ] The editor slightly alters Mk.
26Wev] For Mk. s eSt Sou, see Introduction, p. xx. ri TOV ^oprov]
see Introduction, p. xxviii.

20. And they all ate, and were filled ; and they took up the remain- M
der of the fragments twelve baskets full] For \oprd^iv, see on 5*.

TO Trepia-a-fvov T&V KAao-ftarcoi/ SoiSe/ca /COG/&gt;I VOUS TrA^pcts] for Mk. s
harsher KXacr^ara. 8&lt;o8e/ca /co&lt;iVa)v TrA^paytaTa. Mk. adds /ecu diro
rtov i;(0u&lt;Di&gt;.

21. And they who ate were about five thousand men, besides M
women and children.] ot Sc] as often for Mk. s KO.L. The editor
adds xwpts yuvaiKwv /cat TreuSiW ; cf. the similar insertion in i5 88 .

12-21. There are a few verbal agreements between Mt. and
Lk. as against Mk. ; e.g.: Mt 1S avfx^PW v = Lk 10 \nrx^pw ev &gt;
Mt 13 ot 0^X01 r)Ko\ovOr)&lt;ra.v O/UTW = Lk ^ ot Se o^Xot "r)KO\ov@ir)(rav
avT&lt;3 ; Mt 14 e^cpctTrevo-ev = Lk n ^epaTrei as ITO ; Mt 15 TOIJS o^Xovs
= Lk 12 TOV o X Aoi/ ; Mt 17 , Lk 1S ot Se for Mk. s /cat ; Mt 17 OVK l X o^v
= Lk 18 ov/c eto-iv T7/xtv ; Mt 15 /8pa&gt;/xaTa = Lk 1S ^pdi/xaTa ; Mt 21 TO
Trcpto-o-evoi = Lk 17 TO Trcpio-Q-cvo-av. Both omit Mk v. 81 . And both
avoid the questions in Mk 37t 88 . It is not, however, probable that
they had a second source besides Mk. See Introduction, p. xxxix.

22. And straightway He compelled the disciples to embark into M
a boat, and to go before Him to the other side, until 1 He had sent away
the multitudes.] Mk. has TO TrXotov, and after -n-ipav adds Trpos
B^&raiSav, and then has DS (XUTOS airoXvu TOV o^Xor. The occur
rence of Bethsaida gives rise to difficulties, because if the miracle
took place on the north-eastern shore of the lake, Bethsaida (see
on ii 21 ) lay close at hand, and would hardly be called on the other
side. Moreover, as a matter of fact, nothing is said of an arrival

at Bethsaida, but of a disembarkation at Gennesareth, Mk 58 . Of
course, Mk. may have meant that they proposed to cross obliquely
the north-east corner of the lake towards Bethsaida. They may
have arrived at this place and embarked again, or may have
been driven away from Bethsaida to the western side of the lake.
In either case the mention of Bethsaida in Mk 45 seemed to Mt.
unnecessary, as finding no further mention in the narrative. TOVS
o^Xovs] as usual for Mk. s TOV o\Xov.

23. And having sent away the multitudes, He went up into the M
mountain privately to pray.] aTroXvVas TOVS oxXous] Mk. has the

1 Iws oC for Mk. s ?o&gt;j. See on 26 s6 .
II

1 62 THE GOSPEL ACCORDING TO S. MATTHEW [XIV. 23-32.
ambiguous d7roraa/tevos avrots, a.-rrrj\6f.v for avtfir], and omits KO.T

M 23, 24. y4&lt;/ //fo;z *V was evening He was there alone, and the
boat was already in the midst of the lake.] Mk. has : " And when it
was evening the boat was in the midst of the lake, and He Himself
was alone upon the land."

Tossed by the waves, for the wind was contrary^ Mk. has :
" And seeing them tossed in their rowing ; for the wind was
contrary to them." o^ias Se] for Mk. s *cu oi/aas, see Introduction,
p. xx. /3a0-avi iv] has occurred in 8 6 of a patient suffering from
paralysis, in 8 29 = Mk 5 7 of the demons. Here Mk. uses it of the
rowers exhausted by their efforts. Mt. transfers it to the boat
buffeted by the waves. pia-ov r^s OaXao-o-rjs ty] So N C E F al
latt. D has rjv is /xecrov 7-775 flaAaoxnys. B 13 124 238 346 S 1 S 2
have oraSious TroXXovs O.TTO rys yfjs a.Trei\^.

M 25. And at the fourth watch of the night He came to them,
walking over the sea.] Mk. has : " About the fourth watch of the
night He cometh to them, walking on the sea (T^S tfaXao-o-r/s), and
wished to pass by them." rj\6ev for Mk. s historic present Ipx^ai,
M as often. For the omission of Mk. s last clause, see Introduction,
p. xxxi. Mt. has CTTI TVJV 0a.\.acr(rav for Mk. s CTTI r^s OaXda-crrj^.
Cf. I3 2 7ri TOV aiytaXov for Mk. s CTTI T^? y^? ; I5 35 dvaTrco-ftv eiri
rrjv yrjv for Mk. s CTTI rvj&lt;s yrj? ; and Introduction, p. xxix.

M 26. And the disciples seeing Him walking on the sea, were
troubled, saying that it is a phantasm ; and they cried out from
fear.] Mk. has: "And seeing Him walking on the sea, they
thought that it is a phantasm ; and they cried out (dve/cpa^av).
For all saw Him and were troubled." Mt. slips here into Mk. s
genitive, cVi TTJS OaXda-a-ys. See Gould on Mk 6 48 .

M 27. And straightway Jesus spake to them, saying, Be of good
cheer ; it is I; be not afraid,] Mk. has: eXaArjo-ev /XCT* avruv KOL
Xey av-rots. Mt. alters, as often, into eXoXr/crev Xe ytov. Cf.
on 8 s .

28-31. The editor here inserts four verses from tradition :

P And Peter answered Him and said, Lord, if it be Thou, bid me
come to Thee over the waters. And He said, Come. And Peter
descended from the boat, and walked over the waters to come to Jesus.
And seeing the wind to be strong, he feared ; and, beginning to be
immersed, he cried, saying, Lord, save me. And immediately Jesus
stretched out His hand, and took hold of him, and saith to him,
thou of little faith, Why didst thou doubt ?] TOV avf/j-ov] B 2 C D
al S 1 S 2 latt add i&lt;rxyp6v ; omit KB. KaTa7roj/Tiecr0&lt;u] occurs
again in i8 6 . Sio-ra^iv] occurs again in 28 17 . oXiyoTrurre] See
on 6 30 . Here the object of TTICTTI? seems to be not so much the
providence of God as the power of Christ and His good will.

M 32. And when they had gone up into the boat, the wind ceased.]

XIV. 32-XV. 3.] MINISTRY IN GALILEE 163

Mk. has : " And He went up to them into the boat. And the
wind ceased."

33. And they in the boat worshiped Him, saying, Truly, Thou M
art God s Son.] Mk. has : " And they marvelled exceedingly in
themselves. For they understood not about the loaves ; but their
heart was hardened." For the omission of this statement, see
Introduction, p. xxxiii.

For Trpoa-Kvvflv as characteristic of Mt., see on 2*.

34. And having crossed over, they came to the land into Genne
saret} Mk. has : "And having crossed over to the land, they came
into Gennesaret ; and came to moorings." revvTjo-a/aeV] called in
i Mac ii* r , in Josephus, and in the Talmud Gennesar. For a
description of the plain, see G. Adam Smith s Hist. Geog. 443, n. i.

35. And the men of that place recognised Him, and sent into all M
the surrounding district, and brought to Him all who were in evil
plight.} Mk. has : " And when they had gone forth from the boat,
straightway recognising Him, they ran about all that country and
began to bring (ircpi&lt;t&gt;piv) on beds those who were in evil plight,
where they were hearing that He is. And wheresoever He
entered into villages, or into cities, or into hamlets, they placed
the infirm in the market-places." Mt. summarises, and gives the
impression that he understood Gennesaret to be not, as in Mk.,

a district, but a town. For Mk. s dypovs, see on 8 33 . For Mt. s
TravTcts, cf. 4 24 8 16 1 2 18 .

36. And were beseeching Him that they might only touch the M
tassel of His garment ; and as many as touched were completely
cured} Iva. fiovov] Mk. has Iva KO.V. For a similar change, see
9 21 . For Kpcunre Sov, see on 9 20 . Suo-w&jo-av] Mk. has ro)ovTo.
Mt. s is a stronger word, "were (not were being ) thoroughly,
completely cured."

XV. 1. Then there come to Jesus from Jerusalem Pharisees and TIL
scribes, saying} Mk. has : " And there gather together to Him
the Pharisees, and certain of the scribes, who had come from
Jerusalem." TOTC] see on 2 7 . irpoo-fpxovrai] see on 4 s .

2. The editor here omits Mk. s long archaeological note, vv. 2-4 .
Why do Thy disciples transgress the tradition of the elders ? For M

they wash not their hands when they are eating bread} Mk. has :
" Why do Thy disciples not walk according to the tradition of the
elders, but eat bread with common hands." Trapa/fotVovo-i] for
Mk. s more technical ou -iripiiraTOvviv Kara. ov yap VLTTTOVTO.I,
K.T.X.] Mk. has : dXXa KOII/CUS \epolv ecr& ovcrij/ rov aprov. Mt.
avoids Mk. s technical KOIVCUS x P" t/v

3. And He answered and said to them} Mk. has simply : M
"And He said to them." In what follows Mt. has altered the
sequence of the verses in Mk. in such a way that he makes a
double antithesis : " Why do Thy disciples transgress ? " v. 1 ;

1 64 THE GOSPEL ACCORDING TO S. MATTHEW [XV. 3-5.

"Why do ye transgress?" v. 8 ; "God said," v. 4 ; "But you
say," v. 5 ; and makes the speech work up towards the rhetorical
climax : " Ye hypocrites," etc.

Why do ye also transgress the commandment of God because of your
tradition ?] Mk. has : " Well do you annul the commandment of
God that you may keep your tradition." Mt. turns the ironical
statement into a question to form an antithesis with v. 2 , assimi
lating afleretre to Trapa/Wvere to make the antithesis more pointed.

M 4. For God said. Honour the father and the mother ; and, He
who curseth father or mother, let him surely die^\ Mk. has : " For
Moses said, Honour thy father and thy mother; and, he who
curseth father or mother, let him surely die." 0eos] substituted
for Mowcnjs to heighten the antithesis. ri/xa TOV Trarepa KCU ryv
prrrepa] Mk. has o-ov twice. So LXX in Dt s 16 . In Ex so 12 ,
only after Trarepa. 6 /caKoAoyaiv, *C.T.\.] from Ex 2 1 17 LXX has
avrov twice and TcAcvrr/o-et 0araTo&gt;, but A F Luc 0ai/aru&gt; TeXeuTctTO).
For ^ the Heb. has " and."

M 8. But you say, Whosoever shall say to the father or the mother, A
gift (is) anything wherewith thou mightest be profited by me, shall not
honour his father^ Mk. has : " But you say, If a man say to father
or mother, Korban (that is, A Gift 1 ) is anything wherewith thou
mightest be profited by me you no longer allow him to do ought
for father or mother." Mt avoids Mk. s technical term Kop/?av, and
endeavours to emend Mk. s harsh construction. The custom which
the Lord was reproving was this, that the scribes allowed a man by
a formula to dedicate all his property to the Temple, and so escape
the duty of supporting his parents. A legal formula thus became
more sacred than the divine command expressed in Scripture.
In Mt. this is described thus : " Moses said, Honour thy father,
etc. But you say, A man need not honour." In Mk., however,
the construction is very harsh. To complete the sentence we must
supply after &&amp;lt;f&gt;eXr)Offc some such words as "he is absolved from
honouring his parents." But we should expect "and" before
ov/cert. The fact is that the sentence consists of two unassimilated
constructions: (i) You say, If a man says, etc. (he need not
honour). (2) You no longer allow a man to do ought for his
father or mother if he says, etc. Mt. has endeavoured to correct
this harshness by converting OVKC TI a^terc avTov, K.T.\. into the
required clause giving the contents of Aeycre. " You say, If a man
say, etc., he shall not honour." Clearly, however, this is not
original. " He shall not honour " is the result attributed by Christ
to the scribal teaching, not the literal expression of that teaching.
It is only explicable as a literary attempt to ease Mk. s harsh
Greek. On ov /AT/, see Moulton, p. 190.

1 Cf. Josephus, Against Apion, I: rbv Ka\o6fjLcvov Spxov Kopfitiv 8y\oi

tt Supov Qeov.

XV. 6-14.] MINISTRY IN GALILEE 165

6. And you made void the word of God because of your tradition. ] M
Mk. has : " Making void the word of God by your tradition
which you delivered; and many such similar things you do."
For Mt. s omission of the redundant 77 TrapeSajKare, see on 8 16 .
For d/cv/oow, which occurs here and in Gal 3 17 , the lexx. cite
Dion. H. 2. 72. Add Ditt. Syll. 329. 30.!

7. Ye hypocrites, well did Isaiah prophesy concerning you, M
saying.] Mk. has: "And He said to them, Well did Isaiah
prophesy concerning you hypocrites, as it stands written that."

8. This people honours Me with their lips, but their heart is far M
from Me.]

9. And in vain do they worship Me, teaching as doctrines M
ordinances of men.] The quotation is given in the words of Mk.
(except 6 Xaos OVTOS) = LXX (for ovros 6 Xaos), which differ only
slightly from the LXX of Is 29 18 . The LXX has : h TOIS x^o-tv

, and (.VTaX^jLOLTO. a.v6ptair&lt;av KCU Si8ao~KaXi as.

2. 7-V wapdSocriv] S 1 S 2 have " the commandments," assimilating to v. 3
tvro\T]v TOV Oeov.

5. ircLTtpa afrrov] add f/ rty wrtpa avrov, C E al. om. N B D S 1 S a .

6. rbv \6yov] K aBDabfPsS 1 S 3 ; rbv riftov, K*etcbc ; rty frroMiv,
EF/.

8. The quotation is completed by the addition of the words ^yyffct /tot at
the beginning, and of T&lt; ori/wiTt afrrov na.1 after oDros by C E al.

10. And having called the multitude, He said to them, Hear M
and understand.] Tr/ooo-KoA.eo-a/tei os] Mk. adds TraXtv. For Mt. s
omission, see Introduction, p. xx. CITTCV] for Mk. s IXeyei/, as often.
d/covcre] Mk. has aKOva-arf /JLOV TTCII/TCS. TOV o^Xov] Mt. retains
Mk. s sing, here and in vv. 31 - 32 - 33 - 35 . See Introduction, p. Ixxxvi.

11. Not that which goes into the mouth defiles the man ; but M
that which comes out from the mouth, this defiles the man.] Mk.
has : " There is nothing outside a man entering into him which can
defile him. But the things which proceed from the man are those
which defile the man." The ambiguity of Mk. is clearly original.

It is this ambiguity which called for explanation. Mt, by sub
stituting the explanatory C K roC o-ro/xaros for e/c TOV avOpuirov, makes
all that follows tautologous and redundant.

13, 14. The editor here inserts three verses from the Logia :
Then came the disciples, and said to Him, Dost Thou know that E
the Pharisees, when they heard the saying, were made to stumble ? And
He answered and said, Every plant, which my heavenly Father did L
not plant, shall be rooted up. Let them alone : they are blind guides.
And if a blind man be leading a blind man, both will fall into a pit.]
TOTS] see on 2 r . irpoa-tXOovjes] see On 4 3 . la-KavSaXLcrOrja-av]

1 Ox. Pap. iii. 491. 3 (A.D. 126), 494. 4 (A.D. 156), 495. 3 (A.D. 181-189).
In these three cases it means "to revoke" of a will. It occurs also in
I Es 6 82 , 6 times in 4 Mac, and 6 times in Aquila.

1 66 THE GOSPEL ACCORDING TO S. MATTHEW [XV. 14-19.

see on 5 29 . It is no wonder if the Pharisees were dismayed. For
Christ s saying, that what went into a man did not defile him,
directly contravened the Mosaic distinction between clean and
unclean meats, rrao-a &lt;ureia, cf. 3 10&gt; 12 . The Pharisees and scribes
were barren trees about to be cut down, chaff about to be burned,
plants about to be uprooted. It is said of the heretic Acher that
he uprooted plants by his false teaching, B. Chag. 15*. 6877701 cio-iv
rv&lt;A.ot] Lk. has a parallel in the Sermon, 6 39 /X^TI Suvarcu rv&lt;/&gt;A.6s
TU(/&gt;Aov bftrjyciv ; ou^i d/x&lt;/&gt;drepoi eis j368vvov e/ATreo-owTcu ;

M 15. And Peter answered and said to Him, Declare to us the
parable.] Mk. has : " And when He entered into a house from the
crowd His disciples were asking Him the parable." For Mt. s
omission of Mk. s vague and indeterminate reference to a house,
cf. Mk 2 1 3 20 9 28 io 10 with the parallels in Mt 9 1 i2 22 is 21 iy 19 ig 8 .
For the prominence given to S. Peter in this Gospel, cf. io 2 i4 28ff&gt;
i6 16ff&gt; . TTJV Trapa(3o\r)v] That is the saying of v. 11 , which Mt. has
already interpreted by inserting e /c TOU oro/xaros.

M 16. And He said. Are you even yet without under standing 1
Mk. has: "And He saith to them. Are you also so without
understanding?" 6 Se] for Mk. s KCU, as often. etTrcvJ for Mk. s
Aeyct, as often. OLK^V] only here in N.T. Mk. has ourws.

M 17. Do you not understand that everything that goeth into the
mouth passeth into the belly, and is cast out into the closet.] Mk.
has : " Do you not understand that everything that goeth into the
man from outside cannot defile him, because it goeth not into the
heart, but into the belly, and goeth forth into the closet, cleansing
all meats." The editor omits the last clause in Mk., which is
difficult to construe, and of doubtful meaning. d&lt;e8pwi/] is a rare
word of doubtful meaning. It is generally understood as equivalent
to dTTOTraros. But Wellhausen argues that it means the " intestine,"
on the ground that this suits the context in Mk. " The intestine
(not the closet) cleanses meats by separating from them the
unwholesome elements." But Mt., who substitutes cK/SaAAerat for
cKTropeveTcu and omits Kadapf^tav irdvra. TO, /fyxo/xara, probably under
stood the word to mean " closet."

M 18. But the things which go out from the mouth go forth from
the heart, and they defile the man.] Mk. has: "And He was
saying that that which goes forth from the man, that defiles the
man." Mt. again anticipates the explanation. Mk v. 20 simply
repeats the ambiguous saying of v. 16b , and the explanation follows
in V. 21 . But Mt., by substituting etc TOV orro/xaTos for CK row
dvfyxoTTou, and by inserting e T^S KapSt as e^ pxercu, anticipates the
explanation of the next verse.

M 19. For out of the heart go forth evil thoughts, murders,
adulteries, fornications, thefts, false witnesses, railings.] Mk. has:
" For from within from the heart of men evil (KCWCOI ) thoughts go out,

XV. 19-21.] MINISTRY IN GALILEE 167

fornications, thefts, murders, adulteries, covetousnesses, malicious
nesses, craft, wantonness, an evil eye, railing, pride, folly." Mt. in
abbreviating Mk. s list of evils confines it to external actions.

20. These are the things that defile the man. But to eat with M
unwashen hands does not defile the manJ\ Mk. has : " All these
evil things go out from within and defile the man." *

Cf. Buddhist and Christian Gospels^ p. 93 : " Destroying life,
killing, cutting, binding, stealing, speaking lies, fraud and
deceptions, worthless reading, intercourse with another s wife
this is defilement, but not the eating of flesh."

D. XV. 21-XVIII. 35 = Mk 7 S *-9 W .

Further ministry in and on the outskirts of Galilee. A period
marked by Christ s teaching about His death and resurrection.

The phrase e/c&lt;-t0ev Se dvacn-as in Mk 7 24 marks the beginning
of a new period in that Gospel. Cf. fKtWev dyao-rds at the
beginning of the next development, Mk lo 1 . Christ had hitherto
worked in or near Capharnaum amongst the multitudes who
thronged to Him. He now enters upon a period of travel on the
outskirts of Galilee. It is true that we read of Him at Capharnaum,
but He no longer publicly taught there, Mk 9 80 - 88 ; and instead of
preaching to the common people, He now devoted Himself to
instructing His disciples on the subject of His death and resurrec
tion, Mk 8 31 9 10 - 12 - 31 - 32 . In Mt. the long and purposeless journeys
are curtailed, cf. i5 29 with Mk 7 31 , and it might seem as though
the editor intended to enter upon a new section of his Gospel at
i6 21 arro TOTC, K.r.A., cf. 4 17 . But even in 4 17 this phrase does not
stand at the very beginning of the section which it opens, 4 12 -i5 20 ,
and it is convenient to retain in Mt. as in Mk. the grouping:
Mt 4 12 -i5 20 = Mk i 14 -7 23 , work in or near Capernaum; Mt
i5 20 -i8 35 =Mk 7 24 -9 50 , work outside Galilee marked by a new
phase in Christ s teaching; Mt i9 1 -2o 34 = Mk 10, journey to
Jerusalem; Mt 21-28 = Mk n-i6 8 , last days of the Messiah s life.

21. And Jesus went out thence and withdrew into the regions
of Tyre and SidonJ] Mk. has : " And having arisen thence, He
departed into the boundaries of Tyre and Sidon. e^cAAov] for
Mk. s Semitic dvaards. ave^to/o^o-ei/] for Mk. s aTrrjXOcv. See on 2 12 .
tKcWev in Mk. refers to the house of v. 17 . In Mt. it has no antecedent.

Mk. adds here : " And entering into a house, He wished no

1 The addition of the last clause in Mt. is significant. In Mk. the section
vv. 14 28 might seem to be diiected against the Mosaic regulations with regard to
clean and unclean meats. Mt., by omitting Mk 19 end and by inserting the last
clause, seems to have wished to make it clear that the whole paragraph was directed
not against the Mosaic law, but against the ceremonial rules of the Pharisees.

1 68 THE GOSPEL ACCORDING TO S. MATTHEW [XV. 21-28.

one to know it, and could not be hid." For Mt. s omission of the
house, see on i5 15 . For the omission of the statement that Christ
" wished, but could not," see Introduction, p, xxxi.

M 22. And behold a Canaanite woman came out from those
boundaries , and cried, saying, Have mercy on me, Lord, Son of
David ; my daughter is grievously afflicted with a demon.~\ Mk.
has: "But straightway a woman having heard about Him, whose
daughter had an unclean spirit, came and fell at His feet. And
the woman was a Greek, a Syrophcenician by race. And she was
asking Him that He would cast the demon out of her daughter."
It can hardly be unintentional that Mt. omits the statement that
Jesus entered into a house in this heathen territory, and represents
the woman as coming out of those boundaries to Jesus ; cf. io 6 .
23-25 are not in Mk.

E And He answered not a word. And His disciples came and
asked Him, saying, Send her away ; for she crieth after us. And
He answered and said, I was not sent save to the lost sheep of the
house of Israel. And she came and worshipped Him, saying, Lord,
help me.] ^pamov] epcoraw in the LXX and N.T. has the sense
to "beg," "beseech." So in the Papyri, e.g. Fayum Towns,
CXXXli. I ; cf. Ditt. Syll. 328. 5, 930. 56. efc TO. Trpo /fora, K.r.X]

see on io 8 . Trpoa-eXOovrvs] see on 4 s . Trpoo-e/cwet] see on 2 2 .
M 26. And He answered and said, It is not good to take the
children s bread, and to cast it to the dogs.] Mk. has: "And He

be fed : for," etc.

was saying to her, Let first the children

house-dogs. Mk. is fond of diminutives, which Mt. sometimes

retains ; but cf. v. 25 Ovydrpiov, for which Mt. Ovydryp.

M 27. And she said, Yea, Lord ; for even the dogs eat from the
crumbs which fall from the table of their masters^ Mk. has : " And
she answered and saith to Him, Yea, Lord ; even the dogs under
neath the table eat from the crumbs of the children." Nat] " Yes,
that is true." /cat yap] " It is neither good to give the children s
food to the dogs, nor is it necessary ; for they eat of the crumbs."
tyiyi&lt;$v\ The word seems to occur here only. /cupte] occurs here
only in Mk., in Mt. 19 times, in Lk. 16, in Jn. 38.

M 28. Then Jesus answered and said to her, O woman, great is
thy faith : be it to thee as thou wilt. And her danghter was healed
from that hour.~\ TOT*] see on 2 7 . cnro 7-779 upas e/cctvrjs] cf. Mt
9 22 313 I7 is. Mk. has : "And He said to her, For this saying go,
the demon has gone out of thy daughter. And she went away
to her house, and found the child lying upon the bed, and the
demon gone out." For TTIOTIS = assurance, confidence, trust in
the healing power of Christ, see 8 10 9*- 22 - 29 . See Gould in loc.

21-28. The relation of this section to Mk y 24 - 30 is not easy
to determine. It is possible that the editor here is substituting
for Mk. s narrative a second and longer account traditionally

XV. 21-29.] MINISTRY IN AND AROUND GALILEE 169

known to him. On the other hand, a good many of the features
of Mt. s account remind us of characteristics of the editor of this
Gospel. It is, e.g., quite natural that he should omit Mk v. 24b ; see
above. Further, the phraseology of the whole narrative is strongly
marked by the editor s characteristic phrases ; e.g. ava^wpetv, see
on 2 12 ; KCU iSou, see on i 20 ; EAerjaw /x,e Kvpie vie Aavei S, cf. 9 27
cAerjo-ov T7/x,as vie Aavei 8, I7 15 Kvpie IXerjcrov fJiov TOV vlov, 2O 80
Kvpie eXe^crov i^/xas vie Aavei S ; 7rpocrepxecr$ai, see on 4^ ; Trpoo Kweij ,
see on 2 2 ; TOT, see on 2 7 ; ^yaX-rj trov 17 TTICTTIS -yVTf]6^T&lt;D crot a&gt;s
0eA.eis, cf. 8 13 a&gt;s eTriarevcras yfvrjOirJTa) croi, 9 22 17 TTICTTIS &lt;rov o-eVwKeV
o", 9 2 Kara TT/V TTICTTIV v^tcov yfvr]6r)Tta v/xiv ; KCU ict^ 17 OvyaTfjp O.VTVJS
aTTO TT}? wpas tKttvrjs, cf. 9 22 Kai ccrtaOi] aTro TT}S &lt;5pas e/ceiv^s, 8 13
/cai ta0?7 ev T^ wpa e/ceivi;, I7 18 Kai tOepaTrcvOr) aTro r^s wpas
fKfwrjs. It would seem, therefore, that the editor has rewritten
Mk. s narrative with a view to explaining how it was that Christ,
in spite of such sayings as io 5 6 , should have extended His com
passion to a heathen woman. He did not enter into a house on
heathen soil. Rather the woman came out to Him. At first He
paid no attention to her entreaty, conscious that His mission
concerned only the lost sheep of the house of Israel. When she
still importuned Him, He told her that the children s bread, i.e.
privileges intended for the Jews, should not be cast to dogs, i.e.
to heathen women like herself. She, inspired by her misery, was
quick to turn the analogy in her own favour. It was quite true,
yet dogs fed from the crumbs of their master s table. Therefore
mercy shown to her might be justified by the metaphor. Thus,
as in the previous case of condescension to a heathen (8 5-ls ), faith
forced the barrier of Christ s rule of working only amongst His
own people. The chief obstacle to this view is the insertion of
VVt 23-25 why does the editor lengthen the dialogue. Partly
perhaps to heighten the effect. Not at once, and only because
of the woman s earnest importunity, did Christ condescend to her.
And partly, to explain the ambiguity of Mk 27 "Let first the
children be fed." There is no specific explanation given in Mk. of
this " children." The reader is left, as the woman was, to apply it to
the Jews as contrasted with the heathen (dogs). But Mt. by prefixing,
" I was not sent save to the lost sheep of the house of Israel," gives
a clue to the interpretation. The " children " are the " lost sheep
of the house of Israel." Cf. Mt. s interpretation, 15", of Mk 7 15 .

29. And Jesus removed thence, and came by the sea of Galilee ; M
and He went up into the hill country, and sat down there.] Mk.
has : " And again He went out from the boundaries of Tyre, and
passed through Sidon to the sea of Galilee, amidst the boundaries
of Decapolis." The geography of Mk. is difficult. He here
describes a journey of considerable length from Tyre, through
Sidon, to the east side of the lake of Galilee, without giving

I/O THE GOSPEL ACCORDING TO S. MATTHEW [XV. 29-31.

any further details about it, so that it seems quite purposeless.
Wellhausen is probably right in supposing that the text of Mk.
is corrupt, and that Sta 2iSwi/os covers some original statement
about Bethsaida. This would considerably shorten the journey.
The editor of Mt. has felt the needlessness of recording a long
journey to the north without giving any details. He therefore
brings Christ back at once to the lake. For /x,era/3as fKfWev as a
connecting formula, cf. II 1 /nere /fr? tKfWev, I2 9 /xera/Sas li&lt;cWcv.
Mk. now describes the healing of a deaf man at an unknown
place. A little later, 8 22 26 , he records the healing of a blind man
at Bethsaida. Mt. omits both miracles, probably intentionally, for
it can hardly be accidental that they are both characterised by
features which Mt. elsewhere avoids. In both the healing is
performed in private, 7 83 aTroXa^o/xevos avrov O.TTO TOV o^A-ov K&lt;XT
iSt av, 8 23 TTiXa(36fJi.evo&lt;s e^veyKcv avrov ca&gt; TTJS KO&gt;/AT;S. In both

physical contact and material means are employed, 7 83 t/
TOUS SaKTuAous avrov eis TO, arm avTov Kal irTixras r)\lta.TO rrjs

CIVTOV, 8 23 KOL Trrvo-as eis TO, o/x/xara avrov eTrifleis ras xtipas avT([5.
In the former we read that Christ sighed (eo-reVa^ev), and that the
people disobeyed Christ s express command to keep silence. In
the latter the recovery of sight is gradual, and Christ asks a
question, ct rt /SAeVas, as though He were not sure how far recovery
was taking place. In the first Gospel we have " touching " as an
incident in healing, 8 3 - 15 9 29 2o 34 , but never the use of spittle, and
there is an opposite tendency to describe miracles as taking place
at the simple word or command of Christ, 8 8 /MOVOI/ d-n-e Ao yo&gt;, 9 6
8 16 e^aXe TOL Trvcv/xara Xoyw. Mt. elsewhere omits such phrases
as to-TcVa^ci/, which seem to attribute emotion or effort to Christ ;
cf. the omission of (nr\ayxvL&lt;r6eL&lt;; (D opyio-tfei s), Mk I 43 ; c /
/AO/OS, I 45 ; 7re/3t/8Ae^a/x,vos avrov? /XCT* opy^s o-w
c^e crn/, 3 21 ; cOavfjiacrw, 6 6 ; dvao-reva^as T&lt;3 Trvev/xari, 8 1
io 14 , and lays emphasis on the immediacy of Christ s miraculous
healings; cf. 8 13 9 22 i7 18 . He elsewhere omits statements that
people disobeyed Christ s commands ; cf. the omission of Mk i 45 ,
on which see on 8 4 , and also statements to the effect that Christ
asked questions as though He had not absolute knowledge. See
notes on Mt 8 29 i4 18 i6 9 - 10 1 711.1*-" jgi i 9 7 2 6 18 and Introduction,
p. xxxi. It seems probable, therefore, that the editor intentionally
passes over Mk 7 32 - 37 . In lieu, he has substituted a general descrip
tion of Christ s miracles of healing, vv. 80 31 .

E 30-31. And there came to Him many multitudes, having with
them lame, blind, dumb, maimed, and many others, and they cast
them by His feet, and He healed them : so that the multitudes
marvelled, as they saw the dumb speaking, the maimed whole, the
lame walking, and the blind seeing: and they glorified the God oj
Israel?\ Trpo&lt;rr)\0ov] see on 4 8 . -n-apa rov&lt;s Tro Sa? avrou] D S 1

XV. 31-36.] MINISTRY IN AND AROUND GALILEE

have VTTO. TOWS oxA-ovs tfav/xdVcu] so B E al S 1 S 2 . N C D U A curss
have rov GX^-OV. It is very improbable that Mt. in this non-
Marcan passage would have the singular. See Introduction,
p. Ixxxvi.

32. And Jesus called His disciples, and said, I have compassion M
on the multitude, because already three days they are present with
Me, and have nothing to eat ; and to send them away fasting I am
not willing, lest they faint on the road.] 6 Se 1170-01)5] Mk. has a
longer introduction: "In those days again there being a great
multitude, and they not having anything to eat, having called the
disciples, He saith to them," etc. CITTCI/] as usual for Aeyei.
o-irXayxvi&o-Oai] See on 9 86 . on 17877 Tj/ACpcu Tpcis Trpocr/xeVovon
/uoi] The same phrase occurs in Mk. For the nominative stand
ing in a parenthesis interrupting the construction, see Blass, p. 85 ;
Moulton, p. 70 ; and cf. Est 4 11 ov KeKXi7fuu eurtv avrai i^u pai
rpia/coi/Ta. But the accusative would be so much more natural,
that the nominative in Mt. and Mk. must be regarded as a proof
of dependence of one Evangelist upon the other. /cat aTroAvo-ai]
Mk. has : " And if I send them away fasting to their homes, they
will faint on the road : and some of them are from a distance."
The change of eav aTroAvVw into airoXva-at ov 0e Aa&gt;, like Other
alterations of Mk. by Mt., heightens the note of mastery and
dignity of Christ s words. The idea of His sending away the
people to faint on the way home was to be avoided.

33. And the disciples say to Him, Whence have we in a wilder- M
ness loaves sufficient to feed so great a multitude ?] Mk. has : " And
His disciples answered to Him that, Whence shall one be able to
feed these with loaves here on a wilderness ? " For the omission of
Mk. s on, see Introduction, p. xx. eprj/ua and v^cms occur only
here in the Gospels. Both are rare words in Biblical Greek. For
Xopraav, see on 5. ev fpr)p.ia is easier than Mk. s ITT ep^ias.

34. And Jesus saith to them, How many loaves have ye ? And
they said, Seven, and a Jew little fish.~\ Mk. has: "And He asked
them, How many loaves have ye ? And they said, Seven. . . . And
they had a few little fish." The editor here retains the question
in the mouth of the Lord. In i4 17 he avoided it.

35. And He commanded the multitude to sit down on the ground.] M
Mk. has TrapayyeAAei and eVi rfjs yrjs. For Mt. s change of eVi 1-175
yi^9 into 7ri TT)V yrjv, cf. I3 2 ; evri rov atyiaAdv for Mk. s 7rt rfjs yi}s J
I4 25 Trepnraraiv CTTI TT)V 0aAcuro-av for Mk. s ri T^s flaAatrcrqs ; cf.
Introduction, p. xxviii.

86. And took the seven loaves and the fishes, and having given M
thanks, He brake and was giving to the disciples, and the disciples to
the multitudes^ Mk. has : " And having taken the seven loaves,
having given thanks, He brake, and was giving to His disciples that
they might distribute; and they distributed to the multitude.

1/2 THE GOSPEL ACCORDING TO S. MATTHEW [XV. 36.

And they had a few little fishes: and having blessed them, He
commanded (elirev) also to distribute these."

M 37. And all ate, and were filled : and of the remainder of the
fragments they took up seven baskets full.] Mk. has : " And they
ate, and were filled : and they took up remainders of fragments
seven baskets." Mt. adds irai/res and TrA^pets, to assimilate to i4 20 .
cr&lt;^vpi8as] For this spelling, see Deissm. Bib. Stud. 158, 185.
D has or^upi Sas here and in Mk 8 20 . In Mk 8 8 it is read by K A*
D; in Mt i6 10 by B D.

M 38. And they that did eat were four thousand men, besides women
and children. ] Mk. has : " And there were about four thousand."
Mt. adds x&gt;P^ ywautGnr KOI TrcuSiW, to assimilate to i4 21 .

M 39. And He sent away the multitudes, and embarked into the
boat, and came to the boundaries of Magadan] Mk. has : " And
He sent them away ; and straightway having embarked into the
boat with His disciples, He came to the regions of Dalmanutha."
Mk. s Dalmanutha is certainly corrupt The editor of Mt. has
tried to emend by substituting Magadan. If Cheyne (Encyc. Bib.
1635) is right in suggesting that the real name of the place was
Migdal-nunia, a suburb of Tiberias, Mt. has got from oral tradi
tion or from some earlier copy of Mk. a form which is not very far
from the original.

32-39. In these w. Mt. has here and there assimilated the
language to that of the feeding of the five thousand.
Cf. I4 19 Kat TOUS ixOvas with I5 36 .

19 ot 8 fj.aOrjral rots o^Xots with I5 86 .

20 Kat fyayov iravres with 1 5 37 .

* KCU rjpav TO Treptoxrtvoi raiv /cXao"/xaTO)v ScoSf/ca
TrAvypeis with I5 3 ^ * at TO irfpKrcrevov TWV
rjpav rra (T&lt;f&gt;vpi8a&lt;; TrA^pcts.

21 ot 8c forOtovrts rjcrav avSpes uxrei TrevTa/

Kat TratStW with I5 38 01 Se ecr^toi/Tes r)(rav
KOI 7rai8i a&gt;i/.

39. MayaSdj ] N B D ; Magedon, S 2 ; Magadan, S 1 ; Magedan, latt ;
; E F a/.

M XVI. 1. And the Pharisees and Sadducees came, tempting Him,
and asked Him to show them a sign out of heaven :] Mk. has :
" And the Pharisees went out, and began to dispute with Him,
seeking from Him a sign from heaven, tempting Him." For the
request for a sign, see i2 38 . cVepajrai/ = to beseech, cf. on i5 23 .
The editor substitutes his favourite /ecu Trpoo-eA^oVres for Mk. s
t^Atfov, of which the precise reference is obscure. Whence did
they go out ?

2. And He answered and said to them.] Mk. has: "And
having groaned in His spirit, He saith." For the omission of

XVI. 2-7.] MINISTRY IN AND AROUND GALILEE 173

T&lt;3 Trvev/Aari avrov, see on 15^ The editor here
inserts two verses (but see critical note) which are not in Mk.

When it is evening, you say, (It will be) fair weather : for the E ?
heaven is red.]

3. And in the morning (you say), To-day (will be) stormy : for the E ?
heaven is red and angry. The face of the heaven you know how to
discern ; but the sign of the times ye are unable.] For similar ideas
differently worded, cf. Lk i2 54-56 .

4. An evil and adulterous generation seeks for a sign ; and a sign M
shall not be given to it, save the sign of Jonah.] Mk. has : " Why
does this generation seek (^ret) a sign ? Verily I say to you, A
sign shall not be given to this generation." Mt. assimilates to i2 39 .

4. And leaving them, He went away.] Mk. has: "And leaving
(diet s) them, again having embarked, He went away to the other
side." Mt. transfers eis TO irtpav to the next verse.

1-4. Mt. and Lk n 16 - 29 agree against Mk. in the following:

cr^/xciov CK TOV ovpavov, Mt * = cr^/mov e ovpavov, Lk **.

vorqpd, Mt 4 , Lk

KOL o-rj/JifLov ov SoOrjo-CTai avrfi t fj,rj TO O-^/ACIOV loom, Mt 4 , Lk 29 .

2. (ty/as yevo(tvii*a6 3iW&lt;r0e] C D al. Om. N B V X S 1 S*. The clause
can hardly be genuine here. It seems to be a gloss modelled on Lk I2 54 56 .
ffTvyvdfav] oTiryi 67-775 is used of the dulness of the sky in Polyb. iv. 21. i.
ffTvyydfcty occurs in the LXX = Op^ Ezk 2J 3S 28 19 A, 32. irvppafav seems to
occur only in Byzantine writers, vvpptteur occurs in the LXX. Lev I3 19&lt; 42 - 48 -
I4 87 , B a R.

6. And the disciples came to the other side, and forgot to take
bread.] Mk. has : " And they forgot to take bread, and had
not with them in the boat save one loaf." In Mk. the dialogue
which follows presumably took place in the boat during the cross
ing of the lake. Mt. by inserting KCU eAtfovTcs ot ^o.Bt\ro.l before efe
TO Trtpav in Mk v. 13 seems to wish to make it clear that the subject
of lireXdOovTo did not include Christ. The disciples forgot, not
the Lord. His insertion has the further effect that the whole of
what follows took place, not during the crossing, but when they had
reached the other side. It is necessary, therefore, to omit Mk 14b .

6. And Jesus said to them, Take heed, and beware of the leaven
of the Pharisees and of the Sadducees.~\ Mk. has : "And He was
charging them, saying, Take heed, beware (/Severe) of the leaven
of the Pharisees, and of the leaven of Herod." n-poo-e xere auro]
see on io 17 . Lk I2 1 also has irpoo-e xeTe in this connection. KCU
SaSSouKcuW] Mk. has /cat TT?S ^vfo/s HpwSov. It is doubtful what
Mk. intended his readers to understand by the leaven of the
Pharisees and of Herod. Possibly the plots of the Pharisees and
the Herodians to kill Christ, cf. Mk 3 6 . Mt. has understood V/ATI to
mean false teaching, and therefore substitutes SaSSovKaiWfor HpwoW

7. And they were reasoning in (or amongst} themselves, saying,

174 THE GOSPEL ACCORDING TO S. MATTHEW [XVI. 7-12.

(He says it) because we took no bread^\ Mk. has : "And they were
reasoning with one another because they have no bread." 1 The
disciples suppose that the Lord s warning against the leaven of the
Pharisees had some reference to the fact that they were without
sufficient provision, as though He were advising them to be on
their guard against purchasing poisoned loaves. ol 8e] for Mk. s
KCLI, as often. SicAoyt^oi/ro / eavrois] occurs again in 2i 25 .

M 8. And Jesus, perceiving it, said, Why do you reason in (or amongst}
yourselves, O ye of little faith, because you have no bread ?] Mk.
has : " And perceiving it, He saith to them, Why do you reason
because you have no bread?" yvous Se] for Mk. s /cat yvovs, as
often. eiTrev] for Mk. s Xeyci, as often. Mk. omits 6 I^o-ovs and
lv cavrots oAiyoViaroi. oAiyoVio-Toi is also inserted by Mt. in 8 26 ,
where, as in the next verse, He is softening a rebuke administered
to the disciples. It occurs also in 6 30 i4 31 . Here TTIO-TIS seems
to be trust, confidence, assurance in the power of Christ to provide
food as He had done before.

M 9, 10. Do you not understand nor remember the five loaves of
the five thousand, and how many baskets ye took up ? Nor the seven
loaves of the four thousand, and how many baskets ye took upf\ The
editor rewrites Mk vv. 17-2 in such a way as to avoid the questions
in Christ s mouth (see notes on 8 28 14" is 29 16 9 10 lyii.^.ir ^1
i9 7 26 7 - 8 ), and to soften the rebuke of the disciples ; cf. 8 26 , note.
Mk. has : " Do you not yet understand nor perceive ? Have ye
your heart hardened ? Having eyes, see ye not ? And having
ears, hear ye not ? And do ye not remember ? When I brake the
five loaves to the five thousand, how many baskets full of fragments
took ye up ? They say to Him, Twelve. When the seven to the four
thousand, of how many baskets took ye up (their) fulness of frag
ments ? And they say to Him, Seven." Mt. three times omits re
ferences to the hardness of the hearts of the disciples ; Mk 3 5 6 52 8 17 .

M 11. How do ye not understand ?] Mk. has : " And He was
saying to them, Do ye not yet understand ? "

E The editor here adds the explanatory that not about bread I
spake to you, but beware of the leaven of the Pharisees and Sadducees.

E 12. Then understand they that He bade them not beware of the
leaven of bread, but of the teaching of the Pharisees and Sadducees .]
This explanation, which is connected with the substitution of
2a88ou/catW in v. 6 for HpwSov, has little to commend it. Whatever
may originally have been meant by " the leaven of the Pharisees and

rii . So B. D has eTx a&gt; &gt; an d a b i q haberent. S 1 has "there is no bread. "
A C al assimilate to Mt. by substituting fxf JLev an ^ inserting X^OCTCS. But
Mk. s (x v &lt;r iy is ambiguous. The clause might be rendered, " They were disput
ing (cf. Q 84 ) because they have no bread," without any apparent reference to the
leaven of the preceding verse, which does not appear again in Mk. s narrative. Mt.
by inserting Xyorr and changing txowir into ^Xd/So/tev, connects the "reason
ing" with the preceding saying, and so prepares for his insertion of w. 11 11 ,

XVI. 12-17.] MINISTRY IN AND AROUND GALILEE 175

the leaven of Herod," it can hardly have been teaching. The con
nection of the Pharisees with Herod suggests rather that the leaven
symbolised the hostility and enmity of the Pharisees and of Herod ;
cf. Mk 3 6 . For a similar note in favour of the disciples, see ly 18 .

12. TTJS ^77$ rS&gt;v Apruv] Om. TUV &PTW, D S 1 S a a b ff 3 . This is
probably right. S 2 assimilates to the preceding verse by adding "of the
Pharisees and of the Sadducees." K B L add rut&gt; &pruv ; C E al TOV &prov.

13. The editor here omits Mk 8 22 26 . For this omission, see
on i5 29 . See also Briggs, The Messiah of the Gospels, p. 93.

And Jesus having come into the districts of Casarea Philippi, M
asked His disciples, saying, Whom say men that (/) Son of Man am ?]
Mk. has : " And Jesus and His disciples went out into the villages
of Caesarea Philippi, and on the road He asked (eV^porra) His
disciples, saying to them, Whom do men say that I am ? " eA.0o&gt;v
8e] for Mk. s KCU fr)X6cv, as often. Mt. substitutes TOV viov TOV
avOpwTTov for Mk. s fte to form an antithesis to v. 16 6 vios TOV $eov.

14. And they said, Some (say) John the Baptist, but others M
Elijah^ and others Jeremiah, or one of the prophets^ Mk. has :

" And they spake to Him, saying that John the Baptist, and
others Elijah, but others that one of the prophets." Mt., as usual,
omits Mk. s OTI, and corrects cis into eva to harmonise with the
other accusatives. The insertion of Jeremiah shows acquaintance
with Jewish belief in the possibility of the appearance of the
illustrious dead ; cf. 2 Mac i5 18ff - where Onias and Jeremiah appear
to Judas Maccabee ; 2 Es 2 18 : " For thy help I will send My
servants, Isaiah and Jeremiah." For the expectation of Elijah, see
on ii 14 . Mt. s 01 /uev is intended to ease the Greek. For erepoi
in the third clause, see Blass, p. 179 ; Win.-Schm. p. 244.

15. He saith to them, But you, whom say ye that Iamf\ Mk. M
has : " And He asked them, But you, whom say ye that I am ? "

16. And Simon Peter answered and said, Thou art the Christ, M
the Son of the living God.] Mk. has: "Peter answered and saith

to Him, Thou art the Christ." Mt. s 6 mos TOV 0eov TOU oWo is

explanatory. It has caused the substitution of TOV viov TOV
for /j. in v. 18 to form an antithesis.

13-16. Mt. and Lk. agree against Mk. in the following :

aAAoi 8, Mt ", Lk 19 . Mk. has K al 5AXot.

8c cW, Mt 16 , Lk 2 . Mk. has Xe y.

6 vios TOV #eov TOV WVTOS, Mt 16 = TOV Ocov, Lk 20 .

17-19. The editor here inserts three verses which are not in
Mk. For the prominence given to S. Peter, cf. io 2 i4 28 81 i5 15 .

17. And Jesus answered and said to him, Blessed art thou, Simon L
Bar Jona, because flesh and blood did not reveal (if) to thee, but My
Father who is in the heavens :] 2t/x(ov] for the form, see on 4 18 .
/?ap is the Aramaic "son," and Ituva (cf. Jn i) = ruv- Jonah

1 76 THE GOSPEL ACCORDING TO S. MATTHEW [XVI. 17-19.

N3V as a shortened form of pnV = John, is not found elsewhere.
See Dalm. Gram. p. 179, Anm. 5. &lt;rap KOL atpa] DTI -Ba is very
common in the Talmud and Midrashim as an expression for
humanity as contrasted with God ; cf. B. Berakhoth 28 b "a king of
flesh and blood," contrasted with " the King of kings, " the fear of
flesh and blood " contrasted with the " fear of heaven." 6 iraT^p^ov
6 lv rots oupaj/ots] see on 5 16 .

L 18. And / also say to thee that thou art Peter, and on this rock
will I build my church, and the gates of Hades shall not prevail
against ;&gt;.] The Trer/aa is equivalent to the object of curcKaAui/fe in
v. 17 "Flesh and blood did not reveal it" i.e. the Messiahship and
divine Sonship of Christ. " Upon this rock of revealed truth I
will build my Church." The play upon Herpes and ireVpa. means,
" You have given expression to a revealed truth, and your name
IleVpos suggests a metaphorical name for it. It shall be the irirpa.
or rock upon which the Church shall stand. In other words, it
shall be the central doctrine of the Church s teaching." The idea
that the divine Christ is the keystone of the new edifice of the
Christian Church, finds expression elsewhere in the parallel
metaphor of the corner-stone in i P 2 4 8 , Eph 2 20 . cKxAi/o-ta] As
the Evangelist wrote the word, he, no doubt, had in mind the
Christian society for which e/c/cA^o-ia had long been a current title
(Acts, S. Paul, Hebrews, S. James, S. John s Epp., and Rev.).
There is no difficulty at all in supposing that Christ used some
Aramaic phrase or word which would signify the community or
society of His disciples, knit together by their belief in His divine
Sonship, and pledged to the work of propagating His teaching.

irvXcu aSov] Against the Church the powers of evil shall not
prevail. But just as the Church has been compared to a building,
so, too, the powers of evil. These have their metropolis in the
fortress of Hades. For Hades symbolised as a strong fort with
barred gates, cf. Is 38 10 " the gates of Sheol " (iruAais aSov), Job i; 16
"the bars of Sheol," Job 38 17 "the gates of death," Ps 9 13 lo; 18 ,
Wis i6 13 , 3 Mac 5", Ps-Sol i6 2 . "The gates of Hades shall not
prevail against the Church" is a pictorial way of saying, "The
organised powers of evil shall not prevail against the organised
society which represents My teaching."

L 19. I will give to thee the keys of the kingdom of the heavens, and
whatsoever thou shalt bind upon earth shall be bound in the heavens,
and whatsoever thou shalt loose on earth shall be loosed in the heavens. \
K\L&lt;;] The figure of the gates of Hades suggests the metaphor
of the keys. There were keys of Hades, Rev i 18 ; cf. 9 1 20 1 . The
apocalyptic writer describes the risen Christ as having the keys
of Hades, i.e. having power over it, power to enter it, and
power to release from it, or to imprison in it. In the same way,
" the kingdom of the heavens " can be likened to a citadel with

XVI. 17-19] MINISTRY IN AND AROUND GALILEE 177

barred gates. He who held the keys would have power within it,
power to admit, power to exclude. In Rev 3 T this power is held by
Christ Himself : " He that hath the key of David, that openeth
and none shall shut, and that shutteth and none shall open." The
words are modelled on Is 22 22 , and express supreme authority. To
hold the keys is to have absolute right, which can be contested by
none. Just so in B. Sank. 113* it is said that the keys of birth,
of rain, and of the resurrection of the dead are in the hand of God,
and are delegated to no one.

It would, therefore, be not unexpected if we found the Messiah
or Son of Man described as having the keys of the kingdom of the
heavens. This would imply that He was supreme within it. But
it is surprising to find this power delegated to S. Peter. We must,
however, be careful not to identify the e/cKA^o-ia with the kingdom.
There is nothing here to suggest such identification. The Church
was to be built on the rock of the revealed truth that Jesus was the
Messiah, the Divine Son. To S. Peter were to be given the keys of
the kingdom. The kingdom is here, as elsewhere in this Gospel,
the kingdom to be inaugurated when the Son of Man came upon
the clouds of heaven. If S. Peter was to hold supreme authority
within it, the other apostles were also to have places of rank : " Ye
shall sit upon twelve thrones, judging the twelve tribes of Israel,"
i8 28 . The KK\r)arta, on the other hand, was the society of Christ s
disciples, who were to announce the coming of the kingdom, who
were to wait for it, and who would enter into it when it came.
The Church was built upon the truth of the divine Sonship. It
was to proclaim the coming kingdom. In that kingdom Peter
should hold the keys which conferred authority. In the next
clause this authority is described under a different metaphor. To
" bind" and to "loose," in Jewish legal terminology, are equivalent
to "forbid" and to "allow," to "declare forbidden" and to
" declare allowed " ; see Lightfoot, Hor. Heb. in loc. The terms,
therefore, describe an authority of a legal nature. If he who has
the keys has authority of an administrative nature, he who binds and
looses exercises authority of a legislative character. In the coming
kingdom Peter was to exercise this two-sided authority. o eav Srjo-y?
Vi r7&lt;; 7175 co-rat 8e8e/AeVov ei/ rots ovpaj/ois] The idiom " on earth,"
" in heaven," is simply an emphatic way of stating that the action
referred to would be permanent in its results : " Whatsoever thou
bindest shall remain bound, shall never be loosed." Cf. B. Joma
39 a : " If a man sanctifies himself a little, he will be sanctified
much ; if (he sanctifies himself) below, he will be sanctified above ;
if (he sanctifies himself) in this world, he will be sanctified in the
world to come." The contrast, therefore, between earth and heaven
is merely literary. The words throw no light upon the earthly or
heavenly position of the future kingdom. But nothing in this

1/8 THE GOSPEL ACCORDING TO S. MATTHEW [XVL 17-19.

Gospel suggests any other locality for it than the renewed (cf. iQ 28 }
earth.

17-19. The whole passage, therefore, might be paraphrased
thus : "Happy are you, Simon, son of Jonah, because the truth to
which you have given utterance was revealed to you by God Him
self. Your name is Petros, and this truth is a rock (Trerpa) upon
which I will build My Church. It will be the foundation truth of
the belief of My disciples, i.e. of those who await the kingdom of
heaven. In that kingdom you shall hold an exalted position,
having the keys of administrative power, and the right to legislate
for the needs of its citizens."

As an alternative, we might interpret ra&lt;s K\CL&lt;S with special
reference to the function of a key in opening shut doors. Cf.
Mt 23 13 "You shut the kingdom of the heavens before men : for you
enter not, nor suffer those who are entering to go in"; Lk n 62
" You took away the key of knowledge," i.e. refused to open the
doors of the kingdom of " knowledge " to others. Swo-w crol ra?
KXts will then mean : " I will give to you the right of admitting
others to the kingdom." The Evangelist may very possibly have
had in mind the part taken by S. Peter in the early days of the
Church in admitting Gentiles to its privileges, just as in the
"binding" and "loosing" he may have had in mind the prominent
part taken by S. Peter in regulating the affairs of the infant
Church.

It is possible that originally the " keys " described the effect of
S. Peter s insight into divine truth. His perception that Jesus
was the Divine Son, was a key which admitted him into the king
dom. By bringing others to the same faith, he would open for
them, too, the kingdom, in contrast to the scribes and Pharisees,
who locked it in the face of those who wished to enter, 23 13 . But,
if so, the Evangelist by inserting v. 18 before v. 19 , and by combining
the saying about " the keys " with the saying about " binding " and
" loosing," has obscured the original meaning. In his connection
the " keys " are not equivalent to S. Peter s faith, but represent
a privilege promised to the Apostle as a reward for it. Further,
the position of v. 18 , with its description of the Church as a fortress
impregnable against the attacks of evil (the gates of Hades), sug
gests irresistibly that " the keys of the kingdom " mean more than
power to open merely, and imply rather authority within the king
dom. And this is confirmed by the "binding" and "loosing" which
immediately follow. The latter saying occurs again with the verbs
in the plural in i8 18 . This may be its more original form. If so,
the Evangelist is here, as elsewhere, compiling detached sayings,
fitting them into contexts which seemed to him to be suited to
them. If we remove, therefore, 19b as alien to the context, we are
justified in asking whether the remaining three verses originally

XVI. 17-19.] MINISTRY IN AND AROUND GALILEE 179

formed part of this incident. V. 17 is in every respect suitable to
the context V. 18 might seem to betray the hand of the Evangel
ist in the phrase oi/coSo^trto pov rty cK/cA^o-un/, which certainly
seems to reflect ideas which presuppose the history and growth of
Christianity in the early Apostolic age. But if Christ, wishing to
commend S. Peter s faith, drew from his name a metaphor, "the
rock," to symbolise the value and importance of the revealed truth
to which S. Peter had given utterance, this metaphor of the rock
would suggest the phrase " to build " rather than any such expres
sion as "My disciples shall stand." iKKXyo-ia. may well be the
equivalent of some Aramaic expression for community, society,
school, band of disciples. Further, the idea thus gained of the
Christian body as a building firmly founded, would suggest the use
of the common phrase " gates of Hades " to describe the forces
of evil which would attack it And it is possible that this latter
phrase would suggest the keys of the kingdom of the heavens as a
term expressing some privilege to be given to S. Peter. The real
difficulty in supposing that vv. 1M9a were spoken on this occasion,
lies in the vagueness of the idea thus expressed. What were the
keys thus given ? Even if we identify the kingdom with the
Church, it is not entirely satisfactory to suppose that the Lord
simply foretold that S. Peter was to take a prominent part in the
work of opening the door of faith to the Gentiles. His share in
that work, though a great, was not an exclusive one. S. Paul
bore the burden of it Of course we might, without identifying
Church and Kingdom, give the words some such meaning as this.
The truth of the divine Sonship shall be the keynote of the
doctrine of My disciples in their work of preaching the coming
kingdom. All to whom this truth is revealed will have in it a key
to the kingdom, and will be able to admit others to it, i.e. make
them members of the society which waits for the kingdom. In
this case S. Peter would be mentioned on the ground that it was
he who had given utterance to the divinely revealed truth, with the
implication that all to whom it should be revealed would have
the same privileges. But in view of the fact that v. 19b is almost
certainly added to this context and modified by the Evangelist
so as to apply specially to S. Peter, it is difficult not to be drawn
to the conclusion that the whole of the passage, vv. 1M9 , inserted
in S. Mark, is the work of the Evangelist. The motive must have
been to emphasise the prominence of S. Peter in the Christian
body as foretold and sanctioned by Christ Himself. Through
out the Gospel the twelve Apostles are everywhere represented in
a more favourable light than in Mk. Rebukes addressed to them
by Christ are softened, see on 8 26 i6 9 . Statements that they did
not understand, or did not know what to say, or disputed, are
passed over, cf. Mk 6 52 9 5 - 10 - 32 - 3S - M i4 40 . On the other hand, it is

t SO THE GOSPEL ACCORDING TO S. MATTHEW [XVI. 19-21.

expressly said that they did understand, Mt i6 12 i; 13 . They had
left all to follow Christ ; but when He sat on the throne of His
glory they would sit on twelve thrones, judging the twelve tribes
of Israel, 1 9 28 . And amongst them Peter was pre-eminent. He was
&lt;rpo&gt;Tos, io 2 . He had shown remarkable ventures of faith, i4 29-31 .
To him Christ had given the keys, and the power of "binding"
and "loosing." It is, therefore, possible that i6 17 19 are in their
present order and connection the work of the Evangelist compiling
detached sayings in honour of the great Apostle. The Jewish
colouring in these sayings is very remarkable; &lt;rap KCU at/ta, 6
fiov o tv rots ovpavots, iruAat aSou, ras /cXcis, rj /3acriXeia TU&gt;V
the "binding" and "loosing," the literary contrast of
"earth" and "heaven," were probably all commonplaces of Jewish
theological thought. The single word ex/cA^o-ia alone lies open to
the suspicion of betraying Christian influence, and it may easily
be explained as representing a more specifically Jewish or less
Christian word.

M 20. Then He charged the disciples that they should tell no one
that He was the Christ.} Mk. has : "And He charged them that
they should speak to no man about Him." rdre] see on 2 7 .
Sieo-TeiXaro] Mk. here has CTreTtyu-ryo-ev, but Sieorrei A.aTO in 5 43 7 36 9 9 .
The verb occurs only here in Mt. B* D S 1 S 2 have eTreTi/^o-cv.
rots f*.a6r]T(u&lt;s] Mk. has avTois, but the insertion of vv. 1M9 makes
the explicit reference to the disciples necessary. 6 avro s IO-TIV
6 xP 1 *] for Mk. s Trcpl avrov. For similar explanatory glosses,
see v. 22 26 67 - 73 .

M 21. From that time Jesus began to show to His disciples that He
must go to Jerusalem, and suffer much from the elders and chiej
priests and scribes, and be killed, and be raised again on the third
day} cbro TOTC] Mk. has KCU. Cf. 4 17 . The Galilean mission to
the common people is over. Henceforth the Lord devotes Him
self mainly to instructing His disciples. The rots /ACETOUS for Mk. s
aurots assists the emphasis. avrov] Mk. has TOV vibv rov avOpuirov,
which Mt. has anticipated in v. 13 . The editor inserts eZs
air\6flv KCU, or rather substitutes it for Mk. s
which is involved in TroAAa TraOclv. This carries with it the altera
tion of VTTO into cbrd. D has VTTO. Try rpirr) fj/J-fpq- eycp^vcu] for
Mk. s j^erci rpets ^/xepas avacrr^i/ai. The resurrection took place,
according to tradition, on the Sunday after the Friday of the Cruci
fixion. The " after three days " of the Lord s prediction was, there
fore, interpreted as equivalent to " on the third day," counting the
day of Crucifixion as the first. So S. Paul (i Co. is 4 ), the writer of
the Acts (io 40 ), and the first and third Evangelists. Mk 8 31 9 31 io 34
and Mt i2 40 2y 63 retain the "three days." The order Trpeo-fivrepuv
/cat dpxte pecoi/ /cat ypa/x/xareW is striking, because it is an unusual
order. The editor has borrowed it from Mk. (so Lk.). Mk. adds

XVL 21-24.] MINISTRY IN AND AROUND GALILEE l8l

here KCU irapprjoria TOV Xdyov eAoAei (or ocAaAei, k S 1 Tat.), which
Mt. omits as being of doubtful meaning.

22. And Peter took Him, and began to rebuke Him, saying, M E
(God} be gracious to Thee, Lord ; that shall not happen to TheeJ\
Mk. has : " And Peter took Him, and began to rebuke Him."
The words from A.e yan&gt; are an explanatory gloss of the editor to
explain Mk. s eTrirt/iai/; see on v. 20 . "IXedis o-ot] Cf. "IXews /AOI

= ^ rWn i Ch ii 19 , 2 S 20 20 ; Letronne, Recueil des Inscripts
grecques et latines de VEgypte, ii. p. 286, iXecos trot, AAvVi :
"(Sarapis) help thee, Alypius"; or with the subject inserted, ib.
221, lAecos rjfuv nXdrw /cat cvravOa, quoted by Moulton, Class. Rev.
1901, p. 436. ov fj.rj eorcu] For the fut. ind. after ov /AT;, see
Blass, p. 209; Moulton, p. 190. Trpoo-Aa/x/SdVetv] occurs only here
in Mt. and Mk. Its presence in Mt. is due to Mk.

23. And He turned, and said to Peter, Go behind Me, Satan : M
thou art a stumbling-block to Me: because thou thinkest not the
things of God, but the things of men.] So Mk., without a-KavBaXov el
e/jLov, which is inserted by the editor to explain the use of the harsh
2a.Ta.va with reference to the Apostle. Mk. also has c7rt(rrpa&lt;^ts for
o-rpa^ets (for oT/oe ^w, which Mk. never uses, cf. 9 22 ), and adds KCU
i8o)v TOVS ju,a0Tfras avrov, which seems to emphasise the publicity of
the rebuke. The editor omitted it for this reason, or because he
missed the point of it here. oVio-o), see on 3 11 . ov Covets TO, TOV
Oeov, ic.T.X] seems to mean : " Your ideas of the Messiah and His
destiny are superficial. You can imagine a career of splendour for
Him, but fail to understand that suffering and death are a part of
the career planned out for Him by God."

crKdvSaXov ft e&gt;oO] So K* B 13 ; et p,ov, N c C ; eT e/*ot, D latt ;
/AOV e?, E F al. Abbott, Johannine Grammar, 2566 c, suggests that
the original may have been ct/u 0-01 = "I am a stumbling-block
[it seems] to Thee ! " But 2arcu/a suggests that the following
o-KavScuW is used of S. Peter, not of the Lord. In trying to set
aside thoughts of the coming Passion, Peter was at once Christ s
adversary and His stumbling-block. And this interpretation alone
explains the following on.

21-23. Mt. and Lk. agree against Mk. in the following: a7ro
rpiry rjf^fpo. eyep^i/ai, Mt 21 , Lk 22 .

21. 6 ITJO-OUS] So N cb C al S a ; I?7&lt;rous X/&gt;WT6s, &?* B*. The latter can
hardly be original. It is the work of a scribe who wished to emphasise the
fact that this was a turning-point in Christ s ministry and teaching.

24. Then Jesus said to His disciples, If any one wishes tc come M
after Me, let him deny himself, and take up his cross, and follow
Me.] Mk. has : " And having called the multitude, with His
disciples, He said to them," etc. For the saying about the cross,
see note on io 38 , where another form of the saying has been

1 82 THE GOSPEL ACCORDING TO S. MATTHEW [XVI. 24-27

inserted. Here the meaning clearly is that the disciples must be
ready to face death in allegiance to their Master, and after His
example. The cross need mean no more than violent death ; see
on lo 38 .

M 25. For whosoever wishes to save his life shall lose it, and who
soever shall lose his life for My sake shall find / /.] See on io 39 .
09 cai&gt;] See On II 27 . Ivc/cev e/xov] Mk. adds /cat TOU cuayycAt ov.
For Mt. s omission of one of two synonymous clauses, see on 8 16 ;
and cf. IQ 29 ZvtKtv TOV e/xov o^o/xaros for Mk. s II/CKCI/ e/x.ov KCU cveKei/
TOV euayyeAiov. evprjo-ei] Mk. craicrci. Mt. assimilates to IO 39 in
order to form an antithesis to ciTroAcW. For antithesis in Mt., see
on 152.8.4.5 jgg. t

M 26. For what shall a man be profited if he gain the whole world,
but be deprived of his life ? or what will a man give as exchange for
his life ?] Mk. has : " For what will it profit a man to gain the
whole world and to be deprived of his life ? For what would a man
give as exchange for his life ? " The meaning seems to be :
" Suppose a man to shrink from martyrdom, he will, indeed, c save
his physical life. But he will lose the higher life of the soul.
To gain the whole world, and to lose this higher life, is a profitless
proceeding ; because this higher life cannot be purchased. No
money can buy it." a^eAr^o-erai] For Mt. s preference for
passives, see on 4 1 . i7/uci&gt;0#] fyinww is to "fine" or "con
fiscate"; so in the passive, "to suffer confiscation or loss of";
cf. Phil 3 8 TO. TTO.VTO. IfafJuuOrjv. diraAAay/m] is the price paid for
anything ; cf. Ecclus 6 15 &lt;i Aov TTIO-TOV OVK corev curaAAay/Aa, 26 14
OVK larrw di/raAAay/xa TreTrcuSev/xo/^s /\r}?, " there is nothing worth
so much as, nothing which can be paid in exchange for, a well-
instructed soul." 801 in Mk. is the aor. conj. ; cf. Blass, p. 49 ;
Moulton, Class. Rev. 1901, p. 37 ; Gram. p. 55. Mt. substitutes
the easier fut. ind.

Mt. and Lk. agree against Mk. in this verse in the following :
u&gt;&lt;eA?7#^o-TCH aV0pu&gt;7ros Se, Mt. = &lt;o&lt;eAeiTai avOpwos Se, Lk. Mk.

haS CO&lt;/&gt;Al av6p(DTTOV KOI.

M 27. For the Son of Man is about to come in the glory of His
Father with His angels. And then He shall give to each man
according to his work.] Mk. has : " For whosoever shall be
ashamed of Me and My words in this adulterous and sinful
generation, the Son of Man shall be ashamed of him when He
shall come in the glory of His Father with the holy angels." Mt.
has already inserted words parallel to the first clause of Mk. in io 33 .
He therefore omits them here, and makes of oVai/ eAtfr; a main
clause, /xe AA yap cp^eo-^au /neAAeiv, which here emphasises the
nearness of the coming, is characteristic of Mt. ; cf. i; 12 - 22 /xe AAci
7rapa8i 8oo-0ai for Mk. s TrapaStSorat, 2O 17 - 22 24 6 . He then adds,
by way of compensation for the omitted clause of Mk., /cai TOTI

XVI. 27-XVII. 2.] MINISTRY IN AND AROUND GALILEE 183

/cao-T(o Kara ryv irpa^iv avrov. o&gt; ry So$ TOV irar/sos avrov]
For the glory of the Messiah ; cf. Enoch 6i 8 " The Lord of Spirits
placed the Elect One on the throne of glory," 62 2 "The Lord of
Spirits seated Him on the throne of His glory" ; and Test. Levi 18.
KCU TOTC aTToSwcrei, /c.r.A..] For the conception of the Messiah
in glory judging men after their works, cf. Enoch 45 s " On that
day Mine Elect One will sit on the throne of glory, and make
choice amongst their deeds," 6g 27 "And He sat on the throne
of His glory, and the sum of judgement was committed to Him,
the Son of Man." The terms seem to be borrowed from Ps
6 1 13 (rv aTroSeoo-eis /caoTa&gt; Kara ra epya avrov ; cf. Pr 24 12 , Ecclus

32 24 -

28. Verily I say to you. That there are some of those who stand M
here who shall not taste of death until they see the Son of Man
coming in His kingdom.} Mk. has : " And He was saying to them,
Verily I say to you, that there are some here of the bystanders
who shall not taste of death until they see the kingdom of God
come with power." The eAeyev avTois of Mk. may be a hint that
this saying was not spoken on the same occasion as the preceding.
However that may be, Mt. omits KCU lA-eyey curois, and connects
the words closely with the foregoing. By substituting TOV vibv TOV
av0p(i)7rov tpxo/jLtvov ci/ Tfl /3acriA.ip avTOv for TT/v /?aaiA.eiav TOV Ofov
eXyXvOvlav ev Swa/m, he makes it clear that what the "some of those
who stand here " will see is the coming of the Son of Man " in the
glory of His Father," or " in His kingdom." That is to say, he
believed that that coming would take place in the lifetime of some
of Christ s contemporaries. The same belief finds expression in
io 23 and 24 84 , and has an important bearing on the date of the
Gospel. aprjv] see on 5 18 . yev eo-tfat Oavdrov] was a Jewish
phrase ; cf. Schlatter, Die Sprache und Heimat des Vierten Evangel-
isten, p. 35. It occurs in Jn 8 52 , He 2 9 .

XVII. 1. And after six days Jesus taketh Peter, and James , and M
John his brother, and leadeth them up into a high mountain privately.}
So Mk., without TOV d8eA&lt;6v avro&gt;, and with /xoi/ovs after /car iSi av.
For Mt. s omission of one of two synonymous expressions, see
on 8 16 .

2. And was transfigured before them ; and His face did shine as M
the sun, and His raiment became white as the light.} Mk. : " And
was transfigured before them; and His raiment became glistening,
very white, as a fuller on earth cannot so whiten." /xcTe/xo/o^w^r/]
Both the later Evangelists seem to have found difficulty in the use
of this word in reference to Christ. It was ambiguous, and it
might easily be misinterpreted. Lk. omits it, and substitutes
yej/TO TO eTSos TOV irpoo-o)7rov avTov tTcpov. For this, cf. Dn 5
LXX ^ opacris avTOv r)\\oui)6rj, Theod. f) fJ-op^r] rjX.XoiwOr], Secrets of
Enoch i 7 "the appearance of my countenance was changed."

1 84 THE GOSPEL ACCORDING TO S. MATTHEW [XVIL 2-5,

Mt. retains the word, but explains it by adding *eu
Trpoo-coTTOj/ avrov a&gt;5 6 ^Aio?. For this, cf. Secrets of Enoch i 6 "their
faces shone like the sun," 19* "their faces shining more than the
rays of the sun," 2 Es 7 97 " their face shall shine as the sun," Rev
i 16 " His countenance was as the sun shineth in his strength." In
Enoch i4 20 the simile is used of raiment, "His raiment did shine
more brightly than the sun." ra Sc i/xaria avrov eyeWo Aeu/ca ws TO
&lt;ais] TO, 8e for Kat TO, as often. Mt. omits Mk. s o-Ti\(3ovTa. This
word is used elsewhere of metals, e.g. brass, Ezk 4o 3 , Dn (Th)
io 6 ; or of hills reflecting the sun s rays, i Mac 6 39 . Lk. substi
tutes f^aa-TpdfrTwv, which is the LXX equivalent of Theodotion s
o-rtAySoi/Tos in Dn io 6 . For Mk. s simile of the fuller, which Lk.
omits, Mt. substitutes d&gt;s TO &lt;&lt;?.

M 3. And) behold, there appeared unto them Moses and E lias talking
with HimJ\ Mk. has: "And there appeared to them Elias with
Moses, and they were talking with Jesus." /ecu iSov] see on i 20 .
The order Moses and Elias, substituted by Mt. and Lk. for Elias
with Moses, is probably simply due to a natural desire for the
chronological order ; cf. Lk. s order in 1 1 81 - 32 , as compared with
Mt 1 2 41&gt; 42 . On Elijah as the expected forerunner of the Messiah,
see note on v. 10 . There seem to be traces in Jewish literature
of a belief that Moses would accompany Elijah when he came ;
see Volz, Jiid. Eschat. 191-193, and cf. Jochanan ben Zaccai in
Midr. Debarim R. Par. in (Wiinsche), p. 55 : " When I bring the
prophet Elijah, you shall both (Moses and Elijah) come together."
Moses may be referred to as one of the two witnesses of Rev 1 1 8 ;
see Bousset and Swete, in loc., and Tert. Anim. 50.

K 4. And Peter answered and said to Jesus , Lord, it is good for us
to be here : if Thou wilt, I will make here three booths ; for Thee one,
and for Moses one, and for Elias one^\ Mk. : "And Peter answered
and saith to Jesus, Rabbi, it is good for us to be here : and let us
make three booths," etc. For the Semitic use of aTroKpi6fL&lt;s, see
Dalm. Words, p. 24. Be for /cat, as often. etTrci/ for Ae/ei, as often.
Kv pie] see on 8 2 . Pafifiet occurs again in Mk io 51 n 21 i4 46 .
Mt. retains it only in the last instance. Tpets o-Kyvds] The idea
apparently is that of prolonging the scene. Mk. adds at the end :
" For He did not know what to answer; for they were very afraid."
For Mt. s omission, see Introduction, pp. xxxiii f. ; and cf. the
omission of Mk., i4 40c . The "fear" is postponed by Mt to a
more suitable place in v.*.

M 5. While He was still speaking, behold, a cloud of light over
shadowed them : and behold a voice out of the cloud, saying, This
is My Son, the Beloved in whom I took pleasure ; hear Him.\ CTI
auToO AaAoiWos] is inserted by the editor; cf. similar insertions,
Mt i2 46 = Mk 3 31 , and Mt 9 18 = Mk 5 21 . In both these passages,
however, the clause is placed at the beginning of a section as a

XVII. 5-8.] MINISTRY IN AND AROUND GALILEE 185

connecting link. Here there seems no reason for the insertion.
Lk. has a similar clause; see below. Mk. has KCU eyeVero here
twice, and in i 9 - n 2 23 4 4 - 39 . Mt avoids it in i 9 2 23 4 4 . He has it
5 times in a formula, y 28 n 1 i3 68 19* 25 1 . In 3 17 = Mk i 9 he has
Kal i&ov, and in clause b here he assimilates to that passage. In
clause a he has simply ISov. vc^eXi/ J Mt. adds &lt;omnj ; cf. Rev
i4 14 i/c&lt;e A.T7 A.ev/c?7. The cloud is the symbol of the divine
presence. It was to reappear in the Messianic period ; cf. 2 Mac

2 8 o(/&gt;$?70-eT(H f) Soa TOV Kv/oiov KOL }] ve^eAr/. 7re&lt;r/a a&lt;rev] cf. Ex
4O 29 7re(r/a aev eV avTrjv 17 V&lt;eA?7. /cat iSov] for Mk. s Kai eyevcro,

assimilated to 3 17 . ovrds eo-nv, K.T.A..] See on 3 17 . Mt. assimilates
to that passage by adding ev &lt;S evSo /c^o-a. d/coverc ainrov] cf. Dt. i8 18 ,
avTov oiKovo-ea-Oe. Christ was the prophet foretold by Moses.

6. And the disciples, when they heard it, fell upon their face, and E
feared exceedingly. ]

7. And Jesus came and touched them, and said. Rise up, and E
fear not. ] Mk. has nothing corresponding to these two verses.
Mt., who has omitted e/c&lt;/&gt;o/3ot yap eyo/ovro from Mk 6 , where " He
knew not what to answer; for they were very afraid" seems to
express a degree of bewilderment on the part of the Apostles
which is unexpected, expands it here into the statement that the
disciples were exceedingly afraid when they heard the divine voice
from the cloud of light. Lk. places the " fear " at the entry into
the cloud. o-&lt;ofy&gt;a] occurs 7 times in Mt, i in Mk., i in Lk.
Trpocrr)X.6cv] see on 4 s .

8. And lifting up their eyes, they saw no one, save Jesus only. ] M
Mk. has : " And suddenly, looking round, they saw no one with
them, save Jesus only." Mt. has modified to suit the previous
verse. "Suddenly looking round" would harmonise badly with

" Jesus came and touched them." ouSeVa] Mt. omits Mk. s
OVKCTI ; see Introduction, p. xxxi.

1-8. Mt. and Lk. both modify Mk. in some striking respects.
In some of these modifications they agree, but not in others, e.g.
both feel the necessity of explaining /ATe/x,o/o&lt;/&gt;oo0?7, but do so in
different ways; see above. Both omit &lt;rri A./?oj/Ta, but Lk. sub
stitutes e^acrrpaTrrcDv. Both omit the simile of the fuller, but Mt.
substitutes d&gt;s TO &lt;a&gt;s. Both transfer the fear of the disciples to
another part of the narrative, but they do not agree in the position
which they assign to it; see on v. 7 . These changes look like
independent editing. Further, both agree in /cai IBov and in
MOJVO-T}? KOL HXetas, Mt 3 , Lk 30 ; in flirtv, Mt 4 , Lk 83 ; in eri avrov
AaA.o55i&gt;TOS, Mt 5 = ravra Se avrov Xeyovros, Lk 34 ; and in Aeyovcra,
Mt 5 , Lk 35 . Of these all except the insertion of " while He was
still speaking " = " while He was saying these things," may be
accidental coincidences. The additions of Mt. in vv. 6 - 6 - 7 are
probably due to the editor. On the other hand, Lk 31 32 and

1 86 THE GOSPEL ACCORDING TO S. MATTHEW [XVII. 8-1L

in M for dyaTrrj-ros rather suggest that Lk. had a second
source for the narrative. But they might be explained equally
well by supposing that Lk. is inserting reminiscences of other
versions of the incident, or as simply editorial insertions. The
insertion of "while He was still speaking " = " while He was saying
these things," can hardly be purely accidental, but is insufficient
even in combination with the other small details, KCU iSov, MOMTT/S
KOI HActas, eiTrei/, A.youo-a, to serve as a basis for the theory that
Mt. and Lk. had in common a second narrative which they both
used in addition to Mk. If so, their divergences, e.g. in Mt 2 =
Lk 29 , in Lk 31 - w , in Mt 6 7 , and in Lk M , cause fresh difficulties.
Rather Lk. may be supposed to have read Mt., and to have
occasionally written reminiscences of Mt. s phraseology.

M 9. And as they came down from the mountain, Jesus charged
them, saying, Tell no man the vision, until the Son of Man be risen
from the deadJ] Mk. has : " And as they came down from the
mountain, He charged (Steo-TciXaro) them that they should recount
to no man what they saw, except when the Son of Man should
rise from the dead."

ZyepOrj for di/curr^ ; cf. on 1 6 21 .

Mk. has here the words : " And they kept the saying to them
selves, disputing what the rising from the dead was." Mt. omits
other statements of misunderstanding on the part of the disciples ;
cf. the omission of Mk 6 52 8 17 , and see Introduction, pp. xxxiii f.

M 10. And the disciples asked Him, saying, Why therefore do the
scribes say that Elijah must come first ?] Mk. has : " And they
were asking Him, saying, Why do the scribes say that Elijah must
come first?" Two facts in the preceding narrative may have
suggested this question. The disciples had seen Elijah on the
mountain. In what relation did this appearance stand to the
coming which was attributed to him by the official theologians ?
Further, it was part of this official theory, that Elijah would
prepare the way for the Messiah by restoring all things. (On this
see Volz, Jud. Eschat. p. 192.) But if all things were restored,
and Israel was made ready for the Messiah, what did Christ mean
by foretelling His death and resurrection ? Why death in view
of the restorative work of the forerunner? iiryptaTrjo-av] aor. for
Mk. s imperf., as often. for Mk. s ambiguous on; cf. similar
changes in i7 19 = Mk 9 28 , Mt 9 n = Mk 2 16 .

M 11. And He answered and said, Elijah indeed cometh, and shall
restore all things.} Mk. has : " And He said to them,^ Elijah

indeed having come first, restores all things." aTroKarcurnJcm] for
Mk. s airo/cario-ravci is an assimilation to the LXX of Mai 4*.
Christ answers that the scribes are right in expecting a return of
Elijah to accomplish a restoration, because so much was foretold
in the prophet Malachi.

XVEL 11-14.] MINISTRY IN AND AROUND GALILEE 187

The words which follow in Mk. are very obscurely expressed :
" And how has it been written concerning the Son of Man, that
He should suffer much, and be set at nought ? " Does this mean :
" It has not been so prophesied. Elijah s coming was foretold,
but not the Messiah s suffering"? Or, "Seeing that Elijah was
predicted as coming to restore, in what sense are the prophecies
of Messiah s suffering to be understood"? Or, "Elijah indeed
comes, and (yet) how has it been written of the Son of Man ? (It
stands written) that He should suffer " ? " But I say to you that
Elijah has come," that is, " It was not only foretold that he should
come, but he has come in the person of John the Baptist." " And
they did to him whatever they wished." That is, " And he did
not restore all things, because Herod thwarted prophecy by putting
John to death. Thus no restoration has taken place, and there
is room for the fulfilment of the prophecies of Messiah s death."
"As it has been written concerning Him." To what does this
refer? The answer is generally found in i K iQ 2 10 "The fate
intended for Elijah had overtaken John : he had found his Jezebel
in Herodias " (Swete). But how can this prophecy by type and
contrast explain the matter of fact words /catfobs yey/oaTrrcu eV
avToV ? How can the escape of Elijah from death at the hands of
Jezebel be a prophecy of the execution of John the Baptist at the
instigation of Herodias ? Mt. has re-edited the passage in order
to simplify it He omits the obscure question Mk 12b , and the
equally obscure /catfws yeypaTrrai eV avToV. The reference to
Herodias can hardly have been present to his mind, for he has
omitted Mk. s statements that she persecuted the Baptist. Further,
he adds : OVK cTrcyi/oxrav avrov dAAa, to explain the failure of the
prophecy that Elijah should restore all things, and to compensate
for the omission of Mk 12b adds the definite statement : OVTG&gt; KOI
6 wo? TOV a.v6p&lt;i)7rov /AcAAei ird(r\w vir avriav.

12. And 1 say to you, That Elijah has already come, and they M
did not recognise him, but did in his case whatever they wished. So
also the Son of Man is about to suffer from them^\ OVK erreyyoMrav
avrov] i.e. did not recognise Elijah in the person of the Baptist.
rjOeXrjo-av] aor. for imperf., as often. eVofycrai/ ocra yBiX-qa-av] Cf.
Dn II 16 7roi?7O~i Kara TO OfXr}jj.a avrov. /xeXXci] see On l6 2 ^.

13. Then understood the disciples that He spake to them concern- E
ing John the Baptist^ An editorial comment in favour of the
disciples; cf. i6 12 .

14. And when they came to the multitude.} Mk. has : " And M
having come to the disciples, they saw a great multitude, and scribes
disputing with them. And straightway all the multitude seeing
Him, were astonished ; arid running up, were saluting Him. And
He asked them, Why dispute ye with them ? " Mt shortens the
narrative throughout. Here he omits as elsewhere the question

1 88 THE GOSPEL ACCORDING TO S. MATTHEW [XVII. 14-18.

in the mouth of Christ. See Introduction, p. xxxii. The rest he
probably passes over because it is ambiguously expressed. Who
were the parties to the dispute the scribes and the disciples, or
the scribes and the multitude? Why should the people be
astonished (eK$a/A/8tu/ is a strong word) when they saw Christ?

There came to Him a man, kneeling down, and saying.] Mk.
has : " And there answered Him one out of the multitude."
irpocrfjXOev] see on 4*.

M 15. Lord, have pity on my son; because he is moonstruck, and in
evil plight : for often he falls into the fire, and often into the wafer.]
Mk. has : " Teacher, I brought my son to Thee, having a dumb
devil ; and wheresoever it takes him, it throws him down : and he
foams, and gnashes his teeth, and wastes away." And in v. 22 " And
often it cast him into the fire, and into waters, to destroy him."
The symptoms seem to be those of some form of epileptic seizure,
described in Mk. under terms of demoniac possession. Mt. omits
the references to demoniac possession, except in vv. 18 20 . KV /DIC]
for Mk. s SiSao-KaAe. A similar change in 8 25 . o-cAr/via^eTcu] only
again in 4 24 .

M 16. And I brought him to Thy disciples, and they could not heal
Aim.] Mk. has : "And I spoke to Thy disciples that they should
cast him out, and they could not (to-^vo-av). irpoorijvtyKa] See on
4 s . 0e/oa7rev&lt;rai] because Mt. omits the references to demoniac
possession.

M 17. And Jesus answered and said, O faithless and perverted
generation, how long shall I be with you ? how long shall I suffer
you ? bring him to Me here.~\ Mk. omits 6 I^o-ovs. etTrev] for Mk. s
Aeyei, as often. KCU Sifo-rpa//./^^] is not in Mk. ; cf. Dt 32*. //,$
v/xaiv] " in your company." Mk. has irpos v/xas ; cf. Mk 6 s . aiSe]
is not in Mk. ; cf. Mt i4 18 . Mk. adds here eight verses describing
how the boy was brought, how the spirit rent him so that he fell
on the earth and wallowed foaming, how Christ asked how long
he had been so afflicted. Then follows a short dialogue with the
father, after which Christ commands the spirit to come forth ; upon
which the spirit having " cried and rent him much, came forth :
and he became as dead; so that many said that he had died."
Jesus then took him by the hand, and he rose up. For all this
Mt. simply has :

M 18. And Jesus rebuked him; and the demon came forth from him :
and the boy was healed from that hour.~\ It is probable that Mt. has
intentionally omitted Mk. s account of this healing. He elsewhere
omits questions in the mouth of Christ; see Introduction, p. xxxii.
He elsewhere has omitted a narrative of the expulsion of a demon,
Mk i 23 28 , in which it was said that after the command of Christ
the demon rent the sufferer and cried out. And, lastly, he has
elsewhere omitted a miracle in which the healing was described

XVII. 18-20.] MINISTRY IN AND AROUND GALILEE 189

as a gradual process, Mk g 22 26 . He therefore substitutes the
simple statement that Christ rebuked the demon, and the boy
was healed; but curiously enough retains the clause that the
demon came out, although he has elsewhere in the narrative,
except in the next two verses, suppressed the references to features
of demoniac possession. For diro -ri^ &lt;5pas eicetV^s, cf. 8 1S 9 22 I5 28 .

19. Then came the disciples to Jesus privately, and said, Why M
could not we cast him out f\ Mk. has : " And when He entered
into a house, His disciples privately were asking Him, Why (on)
could not we cast him out ? " For Mt. s omission of the house,
see on i5 18 . Sia ri for Mk. s 6Yi; cf. TI, i; 10 , for on, and 9 11
Sia rt, for OTI.

20. And He saith to them, Because of your little faith : for M
verily I say to you, If you have faith as a grain of mustard seed,
you shall say to this mountain, Remove hence yonder ; and it shall
remove ; and nothing shall be impossible to you.] Mk. has : " And
He said to them, This kind cannot go out by anything except by
prayer." This apparently means, "devils (or this particular
species of devil) can only be expelled by the power of prayer
which you lacked." But the words are vague and ambiguous.
Mt. omits them, and substitutes a direct reproof, " because of your
little faith." Cf. the editor s use of oXiyoVwrros in 6 30 8 26 14" i6 8 .
To emphasise the effect of faith, he adds a saying, influenced,
perhaps, by opos, i7 1&gt;9 , which recurs in a different form in 2i 21 ,
where it is taken from Mk. Lk 17 has a similar but quite
independent saying. oAiyoTriorTiW] TTIOTIS here is different from
the trust implied in 8 10 92.22.29 I5 8 530 8 26 I4 si l6 s. In all these
passages it is assurance, trust in the power and love of God or
of Christ. Here it is the same trust, but combined with the
confidence that the man who has it can himself apply the divine
power to work miracles. Cf. 2i 21 and i Co i3 2 . The Talmudic
writers use "uprooter of mountains" as a term of praise for a
skilful expositor of the law who removed difficulties of interpreta
tion. See Lightfoot on Mt 2i 21 .

14-20. Mt. and Lk. agree against Mk. (a) in two or three
small points, e.g. A.yo&gt;v, Mt 15 , Lk 38 ; on, ib. ; ^Svi^^o-av, Mt 16 , Lk *;
etTrev, Mt 17 , Lk 41 ; *ai oWrpa/x/xeVT;, ib. ; &lt;LSe, Mt 17 , Lk 41 ; (b) in
omitting the greater part of Mk 20 26 , of which, however, Mt.
shows a trace in v. 15 7roAAa/as yap, K.T.A.. = Mk 22 , and Lk. shows
traces in V. 38 e^e^vr;? Kpaci /cat OTrapacrcm avrov /ACT* a&lt;f&gt;pov KOL
fji6\L&lt;s aTTO^wpei air avrov avvrpL/Sov avrov. Cf. Mk 20 26 . Lk. has
transposed the convulsions of the sufferer after the command of
Christ to a general description of his condition before that
command. Lk. treats Mk i 26 in a similar way. It is there said
that after Christ s command " the unclean spirit rent him, and
cried with a loud voice." Lk 4 86 omits the loud cry, and adds a

190 THE GOSPEL ACCORDING TO S. MATTHEW [XVII. 20-23.

clause to the effect that the demon did him no harm. It is
therefore probable that the two Evangelists independently modify
Mk. in this passage. The other verbal agreements are insufficient
as a basis for a theory of a second source used by Mt. and Lk.
It may more probably be supposed that Lk. had read Mt., and
inserted reminiscences of his phraseology into his own account.

20. 6\iyoTri&lt;TTlav] N B I 13 22 33 124 346 S 1 . birwrlav, C D al S 1
latt. dXiyoiriffTla occurs only here, but 6\iy6iri&lt;rTot occurs 4 times in Mt.
Internal evidence is in favour of dXiyoinarta (l) in view of the facts collected
in Introduction, pp. xxxiii f. , it is unlikely that the editor would have written
, whils

here, whilst his use of 6\iy6iri&lt;rTos 4 times of the Apostles would
suggest 6\iyoTriffTia as a suitable word here ; (2) the substitution in the
MSS. of the common &n&lt;TTia for the rare 6\iyo-n-i&lt;rTla is easier than the
reverse process.

21. TOVTO 8t rb y^os O$K tKiropeverai el fi^ iv Trpo&lt;revxfj KO.I viiffrdq.] So
N b C D al latt. Omit N* B 33 e rt 1 S 1 S 3 . The words are interpolated here
from Mk 9 W , which had already been corrupted by the addition of na.1

M 22. And whilst they were gathering together in Galilee, Jesus
said to them, The Son of Man is about to be delivered into the hands
of men.} Mk. has: "And they went out thence, and were going
through Galilee. And He wished that no one should know it ;
for He was teaching His disciples, and saying to them that the
Son of Man is being delivered into the hands of men."

It is in accordance with the editor s practice to omit Mk. s
KCU OVK T70eA.ev Iva TIS yvot. Cf. his omission of ovStVa fj6e\(v yvan/cu
from Mk 7 24 , rJfleAev irapeXOfiv avrov s from Mk 6 48 . But it is
difficult to see why he substitutes &lt;rwTpe&lt;o/A:Va&gt;v Sc avrcoi/ V TTJ
FaXtA-ata for Mk. s cTropcvovro Sia rJJs raXtXaias. o-vo"ry&gt;e &lt;e&lt;r$ai
occurs only once again in the N.T., in Ac 28 3 , of S. Paul gathering
sticks. It is used of the movement of soldiers or of men
conspiring together. Here apparently it means simply to " gather
together." /u.e AA] See on i6 27 .

M 23. And they shall kill Him, and on the third day He shall be
raised again.} Mk. has : " And they shall kill Him ; and being
killed, He shall rise after three days." See on i6 21 .

M And they were exceedingly grieved.} Mk. has : " And they were
ignorant about the saying, and were fearing to ask Him." For
Mt. s omission of the ignorance of the disciples, see Introduction,
p. xxxiii. AvTreio-flai] occurs six times in Mt., twice in Mk.
&lt;r&lt;f&gt;6Spa] seven times in Mt., once in Mk.

Lk. also found a difficulty in the ignorance of the disciples in
view of Christ s plain statement. He adds a clause to the effect
that " it was hidden from them that they should not perceive it,"
probably meaning that their ignorance was due to the divine
providence. See note on Lk 9 46 .

22, 23. Mt. and Lk. agree against Mk. in the following :

XVII. 23, 24.] MINISTRY IN AND AROUND GALILEE 191

8e, Mt 82 , Lk 48 ; el, Mt M , Lk Mk. has
, Mt , Lk 44 . Mk. has irapaSiSora*.

22. ffVffTpf^ofj^vuv] So X B I. dt&gt;affTpe&lt;f&gt;ofdi&gt;wi&gt; t C D a/.

24. And when they came to Capharnaum.] Mk. has: "AndM
they came to Capharnaum." Mt. here inserts ( 24 - 27 ) the incident
of the stater in the fish s mouth. Mk. has here : " And being in
a house, He was asking them, What were you disputing about on
the way ? And they were silent, for they had disputed with one
another on the way (as to) who was the greater." It is quite in
accordance with Mt. s practice to omit this. For his omission of
questions in the mouth of Christ, see Introduction, p. xxxii. For
his omission of disputes among the disciples, see on i6 19 . He sub
stitutes for it the simple statement that "the disciples came to Jesus,
saying, Who is the greater in the kingdom?" iS 1 . But this by
itself, and as compared with Mk., would be rather abrupt. Mk. s
account of the dispute formed a suitable introduction to the dis
course which follows. Mt. therefore, having omitted Mk. s introduc
tion, substitutes another, viz. the incident of the stater in the fish.
In this story Peter was singled out by the tax-collectors as though
he were in some way the representative of Christ s followers. This
affords, therefore, an occasion for the question, " Who then is the
greater?" i.e. "Why is Peter assumed to be the chief among us?"

They who receive the half-shekel came to Peter ; and said, Does not p
your Master pay the half-shekel? He saith, Yes.} According to
Ex 3o 13 every Jew from the age of twenty was to pay half a shekel
to the Temple treasury once a year. The LXX renders shekel by
Si Spax/zov, so that the sum to be paid according to the LXX of
Ex 3o 13 was TO 77/ucrv row SiSpa^tov. But Josephus, Ant. iii. 194,
says that the shekel was equivalent to four Attic drachmas, and calls
the sum paid to the Temple TO oYSpax/xoi/, Ant. xviii. 312, so that
this was a current term for the Temple tax. After the destruction
of Jerusalem, the Romans confiscated this yearly tax, and applied
it to the support of the Temple of Jupiter Capitolinus ; Josephus,
Wars, vii. 218. As v. 26 shows, it is the tax paid to the Jewish
Temple that is here intended. The narrative, therefore, reflects
the condition of things in Palestine before the year 70 A.D. It
looks like a tradition which had grown up in Palestine to regulate
the position of Jewish Christians towards the Jewish authorities.
Christ Himself had paid the Temple tax. His disciples should do
the same. Earthly monarchs take tribute from subject peoples,
not from their own race and kin. Christians, as disciples of the
Son of God, were children of the heavenly King. By analogy,
they should be exempted from paying tribute to His Temple. This
might rightly be imposed upon the Jews who, as compared with
Christians, were strangers and foreigners. But no good purpose

192 THE GOSPEL ACCORDING TO S. MATTHEW [XVH. 24.

could be gained by giving needless offence. For the tax, see
Schiirer, n. i. 249 ff. We should expect here TO Si Spa^ov. For
the prominence assigned to S. Peter, see on i6 19 , p. 180.

P 25. And when he entered into the house, Jesus anticipated him,
saying, What thinkest thou, Simon ? From whom do the kings of
the earth receive taxes or tribute ; from their own people, or from
aliens ?] cts TT?V oi/aav] may be a reminiscence of Mk. v. 33 . rt oroi
SoKfl] the phrase is common in the latter part of the Gospel ; cf.
i8 12 2 1 28 22 17 - 42 26 66 . ol /foeriActs T^S y&gt;}s] are obviously contrasted
with God, the heavenly King ; cf. 5 s5 . TO&gt;V vio&gt;j&gt; auroiv] in Oriental
idiom, means not relatives, but members of one s own race.
" Earthly monarchs (in the East) take no tribute from their own
people, but from aliens." The implied analogy is that God, the
heavenly King, takes no tribute from His own people. But by
His sons or people the Jews can hardly be intended. Otherwise,
the meaning would be that the Temple tax, as paid by the Jews,
was an unjustifiable one, not binding on the consciences of
religious Jews. It might be paid voluntarily as a freewill offering,
but not of necessity. It is, however, questionable whether the
Lord would thus have criticised the imposition of the Temple tribute
sanctioned by Old Testament precedent, Ex 30 1S . Compare, how
ever, His criticism of the Pentateuchal distinction between clean and
unclean meats. Rather the viot seem to signify a class of people
contrasted with the Jews. The latter are the aliens who are rightly
called upon to pay tribute to the heavenly King. In this case the
vioi must be Christ and His disciples. They were in a true sense
" Sons of God," cf. 5 9 , and might claim exemption from tribute.
Tf\rj] taxes on goods. /dpcros] the capitation tax.

P 26. And when he said, From aliens ; Jesus said to him, Then
are their own people free^\

P 27. But that we may not cause them to stumble, go to the sea and
cast a hook, and take the first fish that comes up. And having opened
its mouth, thou shalt find a stater. That take, and give for Me and
thee.~\ oTKcu/SaAiVw/xej/] See on 5 29 . orcm/pa] The stater was
equivalent to four drachmae, and thus exactly equivalent to the
Temple tax for two persons. The Evangelist probably recorded
this tradition as illustrative of Christ s foreknowledge and power,
which emphasised His independence from obligation to pay taxes.
Divine foreknowledge may also be intended in v. 26 irpo^Oacrev.

M XVHI. 1. In that hour came the disciples to Jesus, saying,
Who then is greater in the kingdom of the heavens ?\ The editor
here returns to Mk 83 , but omits the dispute and Christ s question
(see above), for which he substitutes the statement that the disciples
came with a question. The apa. is probably intended as a link
with the preceding incident. "Why is Peter regarded as chief
among us ? Who is to be chief in the coming kingdom ? " In order

XVIII. 1,2.] MINISTRY IN AND AROUND GALILEE 193

to form a connecting link, the editor inserts / e/cei n; ry &lt;apa ; cf.
the insertion of tv e/ce/u&gt; TU&gt; K&lt;up&lt;3, I2 1 . For irpocryXOov, see on 4 3 .

2. And He called a child, and placed him in the midst of them,
and said. ] Mk. has : "And sitting down, He called (e^wv^cre) the
Twelve, and saith to them, If any one wishes to be first, he shall M
be last of all, and servant of all. And He took a child, and placed
him in the midst of them; and having taken him into His arms,
He said to them." For the omission of cvayKaAura/xevos, cf. i9 15 .
In Mk. there now follows a series of sayings, 9 87 - 50 , broken by
a short paragraph of incident, 38 40 . The connection of these
sayings is sometimes very obscure, and frequently artificial. The
transition, e.g., from 42 to 4S is difficult, and unless TTV/H in v. 49 has
the same reference as in 48 , the connection of thought seems to be
broken there also. It is probable that Mk. has strung together
detached sayings or paragraphs. CTTI TU&gt; ovd/xari JJLOV of v. 87 would
remind the Evangelist of 88 " 40 and 41 , both of which have a similar
phrase vv. 39 - 41 . T&V TOIOVTWV iraiStW ( = children) of v. 87 would
bring to his remembrance v. 42 with its fUKpwv TOVTWV TCOV irurrtvov-
T (ov ( = recent converts). And the o-KavSaAuny of 42 would suggest
the section 43 48 , although this paragraph has no immediate bearing
on the subject with which the discourse started. Lastly, mpi of
v. 48 would suggest the (probably) quite different irvp of v. 49 (see
Swete), and dAio-^a-erai of this verse recalls to the Evangelist s
mind the saying about salt, v. 50 .

The editor of Mt, however, has treated the whole series of
sayings as though it formed a unity, only omitting some of the
least harmonious verses. But just as he has made Mk 6 8 12 and 4
the basis round which to group a number of other sayings so as
to form a discourse of some length, so he has done here. The
relation of Mt. to Mk. may be shown as follows. Passages in
brackets are added by Mt. :

Mti8[ 3 - 4 ] for 3 ; cf. Mk io 16 .

6 = 9 37a

omitted 37b .

88-40

omitted 48 - 50 .

("10-351

Mt iQ la is a closing formula like that which closes the three
previous great discourses in Mt 7 28 n 1 i3 53 .

Of the verses omitted, 37b has already found a place in io 40 ;
38-40 are omitted because they break the tenor of the speech ; 41
has already been recorded in io 42 ; 48 - 60 are probably omitted on
13

194 THE GOSPEL ACCORDING TO S. MATTHEW [XVIII. 2-6.

account of their difficulty. A saying parallel to v. 60 has already
been recorded in 5 13 . Of the verses inserted, 12 14 find a parallel
in a different context in Lk is 3 " 7 ; 6 finds a parallel in a different
context in Lk i; 2 ; 7 in Lk 17*; 15 in Lk i; 8 ; and 21 in Lk 17*.

L 3. Verily I say to you, Except ye turn and become as children,
ye shall not enter into the kingdom of the heavens. ] That is to say,
"in asking who shall be the greater, you have entered upon a path
which will not lead you to this end. The very question shows
that you do not understand what greatness is. You must turn
back and recover the childlike temper which is untempted to
self-advancement. You must become again as children, i.e.
unassuming. Otherwise, so far from being great in the kingdom,
you will never even enter it." This verse anticipates Mk io 15 .

L 4. Whosoever therefore shall humble himself as this child, he shall be
the great one in the kingdom of the heavens.] That is to say, "great
ness involves humility. To be great one must be unassuming."

M 5. And whosoever shall receive one such child in My name receives
Me.] Mk. has: "Whosoever shall receive one of such children
in My name receives Me." By "receive in My name" here is
apparently meant to recognise in the humble, unassuming dis
position of children a feature of the Christlike character; cf. n 29 .
They who recognise and welcome this characteristic of childhood
receive Christ, i.e. are in communion with Him.

The editor here omits Mk 87b - 41 . But it is noticeable that in
I0 40. 42 ne has parallels to the first and last of these sayings.

M 6. And whosoever shall cause to stumble one of these little ones who
believe in Me, it is expedient for him that an ass s millstone be hanged
about his neck, and (thai) he be sunk into the deep sea. ] Mk. has :
" And whosoever shall cause to stumble one of these little ones who
believe in Me, it is good for him rather if an ass s millstone is placed
about his neck, and he is cast into the sea." os 6V] for Mk. s /ecu
os, as often. TUJV Tricrrevoi/Tcov] In Mk. the thought of the dis
course has been turned by the insertion of vv. 38-4 from the
consideration and treatment of children to that of children in
faith and belief. 1 In Mt, who has omitted 88 40 , the thought is
still of children. The editor retains Mk. s T&lt;OV TTLCTTCVOVTWV ets c/u.c
in spite of its incongruity. Mk. has KO\OV eo-riv /xaAAov for
(rvp^epei. Mt. assimilates to 5 29 - 30 . Lk. in I7 1 has Xvo-ireAel.
iva Kpe/Jia.(r6fj] Mk. has i Trcpt /cemu. So Lk. The *va is an
assimilation to 5 29 30 . KaraTrovTiafrf}] Mk. has /^A^rai, Lk.
/opi7rrcu. TreA-ctyos T&gt;;&lt;&gt; tfaAacro-r/s] Mk. has r-rjv OaXacr(rav simply.
Tria-Tfvfiv eis occurs only here in Mt. In Mk. it is wrongly
omitted by N D A a b ff i k. The Triorevoi/Tcov eis e/xe there,

1 Men like the Exorcist, w. 88 40 , or like him who merely gave a cup of cold
water, v. 41 , were " little ones who believe in Me." No stumbling-blocks were
to be placed &gt;n their way.

XVIII. 0-8.] MINISTRY IN AND AROUND GALILEE 195

immediately after vv. 38 41 , can only refer to such as had confidence
in the power of Christ, like the man who cast out demons in His
name even though he was not an immediate follower of Christ.
The construction does not occur again in Mk. nor in Lk. It is
common in Jn. The T&lt;0v trurrcvovTw eis e/xc in Mt. is incongruous,
and is only explicable as borrowed, i.e. not omitted, from Mk.

7. Woe to the world because of stumbling-blocks I for there is L
necessity that stumbling-blocks come ; but woe to that man through
whom the stumbling-block comes /] Lk 17* has: di/evSeKToV eo-nv rov
TO. (TKavBaXa fj.1) eA#ai&gt;, TrX.yv ovcu oY ov ep^erat. The editor inserts
the saying here because of the verbal connection between a-KavSaXa
and o-KavSaXLo-y of the previous verse ; cf. the juxtaposition of 6 16
(a(f&gt;aviov&lt;ri) and 6 19 d(ai tei. For jcoa/xos, cf. 5 14 I3 38 .

8. And if thy hand or thy foot is causing thee to stumble, cut it M
off, and cast (if) from thee. It is good for thee to enter into life
maimed or halt, than having two hands or two feet to be cast into
the eternal fire. ] Mk. has two separate sayings for the hand
and the foot : " And if thy hand should cause thee to stumble, cut

it off. It is good for thee maimed to enter into life, than having
the two hands to go away into Gehenna, into the unquenchable
fire. And if thy foot should be causing thee to stumble, cut it off.
It is good for thee to enter into life halt, than having the two feet
to be cast into Gehenna." Mt. has the saying about the hand in
5 30 . He combines here, selecting fiXijOfjvai (Mk 45 ) rather than
aTrfXOciv ( 4S ). In 5 29 30 he has both verbs. He assimilates to
5 29 by substituting et o-Kav8aAiei for eav a-KavBa\L&lt;ry (L^D), and
KKO\I/OV for aTroKo^ov, and by adding /cat (3dX.c O.TTO o-ov; cf. Intro
duction, p. xxx. For "life," see on 7 14 . ets TO irvp TO aion/tov]
Mk. has : is TI)I&gt; yfevvav, cfc TO irvp TO ao-/3eo*Tov. TO irvp TO aitoi/tov
is an assimilation to 25 41 . aioiwos occurs again in 25 46 of /co Aao-is,
and in i9 16&gt; 29 25 46 of 0)77. On the idea of everlasting punishment,
see Volz, Jud. Eschat. p. 287. Cf. Ps-Sol 2 85 aTrwAeia cuwvios;
Enoch 9 1 9 "eternal judgement" ; 27* "judgement continually, for
ever"; 22 11 "punishment and torture for ever"; 6y 13 "fire which
burns for ever " ; Josephus, Wars, ii. 164, "everlasting punishment"
ta KoA.aeo-$cu) ; Ant. xviii. 14, "an everlasting prison"
di Stov) ; Secrets of Enoch io 6 hell is "an everlasting
inheritance "; Jubilees 24 s2 " eternal malediction "; Berakhoth 28 b
(Jochanan ben Zaccai) " All the more should I weep now that
they are about to lead me before the King of kings, the Holy One,
blessed be He, who lives and abides for ever, and for ever and
ever ; whose wrath, if He be wrathful, is an eternal wrath ; and if
He bind me, His binding is an eternal binding ; and if He kill
me, His killing is an eternal killing ; whom I cannot placate with
words, nor bribe with wealth"; Baruch 8t; 12 "there will be no
opportunity of returning, nor a limit to the times." In view of this

196 THE GOSPEL ACCORDING TO S. MATTHEW [XVIII. 8-14.

general drift of contemporaneous thought upon this subject, there
is no justification for the attempt to weaken the meaning of aiwi/io?
in this Gospel. For the questions raised as to the duration of
punishment in the Rabbinical schools, see Volz.

M 9. And if thy eye is causing thee to stumble, pluck it out, and
cast (it) from thee. It is good for thee with one eye to enter into life,
than having two eyes to be cast into the Gehenna offire.~\ Mk. has :
" And if thy eye should be causing thee to stumble, cast it out. It
is good for thee with one eye to enter into the kingdom of God,
than having two eyes to be cast into Gehenna, where their
worm dies not, and the fire is not quenched. " Mt. assimilates
to 5 29 by substituting et o-/cavSaA.i et for lav (TKavSaAt^, crot for &lt;re,
^A.e for cK/foAe, and by adding KOL (3d\f O.TTO &lt;rov. The addition
of TOU Trvpos after yttwav is an assimilation to 5 22 and a substitute
for Mk v. 48 .

L 10. Take heed, do not despise one of these little ones ; for I say
to you, That their angels in heaven always see the face of My Father
who is in heaven.~\ The editor adds a saying which clearly has
reference to children, not to adult Christians of childlike faith,
and is an additional proof that in v. 6 he still had literal children in
mind. The T&lt;OV /u/&lt;paiv TOVTWV of v. 6 and of this verse probably
suggested the insertion of this saying here. See note on v. 7 .
/8A.e7rovo-i TO 7rpoo-(07rov] Cf. i K io 8 , 2 K 25 19 , To i2 15 . The
" seeing the face " means that they stand in the immediate presence
of God. The verse gives an additional reason for reverencing the
Christlike qualities of children ; cf. v. 6 .

L 12. What think ye ? if any man have a hundred sheep, and one
of them stray, doth he not leave the ninety-nine, and go to the
mountains and seek that which has strayed f\

L 13. And if it happen that he find it, verily I say to you, that he re
joices more over it, than over the ninety-nine which did not stray, .] Lk
i5 3 - 7 has a similar saying. The parable there illustrates the divine
love which seeks to reclaim sinners. In Mt. after v. 10 and before
v. 14 it apparently illustrates from another point of view the value of
children in God s sight. Their angels stand in His presence, and
He cares for them as a shepherd does for his lost sheep. But this
can hardly be an original connection.

L 14. So it is not the will of (before) your Father who is in heaven,
that one of these little ones should perish. ] Vv. 12 14 have probably
been added here by the editor as a third saying about TWV /AIK/&gt;UJJ&gt;
TOUTWV ; cf. vv. 6 10 . Even if vv. 10 14 be interpreted of children in
faith, i.e. recent converts, vv. 12 14 can hardly be in an original
connection. They presuppose a context such as that in Lk.
where they would illustrate the divine love, not for children or for
childlike believers, but for sinners who had strayed away from His
love. For ^A.T;/xa c/x,irp&lt;xr0o/, cf. 1 1 26 cvSoKia e/rpocr0o/.

XVIII. 15, 16.] MINISTRY IN AND AROUND GALILEE 197

10. TWV /JUKp&v TOIJTWV] D b c ff 1 2 g 1 a S 8 , add TWV TTiffrev6vTWv els
fi, to assimilate to v. 6 . The words are very unsuitable here.

11. ?j\de yap 6 vlbs rov avdpuirov ff&ffai rb cbroXwXo s] So D al S 2 latt.
Omit K B L* I 13 33 e ff 1 S 1 . The verse is interpolated from Lk IQ 10 ,
apparently in order to irake some sort of connection between v. 10 and 12 ~ u .

15. The thought with which the discourse started was the
necessity of an unassuming and unpretentious disposition in those
who hope to enter the kingdom. Children and behaviour towards
them were the test of this quality, vv. 1 5 . A change was then
made to the consideration of conduct towards children, and the
sin of putting stumbling-blocks in their path, v. 6 . Another abrupt
change due to Mk. introduced the subject of a man who puts
stumbling-blocks in his own spiritual life, vv. 7-9 . Lastly, in some
verses added by Mt. to Mk. s discourse the thought returned to
the consideration of right conduct towards children (or childlike
believers?), vv. 10 14 . In these last three verses the thought of
God s forgiveness of sinners is not prominent. Rather the thought
emphasised here is that of His love for children (or childlike
believers ?). But the love of God is most strikingly expressed in
His forgiveness of sin, and the Evangelist is aware that the
parable could more appropriately be employed to illustrate His
forgiving love. This suggests to him the sayings which follow
about forgiveness as a necessary qualification of the Christian
character. It seems clear that the juxtaposition of the ideas of
giving no offence to little ones, v. 6 , and of forgiving sin, v. 16 , is
purely artificial and literary, and that it is due to the editor of
the Gospel. Now it is noticeable that vv. 6 - 7 - 15 - 21 are paralleled
in Lk 172.1. 3. 4 t That is to say, that both Evangelists connect
the ideas of giving offence to little ones and of forgiving sin.
Since a motive for this connection can be discovered in Mt.,
whilst in Lk. it seems purely arbitrary, it seems probable that
Lk I7 1 4 is due to reminiscence of Mt 18.

15. And if thy brother sin against thee, go convince him between L
thee and him alone ; if he hear thee, thou hast gained thy brother^
Lk (i 7 3 - 4 ) has : " If thy brother sin, rebuke him ; and if he repent,
forgive him. And if seven times a day he sin against thee, and
seven times turn to thee, saying, I repent, thou shalt forgive him."
Cf. Test. Gad 6 3 " 7 " If he admit his offence and repent, forgive
him." /\.eyoj/] cf. Lev IQ 17 eA.ey/xo&gt; eAey^eis TOV TrXrjcrtov (rov.
(jitragv a-ov KCU OLVTOV] is an Aramaism. The thought is of personal
offences. The Christian disciple is to be reconciled to his offended
fellow-Christian before he can bring offerings to God, 5 23 - 24 . He
must also do everything in his power to bring one who has wronged
him to penitence and to forgiveness.

16. But if he will not hear (thee}, take with thee one or it
two more, that at the mouth of two witnesses or three every word

THE GOSPEL ACCORDING TO S. MATTHEW [XVIil. 16-20.

may stand.} lav 8c py aKova-y] i.e. if he will not admit his wrong
doing and be reconciled to you. ira.paXa.fif. /x,era o-ov ?TI Iva
rj 8uo] i.e. take with you one or two that they may admonish
him, and be witnesses to the fact that you have made efforts to
re-establish amity. Iva. rj Suo] in order that the Mosaic "two or
three " may be satisfied. The two or three are the offended
Christian and the one or two whom he takes with him. The
matter is not treated from a strictly legal point of view, because
the offended person would not be regarded as a witness in a law
court. Moreover, the one or two are to witness not to the offence,
but to the unwillingness of the offender to be reconciled, and to
the efforts made by the offended party to bring about reconcilia
tion. It is probable that the quotation is an addition to the
original saying made by the Evangelist, or by the compiler of
his Jewish Christian source. The words quoted are from Dt iQ 16
7rt o-ro/xaros Bvo /xaprvpaji/ KO.L CTTI &lt;rro/zaTOS Tyuwv jj.apTvpu)v o-T^crcrat
irav pTJfJia. Luc has Suo p.apTvp(av r) rpiwv.

L 17. But if he refuse to hear them, tell it to the Church ; and if he
refuse to hear the Church also, let him be to thee as the Gentile and the
toll-gatherer. ] TrapaKovw in the later Greek is to refuse to hear, cf.
Es 3 3 - 8 , To 3 4 , Polyb. xxvi. 2. i, xxx. 18. 2, and Mk 5 36 with Swete s
note. cKK\r)o-La] see on i6 18 . The Church is the society of
disciples of Christ who dwell in any place. For iOviKos and
reAojvT/?, see on 5 46 - 47 . The Christian disciple who refuses to be
reconciled to his fellow-Christian is to be regarded as no true
member of the Society.

L 18. Verily I say to you, Whatsoever things you shall bind on earth
shall be bound in heaven : and whatsoever things you shall loose on
earth shall be loosed in heaven.} The saying with the verbs in the
singular has already been recorded in i6 19 . Here it means that
the decisions of the community regarding what is or is not
justifiable in its members must be regarded as final.

L 19. Again I say to you, That if two of you agree upon earth
concerning anything which they shall ask, it shall be done for them
from My Father who is in the heavens.} This gives the reason for the
assurance made in v. 18 . The decisions of the community will be
final, because God will hear the petitions of even two Christians
who agree together. But the verse cannot be in an original
connection. In v. 18 the agreement presupposed is agreement in
coming to decisions upon questions which concern the Church s
welfare. V. 19 is clearly an encouragement to prayer on the ground
that the agreement of the smallest number in their petitions will
insure an answer. The "on earth" and "in heaven" in both
verses suggested the insertion of 19 here. Cf. note on v. 7 .

L 20. For where two or three are gathered in My name, there
am I in the midst of them.} That is to say, the prayer ot two

S.VHI. 20-22.] MINISTRY IN AND AROUND GALILEE 199

who are agreed will receive an answer, because Christ is with
His disciples in their prayer ; cf. Sayings of Our Lord, Log. v. :
" Wherever there are (two) they are not without God, and wherever
there is one alone I say I am with him " ; Mai 3 " They that feared
the Lord spake often the one to the other, and the Lord hearkened
and heard " ; Aboth 3 s " Two that sit together and are occupied in
the words of the Law have the Shechinah (i.e. the Divine Presence)
among them." Cf. 3 9 and B. Berakhoth 6 a quoted by Taylor,
The Oxyrhynchus Logia, p. 34 f.

15. els &lt;rf] So D al latt S 1 S 2 . The words are wrongly omitted by N
B I 22 234*, and if not expressed would have to be understood. They are
not found in Lk I7 3 , but occur in the next verse. Circle is omitted by S 1 S 2 .

20. D S 1 have this verse in a negative form : " For there are not two
or three gathered together in My name that I am not in the midst of them."

21. Then came Peter, and said to Him, Lord, how often shall my L
brother sin against me, and I shall forgive him ? unto seven times ?]
Lk 17* has : " And if seven times in the day he sin against thee, and
seven times turn to thee, saying, I repent ; thou shalt forgive him."
For the introduction of Peter, cf. i4 28 is 16 ; and see note on i6 19 ,
p. 1 80.

22. Jesus saith to him, Not, I say to thee, until seven times ; but, L
until seventy times seven.] The latter number is meant as an
indefinitely great one. There is the same literary contrast between
seven and seventy times seven in Gn 4 24 LXX. Cf. Moulton,

p. 98 : "A definite allusion to the Genesis story is highly probable.
Jesus pointedly sets against the natural man s craving for seventy-
sevenfold revenge, the spiritual man s ambition to exercise the
privilege of seventy-sevenfold forgiveness." Dr. Moulton had pre
viously said that the meaning "seventy- seven times" is unmistakable
in Genesis. It is very probable that Mt. s cfi&ofj.r)KovTa.KL&lt;; eTrra is
modelled on the similar phrase in Genesis, but it seems doubtful
whether in both passages we should not translate seventy times
seven, rather than seventy-seven times. In Mt., D has e /^o/u^/coi/-
T(KIS 7rTctKis, an obvious emendation. Blass renders seventy times
seven, p. 145. So Wellhausen and Zahn, in loc. Contrast the
teaching in the Babylonian Talmud, Joma 86 b " Rabbi Jose ben
Jehuda said, If a man commits an offence once they forgive him,
a second time they forgive him, a third time they forgive him, the
fourth time they do not forgive him : for it is said (here follow Job
33 29 and Am 2 6 )"; 87* "Rabbi Isaac said, Every one who vexes
his neighbour, if only in words, must appease him." " Rabbi Jose
ben Hanina said, He who begs forgiveness from his neighbour
must not do so more than three times, for it is said " (here follows
Gn 2 17 , in which are here three particles of entreaty).

23. The editor now inserts a parable to illustrate the necessity
of forgiveness.

200 THE GOSPEL ACCORDING TO S. MATTHEW [XVIII. 23-34.

L 23. Therefore the kingdom of the heavens is like to a man, a king,
who wished to take reckoning with his servants.] a&gt;/xoiaj#T?] See on
ii 16 . avOpuiru /?a&lt;riAet] cf. 2O 1 22 2 i3 52 . Here and in 22 2 avOpw-n-os
/foo-tAeu s probably means "an earthly king," a grecised form of the
Jewish "king of flesh and blood" which is common in the parables of
the Talmud and Midrashim. o-wapaL Aoyof] occurs in ^6^775, 2nd
cent. A.D. ; the middle voice in Fay urn Towns, p. 261, a-vvrjp/jiai \6yov
TO) irar/oi, ist cent. A.D. ; and in Ox. Pap. i. 113, 2nd cent. A.D.

L 24. And when he began to take account, there was brought to him
a debtor to the amount of ten thousand talents^] els o^eiAeTTys] Cf.
Blass, p. 144. And see on 9 18 . ^vptW raXdvr^v] The talent
was equivalent to 6000 denarii, or ^240. 10,000 talents is, there
fore, an enormous sum. We must either suppose that the sum is
heightened in order to form a literary contrast to the 100 denarii,
or suppose that the servants here referred to are the higher officers
of the king, through whose hands would pass the imperial taxes.

L 25. And when he was unable to pay, his lord commanded him to
be sold, and his wife and children, and all that he had, and payment
to be made.]

26. Therefore the servant fell down, and did homage to him,
saying, Lord, have forbearance with me, and I will pay thee all.]

L 27. And the lord of that servant had compassion on him, and
absolved him from the debt.]

L 28. And that servant went out, and found one of his fellow-
servants, who owed him one hundred denarii.] The denarius was
worth about eightpence halfpenny.

And he seized him, and held him by the throat, saying, Pay any
thing thou owest]

L 29. Therefore his fellow-servant fell down, and besought him,
saying, Have forbearance with me, and I will pay thee.]

L 30. And he would not ; but went and cast him into prison, until
he should pay what was owed.]

L 31. Therefore his fellow-servants, seeing what had happened, were
grie7)ed exceedingly, and came and recounted to their lord all that had
happened] cXv-n-rjOrja-av a-&lt;f)6Spa~\ see on I7 23 .

L 32. Then his lord called him, and saith to him, Thou evil servant,
I forgave thee all that debt, since thou besoughtest me.] rare] See
on 2 7 . ofaiXr)] occurs in i Co 7 3 , Ro I3 7 . 1

L 33. Oughtest not thou to have had pity on thy fellow-servant, as
I had pity on thee?]

L 34 - And his lord was angry, and delivered him to the tormentors,
until he should pay all that was owed.]

1 For examples from the Papyri, see Deissmann, Bib. Stud. p. 221. And
add Ox. Pap. ii. 286. 18 (A.D. 82), 272. 16 (A.D. 66), iv. 719. 24 (A.D. 193),
736- 75 (A.D. i) ; Faytim Towns, 247. The word is not found in literature out
side the New Testament.

XVIII. 35-XIX. 3.J JOURNEY TO JERUSALEM 2OI

35. So also my heavenly Father will do to you, if ye forgive not L
each his brother from your hearts.}

The details of the parable do not seem altogether consistent.
After v. 23 we seem to have a story of a wealthy merchant and his
slaves, rather than one of a king and his ministers. The story
has quite probably been adapted by the editor to suit the context.
But the main point, that an unmerciful disposition will meet with
the divine wrath, is quite clear. The parable begins with the
formula "the kingdom of heaven is like." This means nothing
more than that a lesson may be drawn from what follows, which all
who hope to enter the kingdom should lay to heart.

E. XIX. 1-XX. 34. JOURNEY TO JERUSALEM.

XIX. 1-12. From Mk io.

1. And it came to pass, when Jesus finished these words.] For E
the formula, cf. 7 28 n 1 i3 53 26*.

He departed from Galilee, and came into the boundaries of "ML
Judaa beyond Jordan.} Mk lo 1 has: "And He arose thence, and
cometh into the boundaries of Judaea, and beyond Jordan." ^A.0v]
for Mk. s hist, present, as often. The addition of O.TTO TTJS roA.iA.cuas
marks the editor s perception of a new stage in Mk. s Gospel.

2. And there followed Him many multitudes ; and He healed them M
there} Mk. has: "And there journey with Him (?) again multitudes;
and as He was wont, He was teaching them." r)KoXov6rja-av] Mt.,

as often, avoids the hist. pres. crwrropcvovrai. He omits Mk s Semitic
ob/ao-ras as in i5 21 = Mk 7 24 and 26 60 = Mk i4 67 , and omits also, as
often, Mk. s 7raA.iv. lOepaTrtvo-tv] The editor substitutes healing
for teaching in i4 14 = Mk 6 34 , and in 2 1 14 = Mk 1 1 18 . 0^X01 TroAAot.]
For the addition of iroXAoi, cf. 4 25 8 1 - 18 i3 2 is 30 .

In Mk. most MSS. have O-WTTO/JCVOI/TCU 7raA.iv 0^X01. This is
the only occurrence in Mk. of the plural o^A-oi. But D S 1 a b c ff 1
i k q have the singular. crwTropeiW&H occurs only here in Mk.
D has (rvvipx^ai, cf. Mk 3 20 . o-wTropev ecr&u Trpo? is awkward, and
the reading of D al may be original.

3. And there came to Him Pharisees, tempting Him, and saying, M
Is it lawful to put away a wife for every cause f] Mk. has : " And
Pharisees came and were questioning Him, if it is lawful for a
man to put away a wife, tempting Him." At first sight Mt. seems
more likely to be original than Mk. The Jews did not question
the legality of divorce. That was legalised by Dt 24 1 - 2 . But
they debated about the scope and limits of reasons for divorce.
Cf. Gittin 90*, where the views of the schools of Hillel and of
Shammai are given. The former allowed divorce for trivial offences,
the latter only for some unchaste act. But it is clear that Mt. is edit
ing Mk., and that in Kara Trao-av amav and (ci) py 7ri iropviia, V. 9 , he

2O2 THE GOSPEL ACCORDING TO S. MATTHEW [XIX. 3.

has inserted into Mk. s narrative matter which is really inconsistent
with it. In Mk. the Pharisees first put their leading question, Is
it lawful to divorce a wife ? They themselves would have no doubt
of the legality of this, but they test Christ (ir^pd^ovre^ Mk 2 ),
knowing probably from previous utterances of His that He would
reply in words which would seem directly to challenge the Mosaic
law. Cf. His criticism of the distinction between clean and unclean
meats, Mk y 14 * 23 . Christ answers with the expected reference to the
law, What did Moses command ? They state the Old Testament
law. Moses sanctioned divorce. Christ at once makes His
position clear. The law upon this point was an accommodation
to a rude state of society. But a prior and higher law is to be
found in the Creation narrative, " Male and female He created
them," Gn i 27 LXX, i.e. God created the two sexes that they
might be united in the marriage bond, which is, therefore, ideally
indissoluble. In answer to a further question of His disciples,
the Lord enforces the lesson. A man who puts away his wife and
marries another commits adultery. A woman who puts away her
husband and marries another commits adultery. Upon this point
Christ s teaching passes beyond the ordinary conditions of Jewish
society. No woman could divorce her husband by Jewish law.
But that is no reason why the Lord should not have expressed
himself as Mk. records. There were exceptional cases of divorce
by women in Palestine. Cf. Salome, Jos. Ant. xv. 259: "She
sent him (Costobar) a bill of divorce, though this was against the
Jewish law (and dissolved her marriage with him)." And there
is no reason why He may not have been acquainted with the
possibility of divorce by women in the West, or why, even if He
had not this in view, He may not have emphasised His point by
stating the wrongfulness of divorce on either side of the marriage
tie. All this is logical and consistent. Compare with it Mt. s
account. The Pharisees are represented as inquiring, Is it lawful
to put away a wife on any pretext ? Christ answers as in Mk., that
marriage from an ideal standpoint is indissoluble. The Pharisees
appeal to the law against this judgement. In reply we should
expect the Lord, as in Mk., to state the accommodating and
secondary character of the legal sanction of divorce, and to reaffirm
the sanctity of marriage. But instead, He is represented as affirm
ing that TTopvcta constitutes an exception. Thus He tacitly takes
sides with the severer school of Jewish interpretation of Dt 24, and
acknowledges the permanent validity of that law thus interpreted
in a strict sense, which immediately before He had criticised as an
accommodation to a rude state of social life. This inconsistency
shows that Mk. is here original, and that Kara Traa-av alriav and (ei) /AT)
eVt Ti-opi/eia are insertions by the editor of Mt. into Mk. s narrative.
The motive of these insertions can only be conjectured. But in

XIX. 3-7.] JOURNEY TO JERUSALEM 203

view of other features of the Gospel, it is probable that the editor
was a Jewish Christian who has here judaised, or rather rabbinised
Christ s sayings. 1 Just as he has so arranged it; 16 - 20 as to represent
Christ s attitude to the law to be that of the Rabbinical Jews, who
regarded every letter of the law as permanently valid, so here he
has so shaped Christ s teaching about divorce as to make it con
sonant with the permanent validity of the Pentateuchal law, and
harmonious with the stricter school of Jewish theologians. It is
probably to the same strain in the editor s character, the same
Jewish Christian jealousy for the honour of the law and for the
privileges of the Jewish people, that the prominence given to Peter
(see on i6 19 , p. 180), and the preservation of such sayings as
I0 5-e. 23 i s d^ And to the same source may probably be attri
buted the judaising of Christ s language, in such expressions as " the
kingdom of the heavens," " The Father who is in the heavens."

3. ei eeaTiv] See note on I2 10 . Kara Trao-av amai/J cf. Jos.
Ant. iv. 253 : ywcu/cos 3e TT}S trwoiKownjs ySovXo/xevos BLa^v^Orjvai
1(0.6* a.(rBr)7roTOvv curias.

4. And He answered and said. Have ye not read, that the M
Creator from the beginning made them male and female ?] Mk. has :

" But from the beginning of the creation male and female He
made them." 6 /mo-as C-TT* d/&gt;x&gt;7 is an adaptation to suit the
altered order of Mk. s air dpx^ s KTMTCCOS, for which cf. Pesikta
R. K. 21 (Wiinsche, p. 205): D^y *?W in s&lt;l 13 r6nnD. 2 apo-ev KOL
OyXv cTroirjo-ev airrovs is a quotation from the LXX of Gn i 27 5 2 .

5. And said, for this cause shall a man leave the father and the M
mother, and shall be joined to his wife ; and the two shall become one

flesh.~\ Mk. has no " and said," and omits the second clause of
the quotation. The editor has inserted KCU tt-n-fv to separate the
two quotations, and inserts the clause omitted by Mk. The
passage comes from the LXX (the Hebrew has no "two") of
Gn 2 24 , which has avrov after Trarepa and after /^repa. Luc omits
the second avrou. So Mk. Mt. omits both.

The idea involved in the verses seems to be that God created a
single pair, who were therefore destined for one another. It was also
written that a man should forsake his parents and cleave to his wife,
and that he and his wife should be one flesh. In other words, married
couples were in respect of unity, as the first pair created by God,
destined for one another. Divorce, therefore, should be out of the
question. This conclusion is expressed in the next verse.

6. So that they are no longer two, but one flesh. What therefore M
God joined together, let not man separate.] So Mk. Divorce,
therefore, is from an ideal standpoint not to be thought of.

7. They say to Him, Why then did Moses command to give a bill M

1 See also p. 167, note i.

1 Cf. also Ass. Mas I 17 I2 4 ab initio creature orbis terrarum.

204 THE GOSPEL ACCORDING TO S. MATTHEW [XIX. 7-10.

of divorce, and put away (a wife) ?] In Mk. this clause occurs
earlier in the narrative in the form, "And he answered and said,
What did Moses command you ? And they said, Moses allowed
us to write a bill of divorce, and to put away (a wife)." Mt., as
usual, avoids the question in the mouth of the Lord. No Jew
would regard Dt 24 lff - as anything else than a Mosaic command to
adopt certain forms in cases of divorce. And yet, as grammatically
construed, the passage does not command the giving of a bill of
divorce, but assumes that as a matter of practice it will under
certain circumstances be given. See Driver, in loc.

8. He saith to them, that Moses for the hardness of your heart
allowed you to put away your wives, but from the beginning it hath
not been J so.] That is to say, the toleration of divorce by the law is
a departure from the high standard of morality presupposed in
the creation of a single pair. Divorce is a bad custom which
has grown up amongst a degenerate people, and the Mosaic law
tolerated it as an accommodation to a low level of moral custom.
Mk. has: "And Jesus said, For the hardness of your heart he
wrote for you this commandment."

9. Mk. has here : " And in the house again, the disciples were
asking Him about this." Mt., as elsewhere, omits Mk. s vague
references to a house. See on 9 1 i5 15 - 21 i; 19 .

M 9. But I say to you, that whosoever shall put away his wife, save
for fornication, and shall marry another, commits adultery.^ Mk.
has : " And He saith to them, Whosoever shall put away his wife,
and shall marry another, commits adultery against her. And if she
who has put away her husband shall marry another, she commits
adultery." Ac yw Se] for Mk. s /cat Arya, to make an antithesis with
v. 8 , cf. Introduction, p. xxxi. The editor omits the last clause
as inconsistent with Jewish custom. See on v. 8 . Some of the
copyists of Mk. have also found it inconvenient, and modified it
so as to get rid of the conception of divorce by a woman. See
critical note in Swete. A parallel to this saying has already been
recorded in 5 32 . See note there.

And he who marries her that is put away, commits adultery J\
This clause is not in Mk. If genuine (see below), it may be meant
to compensate for the omission of Mk 12 .

E 10. The disciples say to him, If the reason (of divorce) between a
man and his wife be so, it is not convenient to marry,] The editor
adds three verses which are not in Mk. Vv. 10 - n are probably an
editorial link to connect 12 with the preceding, ama refers back to
ama of v. 3 . If the cause or reason of divorce between man and
wife be so, i.e. If it is to be limited to unchaste acts, it is better

For the perfect cf. 2i 21 , Dn I2 1 Th. It seems to mean " Moses
indeed tolerated divorce ; but from the creation onwards it was not and never
has been the Divine intention. Behind the Mosaic toleration lay always the

XIX. 10, 11] JOURNEY TO JERUSALEM 2O5

not to marry, because marriage with a woman of bad temper or
malicious tcngue, e.g., is in that case an intolerable burden which
cannot be thrown off.

11. And He said to them, All do not receive this saying, but those "E
to whom it has been given.] That is, "what you say about the
expediency of abstaining from marriage has some truth in it. But
it is not practicable for all men, but only for some for whom pro
vidence has so destined it, e.g. physical eunuchs, and those who
abstain from marriage in order to obey a religious call. If a man
feels himself called to do so, let him." It is clear that if the passage
be so interpreted, the disciples instead of receiving an explanation
and solution of their difficulty that marriage without facility for
divorce would be a burden, receive what amounts to a commenda
tion of abstention from marriage for the kingdom s sake. In other
words, whilst vv. 1 9 are calculated to heighten the conception of
marriage, vv. 10 12 are clearly intended to increase respect for those
who renounce marriage. This can hardly be an original connec
tion. V. 12 is probably added here by the editor simply because it
is concerned in a negative way with the subject of marriage, which
has been the subject of vv. 1 9 .

If v. 11 be a historical saying of Christ, it looks very much as
though it were originally connected with the exposition of Christ s
about divorce as given in Mk., and not with this teaching as
modified by Mt. For the saying of the disciples, that if Christ s
exposition of the question of divorce were to hold good, marriage
would be a burden better left alone, seems to arise naturally
enough from the strict teaching that divorce is not permissible,
whilst it is very unexpected in the mouths of Christ s disciples as a
protest against the doctrine that divorce should be limited to cases
of adultery. Could not Christ s disciples endure what the disciples
of Shammai submitted to?

It might be possible to interpret the passage in a different
direction by referring TOV Ao yoi/ TOVTOV not to the question of the
disciples, but to the statement by the Lord of the indissoluble
character of the marriage bond, vv. 1 9 . " Not all can receive this
estimation in their understanding and carry it into practice in
their life, but those to whom it has been given by the divine grace.
But these can receive it ; for just as there are physical eunuchs, so
there are spiritual eunuchs, who, knowing marriage to be a sacred
and indissoluble bond, abstain from it for the purpose of dedicating
their lives to the kingdom." But the logical consequence of " not
all receive this saying (vv. 1 - 9 ) but those to whom it has been given,"
is not for there are some who abstain from marriage, but for there
are some who recognise the sacred nature of the bond, and live
married lives without recourse to divorce. The whole section in
Mt. suffers from inconsistency of thought due to literary revision
and compilation, (ci) /U.T/ CTTI Tropvcio. is inconsistent with v. 6 , and

206 THE GOSPEL ACCORDING TO S. MATTHEW [XIX. 11, 12

whilst this verse, and the whole paragraph, **, exalts marriage as an
institution of the Creator ; v. 12 , without depreciating it, emphasises
the duty of renouncing it under certain circumstances. ^copeiv] "to
contain," then of the mind "to contain," "receive," "hold": the
saying is too sweeping to be universally received and practised.
TOV \6yov TOVTOV] (see above) either the dictum that it is better not
to marry, or less probably the exposition of Christ that marriage is
a permanent bond, and should be unbroken by divorce, vv. 4 8 .
ots oVSorcu] See on 1 3 11 . V/JLLV SeSorai are those who have received
spiritual insight, which enables them to receive and practise the
high standard involved in "this saying."

L 12. For there are eunuchs who were born so from their mothers
womb, and there are eunuchs who were made eunuchs by men&gt; and
there are eunuchs who made themselves eunuchs for the kingdom oj
the heavens. He who can receive if, let him receive it.~\ The verse
explains what is meant by ofs Se Sorai. Some there are to whom
the spiritual capacity to recognise the truth of "this saying"
and to practise it has been given. For just as there are
physical eunuchs, i.e. men for whom natural infirmity or the
cruelty of men has made marriage impossible, so that for them the
saying " better not to marry " is a necessary truism ; so there are
some who have made themselves spiritual eunuchs, i.e. have
renounced marriage for the sake of the kingdom, i.e. because the
calls of religious duty have made marriage inexpedient. To such
as these spiritual insight has been given which enables them to
realise that it is better not to marry. For renunciation of earthly
blessings for the sake of the kingdom, cf. vv. 28&gt; 29 . The Lord may
have had in mind such instances of the renunciation of marriage as
the Essenes, or John the Baptist, or some among His disciples.

3. Trpo(re\6t&gt;i&gt;Tcs ^a/ncrcuoi] The words are omitted from Mk. by D S 1 a b k.
If they are not genuine there, Mt. has inserted them. For his partiality for
i, see on 4 s ; and for the insertion of the Pharisees, cf. 22**- 41 ,

and Introduction, p. Ixxviii.

4. 6 Acr/craj] So B I 22 33 124. KT/aas is probably a reminiscence of
Mk io 6 , and is probably genuine. 6 irooj&lt;raj] of K C D Z al S 1 S 2 latt, though
strongly attested, is probably an assimilation to the following tTrotijffev, and to
the LXX of Gn I 27 . S 1 S 2 have : ** Have ye not read that He that made
the male from the beginning, the female also made ? " This is not the original
text (Merx), but a clumsy translation which necessitates the omission of avrovs
at the end of the clause. aptreis Kal drjXv tirotrjffev avroi/j] is taken by the
editor from Mk. If he had wished to suggest the complete equality of the
sexes by omitting avrovs, he would also have changed the order of the words
to make this clear, Kal (lirci&gt; is added by Mt. to separate the two quotations.
It is omitted by S 1 , but after the change of Mk. s Kria-ew into 6 nrla-as it
suitably introduces the following quotation as a direct command of the
Creator expressed in the words of Scripture. S 1 ff omit $ apx?)*.

7. Sovvai] S 1 S 2 introduce a subject " that he that would dismiss his wife
should give," etc.

9. The passage in Mk. runs : 8$ av &lt;iir6\v&lt;rri TTJV yvvaiKa avrov Kal yafj,-fi&lt;ng
a\\i)v fj.otxa.rai 4* avrfy" Kal tav ai/H} airo\vo-aaa rbv avdpa airrijs ya^ffj^
&,\\ov fj-oixu- rat. This has given trouble to the Syriac and Latin translators,

XIX. 13-16] JOURNEY TO JERUSALEM 2O7

who substitute desertion for divorce in the second clause. So S 1 , who also
transposes the clauses : " That woman which leaveth her husband and
becometh the wife of another doth indeed commit adultery, and that man
which leaveth his wife and taketh another doth indeed commit adultery "
(Burkitt). D has Kal ta.v yvv^i t&\0Tj airb TOV ai&gt;8pfa, and so in substance
d a b c ff 2 Wellh. Mt. inserts (e/) /J.T) tirl vopvelq after yvvaiKa afirov, and omits
the harsh fir o.\n-t\v. He also omits the whole of the second clause.

B D S 2 133 latt assimilate to 5 32 by substituting Trapetcrbs \6yov iropvelas for
(el) /XT? tirl iropvela. B C* N further assimilate to 5* 2 by substituting voiei aiiT^v
fj.oixev6r)vai for fj.oixS.Tai. 1 B N also omit xal ya/j-^a-jj a\\ijv for the same
reason. S 2 adds "against her," to assimilate to Mk.

Kal & airo\\v/j.tvir)v ya/j,-/i(rat /ioixareu] is omitted by tf C s D L S S 1
S 2 a b e ff 1 g 1 h. It seems to be a further assimilation to 5 83 .

13-22. From Mk io 13 22 .

13. Then were there brought children to Him, in order that He M
might place His hands upon them, and pray ; and the disciples
rebuked them. ] Mk. has: "And they were bringing children to
Him, in order that He might touch them ; and the disciples were
rebuking them." roVe] see on 2 7 . rrpocrqve x^crai/] Mk. has
7rpoo-e &lt;e/3ov. Mt. substitutes aor. for imperf., as often. For Mt. s
preference for passive verbs, see on 4* ; and cf. rjvcx^t I 4 11 &gt; for
Y)vcjKv Mk. 6 28 . TOLS X6ipas eTTi^rJ avrots Kal Trpoo-ev^rai] Mk. has
simply avrojv a^rat. Mt. s words are an editorial explanation.

eTreTt/xr/o-ai/] aor. for Mk. s imperf. (A D al latt (so also Lk. K B at),
but N B 7rcTLfjt,r)crav), as often.

14. And Jesus said, Allow the children, and forbid them not, to M
come to Me: for of such is the kingdom of the heavens, .] Mk. has :

" And Jesus saw and was vexed, and said to them, Allow the
children to come to Me ; do not forbid them : for of such is
the kingdom of God." It is usual with Mt. to omit verbs like
rjyavaKTrja-tv as applied to Christ; see on 8 3 and is 29 , and Intro
duction, p. xxxi. Kal fjLT} KO)XvT] Mk. rather frequently in the
latter part of his Gospel has no connecting link between sayings.
Mt. generally supplies a particle. Lk. also has /cat here. ran/
Totovrov ecrriv rj /Jao-iAei a TWI/ ovpavoiv] i.e. many qualities character
istic of childhood are necessary to admit people into the kingdom.
See on i8 3 5 .

15. Mt. here omits Mk v. 15 . He has anticipated it in i8 s - 4 :M
And having laid His hands upon them, He departed thence.] Mk.
has: " And having taken them in His arms, He was blessing them,
having laid His hands upon them. And as He was going forth

to travel " (es 6SoV). Mt. omits Mk. s evay/caAto-tt/xevos, as in i8 2 .

16. The connection of sections in Mk. 10 is probably purely
topical. The relation of Christianity to the marriage ques
tion ( 1 12 ) suggested the incident of the children ( 18 16 ), and the

1 It would be natural to suppose that Tape/trds \6yov iropvelas is original here,
if it were not that we should then have to explain why (el) ^ M jropvelg. has
been substituted here only, and not in 5 32 . The two phrases may be alternative
renderings by the editor of the rmy nm of the school of Shammai. See on 5 8a .

208 THE GOSPEL ACCORDING TO S. MATTHEW [XIX. 16-18.

relation of Christianity to wealth ( 11Jgr ) followed naturally enough.
Mt. simply follows Mk. s guidance.

M And, behold, one came to Him, and said, Teacher, what good thing
shall I do, that I may have eternal life ?] Mk. has : c And as He was
going forth into the way, there ran one, and, kneeling down before
Him, was asking Him, Good Teacher, what shall I do that I may

inherit eternal life?" ciropevOr] eK(Wev /cat iSou] for Mk. s KCU e/oropcu-
0/j.fVov is oBov. For KCU iSou, see On I 20 . ets -jrpoa-fX9(av avrw CITTCV]
abbreviates Mk. s Trpoo-Spa^wv is KCU voi mrtr^a-as avrov 7rr;po)Ta
avrop. For TTpoarcXOw, see on 4 3 . Stdao-KaXe] Mt., in view of
his modification of the next verse of Mk., transposes " good " from
"Teacher" to "what." a~x^ fryv altovtov] For "eternal life,"
see Dalm. Words, p. 156; Volz, Jiid. Eschat. p. 368. Mk. has
K\r}povoiJ.r)(r(i&gt;. " Inheritance " is a common Jewish metaphor, to
express participation in the blessings of the future; cf. Dalm.
Words, 125 ff. ; Vo\z,Jud. Eschat. p. 306.

M 17. And He said to him, Why askest thou Me about the good f
One is the good. But if thou wilt enter into life, keep the com
mandments, .] Mk. has : " And Jesus said to him, Why callest
thou Me good ? No one is good save one, God. Thou knowest
the commandments." Mt. s changes are probably intentional, to
avoid the rejection by Christ of the title " good," and the apparent
distinction made between Himself and God. In Mk. the meaning
seems to be, " Why go out of your way to call one whom you
regard as a human Teacher good ? Goodness is a quality of
character, and belongs in any full sense to God alone. But God s
goodness is revealed in His commandments, and inheritance of
eternal life depends upon keeping them." Thus the words begin as
a rebuke for the thoughtless use of the epithet " good," and end as
an answer to the question, " What shall I do," etc. Mt, by placing
" good " in the main question, is obliged to treat all that follows as
a direct answer to the question. The sequence of thought seems
to be, " Why askest thou Me about the good ? One is good," i.e.
"the good" is not an independent and limited quantity in life which
can be ascertained and "done." It is an attribute of character,
and that the divine character. But the goodness of the divine
nature is revealed in His commandments. In order to make clear
this last thought, which is already implied in Mk., the editor
substitutes " But if thou wilt enter into life, keep the command
ments," for Mk. s " thou knowest the commandments."

For nypeu , cf. 23* " keep," i.e. a continual process, not a single
act which can be begun and ended (rl iroi^orw ayaOov), as a
necessary preliminary to entry into life.

M 18. He saith to Him, Of what sort f And Jesus said, Thou shalt
not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou
shalt not bear false witness, Honour father and mother ; and, Thou

XIX. 18-20.] JOURNEY TO JERUSALEM 2O9

shalt love thy neighbour as thyself] Mk. has : " Do not kill, Do
not commit adultery, Do not steal, Do not bear false witness,
Do not defraud." Mt. takes a severer view of the character of the
questioner than Mk. By representing him as asking, " What good
thing shall I do that I may have eternal life ? " he makes the
question more unintelligent than it is in Mk. Here, by inserting
Xe yei T( j } he emphasises the man s obtuseness. In v. 20 , by putting
into his mouth, " What lack I yet ? " he attributes to him self-
sufficiency. And he omits altogether Mk v. 21a . Compare the
treatment in Mt 22 34-4 of the questioner described in Mk i2 28 34 .
Was may mean, "What sort of commandment?" cf. 22 36 . Or
TTOIOS may be hardly distinguishable from TIS, " Which command
ments ?" cf. Blass, p. 176; Win.-Schm. p. 241. See on 24 42 .
ov &lt;oveuo-et9, K.r.A..] Mk. has /XT) &lt;f&gt;ovcvo~r)&lt;;, K.T.\. After /XT) i^evSo-
fjLapTvprjcrrjs, Mk. has /XT) a-rroa-rfp^a-rj^ (so K A B 2 C D latt). This may
be a reminiscence of Ex 2i 10 , or Dt 24 14 (LXX A F), or Ecclus 4 1 .
Mt. omits it (if it was in his text of Mk., but B S 1 omit there), and
substitutes after " honour father and mother," " thou shalt love thy
neighbour as thyself." This comes from Lv ig 18 , and occurs again
in 22 39 = Mk i2 31 = Lk io 27 , whence it is here taken. The first
four clauses come from Ex 2o 13 16 or Dt 5 17 " 20 . In Mk. the order
/XT) /xot^. /XT) &lt;f&gt;ov. is attested by A N X al latt, but /AT) &lt;f&gt;ov. /XT) /xoi^.
in N a B C al S 1 . Mt. has this latter order, which is that of the
Massoretic Text of Ex. and Dt, and of the LXX A F. In. Ex. B
has ov /xoix- ov KAei/f. ou c^oy., and in Dt. ov /xoi^. ov &lt;/&gt;ov. ov K\\J/.
Thus Mk. (N B C al S 1 ) and Mt. agree in order with the Heb.
(M.T.) and the LXX (A F Luc). The other order, ov /xot^. ov
&lt;j&gt;ov. ov KAet/s represented by Mk. (A N X al latt), Lk i8 20 , LXX
(B in Dt.), Philo, is now supported by the Hebrew Papyrus
published in the Proceedings of the Society of Biblical Archaotogy,
xxv. pt. i. pp. 34-56. Mk. has the conjunctive for the indicative
of the LXX. Mt. assimilates to the LXX.

19. Tt/xa TOV irarepa /ecu TT)V /xTTrcpa] Mk. has CTOTJ after Trarepa, M
and in Ex. LXX B omits the second o-ov. Mt. (N B C* D at) omits
the pronoun altogether as in i5 4 . It is twice inserted by S 1 S 2 and
some old latt, but can hardly be genuine. This is surprising, since
the tendency in Mt. is to assimilate Mk. s quotations to LXX, not
to deviate from it.

20. The young man saith to Him, All these things I observed : M
what lack I yet?] Mk. has: "And he said, Teacher, all these
things I observed from my youth." o vecu/urKos] Mt. has formed

a nominative for the verb out of Mk. s e/c vcorr/rds /xou, which
he omits. He also omits Mk. s SiSao-xaXe, and has &lt;u Aaa for
l&lt;f&gt;v\ad[j.r)v. 1 The former is the New Testament form elsewhere ;

1 Weiss renders this in Mk. "From all these I guarded myself." See
Meyer s Comm. 6th ed. in loc., and cf. Ac 2I 25 , 2 Ti 4 15 .

2IO THE GOSPEL ACCORDING TO S. MATTHEW ["XT"*, 20-22.

cf. Lk n 28 i8 21 , Jn i2 47 , Ac 7 68 16* 2i 24 , Ro 2 2 , Gal 6 13 , i Ti s 21
6 20 , 2 Ti I 12 - 14 . ri eri v(rrepu&gt;] is formed out of Mk. s Iv a-e vcrrcpei
in t e next verse. See on v. 18 .

M 21. yMJ ttV/ to Aim, If thou wishest to be perfect, go sell thy
possessions, and give to the poor, and thou shalt have treasure in
heaven: and come follow MeJ] Mk. has: "And Jesus looking on
him loved him, and said to him, One thing is lacking to thee :
go sell whatsoever thou hast, and give to the poor, and thou shalt
have treasure in heaven : and come follow Me." Mt. omits the
first clause, in accordance with his tendency to drop out clauses
which attribute emotion to the Lord ; cf. on 8 3 , and Introduction,
p. xxxi. Moreover, the questioner, as described by Mt., with his
obtuse self-complacency, was not lovable. Mt. substitutes : " But
if thou wilt be perfect." What could be said to a man of this
sort, one who conceived of eternal life as something to be acquired
by merit, as a day labourer earns a wage ; one who regarded
" goodness " as a definite and ascertainable quantity which could
be worked off; one who so misunderstood the commandments,
and so deceived himself as to suppose that he had kept them ;
one who could ask the question, What do I yet lack ? " If thou
wilt be perfect," says the Lord. The words are, of course, a
descent to the level of the questioner. He thought of perfection
as attainable by works, and the Lord took him at his own estima
tion, and proposed to him a task which would not lead him to
perfection, but which would do one of two things. If he obeyed,
he might learn in the service of Christ something of the spirit
of the gospel, which sets before men the ideal of the divine
perfection, 5 48 , and which can never conceive of perfection as a
goal reached ; cf. Lk iy 10 . If he found the task too hard for him,
he would have learned to be less confident of his own capacity
to do the one thing needful for inheritance of eternal life.

For reXeios, cf. 5 48 . arov TO. VTrap^ovra] for Mk. s otra X ts&gt;
ra trrrapxoj Ta occurs in 24 47 25 14 , never in Mk., but often in Lk.
M 22. And the young man when he heard this saying went away
grieved: for he had great possessions.} Mk. has : " But his coun
tenance fell at the saying, and he went away sorrowful : for he
had great possessions." Mt. omits Mk. s strong word o-rvyvao-as,
with its implication of unwillingness to obey Christ s command, just
as he omits Mk i 45 with its direct disobedience of Christ s word.

16-22. The section with its striking deviations from Mk. is
most easily explained as being derived from the second Gospel.
The alteration in v. 17 seems clearly secondary as compared with
Mk. On the other hand, the insertions in vv. 17 - 19 - 21 , and the double
historic present vv. 18 - 20 , might seem to point to another source,
but are insufficient as a proof of such a source.

Lk. has some points of agreement with Mt. against Mk

XIX. 16-26.] JOURNEY TO JERUSALEM 211

Both have c ^vAoa (Lk. K A B L) for ^vAa&x/^v, both have
ovpavois for ovpavu, both omit o-nryvao-as and substitute dUov&lt;ras,
both omit /AT) o.7rocrTp^ory?, and both omit e/x/JAti^as avr&lt;3 ^yaTr^cro/
auroV. These agreements are not sufficient to make a second
source necessary.

16. didd&lt;TKa\e] C E al S 1 S 2 latt add d7a0e, assimilating to Mk IO 17 .
r( dya66v] dya66v is omitted by S 1 S a ff 2 238 248 for the same reason.

17. ri pc &lt;?/&gt;wrj wepl rovdydOov] So X B D L S 1 S 2 latt. C E al assimi
late to Mk.

cfs tarlv 6 dya66s] N B D L I 22 S 1 a ; and with 6 6tos b c ff 1 2 S a . C E
al assimilate to Mk.

In these verses Mt. s omission of dyaOt after 3iSd&lt;r/caXe, his insertion of
dyaOov after ri, his change of Mk. s ri pe A&lt;fyetj dyadov into ri pe tpuras
irepl TOV dyadou, and his change of ovdfls dyados el /J.TJ efj 6 0eos into eh larlv
b dya66s, seem clearly due to a desire to warn readers of Mk. that the Lord
did not refuse, as applied to Himself, a title which He admitted as applicable
to God, and did not draw a sharp distinction between Himself and God.
That these changes are due to Mt. himself rather than to the copyists of his
Gospel, is suggested by the changes made by Mt. in the text of Mk., which
are collected on pp. xxxi, xxxii of the Introduction.

The later copyists of the Gospel have assimilated the passage to the text
of Mk.

20. tytfXofa] K b C D al S 1 S 2 a b c e ff 2 h q add &lt;f/c ve6rr)T6s pov from
Mk. rl tri vvrepu] Om. S 1 .

21. tv oupavots] BCD. But N E F have tv ovpavi? as in 6 20 . S 2 adds,
"and take thy Cross." The words are added in Mk. by A N X a/a q S 1 .

23-30. = Mk lo 23 31 .

23. And Jesus said to His disciples, Verily I say to you, That M
a rich man shall hardly enter into the kingdom of the heavens. And
again I say to you.] Mk. has: "And Jesus looking round saith
to His disciples, How hardly shall they who have riches enter
into the kingdom of God. And the disciples were amazed at
His words. And Jesus again answering saith to them, Children,
how hard it is to enter into the kingdom of God." Mt. by
abbreviating avoids the redundancy of Mk., cf. Introduction,

p. xxiv ; and also the amazement of the disciples, cf. Introduction,
p. xxxiv. 7raA.ii/ is a reminiscence of the clauses omitted from Mk.
is an uncommon word. Svo-KoAi a occurs in Job 34 80 ;
Jer 49 8 , Ezk 2 6 (Th) ; Ditt. Syll. 213. 33, SVO-KO\W
and in Galen, Arist, Plato, Xenophon, and other writers.

24. // is easier for a camel to enter through the eye of a needle, M
than for a rich man into the kingdom of the heavens^ Mk. has : " It

is easier for a camel to pass through the hole of a needle, than for a
rich man to enter into the kingdom of God." CUKOTTOJTCPOS] see on
9 5 . T/a^/xaTos] for Mk. s late and rare rpv/u.aAias. eto-cA$eu/] Mt.
avoids the duplication of the verb SieA#etV, cio-eA#eu/ in Mk. pa iY]
add to the examples in Lexicons, Ox. Pap. iv. 736. 75, (A.D. i).

25. And the disciples when they heard it, were very astonished* M
saying. Who then can be saved f\ Mk. has: "And they were

212 THE GOSPEL ACCORDING TO S. MATTHEW [XIX. 25-29

exceedingly astonished, saying to Him, And who can be saved?"
Mt. inserts ctKovcravTes and /m^rai, substitutes his favourite o-&lt;d8pa
for Mk. s stronger 7repio-o-a&gt;s, omits 717309 auroV, and substitutes TIS
apa for /cat TIS. For ris apa, cf. iS l ig 25 24 45 , Mk 4 41 . For
Mk. s Trpos avrov, see Abbott, Johannine Grammar, 2366.

M 26. And Jesus looking upon (them) said to them, With men this is
impossible ; but with God all things are possible. ] Mk. has : " Jesus
looked upon them and saith, With men it is impossible, but not
with God. For all things are possible with God." Mt. inserts a
conjunction, and substitutes a past tense for Ae/ei, as often. He
omits the redundant oAA ov irapa 0ecp : cf. Introduction, p. xxiv.

M 27. Then Peter answered and said to Him, Behold, we have left
all things, and followed Thee ; what then shall we have ?] Mk. has :
" Peter began to say to Him, Behold, we have left all things, and
followed Thee." ro re] Mt. avoids Mk. s abruptness and his ^paro.
His insertion of TI apa lo-rat rjfjuv seems intended to relieve the
ambiguity of S. Peter s statement as recorded in Mk., where " Behold
we," etc., is a half-interrogative statement evidently intended to pro
voke comment. " We have done what the young man could not
bring himself to do (v. 22 ). What reward in heaven shall we have ? "

M 28. And Jesus said to them, Verily I say to you, That. ] Mk. has :
"Jesus said, Verily I say to you." Mt. avoids Mk. s abruptness.
Mt. here inserts the following :

L Ye who have followed Me, in the regeneration when the Son of
Man shall sit on the throne of His glory, ye also shall sit on twelve
thrones, judging the twelve tribes of Israel. ] Lk. has somewhat
similar words in 22 28 30 . TraXivyeveo-ia] After the advent of the
Messiah the Jews expected the creation of a new heaven and new
earth. Cf. Is 65 17 66 22 , Dt 32 12 (Onq.), Apoc. Bar 32 6 "the
mighty One will renew His creation"; 44 12 "the new world," cf.
Charles note on 32. TraAivyevco-ia is used by Philo, Vita Mos.
ii. 12, of the renewal of the world after the Flood, and de Mund.
xv. of the restoration of the world after being burned. There
seems to be no exact Aramaic equivalent. According to Dalman,
Words, p. 177, "new world" would be the nearest. orav Ka&icrg,
K.T.A..J cf. Enoch 62 5 " Pain will seize them when they see that Son ot
Man sit on the throne of His glory"; and see on i6 27 . ^uXasrov
lo-pa^A] i.e. those to whom they had preached the gospel ; cf. io 6 - 23 .

M 29. And every one who hath left houses, or brethren, or sisters,
or father, or mother, or children, or lands, for My name s sake, shall
receive a hundredfold, and shall inherit eternal life.~\ Mk. has :
" There is no one who hath left house, or brethren, or sisters,
or father, or mother, or children, or lands, for My sake, and for
the gospel s sake, but he shall receive an hundredfold now in
this present time, houses, and brethren, and sisters, and mothers,
and children, and lands, with persecutions ; and in the coming age

XIX. 29, 30.] JOURNEY TO JERUSALEM 213

eternal life." Mt. avoids Mk. s harsh construction, ovoVts eo-riv os
a(f&gt;7JKv lav fjiT] Aa/fy. In Mk v. 30 the thought is of the many
advantages of incorporation into the Christian society. In it the
convert should find fresh ties and new interests more satisfying
than those from which he had cut himself adrift; cf. i Co 3 21 .
But in Mt. s connection, after the insertion of v. 28 , the whole
emphasis is on the future reward in the TraAii/yeveo-ia. This is why
Mt. omits Mk. s vvv eV TU&gt; KaipaJ rovria Siwy/xoiv, for which his
KX-ypovofjiTJo-ct. is a sort of substitute. The Apostles should sit on
thrones ; but even the humblest disciple should receive a manifold
compensation, and inherit an estate greater than any which he had
abandoned, namely, life everlasting.

30. But many first shall be last ; and last first.] The con-
nection of this clause with the preceding is obscure both in Mt.
and in Mk. It would seem that the TroAAot must refer to Christian
disciples. All will inherit life everlasting, but many who are now
first shall then be last. It seems best (with Swete) to understand
the words as a rebuke to the self-complacent spirit implied in S.
Peter s words : " It may be difficult for the rich to enter into the
Kingdom, but we who have left all are in no danger of exclusion."
Christ s words are a warrant for this confidence, and at the same
time a rebuke and a warning. The ambiguity lies in the " first "
and "last." Does He mean " Many who first became My disciples
will find greater difficulty of entry than many who followed Me at
a later period"? Or is the irp&roi used of rank rather than of
time : " Many who now seem to hold a position of privilege will
then find themselves in the lowest place"? Lk. (i3 30 ) has similar
words in a different connection, and the saying occurs in the New
Sayings of Jesus from Oxyrhynchus, 11. 25-27 in a doubtful context.

23-30. Mt. and Lk. in this section have a number of small
points of agreement against Mk.

E.g. : Mt 23 = Lk i8 24 3e etTrev. Both omit Mk v. 24 ; but Mt.
has a trace of it in -n-oAtv 8e Ae yo) vfuv. Mt 24 = Lk 25 rp^/mrcs.
Mt 25 = Lk 26 d/coucravTes. Mt 26 = Lk 27 fiTrei/, and the omission of

dXA. ov irapa 0ec3. Mt 27 = Lk 28 eiTrei/, ^/coAou^o-a/xei/. Mt 28 =
Lk 29 6 8e eiTrev. Mt 29 , Lk 30 TroAAaTrWiova (Mt. B L).

24. fia.ffi\dav rov 0eoO] Z curss a b c e S 1 S 2 have /3acrtXeiay rCiv obpav&v.
We should certainly expect the latter, but, in editing Mk., Mt. does not seem
to have carried out his modifications with absolute uniformity, and he may have
left TOU 0eoD here. If so, it was inevitable that it should be altered into T&V
ovpa.vG)v. But in view of the facts given in Introduction, p. Ixvii, it must
remain probable that TUV ovpav&v is original here, and that it has been changed
into rou 0eoC to assimilate to Mk.

TpTjyuaros] K* B, but K c D L X al, Tpvir-fifj-aros.

29. MTtya] N C K al S 2 add T) -ywcuica, which occurs in Lk l8 M . It is
omitted here by B D I S 1 a b e ff 12 . It is unnatural here after the express
prohibition of divorce in vv. 1 " 9 .

214 THE GOSPEL ACCORDING TO S. MATTHEW XX. 1-3.
So K C D X S 1 S 8 . To\\air\a&lt;rlova as in Lk. is read

byBL.

XX, 1-16. " For the kingdom of the heavens is like to a man,
a householder," i.e. in the preparation for the kingdom, God deals
with His servants as a householder does with his hired labourers,
who pays them each and all the stipulated wage. Just so God
when the kingdom comes will give to all who enter His service
the eternal life which He has promised to them. The parable, as
originally spoken, can hardly have had any other object than that
of warning Christ s first disciples, that others who should become
His disciples at a later date would also be partakers of privileges
equal to theirs who had first joined Him (cf. Gal 2 6 ). The state
ment that the payment of wages began with the last hired, is a
literary device to account for and to emphasise the dissatisfaction of
the first hired labourers. The editor has been led by this feature
to insert the parable here as an explanation of Mk. s difficult v. 81 .
The first called will be as the last called, because all alike will
receive an equal reward. A somewhat similar question is solved on
parallel lines in 2 Es 5 41&gt; 42 . God has made promises of love to
His people : " And I said, O Lord, Thou hast made the promise
unto them that be in the end : and what shall they do that have
been before us, or we, or they that shall come after us ? And He
said unto me, I will liken My judgement unto a ring : like as there
is no slackness of them that be last, even so there shall be no
swiftness of them that be first." Cf. also Apoc. Bar 3o 2 " the
first will rejoice, and the last will not be grieved." This does not,
however, exclude the thought of differences of position in the
kingdom ; cf. 1 9 28 .

L 1. For the kingdom of the heavens is like for the formula,
cf. on ii 16 I3 24 to a householder, cf. I3 52 , who went out early
" the time of working," says the Babyl. Talmud (Bab. Mez 83 2 ),
"is from sunrise" to hire labourers into his vineyard^ For the
earthly estate owner as contrasted with God, see the parable from
the Mechilta, cited by Fiebig, Altjudische Gleichnisse Jesu, 69.
For a somewhat similar parable, with, however, a very different
application, see Jer. Talm. Berakhoth 5* quoted by Lightfoot.
/ucr#uxrao-0cu epyaras] misses the ring of the original TUX *VQih ;
cf. Bab. Mez 76 b .

L 2. And having agreed with the labourers at the rate of a
denarius a day, he sent them into his vineyard^ For the denarius,
cf. on i8 28 . It was equivalent in value to the Greek drachma
which Tobit received as his daily wage (s 14 ), and the word, like
many other Latin terms, passed into Jewish use.

L 3. And he went out about the third hour, and saw others stand
ing in the market-place unemployed^ dyopa] had passed into Jewish
usage. See Dalman s Worterbuch. The third hour is 9 a.m

XX. 4-17.] JOURNEY TO JERUSALEM 215

4. And he said to them. Go also ye into the vineyard, and L
whatsoever is fair I will give to you. And they went.]

6. Again he went out about the sixth ( = 12) and the ninth L
( = 3 p.m.) hour, and did likewise. ]

6. And about the eleventh hour ( = 5 p.m.) he went out, andl^
found others standing; and he saith to them, Why have you stood
all the day unemployed!}

7. They say to him, Because no one hired us. He saith to them, L
Go ye also into the vineyard.]

8. And when it was evening, the master of the vineyard saith to L
his bailiff, Summon the labourers, and pay to them the wage, beginning
from the last unto the first.] cTriVpoTros] has passed into Jewish
usage; see Dalman, Worterbuch.

9. And they came (who had been hired} about the eleventh hour, L
and received each a denarius :]

10. And the first came, and thought that they would receive L
more ; and they also received each a denarius .]

11. 12. And having received it, they murmured against the house- L
holder, saying that these last laboured one hour, and thou hast made
them equal to us, who bore the weight of the day and the heat.]
yoyyu v] only here in Mt. It is equivalent to DjnnK, Jer. Talm.
Berakhoth 5 3 . It is a vernacular word found in the LXX, N.T.,
and later writers ; cf. Kennedy, Sources, 39. It occurs in Ox. Pap.

i. 33, iii. 14, 2nd cent. A.D. KCUKTWV] a colloquial word found in
the LXX, N.T., and late writers; cf. Kennedy, 154. KavVcov
occurs 15 times in the LXX, generally of a hot blasting wind =
Heb. D" 1 *!)}. It is used as here of heat in Athenasus, iii. p. 73*
/AeXtXoimvoi crT&lt;avoi TTOLVV evooSeis KOI /cavcrwvos (Spot ^UKTi/c&lt;oTaToi.

13. And he answered and said to one of them, Friend, 1 do not L
wrong you : didst not thou agree with me at a denarius f\ Eraipos]
cf. ii 16 . It occurs again in the vocative, 22 12 26 60 .

14. Take what is thine, and go : it is my will to give to this L
latest (comer) even as to thee.]

15. May I not do what I will with my mvn (or in my house) ? L
or is thine eye grudging because I am liberal 1 }] i.e. "do you grudge
my generosity ? " For Trovrypds and o&lt;#aX/&gt;tos, cf. on 6 22 .

16. So the "last" shall be "first," and the "first" " last."]-&
That is, " in a similar way the saying about first and last will be
fulfilled. All alike will receive the reward of eternal life, whether
they become disciples of the kingdom at an earlier or at a later
period."

At this point C D S 1 S 2 al add TroXXot yap ttcriv KX^roi oXtyot
Sc cicXcKTot. But it is almost impossible to give the words any
meaning in this connection. They are genuine in 22 14 .

17-19. From Mk lo 82 34 .

17. And as Jesus was going up to Jerusalem, He took the twelve M

2l6 THE GOSPEL ACCORDING TO S. MATTHEW [XX. 17-21.

disciples privately , and on the way He said to them. ] Mk. has :
And they were on the way going up to Jerusalem : and Jesus was
going before them ; and they were amazed ; and they who followed
were afraid. And taking again the Twelve, He began to tell them
the things which were about to happen to Him." Mt. abbreviates
Mk., omitting as often the unexplained amazement or fear of the
disciples ; cf. i9 24 = Mk io 24 , i8 6 = Mk 9 6 , Mt 8 27 = Mk 4 41 , Mt 1 7 23
= Mk 9 32 ; or of the multitude, cf. Mk 5 15 - 33 , and Mk. s ira.\w
and OTI.

M 18. Behold, we go up to Jerusalem ; and the Son of Man shall
be delivered to the chief priests and scribes, and they shall condemn
Him to death. ] So Mk. The agreement in "chief priests and
scribes " without " elders " is proof of dependence. Cf. on i6 21 .

M 19. And shall deliver Htm to the Gentiles for mocking, and
scourging, and crucifying : and on the third day He shall be raised
again.~\ eis TO /x7rcuai] Mk. has KOL e/x/Trcu^owiv, and adds KCU
cp.TTTva ovo iv avTw. /cat o~Taiy)uio~at] Mk. has KCU d/7ro/cTvoi!o*U .
Mt. s change is probably due to remembrance that crucifixion was
the actual form of death. But there would be no difficulty in
supposing that Christ, if He foretold His death, would speak of
it as crucifixion. See on io 38 . KCU r-fj rpi-rg rj^pa eye/a^o-erai]
For Mk. s fJLfra T/oets i^epas di/ao-nyo-erai, see on l6 21 .

17-19. Mt. and Lk. agree against Mk. in omitting Mk 32b , and
in the omission of on, Mk S3 ; and of iraXiv, Mk 32 ; in eiTrev, Mt 17 ,
Lk 31 ; and in T# rptrp ^/xepp, Mt lfl , Lk 82 . See Introduction,
p. xlviii.

17. teal dvapalvwv] K D a/S 1 S a . /iAXwj 5 Avapalvciv, B I. The ^AXwi/
is in Mt. s style, cf. I6 27 17"- 2o 22 24 6 , but is weakly attested here.

20-28. From Mk io 35 - 46 .

M 20. Then there came to Him the mother of the sons of Zebedee
with her sons, worshipping Him, and asking something from HimJ]
Mk. has : " And there come to Him James and John, the two
sons of Zebedee, saying to Him, Teacher, we wish that Thou wilt
do for us whatsoever we ask." The substitution of the mother
instead of the two sons as the chief petitioner (cf. avrfl, v. 21 ) is
probably due to a desire to minimise the ambition of the
Apostles. See Introduction, p. xxxiii. TOTC] See on 2 7 .
irpoo-Kvvtiv] See on 2 2 . Trpoo-^Atfcv] for Mk. s historic present, as
often. For the verb, see on 4 3 . cuTow-a] For the active voice,
see on i4 r .

M 21. And He said to her, What do you wish ? She saith to
Him, Say that these my two sons shall sit, one at Thy right hand,
and one at Thy left hand, in Thy kingdom.] Mk. has: "And He
said to them, What do you wish that I should do for you ? And
they said, Grant to us that we may sit, one at Thy right hand, and

XX. 21-28.] JOURNEY TO JERUSALEM 217

one at Thy left hand, in Thy glory." ets KGU els] see Blass,
p. 144.

22. And Jesus answered and said, Ye know not what ye ask. M
Can you drink the cup which I am about to drink f They say to
Him, We can.] Mk. has : " And Jesus said to them, Ye know
not what ye ask. Can you drink the cup which I drink, or be
baptized with the baptism with which I am baptized ? And they
said to Him, We can." p- AAu&gt;] see on i6 27 . Mk. s "cup" and
"baptism" both signify suffering. For "cup" as a metaphor of
sorrow, cf. La 4 21 , Is 5i 17 . For "baptism," cf. Lk i2 50 . Mt.
omits the latter clause as synonymous with the first, cf. 8 s , or
simply on the ground of its obscurity.

23. He saith to them, Of My cup indeed ye shall drink ; but toJH
sit at My right hand and at the left is not Mine to give, but (it shall
be given to those] for whom it has been prepared by My Father .]
Mk. has : " And Jesus said to them, The cup which I drink, ye
shall drink ; and with the baptism with which I am baptized, shall
ye be baptized. But to sit at My right hand or at the left is not
Mine to give, but (it shall be given to those) for whom it has been
prepared."

For Mt. s addition, vrro TOV Trar/aos p.ov, cf. 25 41 , 6 ^roi/xao-cv 6
Trar^p /LIOV, D i 22 a b c ff 1 2 g 1 h.

24. And the ten having heard, were vexed about the two M
brethren^ Mk. has: "And the ten, having heard, began to be
vexed about James and John." ^ycu/a/o-T/o-av] The aor. as often
for Mk. s rj/^avTo and inf. roiv Svo dSeX^covj Mt. avoids Mk. s
express mention of the names of the two Apostles.

25. And Jesus having called them, said, Ye know that the rulers M
of the Gentiles lord it over them, and the great ones have authority
over them. ] Mk. has: "And Jesus having called them, saith to
them, Ye know that they which are accounted to rule over the
Gentiles lord it over them, and their great ones have authority
over them." 8 for /ecu, as often. eiTrev for Acyci, as often. 01
ap^ovres] Mk. has 01 So/cowres ap^civ, an unusual paraphrase.
See Swete. ot /xeyaAoi] Mk. adds avroiv. Karc^ovcrta^ii ] is

a very rare word. Its occurrence in Mt. and Mk. is proof of
dependence. See on Lk 22 25 .

26. Not so is it amongst you. But whosoever wishes amongst M
you to be great shall be your minister J] So Mk. with Be. after OVTWS,
and ev v/xu&gt; after yevco-tfcu instead of before /^e yas.

27. And whosoever wishes among you to be first shall be your IS.
servant.] So Mk. with TTO.VTW for v/u,aiv.

28. Even as the Son of Man did not come to be ministered to ,M
but to minister, and to give His life a ransom for many. ] So Mk.
with KCU yap for tacnrtp.

This is the first passage in the Gospel where the death which

21 8 THE GOSPEL ACCORDING TO S. MATTHEW [XX. 28-31

has been foretold is described as intended to have a definite result
or effect. For the idea of expiatory self-sacrifice, cf. 2 Mac 7 87&gt; 88 ,
4 Mac i7 M . " Give his life " : cf. Mechilta (Ugol.) 207. " Moses
gave his life for three things, and they were called by his name," 274.

22. irlvciv] C E al add from Mk. KO.\ TO /3d,7moyta 6 yu&gt; pa.TrTitofj.cn

23. Trieo-fle] C X al add from Mk. /ral TO /Sd7TTt&lt;r/*a o &lt;?7u&gt;

28. d^ri iroXXwiO S 3 adds here: "But seek ye, that from littleness ye
may increase, and not from greatness become little. What time ye are bidden
to a supper party be not sitting down to meat in an honourable place, that
there may not come one more honourable than thou, and the lord of the
supper say to thee, Bring thyself down ; and thou be confounded in the
eyes of the guests. But if thou sit down to meat in a lesser place, and
there come one less than thou, and the lord of the supper say to thee, Bring
thyself, and come up and sit down to meat ; then thou shall have more
glory in the eyes of the guests " (Burk). S 1 is wanting here, but did not con
tain the passage. D ab erT ia g 1 h m n and 6 Vulgate MSS have the same
insertion, but without the negative in the second clause. The passage is
ancient, and finds parallels in the Canonical Gospels. For the first sentence,
with the negative in the second clause, cf. Mt 23 ia , Lk 14" i8 14 . For the
rest, compare Lk I4 8 11 . The negative of S 2 looks like an afterthought
to bring the originally independent first sentence into harmony with the
following passage.

29-34. From Mk io 4fl - 62 .

ME 29. And as they go forth from Jericho, there followed Him a
great multitude^ Mk. has : " And they come into Jericho. And
as He goes forth from Jericho, and His disciples and a great
(Uavov) multitude." Mt. abbreviates, omitting the quite needless
statement of the entry into Jericho, including the Lord and His
disciples (who have been mentioned in the last paragraph) in avrwr
for avrov, inserting a verb for the 0^09, and substituting the more
usual TroXvs for ixavos.

M 30. And behold two blind men sitting by the roadside heard that
Jesus is passing by, and cried, saying, Lord, have pity on us, Thou
Son of David,] Mk. has: "The son of Timaeus, Bartimaeus, a
blind beggar, sat by the roadside. And having heard that it is
Jesus, the Nazarene, he began to cry, and to say, Thou Son of
David, Jesus, have pity on me." /cat tSov] see on i 20 . Svo] Mt.
substitutes two men for Mk. s one, and as a consequence omits
Mk. s name of one man. But cf. his omission of the name Jairus
in 9 18 . For the "two," see on 8 28 . I^crovs] Mt. omits Mk. s
6 Naap&gt;;vos. Cf. the same omission in 28 5 = Mk i6 6 . In 26 69
= Mk i4 67 he substitutes 6 FaXtXaio?. eKpaai/] the aor., as often,
for Mk. s rjpa.ro and inf. 2/cpaav A-eyovres] for Mk. s Kpaeu/ /cat
Xeyetv : cf. on 3 s . Kvpie] for Mk. s Irjvov, see on 8 2 . vto s] nom.
for vocative ; cf. Blass, 86 f. See on Lk iS 38 .

M 31. And the multitude rebuked them, that they should be silent.
But they cried the more, saying, Lord, have pity on us, Thou Son of

XX. 31-XXI. 2.] LAST DAYS OF THE MESSIAH S LIFE 219

David.] Mk. has : " And many were rebuking him, that he
should be silent ; but he was crying much the more, Thou Son of
David, have pity on me." eTreTi/^o-ev and !/cpaav] aors. for Mk. s
impfs., as often.

32. And Jesus stood and called them, and said, What will ye M
that I should do for you f] Mt. abbreviates three verses of Mk.

33. They say to Him, Lord, that our eyes may be opened.~\ Mk. M
has : " And the blind man said to Him, Rabboni, that I may see."

34. And Jesus, having compassion, touched their eyes ; and M
straightway they saw, and followed HimJ] Mk. has: "And
Jesus said to him, Go, thy faith hath saved thee. And straightway
he saw, and was following Him on the way " ; rj^aro TW o/xjacmov
avraiv] o/x/xara occurs only here and in the omitted section,
Mk 8 22-26 . The clause here is probably a reminiscence of that
passage. rjKoXovOya-av] aor. for Mk. s imperf., as often.

29-34. Mt 33 and Lk 41 agree against Mk. in Kv /cue for
Mk. s Pa/?/fowei. Cf. also 7ra/3ayi, Mt 80 = Tra/je^rae, Lk 87 .
Mk. has eon.

F. XXL-XXVin. THE LAST DAYS OF THE
MESSIAH S LIFE.

XXI. 1-11. From Mk n 1 11 .

XXI. 1. And when they came near to Jerusalem, and came to M
Bethphage, to the Mount of Olives, then Jesus sent two disciples. ]
Mk. has : " And when they come near to Jerusalem, to Bethphage
and Bethany, at the Mount of Olives, He sendeth two of His
disciples." T/yyterav, a7re&lt;rreiA.ev] aors. for Mk. s hist, presents, as
often. Mt. inserts a second verb, rjXOov, to ease clause a, and omits
Bethany. This probably is simply due to his tendency to omit
redundant details. He feels that one village is sufficient to identify
the scene. BT^ay?; = OND rvi = " house of unripe figs " ; cf. Dalm.
Gram. p. 191. Tore] see on 2 7 .

2. Saying to them, Go into the village which is over against you, M
and straightway you shall find an ass tied up, and a colt with her ;
loose, and lead to Me.] Mk. has: "And saith, Go (vn-ayfTt) into
the village which is over against you, and straightway entering into
it, you shall find a colt tied up upon which no one of men ever
sat ; loose it, and bring." Aeyajj/] for KCU Ae yei, as often. iropcvea-Oe]
for vrrayere. Cf. a similar change in 28 7 = Mk i6 7 . Tropevfa-Oai
occurs once in Mk 9 80 as a variant for irapaTropcveo-Ocu ; in Mt. it
occurs twenty-eight times. Mt. omits eio-Tropcvo/xevoi ts avn/v as
redundant. ovov KOU TrtoXov /xer* avr^s] Mt. adds ovov in view
of the passage which he is about to quote (v. 4 ). dyayere is a more
usual word in this connection than Mk. s

220 THE GOSPEL ACCORDING TO S. MATTHEW [XX.I. 3-8.

M 3. And if any one say anything to you, you shall say that the
Lord hath need of them ; and straightway he will send them.~\ Mk.
has : " And if any one say to you, Why do ye this ? Say, The Lord
hath need of it and straightway sends it again heie" ( = will
return it). Mt., as often, omits TraAtv. evtfws 8] for /ecu evtfvs, as
often. In Mk. the subject of aTrooTe AAet seems to be 6 KV/OIOS.
" The Lord needs it, and will soon return it." Mt. seems to make
the sentence mean, " and (at your words) he (the man who spoke
to you) will send it."

O 4, 5. And this has come to pass, in order that it might be fulfilled
which was spoken through the prophet, saying, Tell ye the daughter
of Zion, Behold, thy King comet h, meek, and sitting upon an ass,
and upon a colt, the foal of a yoke-bearer.]

TOVTO Se yeyoi/ev tva TrXypwOfj] For the formula, see Introduction,
p. Ixiv. The quotation for which the editor has prepared, by insert
ing cVov /ACT CLVTTJS in v. 2 , comes in the main from Zee 9 9 . curare
TY) Ovyarpl 2iwi/] seems to be a reminiscence of Is 6s 11 LXX. The
rest of the quotation agrees with the LXX of Zee. except in the
last seven words, for which the LXX has : CTTI v-jrofrjyiov *cu TrtoAoi/

VOV. Mt. s 7Tt OVOV KOI C7TI TTOJAoi/ VIOV VTTofcvytOV looks like B.

translation of the Heb., with adaptation of the words of the LXX.
For U7rovyiov = ass, see Deissm. Bib. Stud. p. i6of.

M 6. And the disciples went, and did as Jesus commanded them.]
Mt. abbreviates Mk vv. **. iropevtfeWes 8e] for Mk. s /ecu a.Trri\.6ov.
The 8f for /cat, as often. Cf. iropcveo-Oai for cbrepxccrtfai, Mt 26 14 =
Mk i 4 10 .

M 7. And brought the ass and the colt 3 and placed upon them their
clothes, and He sat upon them.] Mk. has : "And bring the colt to
Jesus, and place upon it their clothes ; and He sat upon it."
yyayov] aor. for Mk. s hist, pres., as often. ryv ovov /cat] for the
insertion, see on v. 3 . CTTC^KCV] aor. for Mk. s hist, pres., as often.
TT avToiiv] Mt., in modifying the passage, is not quite careful
to make the details harmonious. The Lord could not ride on
both animals, and there was no need, therefore, to place clothes on
both. TO. t/ActTta] Mk., who adds avroiv, almost certainly means
that the disciples managed to find some raiment, which they threw
over the colt s back. Mt. writes ra i/Acma simply as though he
understood it to refer to the saddle cloths of the animals. tTrai/o)
avruv] If the editor had not just said that they placed clothing
upon them, we might take eTrdVw avroiv here to refer to the t/xarta.
But he may have meant it to refer to the animals, regardless of the
impossibility of riding more than one at a time.

M 8. And the very great multitude spread their garments in the way;
and others were cutting branches from the trees, and were spreading
(them) in the way] Mk. has: "And many spread their garments
on to the way, And others having cut litter from the fields." 6 8

XXI. 8-10.] LAST DAYS OF THE MESSIAH S LIFE 221

^Xos] 8e for /cat, as often. For TrActo-ros 0^X09, see on
ii 20 ; and cf. Blass, p. 143. IKOTTTOV /cAaSous] is the substitution
of a more ordinary feature for Mk. s unusual a-TifidSas Ko^ai/res.
The editor adds /ecu eoTpaWvov lv rrj oSaJ to make it clear what was
done with the branches. In Mk. this is implied in his abrupt
participle Koif/avres.

9. And the multitudes who were going before, and who were M
following, were crying, saying, Hosanna to the son of David :
Blessed is He who cometh in the name of the Lord ; Hosanna in the
highest places. ~\ Mk. has: "And they who were going before, and
they who were following, were crying, Hosanna : Blessed be He that
cometh in the name of the Lord : Blessed is the coming kingdom of
our father David ; Hosanna in the highest places." Se] for *ccu, as
often. Do-awa] See Dalm. Words, 22of. The word is derived
from Ps u8 25 - 26 mrv D^3 &on "|m . . . W njrtsnn = " give salva
tion now Blessed be He that cometh in the name of the Lord."
&O nj^ in is addressed to God, and is a prayer for help and
deliverance. In the source from which Mk. drew, njWin had been
shortened into the common form ysj^n. Cf. Dalm. Gram. p. 249.
Mk., as often, retains a Hebrew or Aramaic phrase ; and it is
probable that he, without necessarily " being ignorant of its origin
and meaning," believed that it had become a cry of greeting and
homage, like our " hail " or " welcome." Only on this ground can
we explain his oxravva v rots vi/a crrois, which can only mean, " let
those in the heights of heaven say, Hosanna." Mt., who adds to
the first Oo-awa the words T&lt;5 w&lt;3 AavctS, must also have supposed
uo-awd to be a cry of acclamation. He need not have been
ignorant of its philological meaning. The multitudes cried

" Hosanna," i.e. " glory, or hail, or welcome to David s son." fvXoytj-
/xeVos 6 ep^o/xcvos ei/ ovo/xcm Kupi ov is the LXX of Ps Il8 26 . Mk.
adds a clause : evAoy^/x^r; ^ ep^o/xevr/ /?ao-iAeia TOV Trarpo? ^/zaiv
AaveiS, which Mt. omits as tautologOUS. oxrawa eV rots vi/a&lt;rrois]
Lk. also understood wo-awa to be a cry of acclamation ; he renders
it by 8da. See note on Lk I9 38 .

10. And when He entered into Jerusalem.} Mk. has: "AndM
He entered into Jerusalem." Mt. now inserts, All the city was
moved, saying, Who is this ? And the multitudes said, This is the
prophet Jesus, who is from Nazara of Galilee.

8. foTpwav, second time] N* D c e ff a q. tarp&vvvov, N B C a/b f ff 1
g 12 hS 2 . In Mk. ZaTpwo-av is read by most MSS., but tcrrpAwvov by D S 1
curss. The imperf. is probably genuine in Mk. and in the second clause
of Mt. Mt. having altered the imperfect into foTpuffav in clause a, con
tinued with imperfs. ZKOTTTOV, ttTTpdjvvvov in clause b, and in v. 9 ^Kpa^ov.
$.* D in Mt. have assimilated tffrpuvvvov to the ^crrpwaav of clause a,
and of Mk., and in Mk. most MSS. have assimilated tarp&vwov to Mt. s
clause a. Lk. s vire&lt;rTp6vt&gt;vov shows that he too had the imperf. in his copy
of Mk.

222 THE GOSPEL ACCORDING TO. S. MATTHEW [XXI. 10-12.

1-10. Mt. and Lk. agree in the following :

Tjyyto-av, Mt 1 = rjyyio-ev, Lk M ; eyytovo-u&gt;, Mk l .

dire oretA.ei , Mt l , Lk 29 ; diroare XXei, Mk l .

Aeycov, Mt 2 , Lk 30 ; /cat Ae yet, Mk 2 .

dyayere, Mt 2 , Lk 30 ; &lt;epere, Mk *.

cpeire, Mt 3 , Lk 31 ; eiirare, Mk 8 .

r/yayov, Mt 7 , Lk s5 ; c/&gt;poucriv, Mk 7 .

eauraii/ cv T^ 68u&gt;, Mt 8 , Lk 36 ; avraiv eis rrjv oSov, Mk 8 .

Ae yovTes, Mt 9 , Lk 38 .

12-17. From Mk n 15 19 .

JUL 12. And Jesus entered into the temple of God,* and cast out all
who sell and buy in the temple, and overthrew the tables of the money
changers, and the seats of those who sell the doves.] Mk. has here :
" And He entered into Jerusalem, into the temple : and having
looked about at all things, it being already a late hour, He went
out to Bethany with the twelve." The editor of Mt. omits this.
For omission of verses of a similar character, cf. the omission of
Mk i 45 6 12 13 . The next three verses in Mk. are 12 14 , which con
tain the first part of the narrative of the fig-tree, the sequel being
vv. 20 25 . Mt., with the obvious intention of representing the wither
ing of the fig-tree as having taken place immediately upon the
word of Christ, postpones vv. 12 - 14 that he may connect them with
2 - 25 . This brings him, therefore, to Mk 15 19 , which he now inserts.
The result of these changes may be shown thus :

First day Mt. Entry. . . . Cleansing of temple. Return to

Bethany.
Mk. Entry. Return to Bethany.

Second day Mt. Cursing and withering of fig-tree. Teaching,

2 1 13_2 5.
Mk. Cursing of fig-tree. Cleansing of temple.

Third day Mt.

Mk. The withered fig-tree. Teaching, n 27 -i3.

Mt. has, therefore, shortened Mk. s sequence of events by one
day. Lk. does the same, but does not even suggest that the two
days which he mentions were consecutive. He places the entry
and the cleansing of the temple on one day, omits the incident of
the fig-tree, and introduces teaching parallel to Mt 2i 13 -25 and
Mk n 27 -i3 with "and it came to pass on one of the days." It
is clear that neither Mt. nor Lk. regarded Mk. s sequence of events
as chronologically important in detail. It is not probable that Mt. s
change in Mk. s order is accidental rather than intentional. But, if
so, at Mk v. 12 he came to the words /cat tio-f}\0fv eis lepocroAiyxa eis
TO tepdv. From these words he passed on by accident to Mk v. 16 /cat
Ip^ovrat eis lepoo-oAv/Aa /cat et&lt;reA.#&lt;Lj/ eis TO tepoi/, and he therefore

1 TOW 0eov] So C D al latt S a ; N B L omit. The phrase ri Itpbv TOV 0eofl
does not occur elsewhere, and is probably genuine here.

XXI. 12-17.] LAST DAYS OF THE MESSIAH S LIFE 223

continued with the account of the cleansing of the temple, Mk vv. 16 19 .
Then finding that he had omitted the cursing of the fig-tree, Mk
w. 12 14 , ne combined it with the withering of the fig-tree, Mk vv. 20 25 .

12. Mk. has : " And they come to Jerusalem : and He entered
into the temple, and began to cast out those who sell and who buy in
the temple, and He overthrew the tables of the money-changers, and
the seats of those who sell the doves." ee/?aAev] the indie., as often,
for Mk. s TJP&ITO, and the inf. Mk. adds, " And did not allow any
one to carry a vessel through the temple."

13. And saith to them, It stands written, My house shall be M
called a house of prayer ; but ye made 1 it a lair of robbers.] Mk.
has : " And was teaching, and saying, Does it not stand written
that My house shall be called a house of prayer for all nations ?
but ye have made it a lair of robbers." 6 01*09 /u-ov, K.T.A.] the
quotation is from the LXX of Is 56 7 . Mk. seems to have carried
the quotation too far. The temple was not, in fact, a house of
prayer Trao-u/ TOIS ZQvto-iv. Mt. omits the words. cnrrjXatov
Aflo-raiv] seems to be a reminiscence of Jer 7 11 .

14. And there came to Him blind and lame in the temple ; and E
He healed them.] Mk. has here: "And the chief priests and
scribes heard, and were seeking how they might kill Him : for they
feared Him, for all the multitude was amazed at His teaching."
Mt. substitutes for this an account of miracles done in the temple
which the chief priests saw, and how they heard the children cry
ing, Hosanna, and were vexed. He elsewhere substitutes a state
ment of healing for Mk. s statement of teaching. See on i4 14 ig 2 .
He has already omitted Mk. s reference to teaching, Mk v. 17 . The
editor seems to regard the first day as a day of action (vv. 14 * 15 ), the
second as a day of teaching. Hence Mk. s eSi Sao-Kej/, 1 1 17 is, trans
ferred to Mt 2 1 23 , and Mk II 18 Tras yap 6 o;(A.os fe7rXy(r&lt;TCTO CTTI T#
SiSaxfl O.VTOV to Mt 22 33 .

15. And the chief priests and scribes seeing the marvellous things B
that He did, and the children who were crying in the temple, and
saying, Hosanna to the Son of David, were vexed.]

16. And said to Him, Dost Thou hear what these say ? And L
Jesus saith to them, Yes ; did you never read that "From the mouth
of babes and infants Thou didst bring praise to perfection " 7] The
quotation is from the LXX of Ps 8 3 . The Heb. has " strength "
for " praise," and is, therefore, less adapted to this context. Lk.
places sayings parallel to these during the entry into Jerusalem,

1 9 s9 - 40 "Certain of the Pharisees from the multitude said to Him,
Teacher, rebuke Thy disciples. And He answered and said, I say to
you, that if these shall be silent, the stones will cry out." It seems
clear that Mt. and Lk. have independent traditions behind them.

17. And having left them, He went outside the city to Bethany &gt;, M

] So C D al, as in Lk. N B L have Totetre.

224 THE GOSPEL ACCORDING TO S. MATTHEW [XXI. 17-22.

and passed the night there. ] Mk v. 19 has: "And when it became
late they were going outside the city." e ^Atfev] aor. for Mk. s
imp. e^cTTOpevoi To, as often. But Mk. has l&jXOcv in v. 11 . ^uAio-flr/]
Lk. has the same verb in a similar connection, 2i 87 . It occurs
from Homer downwards, and is common in the LXX. It is used of
men, Apoll. R. 2. 1284; Diod. 13. 6; Hdt. 8. 9, 9.37, Xen. Cyrop. 4.
18-22. From Mk 1 12-14.20-25.

M 18. And early in the morning, as He made for the city, He was
hungry.] Mk. has: "And as they were passing by early in the
morning," v. 20 j and : " And on the morrow as they went out from
Bethany, He was hungry," v. 12 .

M 19. And seeing a fig-tree by the way side, He came to it, and
found nothing on it, save leaves alone, and saith to it, There shall no
longer be fruit from thee for ever.] Mk. has : " And seeing a fig-tree
from afar having leaves, He came, if haply He might find anything
on it : and having come to it, He found nothing except leaves ; for
it was not the season of figs. And He answered and said to it, May
no one any longer eat fruit of thee for ever. And the disciples were
hearing it." The editor omits el apa n evprjo-ci eV avr-fi /cat eA.#uv,
and 6 yap aip6? OVK rjv CTVKUV, which might suggest that Christ
hoped against probability to find " fruit " and was disappointed. He
also modifies the imprecation or wish, Mk 14b , into a solemn pro
phecy of fact.

E 19. And the fig-tree withered away immediately^ Mk., who
puts the continuation of the story on the following morning, has
no parallel to this.

M 20. And the disciples saw it, and marvelled, saying, How im
mediately did the fig-tree wither away /) Mk. has : " And Peter
remembered, and saith to Him, Rabbi, see, the fig-tree which Thou
didst curse is withered away."

M 21. And Jesus answered and said to them, Verily I say unto
you, If ye have faith, and doubt not, not only shall ye do this of the
fig-tree, but if ye shall say to this mountain, Be taken up and cast
into the sea, it shall happen.] Mk. has: "And Jesus answered
and saith to them, Have faith in God. Verily I say to you, That
whosoever shall say to this mountain, Be taken up, and cast into
the sea, and shall not doubt in his heart, but shall believe that
what he speaks happens, it shall be to him." dTroxpitfeis Se] for KCU
aTTo/cpiflei s, as often. etTrev] for Ae ya, as often. Mt. omits Mk. s
on, as often. lav ex 1 ? tricmv] for Mk. s x eTe TTIVTIV is an assimi
lation to i7 20 . TTUTTIS] here, as in i; 20 , means trust in the divine
power combined with confidence that he who trusts can make use
of the divine power to work miracles. See on i7 20 . In Mk. N D
curss S 1 have ei e^ere, and Mt. may have had this before him. If
so, he nas changed to cav ex 7 / 1 " 6 to assimilate to i7 20 .

M 22. And all things, whatsoever ye shall ask in prayer, believing,

XXT. 22-25.] LAST DAYS OF THE MESSIAH S LIFE 225

ye shall receive. ] Mk. has : " Therefore I say to you, All things
whatsoever ye pray and ask, believe that ye received, and it shall be
to you." alrrjo-rjTe] Mt. omits one of Mk. s two synonymous verbs ;
see on 8 s . Trio-Ttvovres] i.e. with trust in the power and love of
God to grant the request. Mk. adds here : " And when ye stand
praying, forgive, if ye have ought against any one ; that your Father
who is in the heavens may forgive you your trespasses." The
verse seems out of place in Mk., and appears to have been added
as an afterthought. It is very possibly an early gloss. The phrase
"Father who is in the heavens " occurs nowhere else in Mk. 1 If the
verse was in the copy of Mk. used by Mt., the latter has omitted it,
because he has recorded similar sayings in 6 14 5 23 . A further
addition is made in Mk. by the majority of MSS., namely, et Sk
v/xets ov/c d&lt;iTe ovSe 6 Trariyp I yiaiv 6 ev (TOIS) ovpavois d^Tycrct (yfjiiv} TO.
TrapaTrrui/xaTa, v/x,&lt;ov. The clause is omitted by K B L S A S 1 k.
23-27. From Mk 1127-33.

23. And when He came into the temple, there came to Him, as M
He was teaching, the chief priests and elders of the people, saying,
By what authority doest Thou these things, and who gave Thee this
authority ?] Mk. has : " And they come to Jerusalem : and as He
was walking in the temple, there come to Him the chief priests, and
scribes, and elders, and were saying to Him, By what authority
doest Thou these things ? or who gave Thee this authority that
Thou shouldest do these things ? " Mk. s KCU epxovrou is lepoo-dAv/ia

is unnecessary after v. 18 . Trpocr^X^av] aor., as often, for Mk. s hist,
present. For 7rpocrepxr#ai, see on 4 8 . For the aor. in a, see Blass,
p. 45. SiScur/covTi] This is to be a day of teaching, as yesterday was
of action; see on V. 14 . irpoo^XOav Xcyovres] for Mk. s ep^ovrat. /cat
eAeyov, as often. Mt. omits Mk. s redundant Iva. ravra TTOITJS at the end.

24. And Jesus answered and said to them, 1 also will ask you one M
thing, which if ye tell Me, 1, too, will tell you by what authority I do
these things.] Mk. has : "And Jesus said to them, I will ask you
one thing, and answer Me, and I will tell you by what authority I
do these things." Mt. s ov ecu/ ewn/re pn Kayw epai is a grammatical
correction of Mk. s KCU aTTOKpiOrj-rf /noi KCU epw.

25. The baptism of John, whence was it ? from heaven, or from M
men 1 And they disputed among themselves, saying, If we say, From
heaven ; He will say to us, Why then did you not believe him f\ So
Mk. without iroBfv rjv and with cnro/cpi^^re /xoi, which Mt. omits
as redundant, after avOpMTrw. ot Se SieAoyt^ovTo] for Mk. s KCU
8uA.oyiovTO, as often. cv eaurots] for Mk. s Trpos eavrovs. For a
similar change, cf. Mt i6 7 , Mk 8 16 . The point seems to be
that John had borne witness to Christ as the Messiah. If the

1 But the antithesis " the Father the Son " occurs also only once in Mk. , viz.
I3 32 , yet is certainly genuine. In the same way Mk 1 1 28 may be a genuine survival
in Mk. of a Palestinian form of expression which finds fuller expression in Mt.

226 THE GOSPEL ACCORDING TO S. MATTHEW [XXI. 25-31.

authorities had given credence to John, they would have had no
need to ask by what authority Jesus acted. tTrio-TeuWre avT&lt;3]
TTio-TcvfLv in 8 13 9 28 i8 6 2i 22 meant to have "trust," "assurance" in
the power and goodness of God or of Christ. But here and in v. 32
24 23 - 26 it has the weaker sense to " give credence to."
M 26. But if we should say, From men ; we fear the multitude, for all
hold John as a prophet .] Mk. has : " But should we say from men
they feared the multitude. For all held John that he was truly a
prophet." euv 8c] is a grammatical correction of Mk. s harsh dXAa.
&lt;f&gt;o(3ov(jie6a] avoids Mk. s aposiopesis. ex oucrtv " s Trpo^T/r^v] is a

correction of Mk. s et^oi/ oWo&gt;s on Trpo^ifrr;? rfv.
M: 27. And they answered Jesus, and said, We do not know. He also
said to them, Neither tell I you by what authority I do these things^
So Mk. with Aeyova-iv for ciTrav and KOL 6 Ir/o-ovs Ae yei avrois for &lt;T;
aurots KOL avrds.

23-27. Mt. and Lk. agree in the following :

avTto SiSao-KOVTi, Mt 23 J 8i8ao-/coi/TOS aurov, Lk * ; TrepiTraTOiWos
avrov, Mk 27 .

Aeyovres, Mt 23 , Lk *.

a,7roKpi0eis 8e, Mt 24 , Lk 8 . Mk. has no dTroKpiflei s.

KlyA, Mt 24 , Lk 3 .

eiTTT/Te, Mt 24 ; ctTrarc, Lk 3 ; o.TTOKpi6rfre, Mk 29 .

Both Mk. and Lk. omit tva ravra TTOI^S from Mk 28 and
a.TroKpi6r)T /u,ot from Mk 30 .

ol S* , Mt 25 , Lk 5 ; Kai, Mk

J&v 84, Mt 26 , Lk 6 j AUoI, Mk 3 .

Mk. has here : "And He began to speak to them in parables,"
followed by the parable of the Wicked Husbandmen. Mt. inserts
first the parable of the Two Sons, then borrows from Mk. that of
the Husbandmen, and then adds the parable of the Marriage Feast ;
thus forming a group of three prophetic parables (cf. Introduc
tion, p. Ixv), foretelling the divine judgement impending over the
Jewish nation. See Gould on Mk I2 1 .

28-32. Parable of the Two Sons.

L 28. But what think yef A man had two sons ; and he came to
the first, and said, Son, go to-day work in the vineyard^ rt 8c vfuv
SOKCI] See on i y 25 . Trpoo-fXOuv] See on 4 3 .

L 29. And he answered and said, I am not willing ; but after
wards he repented, and went.]
L 30. And he came to the second, and said likewise. And he

answered and said, I (go], sir ; and went not.~\

L 81. Which of the two did the will of the father ? They say,
The first. Jesus saith to them, Verily I say to you, That the toll-
gatherers and the harlots go before you into the kingdom of God.}
irpodyov&lt;riv v/u.as ets rrjv /Sao-tAetav TOV 0eov] We might have
expected the editor to use ei TT/V ySao-iXeiav rS)v ovpai/dJv, so that

XXI. 31, 32.] LAST DAYS OF THE MESSIAH S LIFE 22?

n-podyova-Lv would have been a timeless statement of fact, meaning
" go " into the kingdom whenever it shall appear, and so practically
equivalent to a future ; cf. TrapaStSoTcu, Mk 9 31 . It very probably
represents an Aramaic participle. The fact that we have TO
0ov instead of T&lt;OV ovpavuv makes it clear that the phrase is not
editorial, but that it is derived from the source used. The reason
why the editor did not alter it into TOJV ovpav&v is not clear. But
(i) he has perhaps once out of fourteen times left TOV Qcov in a
Marcan passage (Mt i9 24 ). (2) He elsewhere once has a phrase,
which he generally alters, e.g. /XCTO, rpeis ^/xe pa?, 27 63 . Contrast
i6 21 ry 23 2o 19 . (3) He may have felt that here, as in i2 28 , the
"kingdom of God" of his source was not quite the same as the
" kingdom of the heavens " which he elsewhere describes. See
also on 2 1 43 . In "go before you into the kingdom" the meaning
is not so much, " will go before you into the kingdom when it is
inaugurated," as "obey God by fulfilling John s command to
repent, submit to the divine will, take upon themselves the yoke of
the kingdom, and become heirs of its promises." In other words,
the "kingdom" here means rather the condition of preparedness
for the coming kingdom than that future kingdom itself. Had the
Evangelist written, " will go before you into the kingdom of the
heavens," he would have represented the Lord as foretelling the
future admission of the people to whom he was speaking into the
kingdom. This was just what the editor wished to avoid. They
were to be cast out of the kingdom, 8 12 . " Go before you into the
kingdom," on the other hand, emphasises the fact that the toll-
gatherers and harlots " go," and leaves it quite ambiguous whether
the persons addressed "go" or not. Like i2 28 , this parable pro
bably came from the Logia ; and if that is so, the Logia contained
not only parables of the kingdom of the heavens, but other sayings
and parables in which the phrase " kingdom of God " was used in a
sense not always identical with "the kingdom of the heavens."

82. For John came to you with the way of righteousness, and you L
did not believe him : but the toll-gatherers and the harlots believed
him : and you saw (if), and did not afterwards repent, so as to believe
him. ] ev 68&lt;3 SIKCUOO-WIJS] 68ds here, like the Heb. Tjn n and the
Aramaic NrniN, means not so much the path trodden as the manner,
custom, method. To come with the way of righteousness is to
come as a representative and teacher of righteousness and of her
methods. "John came with the way of righteousness," means
" John came, and what he taught was good," he represented and
stood for the manner of life which righteousness demands. See
Wellhausen, in loc., and cf. 68ov 0eov, 22 16 . The Lord applies the
answer of the authorities to their own conduct by way of contrast.
They had said that that son was to be approved who, though he

228 THE GOSPEL ACCORDING TO S. MATTHEW [XXI. 28-32.

was unwilling at first, yet afterwards went into the vineyard. But
the Baptist came preaching righteousness, calling men to go into
God s vineyard through the gate of repentance, and they had given
no ear to his preaching. In this respect they were like the first
son of the parable, who said I am unwilling. But, unlike him,
they had not afterwards repented and obeyed the Baptist s call.
On the other hand, the toll-gatherers and the harlots had also
been like the first son, but they had changed their mind when
John preached, and had obeyed the call. This only hardened
the Jewish authorities the more. A vineyard in which outcasts
worked was no vineyard for them. A kingdom into which the
toll-gatherers could enter was no kingdom for them. Thus toll-
gatherers and harlots went before them into the kingdom of God.
TOV mo-reCo-ai] "gives rather the content than the purpose of
fjLTfjL\^Or}T t " Moulton, p. 2 1 6. But unless ov be omitted or
another negative be inserted before xio-revo-cu, it is difficult to
make any sense of the clause which will suit this context, except
by translating "to believe," i.e. "and believed him." See below.

28-31. K CDLa/S^ 2 latt have the obedient son first, the
disobedient son second.

B reverses the order.

In v. 81 X C L al c f q S 2 have Trpwro?. This seems to be required
by the context. The Pharisees could hardly give any other answer,
and the Lord s reply seems to presuppose it. The Pharisees
were in part like the first son, i.e. they refused to give heed to
John s preaching. But they were also unlike him, since he came to
a better state of mind, whilst they hardened themselves the more.

B has vo-Tcpo?, D latt lo^ai-os, S 1 " the last." In the case of B,
which has reversed the order of vv. 29 M , the Pharisees still approve
the conduct of the son who first refused and afterwards went.
But D S 1 latt make the Pharisees approve the conduct of the son
who promised to go and failed to fulfil his promise. Wellhausen
believes this to be the original text, and supposes that the
Pharisees intentionally gave a perverse answer in order to make
pointless the moral which Christ was going to draw from the natural
rejoinder. They ought to have answered that the first son did
his father s will, and He would then have contrasted their conduct
with that of the son approved by them, and compared them to
the son whose conduct they reprehended. But they purposely
give the wrong answer, and Christ s rejoinder, v. 31 , is an expression
of indignation at their perversity, rather than an explanation of
the parable. Merx, too, upholds this reading, and finds in it the
original text which has given rise to the other readings. But it
seems probable that the order of K C D L al and Trpojros are the
original.

There would be a natural tendency to transpose this order :

XXI. 28-32.] LAST DAYS OF THE MESSIAH S LIFE 22$

(1) It might be argued that if the first son went, there was

no occasion to summon the second ;

(2) the fulfilment of the command forms an unexpected climax

to the story ;

(3) it was natural to identify the disobedient son with the

Jew, the obedient son with the Gentile. Along this
line of interpretation the latter should come last in
chronological order ;

(4) the vo-rcpov of v. 29 may have had some influence in causing

this verse to be placed after v. 30 ;

(5) further, v. 82 may have suggested the change of order.

" John came, and you did not believe " = ov*
" the toll-gatherers and harlots believed " =

On these grounds the order of B might be explained as due
to emendation for literary and exegetical reasons, and the substitu
tion of " the last " for " the first " might be supposed to be later
than the transposition of order.

But the MS. evidence suggests that the substitution is earlier
than the transposition of order, and is the probable cause of it.

The earliest emendation seems to have been the substitution
of "the last" (D latt S 1 ) for "the first." This may be due to
antipharisaic motives. The Lord had said of them that "they
say and do not." They must, therefore, be represented as
approving of one who said " I go," and went not The variations
vorepos, eaxoros are against the originality of this reading.

The transposition of order seems to have originated in a text
in which " the last " had already been adopted, and to have been
made by some one who misunderstood the motive which had led
to the substitution of "the last" for "the first," in order to make
the Pharisees return the obvious answer.

32. o{&gt; fierefj-eX^dtfrel B I 13 22 33 latt have otSt. D omits the nega
tive. c e alter its position quod non credidistis. S 1 also omits. Burkitt
translates " but ye, when ye saw it at the last have ye changed your
mind that ye should believe in Him ? " But the clause is not necessarily
interrogative in the Syriac. The omission is probably accidental. The
clause is very difficult. Mt. has TOV with the infinitive seven times. In
2 13 and 3 13 with an aorist, of a definite action, in 1 1 1 and 13* with a present,
of a continuous action. In 6 8 it occurs after irp&. Here " did not repent
so as to believe " should be TOV viffTcveut rather than TOV iri&lt;rrevff(u. But to
translate " did not repent of having believed " seems to destroy the sense.
The Pharisees had not believed, v.* 2 . D s omission of the negative gives a
possible rendering "repented so as to believe" ; but this seems an unlikely
conclusion to the saying. The transposition of the negative by c e also gives
a weak finish to the saying, and is probably a translator s emendation. A
omits the whole of the last clause. This may be due to homceoteleuton. It
is difficult to think that the clause as it stands is original, but if any part
is genuine ov or ovdt fj.eT/j.e\^0i]Te must have belonged to it ; possibly TOV
avrf is a later gloss.

THE GOSPEL ACCORDING TO S. MATTHEW [XXI. 33-38.

33-46. From Mk iz 1 " 12 . See Briggs, The Messiah of the
Gospels, p. 114.

33-46. The labourers in the vineyard.

M 33. Hear another parable : There was a man, a householder,
who planted a vineyard, and placed round it a fence, and digged in
it a press, and built a tower :] Mk. has : " A man planted a vine
yard, and placed round (it) a fence, and digged a press, and built
a tower." The details are borrowed from Is 5 2 . For the avOpw-rros
oiKoSeorTTOT^s ocrm, cf. I3 52 avOpwirta olKoSt(nr6rQ ocrrts, 2O 1 ib.,
l8 M a.v6pwir&lt;a /?acriA.t os. Mk. has simply av0pu&gt;7ros. &lt;pay/xoi/ avrw
TTpU6r)Kcv] Mk. has irtpilOyKcv Qpaypov. For Mt s order, cf.

Is 5 2 . \rjvov] Mk. has VTroA^noi/ ; Is. irpo\rjviov.

M 33. And let it out to husbandmen, and went away.] So Mk.

M 34. And when the season of the fruits arrived, he sent his
servant to the husbandmen to receive its fruits.] Mk. has : " And
sent to the husbandmen at the season a servant, that he might
receive from the husbandmen the fruits of the vineyard."

M 35. And the husbandmen took his servants, and beat one, and
killed another, and stoned another.} Mk. has: "And they took
him, and beat him, and sent him away empty. And again he sent
to them another servant; and him they (?), and shamefully
treated. And another he sent, and him they killed."

M 36. Again, he sent other servants more than the first : and they
did to them likewise} Mk. has : " And many others ; beating some,
and killing some." In Mk. there is before the final sending of the
son a triple sending of a single messenger, vv. 2 - 4 - 6 , followed by a
general statement, v. 6 "and many others." Mt. simplifies this
into a double sending of several messengers, vv. 34 - s6 , but seems to
show a trace of Mk. s first three messengers in his ov /xei/, ov Se,
ov 8e, v. 35 . He avoids Mk. s rare and uncertain (probably corrupt)
word fK(pa\iwa-av. Further, in Mk. the treatment of the first three
messengers is climactic : the first they beat and sent away, the
second they put to shame, the third they killed. After this " the
many others" comes in very weakly. Mt., with his double sending
of several messengers, avoids this anticlimax. Lk. has a triple
sending of a single messenger. The first was beaten and sent
back empty-handed, the second beaten and dishonoured and sent
away, the third wounded and cast out. Thus the crime of murder
is not reached till the son is sent.

M 37. And at last he sent to them his son, saying, They will
reverence my son.] Mk. has : " Still one he had, a son beloved.
He sent him last to them, saying that they will reverence my
son." See Gould on Mk I2 6 - 11 .

M 38. But the husbandmen, having seen the son, said amongst
themselves, This is the heir ; come, let us kill him, and let us have his
inheritance} Mk. has : " But those husbandmen said to one

38-48.] LAST DAYS OF THE MESSIAH S LIFE 231

another that this is the heir ; come, let us kill him, and ours shall
be the inheritance. ev eavrots] Mk. has rrpos eaurovs. Mt. avoids
Trpos in this sense ; cf. v. 25 , and i6 7 = Mk 8 lfl .

39. And they took him, and cast him outside the vineyard, and M
killed him.] Mk. has : "And they took him, and killed him, and
cast him outside the vineyard." Mt., with the history of the
Passion in his mind, reverses Mk. s second and third clauses.
Christ was crucified outside the city. See on Lk 20 15 .

40, 41. When, therefore, the lord of the vineyard shall come, what M
will he do to those husbandmen ? They say to him, He will evilly
destroy the evil ones, and will give the vineyard to other husbandmen,
who will render to him the fruits at their seasons] Mk. has :

" What will the lord of the vineyard do ? He will come
and destroy the husbandmen, and will give the vineyard to
others." In Mk. Christ Himself answers the rhetorical question.
Mt. places the answer in the mouth of the rulers, that they them
selves, as in v. 31 , may pronounce their own condemnation. This
change involves others. Mk. s abrupt TI TroiT^m 6 /cvpios TOV
dyw,7reX(uvos must now, as an independent sentence, be rounded off
by the anticipation of orar ow &0y, and by the addition of eKetWs,
which had been omitted from Mk 7 . In v. 41 KO,KOI&gt;S /ca/cws takes
the place of cXevo-erai, which has been transferred to v. 40 ; tKSwo-erat,
cf. cc Scro, v. 88 , takes the place of Su&gt;(m, and a clause is added to
round off the sentence. For the phraseology, cf. Ps i 8 .

42. Jesus saith to them, Did you never read in the Scriptures, M
The stone which the builders rejected, this became the head of the
corner : from the Lord was this, and it is marvellous in our eyes ?]
So Mk., without "Jesus saith to them," and with " Did you not
read this Scripture," for Mt. s " Did you never read in the Scrip
tures." The quotation is from the LXX of Ps n? 22 . CIVTTJ
corresponds to the Heb. neutral pronoun DNT. " This " means this
fact, that the rejected stone became the head of the corner.

43. Therefore I say to you, That the kingdom of God shall be E
taken from you, and shall be given to a nation which produceth its
fruits. ] The words do not occur in Mk. They are an expository
comment of the editor. The parable carries forward the thought
of the preceding section. The Jewish rulers had adopted towards
the Baptist a policy of non-recognition, which involved them in
doubts as to the authority of Christ as the Messiah, vv. 23 32 . Their
action was typical and prophetic. They had at all times disobeyed
the messengers of God, and were on the point of putting to death
the Messiah, the Son of God, and His final Messenger to them.
Consequently the divine favour, the kingdom = the vineyard, would
be withdrawn from them and given to others. Vv. 41 42 express the
same thought under another metaphor. The stone which the
builders of Israel, that is, the Jewish authorities, rejected would

232 THE GOSPEL ACCORDING TO S. MATTHEW [XXI. 43, 44.

become the chief stone in another building. The edifice of Israel s
national life was to give place to another building ; cf. i6 18 OIKO-
8o/w/&gt;7ar&lt;o fji.ov rr)v eK/cXr/criav. 17 /?a&lt;riAet a rov $eoC] Since the parable
as a whole is clearly taken from Mk., there is every reason to
suppose that this verse, which is not in Mk., is an editorial
comment on the meaning of the parable. The vineyard was to be
taken from the Jewish nation ; but what term could the editor sub
stitute for the vineyard ? What he wished to express was, no doubt,
the privileged position of the Jews as the recipients of a divine
revelation. But this was just what the Rabbinical writers express
by " the sovereignty of the heavens." When a heathen became a
proselyte, and was incorporated into the privileged Jewish people,
he was said to take upon himself the sovereignty of the heavens ;
see Dalman, Words, p. 97. We might therefore have expected the
editor to use the phrase /Sao-iXeta rw ovpavuv. But since he has
throughout the Gospel employed this term for the eschatological
kingdom which Christ announced, and which was to be inaugurated
when the Son of Man came upon the clouds of heaven, it would
have been unsuitable here. For that kingdom had never been the
possession of the Jewish rulers, and could not be taken from
them. The phrase /foo-cAeia TOV 0eov, in the sense current
among the Jews of the ist century A.D., of sovereignty of
God, seemed more suitable here; and the editor, by using it,
once more betrays his Jewish origin, and emphasises his sense of
the difference between this phrase in his Gospel and the more
frequent paanXcia rw ovpavw. See on i2 28 and 2i 31 , and Intro
duction, p. Ixvii. 20m] the conception of the Christian society as
an eOvo? occurs only here in the Gospel. It has twice been called
an cKK\r]o~ia, i6 17 i8 17 . The word is probably here suggested by
the idea of the Jewish nation, implied in the v/xSv.
E ? 44. And every one who falleth upon this stone shall be dashed in
pieces : but upon whomsoever it shall fall, it shall scatter him as dust. ]
The words do not occur in Mk. The stone of v. 42 seems to have
suggested the stone of Is 8 14 - 15 and the stone of Dn 2 34 - 44 45 . The
verse apparently means that the rejection of the Messiah, " the son "
of v. 37 and " the stone " of v. 42 , would involve the complete break
up of the Jewish polity. AIK/AT/O-CI] is borrowed from Dn 2^ (Th.),
and is used in the same sense as in that passage, namely, to break
into small pieces, or to scatter as dust ; see Deissm. Bib. Stud.
p. 225. See also Briggs, Messianic Prophecy, p. 208.

The verse is omitted by D 33 a b e ff J 2 S 1 . It may perhaps be
an interpolation from Lk 2o 18 , where the saying occurs in the form
Tras 6 Treo-oji/ cV eVctvov rov XiBov, K.r.A. But the verse as it stands
in Mt. looks very much like an early gloss, suggested by v. 48 . That
verse seems to be an editorial interpretation of the meaning of the
parable. The vineyard was to be given to others, v. 41 . That is to

XXI. 44-46.] LAST DAYS OF THE MESSIAH S LIFE 233

say, the privileges of the Jewish nation, entrusted to it by God,
were to be taken from it and given to others. The editor describes
these privileges as " the kingdom of God," by which he probably
means the whole of the special revelation vouchsafed to the Jewish
nation. He could hardly have used the term " the kingdom of
the heavens," because he everywhere employs this term to signify
the kingdom announced by Christ as coming in the near future.
Here the parable necessitates the use of a term to describe some
privilege, corresponding to the vineyard, already in the possession
of the Jewish nation. It is not very probable that after thus
interpreting the parable and closing the narrative the editor would
have added v. 44 , which carries the thought back again to v. 42 . But
a later copyist of the Gospel has been reminded by the word ZOvti
(v. 43 ) of a passage in Dn 2 44 where it is said that the kingdom
shall not be left to another people, 17 /8ao-iAaa avrov A.a&lt;3 erepu&gt; o\&gt;x
uTroAcK^^creTai, Th. ; avrrj -f) j3a&lt;ri\eia aAXo !0j/os ov /u,^ eao-r;, LXX.
Whilst considering this contrast, his eye was caught by the next
clause in Dn., ACTI-TWCC KCU AiK/A^orei TrdVas ras /^ao-iAeias. This
afforded him the nucleus of an explanatory gloss, v. 44 , which he
has built up out of Dn 2 45 (Th.), Is 8 14 - 16 . How, then, are we
to explain Lk 2o 18 ? It is natural to say that, if not genuine in
Mt., the history of the saying begins with Lk 2o 18 , whence it has
been transferred to Mt. But, if I am not mistaken, the history of
the clause begins rather with Mt 2i 43 . It was the tfoci of that
verse which directed attention to the " other nation " of Dn 2**,
and so to the Ai/c/x^crei of that passage. It is improbable that the
original editor of Mt. inserted v. 44 , but it may have been inter
polated at a very early date, and may have been read as part of
the first Gospel by the author of the third. Or it may have passed
from the first Gospel into the third at so early a date that no hint
of its spuriousness there is given by the extant witnesses to the
text of that Gospel. There is, of course, no reason why the same
glossator should not have inserted the words in both Gospels.

45. And the chief priest and the Pharisees heard His parables, M
and perceived that He speaks about them^\

46. And seeking to arrest Him, they feared the multitudes, since jff
they held Him for a prophet.} Mk. has : "They were seeking to
arrest Him, and feared the multitude : for they perceived that He
spoke the parable with reference to them. And leaving Him, they
went away." Mt., who has another parable to insert, omits the last
clause. Mt. s slight changes of Mk. are intentional, lyvwo-av yap
in Mk. explains not the immediately preceding clause, but e^row
avroi/ Kparrja-aL. Mt. places the clauses in logical order: (a) the
motive, "they perceived that He spoke about them "; (b) the con
sequent action, " seeking to arrest Him " ; (c] the hindrance, " they
feared the people." Then to maintain the external form of Mk. s

234 THE GOSPEL ACCORDING TO S. MATTHEW [XXII. 1-10.

sentence, he adds another clause stating the ground of

o^Xovs] as often, for Mk. s singular, cts Trpo^TJrrjv, according to

\Vellhausen, is Aramaic. We should expect is, as in v. 26 .

83-46. Mt. and Lk. agree against Mk. in the following parti
culars. Both have the order ai/0pa&gt;7ros tyvrevo-fv d|u.?reA.&lt;Lva, Mt 83 ,
Lk 20. Both insert ol yewpyoi, Mt 85 , Lk 10 . Both insert tSdvrcs,
Mt 88 , Lk 14 . Both insert ow, Mt 40 , Lk 15 . Both insert ot
apXifp?, Mt 46 , Lk 19 . More important is the fact that Lk. also
inserts words almost identical with Mt 44 . If Mt 44 be genuine,
this agreement might seem to suggest a second source. But
since in other respects the texts of Mt. and Lk. read like the
result of independent redaction of Mk., it is better to suppose
that Lk. had read Mt, and that the agreements just mentioned
are due to reminiscence by Lk. of Mt. s version of the parable.
The editor here adds a parable from the Logia.

E XXII. 1. And Jesus answered again, and spake in parables to
them, saying,

L 2. The kingdom of the heavens is likened to a human king, who
made a marriage for his son.] For i/Aotw^, see on i3 24 . For
avOpwTrti) /JacnAet, l8 23 .

L 3. And sent his servants to call the invited (guests ] to the
marriage : and they were unwilling to come.]

L 4. Again, he sent other servants, saying, Say to the invited
(guests], Behold, my feast I have prepared : my oxen and failings
are slaughtered, and all things are ready: come to the marriage^
For the double sending, cf. 2i 86 .

L 5, 6. And they, neglecting (the invitation), went away, one to his

E estate, and one to his business : and the rest seized his servants,
and ill-treated them, and killed them.] tSiov] here = the possessive
pronoun; see Deissm. Bib. Stud. 123.

E 7. And the king was angry, and sent his armies, and destroyed
those murderer*, and burnt up their city.~\

6, 7. These "erses may be due to the editor writing in remem
brance of the death of the Baptist, the Crucifixion of the Messiah,
the persecution of the Apostles, and the destruction of Jerusalem.
V. 8 follows well upon v. 5 . OVK rja-av aioi suits the indifferent
guests of v. 8 much better than the executed murderers of v. r . The
verse expresses the editor s belief in the connection between the
fall of Jerusalem and the Parousia. The marriage feast here
follows the burning of the city.

L 8. Then he saith to his servants, The marriage feast is ready,
but the invited (guests] were not worthy .]

L 9. Go therefore to the byways, and as many as ye shall find,
invite to the marriage.] Sic^oSovs r&v oS&v] Cf. Hdt. i. 199,

L 10. And those servants went out into the highways, and gathered
all whom they found, both evil and good: and the marriage feast

XXII. 10-13.] LAST DAYS OF THE MESSIAH S LIFE 235

was supplied with guests."] o-vvrjyayov] is probably a translation of
the Aram, root D3D which in the Piel means to "gather," and in
the Hiphil to " bring in," to " invite." The subst. no:Dn means
hospitality, e.g. DTniN riD33n, Shabb 127*, Peak, c. i. irovrjpovs pre
pares the way for vv. 11 " 14 . irovrjpov? re KCU] TC /cat only here in
Mt, T occurs also in 27** 28 12 .

1-10. So far the editor has adapted a Logian " kingdom "
parable to his context. In the original parable the story of a
king who made a marriage feast and invited guests who were
indifferent to the invitation, was used to describe the reception
accorded to the good news of the coming kingdom of the heavens.
By inserting vv. 6 " 7 the editor has adapted this, and brought it into
line with Mark s parable of the Husbandmen, and the preceding
parable of the Two Sons. The Jewish nation in the person of its *
rulers had refused to listen to God s call to repentance (2i 32 ), had
rejected the Messiah (v. 39 ), and had neglected the summons to
the marriage feast (22 5 ). Consequently, judgement upon them
was at hand. Another people would receive their privileges (2i 43
22 10 ), whilst the Jewish metropolis, and with it the Jewish polity,
would be destroyed, 22 7 . The next four verses seem to be the
closing paragraph of another parable. They are hardly suitable
here as a conclusion of vv. 1 " 10 , because the people invited in from
the streets could hardly be expected to have provided themselves
with festal attire. The parable to which 1M4 originally belonged no
doubt spoke of an interval between the invitation and the feast,
during which the guests were expected to make suitable preparations.

Such a parable is attributed to Jochanan ben Zaccai in B.
Shabbath 153*, and to Judah ha Nasi in Midr. Koh 9 8 (Wiinsche,
p. 122). A king invited his servants to a feast, but gave them no
fixed time for the meal. The wise attired themselves fittingly, and
waited at the palace door. The foolish went away to their work.
Suddenly the king issued his summons. The wise came in their
festal robes, and the foolish in their working clothes. These were
made to stand and watch the wise enjoying the meal. Lk i4 15 24
has a parable of similar outline to Mt 22 1 " 10 . But the language
and details are quite different. The two Evangelists clearly are
not borrowing from the same written source.

11. And the king went in to behold the guests, and saw there L
a man not attired in a wedding garment} ov/c evSeSu/tei/ov] cf.
Moulton, pp. 231 f. Ofdo-aa-Oai] cf. on n 7 .

12. And he saith to him, Friend, how earnest thou in here not L
having a wedding garment! And he was reduced to silence.}
Talpe] See on 2O 13 .

13. Then the king said to the servants, Bind him feet and hands, L
and cast him out into the outer darkness ; there shall be the wailing
and the gnashing of teeth.] Parable and fulfilment here inter-

236 THE GOSPEL ACCORDING TO S. MATTHEW [XXII. 13, 14.

mingle. In the parable the rejected guest was dismissed from
the palace with ignominy. But the editor has in mind the fulfil
ment of the parable in the expulsion of the unworthy from the
kingdom into the darkness of Gehenna, cf. is 41 - 42 , and gives the
ending of the parable in terms more appropriate to its explanation
and fulfilment For TO O-KOTOS, /c.r.X, see on 8 12 .
L 14. For many are called, but few chosen.~\ Vv. 11 14 do not seem
to suit this connection. The editor has added them apparently
because of the similarity of subject-matter, a wedding feast 1 10 ,
a wedding garment u * 14 . Vv. 1 " 10 in this connection seem clearly
prophetic of the fate of the Jewish nation. That is to say, this
application is given to the parable by the context into which the
editor has set it. But vv. 11 14 seem to have no bearing upon this
application, unless we suppose that the editor found in the verses
some such train of thought as the following. The Jews as a
nation would be punished for their rejection of God s call by the
destruction of their national polity, vv. 1 9 . Their privileges would
be given to other people, v. 10 ; but though the invitation would be
given to all, none would be admitted without the proper qualifica
tion, u * 14 . It seems clear that the parable from which u 18 are
taken originally had reference not to the Jewish nation at all, but
to the Christian society waiting for the coming kingdom. During
this period the disciples were to be in a state of readiness, because
when the kingdom came all who were not prepared would be
rejected. Compare the parable of the Tares, 1 3 24 30 - 8 - 43 , and that
of the Virgins, 25 1-1S . The wedding garment obviously symbolises
a condition of readiness and equipment with the necessary quali
fication. What this is need not be further defined than by saying
that it is the righteousness obtained by obedience to Christ s
teaching, 5 20 ; or by doing the will of God, ; 21 ; or the moral
qualifications which Christ recommends, i8 8 ; or confession of
Him before men, io 32 . V. 14 seems to express this warning in a
proverbial form. Many are called to enter the kingdom, but
comparatively few obtain the necessary qualifications, and are
ultimately admitted. The words, though they express the same
lesson of warning as w. 11 18 , do not seem very harmonious in form
with them. They may be a detached saying added here by the
editor because of the verbal connection 1 between /cX^roi and
KfK\r)/jifvoi, w. 3 4 . The contrast between the few and the many is
found in 2 Es 8 1 " The Most High hath made this world for many,
but the world to come for few " ; 8 " There be many created, but
few shall be saved " ; cf. 8 56 " the multitude of them that perish " ;
9 16 "there shall be more of them which perish, than of them
which shall be saved " ; Apoc. Bar 44" " the dwelling of the rest
who are many will be in the fire."

1 Cf. on 6 19 :8 7 .

XXII. 15-20.] LAST DAYS OF THE MESSIAH S LIFE 237

15-22. From Mk I2 18 17 . See Gould in loc.

15. Then the Pharisees went and took counsel how they might M
tntrap Him in argument. ]

16. And they send to Him their disciples with the Herodians, M
saying, Teacher, we know that Thou art true, and teachest the way
of God in truth, and carest not for any man ; for Thou regardest
not the person of men."] Mk. has : " And they send to Him certain
of the Pharisees and of the Herodians, that they might ensnare Him

in argument. And they came and say to Him, Teacher, We know
that Thou art true, and carest not for any man ; for Thou regardest
not the person of men, but truly teachest the way of God." In
Mk. the " they " must refer to the chief priests and elders and
scribes, who have not been mentioned by name since n 27 . Mt.,
who throughout regards the Pharisees as the most bitter of Christ s
opponents, and lays stress on their hostility, has inserted chief
priests and Pharisees in 2i 45 , and reintroduces them here as the
subject of the sentence. For TOTC, see on a 7 . For TropevtfeVres,
see on 2i 2 ; and for o-vpfiovXiov &lt;Xafiov, i2 14 . Mt. substitutes
TrayiSeveu/ for Mk. s aypevtiv. He retains here, unusually, Mk. s
historic present, dTroo-reAAovo-iv. He had omitted the Herodians
from Mk 3 6 , but retains them here because their presence adds
point to the narrative. As supporters of Herod, they would have
been glad to denounce to the Roman Government any one who
agitated against the political status quo. The rearrangement of
clauses in v. 16 brings together the two positive sentences followed by
the two negative ones. ryv 68ov rot) 0eov] for oSov, see on 2 1 31 . The
way of God is the conduct or manner of life which God requires.

17. Tell us, therefore, What thinkest Thou ? Is it lawful to give M
tribute to Casar or not ?] Mk. omits the first clause, and adds
Sfytev 17 py SW/ACV. For ri o-oi SoKfi, see on i; 25 . For Mt. s
omission of the redundant " shall we give or not give," see on 8 1 ;
and for /oji/o-os, i; 26 .

18. And Jesus perceived their malice, and said, Why tempt ye M
Me, ye hypocrites i\ Mk. has: "And He knew (etSws) their
hypocrisy, and said to them, Why tempt ye Me ? " Mt. substitutes
irovrjpiav for VTro/cpwriv, but adds vn-OKpirai.

19. Show to Me the tribute coin. And they brought to Him a M
denarius.] Mk. has: "Bring Me a denarius, that I may see it.
And they brought (one)." Mk. s ^epere may be due to the fact that
Roman denarii would not be current in the Temple, and were, there
fore, not likely to be found there. If so, Mt. with his eTriSei^are misses
the point. See Swete. For 7rpo&lt;r&lt;epiv, see Introduction, p. Ixxxvi.

20. And He saith to them, Whose is this representation and M
legend 1 They say to Him, Casals.] Mk. has : " And He saith

to them, Whose is this representation and legend ? And they said

238 THE GOSPEL ACCORDING TO S. MATTHEW [XXH. 21-28.

M 21. Then He saith to them, Render therefore to Cczsar the things
of Ccesar, and to God the things of God.~\ So Mk., with "And Jesus
said " and no ow, which occurs in Mk. about four times as against
about fifty-six occurrences in Mt. For the meaning, see Swete.

M 22. And they heard (if}, and marvelled, and left Him, and
departed. ] Mk. has : " And they were marvelling at Him."
fOavpaa-av] aor. for Mk. s imperfect, as often.

16-22. Lk. agrees with Mt. in omitting Sw/xev 7} /XT) Sw/xej/ from
Mk v. 14 ; in Sei fare Lk 24 = Mt 19 eTriSa ^are against Mt 16 &lt;e perc ;
and in the order aTro Sore TO, Kaurapos as against Mk. s TO, Katcrapos
aTroSoTf. Also in avrots, Mt 21 = irpos avrov s, Lk **.
23-33. From Mk I2 18 27 .

M 23. On that day there came to Him Sadducees, saying that there is
no resurrection, and they asked Him.~\ Mk. has : " And there come
Sadducees to Him, who say that there is no resurrection ; and they
were asking Him." For eV eKeiVr; rfj ^e/oa, see 13*; Trpoo-yXOov,
see on 4 3 . Mt. avoids Mk. s hist. pres. ep^ovrai, as often.
iTn/ptoTT/a-av] Mt. avoids Mk. s imperf., as often.

M 24. Saying, Teacher, Moses said, If a man die, not having
children, his brother should marry his wife, and raise up seed to his
brother.\ Mk. has : "Saying, Teacher, Moses wrote for us, that if
a man s brother die, and leave a wife, and leave no child, that his
brother should take his wife, and raise up seed to his brother."
Mk. s Greek is awkward. In lypatyev on Iva. there is a confusion
of two constructions, and the threefold dSeX^o s obscures the
meaning. Mt. substitutes TI? for TO/OS d.SeA.&lt;os, thus getting rid of
one dSeA^os, omits the superfluous Iva, omits the unnecessary KCU
KaraXiTrr) ywcu/ca, and substitutes the technical iriya}j.{3pfvfiv for
Aa/fy: 1 cf. Gn 38 ya/A/2peucrai avr^v. In Lv i8 16 2o 21 marriage
with a deceased brother s wife is forbidden. But Dt 25 5 10
specifies certain circumstances under which it shall be the duty of a
man to contract such a marriage. /AT/ c^tov TCKVO] The Heb. has
simply "son," i.e. male issue. But the LXX has aWp/xa, and
Jos. {Ant. iv. 255) interpreted in this sense.

M 25. And there were with us seven brethren ; and the first, having
married, died, and not having seed, left his wife to his brother. ~\
Mk. has : " Seven brethren there were ; and the first took a wife,
and died, and left no seed."

M 26. Likewise the second, and the third, to the seventh^ Mk.
has : " And the second took her, and died, not leaving seed. And
the third likewise. And the seven left no seed."

M 27. And last of all, the woman died. ] So Mk. with la-^o-rov f or
vorepov. Mt. seven times has vo-repov.

M! 28. In the resurrection, therefore, of which of them shalf she be

In Dt 25 LXX has xal &lt;rwot/o)&lt;r a^B for W??!}, but Aq. has *al) tviya.fi.-

28-31.] LAST DAYS OF THE MESSIAH S LIFE 239

wife, for all had her f\ Mk. has : " In the resurrection, of which
of them shall she be wife, for the seven had her as wife ? " Mt.
avoids Mk. s repeated "seven" and "wife," and inserts a con
necting particle (ow).

29. And Jesus answered and said to them, Ye err, not knowing M
the Scriptures, nor the power of God."] Mk. has: "Jesus said to
them, Do ye not therefore err," etc. Christ s answer is twofold.
In denying the possibility of a resurrection, and in supposing that
imaginary complications arising out of earthly relationships could
be used as an argument against it, they betrayed (a) insufficient
knowledge of the law, which, if it did not explicitly teach the doc
trine of the resurrection, yet did implicitly teach its possibility; ()
want of faith in the power of God to solve all such difficulties as
they alleged. Broadly speaking, a belief in a resurrection was a
fundamental doctrine of Jewish literature from the second century
B.C. See Charles, Eschatology ; Vo\z,Jud. Eschat. 240*?. ; Schiirer,
ii. ii. i79ff. But very varied views were held as to its scope.
The Sadducees denied it; see Jos. Wars, ii. 165; B. Sank 9o b .
So did the Samaritans, who were accused by the Jews of having
falsified the Pentateuch in order to obliterate passages which taught
it ; Sanh 90*. Appeal was made on behalf of it to Scripture, e.g.
in B. Sanh 9o b R. Jochanan appeals to Nu i8 28 , from which it
is deduced that Aaron is eternally living : " Here is also the
resurrection of the dead signified." R. Simai appealed to Ex 6 4
" The Sadducees asked R. Gamaliel, Whence is it proved that the
Holy One, blessed be He, will raise the dead ? He answered, From
the Pentateuch, the Prophets, and the Hagiographa." There follow
citations of Dt 3i 16 , Is 26 19 , and Ca 7 10 . "He has no part in
the world to come," says the Mishnah (Sanh lo 1 ), "who denies
that the resurrection can be proved from the Pentateuch."

80. For in the resurrection they do not marry, nor are given in M
marriage, but are as angels in heaven. l ~\ Mk. has : " For when they
rise from the dead they do not marry, nor are given in marriage ;
but are as angels in the heavens." The point seems to be that, in
the life which follows the resurrection, men will then be as the
angels in heaven now are, immortal, and without need of marriage
to propagate their kind.

31, 32. But concerning the resurrection of the dead, Have ye M
not read that which was said to you by God, saying, I am the God
of Abraham, and the God of Isaac, and the God of Jacob ? He is
not the God of dead (persons], but of living. ] The inference seems
to be that when the words were spoken the patriarchs were still

1 tv T(f ovpav$. Mk. has tv TOIJ oupavois, and the plural would accord with
the usage of the first Gospel. Cf. 24 s9 - 36 i8 10 . Mk I3 32 has the singular in this
connection, and Mt. there substitutes the plural, so that the singular in 22* is
all the more unexpected.

240 THE GOSPEL ACCORDING TO S. MATTHEW [XXII. 31-35.

living, and that their resurrection was a natural and probable
corollary. Cf. the similar inference from Nu i8 28 with reference
to Aaron, quoted above from Sank 9o b . Mk. has : " But con
cerning the dead, that they rise : have ye not read in the book ol
Moses, at the Bush how God spake to him, saying, I am the God
of Abraham, and God of Isaac, and God of Jacob ? He is not
God of dead persons, but of living : ye greatly err." The quota
tion is from Ex 3.

33. And when the multitudes heard, they were astonished at His
teaching. } The editor inserts here words which he has omitted
from Mk n 18 "For all the multitude was astonished at His
teaching."

23-33. Lk. agrees with Mt. against Mk. in the following :

irpo(rr)\6ov, Mt 23 = Trpo(re\66vTt&lt;s, Lk 27 ; fp^ovrai, Mk 18 .

7r7po)T7?&lt;rav, Mt **, Lk 27 ; eirrjpwTdiv, Mk 18 .

vo-rcpov, Mt 27 , Lk 82 ; eo^a-rov, Mk 22 .

^TT^V, Mt 29 , Lk 34 ; Ifo Mk

Both Mt 28 and Lk 83 insert ow, and both omit
KOI OLTTfOavev pr) /caraXiTraJV &lt;T7rep/xa from Mk 21 .

23. X^o^Tej] So X B D a/S 1 S 2 (" and they say "). The meaning seems
to be that certain Sadducees came and denied that there was a resurrection.
NC E F al have ol Xtyovres ; but with this reading we should expect also &lt;x
Za53oi&gt;/catoi.
30. fiyyeXot] Add Oeov, N L. Omit B D I 209 latt S 1 S a .

34-40. Cf. Mk^ 28 34 .

34. And the Pharisees^ having heard that He had silenced the
Sadducees , were gathered together^}

35. And one of them asked Him, testing HimJ\

Mk. here records the story of a scribe who, approving of
Christ s answers, himself asked a question, and expressed great
approval of the answer which he received. The story ends with
a statement of Christ s appreciation of the character of His
questioner. In Mt. the incident takes a different turn. The
Pharisees gather together, and one of them puts a question to
Christ, testing Him. The whole of Mk. s continuation of the
narrative after Christ s answer is omitted. It is difficult to see in
the continual mention of the Pharisees in Mt. any other purpose
than a desire to prepare the way for the chapter of denunciation
of the scribes and Pharisees which is to follow in ch. 23. Cf. 2i 46
"the chief priests and the Pharisees," 22 15 "the Pharisees,"
84 " the Pharisees," 41 " the Pharisees." This may account for
the unfavourable view taken here of Mk. s scribe He was a
Pharisee, and came to Christ with hostile intent. Consequently
the approval expressed of him by Christ must be dropped, and
with it goes what may have seemed to the editor the somewhat
patronising words of the scribe in Mk 1 2 32 M . Cf. the omission

XXTT. 35-39.] LAST DAYS OF THE MESSIAH S LIFE 241

of the reproachful ov /xe Xei crot from Mk 4 38 = Mt 8 25 , and of the
somewhat sarcastic question from Mk 6 37 Mt i4 17 .

In this way Mt 22 34 40 might be explained as due to editorial
revision of Mk 1 2 28 34 . But another factor has to be taken into
account. Lk. in the parallel to Mk. abbreviates the whole section
into one sentence: "And certain of the scribes answered and
said, Teacher, Thou hast well said. For no one dared to ask
Him anything." Two reasons for this shortening may be con
jectured (a) Lk. found Mk. s narrative to be not free from
objection; (b] he had already inserted a similar story free from
the objectionable element in io 25 27 . Now, Lk io 25 27 agrees in
some points with Mt 22 84-4 against Mk 12. In both, according
to the usual text, the questioner is described as VO/UKOS. In both
he comes to test Christ ireipd&v, Mt s5 ; eWetpa^wv, Lk 26 .
Both stories have a definite reference to the law, / TU&gt; vo/xw ; and
both omit the quotation from Dt 6 4 , and partially assimilate Mk. s
quotation of Dt 6 5 to the Hebrew by substituting eV for Mk. s ex
( = LXX). Lk., however, has both prepositions. These facts are
rather difficult to explain. We might suppose that Mt. and Lk.
were both acquainted with a narrative of a lawyer who came to
tempt Christ. Lk. inserted it in ch. 10, and afterwards omitted the
somewhat similar narrative of Mk 12, whilst Mt. substituted it for
the story of Mk 12. Or Mt. s text may be regarded as a revision
of Mk. s, and Lk io 25 27 may be entirely independent, or affected
by reminiscence of Mt. and Mk. on the part of Lk.

36. Teacher, what kind of commandment is great in the lawf\ MP
Mk. has : " What kind of commandment is first of all ? " TTOIOS]

cf. i9 18 . Or it is equivalent to TIS ; cf. 2i 23ff -, Win.-Schm.
p. 241.

37. And He said to him, Thou shalt love the Lord thy God XL?
with all thy heart, and with all thy soul, and with all thy mind^\
Mk. has : " Jesus answered that the first is, Hear, O Israel ; The
Lord our God is one Lord : And thou shalt love the Lord thy
God from all thy heart, and from all thy soul, and from all thy
mind, and from all thy strength." The quotation is from Dt 6 5 .
The LXX has "from all thy mind (&lt;WoiV), and from all thy
soul, and from all thy power (8wa/x,cws)." But A F Luc have
KapStas for Stavotas. Mk. seems to have conflated the two
renderings, and to have substituted to-^vos for Swa/news. Mt.,
remembering the fact that there were only three clauses in the
original, retains only the first three from Mk., and assimilates to
the Hebrew by substituting v for e*.

38. This is the great and first commandment^ jj p

39. A second similar one is this, Thou shalt love thy neighbour M p
as thy self ^\ The quotation is from Lv ig 18 , and has already been
quoted in ip 19 . This saying in a negative form is ascribed to Hillel

242 THE GOSPEL ACCORDING TO S. MATTHEW [XXII. 39-45.

in B. Shabb 31* "What is hateful to thee, do not do to thy neigh
bour. That is the whole law. All else is commentary upon it." 1
M ? 40. On these two commandments hangeth the whole law, and the
prophets^ Mk. has : " Greater than these is no other command
ment."

Mt. here postpones Mk 34b to the end of the next section,
where it suitably closes the whole series of questions.

34. M rb afa-6] D latt S 1 S 2 have fir atr6v cf. 27" ffwi iyayov 6r aMv.
tirl has here a hostile significance, as in Ac 4 27 . This reading gives an
admirable sense, and would be easily corrupted into ^irl rb our6 : cf. Ac 4 26 .

35. yo/*i/c6s] Om. I e S 1 Arm Orig. The word occurs seven times in
Lk., not in Mk., nor elsewhere in Mt.

37. Siavolq.] c S 1 S 2 have " power" (c. virtutc) = lffxvi from Mk. S 1 S 2
also have "from" for tv throughout, assimilating to Mk. (and the Pesh. VS.
ofDt.).

41-45. From Mk la 85 37 *.

M 41. And when the Pharisees were gathered together, Jesus asked
them, saying.] Mk. has : " And Jesus answered and said, as He
taught in the temple." For the emphasis on the Pharisees, cf.
on v. 86 . The collocation of o-w^x^o-av, v. 84 , with irept TOV XPIO-TOT),
v. 42 , suggests that very possibly the Evangelist had in mind Ps 2 2 .

M 42. What think ye about the Messiah ? Whose Son is He ?
They say to Him, David s.] Mk. has : " How say the scribes
that the Messiah is David s Son?" ri vfuv So/cei] cf. on ly 25 .
For Aeyouo-iv aurcp, cf. IQ 7 2 1 31 22 21 .

M 43. He saith to them, How then does David in the Spirit call
Him Lord, saying f\ Mk. has : " David himself in the Holy Spirit
said." iv Trvfvfj.ari] i.e. by divine inspiration. Cf. " David said in
the Holy Spirit," Schir ha-Schirim 2 1 (Wiinsche, p. 54), and see
Bacher, Rxeget. Termin. ii. 202.

M 44. The Lord said to My Lord, Sit at My right hand until 1
place Thy enemies underneath Thy feet, .] So Mk. That is to say,
"there is a Psalm of David in which the writer speaks of the
Messiah as Lord." It is assumed that the Psalm is Davidic, and
that it deals with the Messiah. The reference is to Ps no 1 .
Both Mt. and Mk. differ from the LXX in omitting the article
before Kvpios, and in substituting v-rroKa. for VTTOTTO&IOV.

M 45. If, therefore, David calls Him Lord, how is He His Son ?
Mk. has : " David himself calls Him Lord, and whence is He His
Son ? " Christ here raises a difficulty which He does not solve.
If the Messiah is David s Son, how is it that David, speaking by
divine inspiration, ascribes to Him a divine title and divine
prerogatives? The solution suggested, though not expressed, is
that the Messiah is not only Son of David, but Son of God. See
Dalm. Words, pp. 285 f.

1 Cf. also Siphra on Lv ig 18 (Ugol. 853) " Rabbi Akiba said, This is the
Greatest commandment in the law," and Bereshith R. (Wiinsche, p. 1 12).

XXIII. 1, 2.] LAST DAYS OF THE MESSIAH S LIFE 243

46. And no one could answer Him a word, nor did any one
dare from that day to question Him any further^ Mk. has : " And
no one any further dared to question Him."

Mt. and Lk. agree in the following :

airov 5, Mt 41 , Lk .

KaAei TTWS, Mt 45 , Lk **; \eyet iroOev, Mk w .

Both insert ow, Mt 45 , Lk **.

44. braicd] K B D al b e h q S 1 S 2 ; u-rro^Siov, E F a/latt. In Mk.
VTTQKO.TU is read by B D^ T d 28 S 1 , viroirbSLov by K A L X a/latt. Lk. has
viroirbSiov here (ft B a/ S 1 , but D latt S 2 , uTro/cdrw) and in Ac 2 M .

XXIII. For Mk i2 37b - 40 Mt. substitutes a much longer dis
course. The relation of this to Lk. may be shown as follows :
Mt. Lk.

1-3

4 XI 4

6 -7 a Mkl2 38b 39 1 1 48 20*

7b-ll

12 M n i8 14

13 XI 52
15

16-22

25-26 Ir 39-41

27-28 IT 44

29-31 47-48

34-36

37-39 j ,34-35

It will be seen that Lk u 39 * 52 contains sayings spoken to a
Pharisee, 88 , or Pharisees, 42 , or lawyers, 46 , all of which are
incorporated in Mt 23, but without distinction of audience, in a
different order, and in different language. The last difference
makes it very unlikely that Mt. and Lk. had a common written
source. Mt vv. 37-39 recur in Lk i3 34 35 in a different context, and
with variations of language. A common written source is im
probable.

1. Then Jesus spake to the multitudes^ and to His disciples^ say- B
ing.] Mk. has : " And in His teaching, He was saying." Lk. also
has TGI? iJ.a6r}Tcu&lt;s in this connection.

2. The scribes and the Pharisees sit on the seat of Moses.] Cf. L
B. Rosh ha Shanah 25* " Every council of three in Israel is like the
council of Moses " ; Aboth i 1 " Moses received . . . and delivered
to Joshua, and Joshua to the elders, and the elders to the
prophets, and the prophets to the men of the great synagogue."

244 THE GOSPEL ACCORDING TO S. MATTHEW [XXm. 8-7.

The aor. is difficult. It may be due to the fact that
the editor writes from his own standpoint, and looks back upon
the period when the scribes and Pharisees were in power. But
Wellhausen speaks of it as a Semiticism.

L 3. All things therefore whatsoever they say to you, do and
observe!} The words are difficult in view of the criticism of the
regulations of the traditional law in is 1 20 ; cf. esp. i5 6 . We must
suppose that a limitation is to be inferred from " sit in Moses
seat." Do all things that they teach, in so far as this is in
harmony with the spirit of the Mosaic law. The comprehensive
ness of the saying reminds us of 5 18 . But do not according to
their works : for they say, and do notJ\ This can hardly mean
that the Pharisees did not themselves endeavour to conform to
the regulations of the traditional law. The Aeyouo-iv implies that
the whole Pharisaic system was professedly an endeavour to fulfil
the commands of God expressed in the Old Testament, and to
live up to the moral standard there revealed. By ov TTOIOVCTI is
meant that in practice their system tended to miss the real
righteousness of the Old Testament, and to overlook its true prin
ciples, love, mercy, truth, etc. Cf. i2 7 . They professed regard
for the Old Testament, but neglected the mercy which it taught ,
i5 4&gt; 6 they so explained away the divine command of filial duty as
to sanction the direct contrary ; 23 23 they paid great attention to
minuter regulations of the law, but neglected the great underlying
moral principles.

L 4. And they bind heavy burdens, and lay them upon the
shoulders of men ; and they themselves with their finger are unwilling
to move them away.] Lk n 46 has: "Ye burden men with in
tolerable burdens, and yourselves touch not the burdens with one of
your fingers." The verse gives an example of the failure to " do "
referred to in v. 8 . The law was given not as a burden, but as
a privilege. But the Pharisaic interpretation of it made it a
burden upon life. And the Pharisees refused to lighten this ever-
accumulating burden of legal restrictions in the slightest degree.
Traditionalism is always unwilling to relinquish what has become
effete and antiquated. The burdens referred to are those of the
traditional law with its ever-increasing complexity.
For KivTJo-ai = " to remove," cf. Rev 2 5 6 14 .

L 6. And all their works they do to be seen of men : for they
make wide their phylacteries, and enlarge their tassels J\ The verse
emphasises a special vice which was eating into the heart of the
whole Pharisaic system. For &lt;vA.a/&lt;T7?pia, see DB, " Phylacteries."
For /cpatTTreSu, cf. On 9 20 .

ML 6, 7. And love the chief seat at feasts and the first places in the
synagogues, and salutations in the market-places, and to be called by
men, Rabbi.~\ Lk. has (n 43 ): "You love the first place in the

XXTTT. 7-13.] LAST DAYS OF THE MESSIAH S LIFE 245

synagogues, and the salutations in the market-places." Mk.
reverses the order, and so does Lk. in the parallel to Mk., 2o 46 .
&lt;f&gt;i\ovo-i] so Lk. &lt;f&gt;iX.ovvT(ov. Mk 38 has QfXovrw.

8. But be not ye called Rabbi: for one is your Teacher ; and all L
ye are brethren.]

9. And call no man your father upon earth: for one is your Father ; L
the heavenly one\ Trarcpa p.rj KaXeo-iyrc v/aoiv is harsh. "Father" was a
term of respect for the men of a past generation ; cf. the title of the
Mishnic treatise Pirke Aboth = Sayings of the Fathers, and the title
irarcpuv vpvos of Ecclus 44. The Aramaic Abba was used as a
title or name of distinguished teachers ; cf. Levy, Neuheb. Worter-
buch ; Dalm. Words, 339.

10. And be not called leaders: for one is your leader , even L
Christ] /catfT/y^TT/s and 8iSa&lt;r*aAos (v. 8 ) are probably renderings
of 2"\. If so, the two verses are duplicate versions of one saying.
See Dalm. Words, 340.

11. But the greater among you shall be your minister] Cf. Mk L
9 85 io 43 .

12. And whosoever shall exalt himself shall be abased, and who- L
soever shall humble himself shall be exalted.] Cf. Pr 29 23 . Similar
words occur in Lk 14" i8 14 .

4. /Sape a] Add ical Svapdo-Taicra, B D al. Omit N (fieyd\a /Sap^a) L I 209
a b e ff 2 h S 1 S a . Probably an interpolation from Lk 1 1 46 .

r&lt;f JeucrtfXy O.VTUV} Om. S 1 .

5. TO (f&gt;v\aKT^ipia avruv] S 1 S 2 have "the thongs of their frontlets."
/teyaXi/j ouo-u TO K/&gt;dV7re$a] S 1 S 2 have "lengthen the fringe(s) of their
cloaks." The translators are influenced by knowledge of Jewish practice and
custom.

7. /ia/3/Sef] D al S 1 S 2 pa$3ef, pa$3ef.

8. /Jj K\r)0^Te ] S 1 S 2 have " call not ye men Rabbi," assimilating to v. 9 .
12. E F G al add here : " Woe to you, scribes and Pharisees, hypocrites :

for ye devour the houses of widows, and for a pretence pray at length.
Therefore ye shall receive more abundant judgement." Omit N B D L Zae
fP g 12 S 1 . The words are an interpolation from Mk I2 40 , Lk 2O 47 . In some
authorities the words stand after v.".

13-82. Seven illustrations of Pharisaic "saying," and "not
doing."

18. But woe to you, scribes and Pharisees, hypocrites ! for ye shut L
the kingdom of the heavens before men : for ye enter not in, neither
do ye allow those who are going in to enter.] Lk n 62 has : " Woe
to you, lawyers ! for ye took away the key of knowledge. Your
selves ye did not enter, and those were going in ye prevented."
Cf. Fragment of a Lost Gospel, ed. Grenfell and Hunt, 11. 41-46,
which may be reconstructed as follows : " The key of the kingdom
(or of knowledge) they hid. Themselves entered not, neither
suffered they those who were going in to enter." The meaning is
that the Pharisaic interpretation of the law obscured rather than
illuminated its religious content

246 THE GOSPEL ACCORDING TO S. MATTHEW [XXIII. 15-20.

L 15. But woe to you, scribes and Pharisees, hypocrites / for ye go
about sea and land to make one proselyte, and when he is become (one)
ye make him twice as much as yourselves a son of Gehenna.] For
the Jewish Propaganda, cf. Bousset, ReL Jud. 80-82 ; Schiirer,
II. ii. 291 ff. For rrjv gr)pa.v = Trjv yrjv, cf. Jon I 9 , Hag 2 6 . wov
yccvvrjs] that is, one destined for Gehenna ; cf. DJPPJ ^3, Rosh ha Sh
1 7% N3il D^iyn p = " son of the coming age ", Berakh 57*.

iroifjo-aL fva Trpocr^Aurov] i.e. to Pharisaism. Whilst the number
of heathen attracted to Judaism at this period was very great,
a comparatively small proportion would have been regarded by
the Pharisees as satisfactory converts. The Hellenistic Jewish
literature, e.g. the writings of Philo and the Sibylline Oracles
(Book iii.), are evidence of the zeal of Jews of the Dispersion to
attract Gentiles to the worship of the one God. But converts to
Pharisaism as distinguished from Judaism, with its infinite variety
of shades of belief and practice (Pharisees, Sadducees, Essenes,
Therapeutae, and those who belonged to none of these orders),
were probably few. Iva may reflect upon this comparative failure
of Pharisaic missionary zeal. Friedlander x ingeniously illustrates the
verse by reference to Jos. Ant. xx. 34-48. It is there recorded that
a Jew named Ananias converted to the worship of God Izates, son of
Monobazus of Adiabene, but told him that he could worship God
without being circumcised. However, another Jew, " reputed to be
accurately acquainted with Jewish learning," Traw ircpt TO. irdrpLa
SOKOJV aKpt^T/s etvai, persuaded Izates to be circumcised, on the
ground that he was guilty of impiety in neglecting to do so.
Friedlander sees in this story an example of the Pharisaic zeal in
compassing sea and land to make one proselyte to their own rigid
interpretation of the universal application of the requirements of
the law to the Gentiles.

L 16. Woe to you, blind guides, who say, Whosoever shall swear by
the temple, it is not valid ; but whosoever shall swear by the gold of
the temple, is bound by his oath.} Cf. 5 33 37 . As in that section, the
reference is not to legal oaths but to the unnecessary reference to
divine things in common life, Kiddnshin 71* "by the temple,"
Taanith 24* " by the temple worship."

L 17. Fools and blind: for which is greater, the gold, or the temple
that hallowed the gold ?]

L 18. And, Whosoever shall swear by the altar, it is not valid;
but whosoever shall swear by the gift which is upon it, he is bound
by his oathJ]

L 19. Ye blind men : for which is greater, . he gift, or the altar
that halloweth- the gift ?] B C al prefix fjnapol /ecu, as in v. 17 .

L 20. He therefore who sweareth by the altar, sweareth by it, and
by all that is upon / /.]

1 ReL Beweg. pp. 32 f.

XXIII. 21-26.] LAST DAYS OF THE MESSIAH S LIFE 247

21. And he who sweareth by the temple, sweareth by if, and by L
Htm who dwelleth in if.]

22. And he who sweareth by heaven , sweareth by the throne ofL
God, and by Him that sitteth upon if.]

23. Woe to you, scribes and Pharisees, hypocrites / for ye tithe L
mint and dill and cummin, and have neglected the weightier matters
of the law, judgement, and mercy, and faith : these ye ought to have
done, and not to have neglected those. ] Lk n 42 has: "But woe
unto you, Pharisees ! for ye tithe mint and rue and every herb,
and pass by judgement and the love of God : these ye ought to
have done, and not to have passed over those." For the tithing of
small herbs, cf. Maaser, i. i : " Everything which is eatable, and is
preserved, and has its nourishment from the soil, is liable to be
tithed. ^SvW/Aov] = mint. See DB, "Mint." av^Oov] = dill. See
DB, " Anise " ; cf. Maaser, iv. 5 : " Rabbi Eliezer said, Of dill
must one tithe the seed, and the leaves, and the stalks." KV^IVOV]
See DB, " Cummin." All three herbs were used in cooking, and
the two latter for medicinal purposes. For av-rjBov, Lk. has

Tnjyavov. Nestle, Exp. Times, Aug. 1904, suggests a misreading
of fcO3&gt; = irriyavov, for NrQK&gt; = avrjOov. For " judgement," cf.
rT

Is i 1? ,Jer 22 8 , Zee f, Secrets of Enoch 42 9 "Blessed is he who
gives a just judgement for the orphan and the widow." For
"mercy," cf. 9 1S ; and for "faith," cf. Hab 2 4 .

24. Blind guides, who strain out the gnat, and swallow down L
the camel.]

25. Woe to you, scribes and Pharisees, hypocrites! for ye cleanse L
the outside of the cup and of the platter, but within they are full of
rapacity and wantonness^ Lk n 39 has: "Now, ye Pharisees
cleanse the outside of the cup and the plate (iriva.g), but your
inside is full of rapacity and wickedness. ye/xovo-ii/] The verb is
usually followed by a genitive, e* here signifies that the contents
of the vessels are obtained by immoral methods.

23. S 1 S 2 omit. Burkitt thinks that they presuppose TOUTO W Trot^ot
KaKflva fj.rj afaivai, and that this is original, being a literal translation of an
Aramaic idiom. In Lk 1 1 42 S 2 again omits ?5ei. but S 1 presupposes it. But
the Syriac VSS. elsewhere omit Set. So S 1 Mk 9" I3 10 , Lk I2 ia iS 1 24",
Jn 3 4 20 34 ; S 2 Mk i 3 w Lk 24", Jn 3*.

25. For the purification of vessels, see Schiirer, 11. ii. 106 ff., and
B. Kelim. The verse is aimed at the excessive importance attached
to the ceremonial cleanness or uncleanness of utensils. After all,
what does this matter, provided that they are used for honourable
purposes ? But if they be used to contain food gained in a dis
honest manner, they may rightly be regarded as unclean.

26. Blind Pharisee, cleanse first the contents of the cup and of the L
platter, that its outside also may be dean.] That is, " use the vessels

248 THE GOSPEL ACCORDING TO S. MATTHEW [XXHL 26-27.

only for food honestly procured, and it will be unnecessary to ask
if the outside is ceremonially clean." Lk 1 i 40 - 41 has : " Ye fools,
did not He who made the outside make also the inside ? But give
as alms what is within ; and, behold, all things are pure to you."
It is questionable whether the two Evangelists understood the
words to be a polemic against the Pharisaic regulations about the
purification of vessels, or whether they interpreted cup and plate as
metaphors for men, like the sepulchres of the next verse, and
understood the words to be aimed at the regulations concerning
personal ceremonial cleanness ; cf. Mk 7 lff&gt; . In Mt. the reference
to the cleansing of literal vessels seems hardly disputable, and avrov
in v. 26 would have to be deleted before TOV irorr/ptov could be
interpreted as a metaphor of the human person. Lk., by inserting
v/xwv in v. 89 , seems to draw a contrast, not, as in Mt., between the
outside of the vessels and their contents, but between the
ceremonial cleanness of the vessels and the moral uncleanness of
their possessors. Cf. Buddhist and Christian Gospels, p. 84 :
" What use to thee is matted hair, O fool ! what use the goatskin
garment ? Within thee there is ravening ; the outside thou
makest clean." But in v. 41 he seems to fall back upon the other
contrast between the inside and outside of the vessels. Wellhausen
thinks that Lk. has here misrendered his original. He would
transpose lo-o&gt;0ev and ZfaQev (with D Cyp) in v. 40 , render Troieu/
by do = set straight = cleanse, and substitute for SOT* Aerj/Aoo-vv^v
Mt. s Ka.0dpi.o-ov. " Does not the man who cleanses the inside
cleanse the outside too? (cf. Mk y lff -). Cleanse the inside, and,
lo, all is clean." If this be the original form of the saying, Mt. has
wrongly inserted TOV irorqplov and avrov in v. 26 . But, however the
apparent inconsistency in Lk. be explained, it seems most natural to
suppose that Mt. rightly understood the saying to be aimed at the
casuistical distinctions between clean and unclean utensils. 1 *cu
rJ/s irapoi/aSos] omit D S 1 I 209 a d e ff.

L 27. Woe to you, scribes and Pharisees, hypocrites I for ye are
like to whitened tombs, which outside appear beautiful, but inside are
full of dead bones, and all uncleanness.} Lk n 44 has: "Woe to
you ! for ye are as sepulchres that are unseen, and the men who
walk over them do not know it." It was customary on the i5th
of the month Adar to whitewash graves, that people might not
unintentionally touch them and contract ceremonial defilement ;
B. Moed Qat. i a, Schequal, i. i. Moed Qatan, 5 a, bases this on
Ezk 39 15 . KtKona/xo ois] The tombs were whitened with chalk

1 If this be so, the thought here is much the same as that which Mt. (is 10 20 )
has read into Mk 7 14 23 . There it is " Eating meat with unwashen hands
will not defile you if you are morally clean" ; here it is "Eating from vessels
which are ceremonially unclean will not defile you, if the food has been
honestly obtained."

XXIII. 27-34.] LAST DAYS OF THE MESSIAH S LIFE 249

or lime. The Talmudic verb is p^ = to mark, distinguish.
KKoviafjivoL occurs in Pr 2i 9 , where it apparently means plaistered,
i.e. luxurious, dwellings. There is no need to suppose that omves
/txev &lt;aiVovTai a&gt;pcuoi, which is omitted in S 1 , is a later gloss by
someone who thought that the purpose of the whitening the tombs
was to beautify them, oyjcuos might seem to suggest an aesthetic
purpose for the whitening. But the original Aramaic may have
been a more colourless word. The saying in Lk 1 1 has a different
turn. There the Pharisees are likened to unwhitened tombs,
which therefore defile those who unwittingly pass over them. The
difference is not favourable to the theory of a common Greek
source for Mt. and Lk.

28. So also ye outwardly appear to men to be just , but within are L
full of hypocrisy and lawlessness^ Like the whitened sepulchres,
the Pharisees were fair outside, foul inside.

29. Woe to you, scribes and Pharisees, hypocrites 1 for ye build L
the tombs of the prophets, and adorn the sepulchres of the just.~\
Lk ii 47 has: "Woe to you ! for ye build the sepulchres of the
prophets, but your fathers killed them."

30. And say, If we had been in the days of our fathers, we L
would not have been their associates in the blood of the prophets. ]
That is, " You honour the dead whom your ancestors put to death,
and say that, had you lived in the days of your fathers, you would
have been wiser than they."

31. So that you bear witness to yourselves, that ye are the L
descendants of those who killed the prophets?^ Lk 1 1 48 has :

" Therefore ye are witnesses, and consent to the deeds of your
fathers : for they killed them, but ye build (their sepulchres)."
" By so saying, you bear witness to the murder-taint in your blood."

32. And you will fill up the measure of your fathers^ " And L
you will sin as they sinned."

33. Ye serpents, ye offspring of vipers, how are you to escape from L
the condemnation of Gehenna 1

34. Therefore, behold, I send to you prophets, and wise men, and L
scribes. Some of them you shall kill and crucify ; and some of them
you shall scourge in your synagogues, and hunt them from city to city.~\
Lk. has : " Therefore also the wisdom of God said, I will send to
them prophets and apostles, and some of them they shall kill and
persecute." In S. Luke Bia TOUTO KCU fj &lt;ro&lt;ia 0eo eurei/ may be an
insertion by the Evangelist into Christ s words, and by ^ o-o^ia may
be meant Christ Himself. Or the clause may be a continuation of
Christ s words. In that case the words which follow are presumably

a quotation from an unknown source. See on Lk 1 1 49 . In Mt. there
is no hint that the words are a quotation, and the Evangelist clearly
regards them as words of Christ Himself. But, of course, the
Evangelist may have been aware that the Lord was quoting and

2$0 THE GOSPEL ACCORDING TO S. MATTHEW [XXOI. 34-37.

adapting to Himself words from some literary source.
KOI (ro&lt;/&gt;ovs KCU ypa/i/xareis] The Christian missionaries are de
scribed under terms taken from Jewish institutions. The irpo^r^
passed over into the Christian Church, but the terms o-o^oi and
ypa/A/Aa-ms were too familiar in contemporary Judaism to be
permanently adopted by Christian teachers. For the scourging in
the synagogues, cf. io 17 ; for the persecuting from city to city, io 23 .

L 35. In order that there may come upon you all the righteous
blood slain upon the earth, from the blood of Abel the righteous to the
blood of Zachariah son of Barachiah, whom ye slew between the shrine
and the altar.} Lk ii 60 has : " In order that the blood of all the
prophets (slain from the foundation of the world) may be required
from this generation, from the blood of Abel to the blood of
Zachariah, who was slain between the altar and the house." Abel
(Gn 4) and Zachariah (2 Ch 24 20ff -) represent the beginning and
end of the Old Testament Canon of Scripture, in which Chronicles
is the last book. The murder of Zachariah left a deep impression
upon Jewish tradition. In the Bab. Talmud, Sank 96*, Gittin
57 b ; in the Jerus. Talmud, Taanith 69*; and in the Midrashim,
e.g. Echa Rabbati, Wiinsche, p. 2 1 , Koheleth 3 16 , Pesikta R. Kahana
1 5, it is recorded that Nebuzaradan slew many Jews in order to
quiet " the blood of Zechariah," who is said to have been " a priest
and a prophet." It seems natural, therefore, to suppose that the
Zachariah of the Gospels is the Zachariah of 2 Chronicles. Abel s
blood cried from the ground (Gn 4 10 ). Zachariah, when dying,
said, "The Lord look upon it and require it" (2 Ch 24 22 ).
inov Bapa^tov] The Zachariah of 2 Ch. was son of Jehoiada. It
is possible that Christ spoke of Zachariah as son of Barachiah,
because the tradition of His age identified or confused the priest
and the prophet ; cf. Zee i 1 (see Dictionary of Christ and Gospels,
art. " Barachiah "). In this case the omission of mow Bapaxi ou
by K* is due to someone who wondered at the Barachiah instead
of Jehoiada. Or the " son of Barachiah " may be an insertion by
the editor of the Gospel, either on the ground of Jewish tradition,
or in remembrance of the LXX of Is 8 2 , Zee i 1 . The fact
that the editor of the Gospel elsewhere uses LXX forms of proper
names, as in A&lt;ra&lt;, A/xa&gt;s, i 8&gt; 10 , is in favour of the latter. Or,
lastly, the "son of Barachiah" may be a later insertion in the
Gospel.

L 36. Verily I say to you, All these things shall come upon this
generation.} Lk n 61 has : " Yea, I say to you, it shall be required
from this generation."

!L 37. O Jerusalem, Jerusalem, which killeth the prophets, and
stoneth those sent to her, how often would I have gathered thy children,
as a hen gathereth her young ones under her wings, and ye would
not!] So Lk I3 34 . eTritrwayayeiv] Cf. 2 Es I 20 .

XXIII. 38, 39.] LAST DAYS OF THE MESSIAH S LIFE 2$ I

38. Behold your house is left to you.~\ So Lk I3 86 . L

39. For I say to you , You shall not see Me henceforth, until you L
say, Blessed is He that cometh in the name of the Lord.] So Lk i3 35
with 8e for yap, without air apri, and with eo&gt;s for IMS av. d^terat
vfjuv] cf. Apoc. Bar 8 2 " He who kept the house has forsaken
it"; Joseph. Wars, vi. 299; 2 Es i 33 , Jer i2 7 26 6 , Enoch 89 56

" He forsook that their house." cwr apn] See note on p. 284.

37-39. The words seem to be a fragment belonging to an
earlier period of the ministry, when Christ was leaving Jerusalem
for the last time before His triumphal entry. We must imagine a
controversy with the Jews similar to that recorded in S. John
I0 22-39 &gt; As on that occasion, the Jews had perhaps tried to stone
Him. He therefore spoke to them these parting words. They
had rejected His teaching, and had adopted towards Him a policy
which would lead in the near future to His death, and in the
further future to the destruction of their State. For the present
He would visit their Temple no more. Their house was given up
to them. They would see Him no more until they greeted Him
with the words of the Psalmist.

The editor seems to have placed the paragraph here because it
was suggested to him by the murders of v. 86 (Zachariah was stoned,
2 Ch 24 21 ). Lk. links them to another saying of Christ about
Jerusalem, 1323-35^

26. Kal T??S irapoflSos] is omitted by D S 1 I 209 a e ; avrov] B* D E S 1
I 13 28 69 124 157 a e ; afrrwv, N B 2 al. Kal TTJS irapo\f/idos may have been
inserted to assimilate to v. 28 , and avrov consequently changed into atrrwv.

27. S 1 has : " Graves that on the outside are whitened, and inside," etc.,
omitting ol rii/es [itv &lt;f&gt;alvovTai w/xuoi. Merx regards the words as a gloss
added by someone who misunderstood the purpose of the whitening of the
graves. But this is quite unnecessary. Our Greek text simply states that
graves when whitened appear outwardly beautiful, and does not say that they
were whitened in order to beautify them. S 1 has probably taken offence at
the word upalot, as too strong a term to express the result of the whitening,
and consequently omitted the clause.

32. 7rX7?/3w&lt;rere] So B* S 1 60. ir\T]pw&lt;raTe is read by K B 2 C a!, but the
imperative breaks the connection : " You acknowledge that you are physically
descended from prophet-murderers, and, in fact, you are also morally their
successors, and will sin as they sinned." The present would be even better
than the future, and the Aramaic original may have had the participle = "Ye
are filling up" ; that is, "You sin, e.g., in the murder of the Baptist as they
sinned." D H al have the aorist ^TXTj/juxrare, which gives an inferior sense.

35. vlov Bapax^ou] Omit N* 6 13. Jerome s Nazarene Gospel had
filium Joiadse. "In evangelio quo utuntur Nazareni pro filio Barachise
filium Joiadse reperimus scriptum," Comm. in Mt.

38. 6 olKos v/j.S)i&gt;] N C D al add tpy/JLos ; cf. Jer 22 e/s fyij/xaxrti form 6
okos oCros. Omit B L ff 2 S 1 .

d^Ierai i&gt;/juv 6 okos vfj.wv] 6 of/cos may mean either the city or the temple.
For the latter, cf. Jer 26 6 " Them will I make this house " (cf. v. 3 " the court
of the Lord s house") "like Shiloh ; " Apoc. Bar 8 2 "He who kept the
house" (cf. * "from the interior of the temple") " has forsaken it." For
the former, cf. Jer I2 7 " I have forsaken My house " ; 22* " This house shall

2$2 THE GOSPEL ACCORDING TO S. MATTHEW [XXIV.-XXV.

become a desolation. For thus saith the Lord concerning the house of
the King of Judah." Enoch Sg 60 - " "they forsook that their house";
86 " He forsook that their house and tower." See Charles note on w . The
two meanings seem here to be combined, " Your city and Temple are
abandoned by God, and given up to desolation." For the idea of the
abandonment of a doomed city by the divine power which protected it, cf.
the story told in Jos. Wars, vi. 299, of the priests who, before the capture of
the city by Titus, heard a sound as of a multitude, saying, "Let us go hence."
Cf. also Apoc. Bar 8 1 * a , and Tacitus, Hist. v. 13.

XXTV.-XXV. Discourse on the last things.
24 1 8 Occasion of the speech.
4-14 Events preceding the final apostasy.
15-28 The affliction preceding the Second Coming.
29-3i The Second Coming.
32-51 Admonitions to watchfulness.

2 ^i-46 Three parables, the first inculcating watchfulness, the
second diligence, the third describing the final
judgement.
Part of this discourse is contained in Mk 13.

Mt2 4 1 -2 - Mk i 3 i.

8 ^ 3.4

4. _ 5. 9a

Mt. has already inserted Mk i3 9b - 10a - u 18 in io 17 22 . He there
fore does not repeat them here, but summarises 9b - 11&lt;12 in the
words : TOTC TrapaSoitroDcriv fyxas ets OXfyw KOL OLTTOKTCVOVO IV v/xas.
Mt 2 4 9 = Mki3 9b - n - 12

9b _ 13a

pO-121

13 . ISb

14 10
15-25 _ 14-23

r26-281

29-31 = 24-27

82-33 ,. 28-29

84-36 = 30-32

[87-41]

42 summarises tMfl

T43-51

25 1 1 - 13

[14-30

rsi-46 1

Mt. and Lk. agree against Mk. in the following :

ov KaTaAv0T70-Tai, Mt 2 , Lk 6 ; ov fir) KaraXvO-g^ Mk *

Xe yoj/rcs, Mt 3 , Lk 7 .

tiTrev, Mt 4 , Lk 8 ; T/p^aro Xtyciv, Mk 6 .

yap, Mt 5 , Lk 8 .

y&lt;Lp, Mt Lk .

XXIV. 1-3. LAST DAYS OF THE MESSIAH S LIFE 253

KCU , Mt 7 , Lk w

ev T&lt;3 dypw, Mt 18 = fv dypw, Lk 1 7 31 ; efe TOV aypov, Mk lfl .

ZSov/Mt 23 , Lk iy 21 ; ffie, Mk .

^, Mt 23 , Lk ly 21 .

run/ oupavoJj/, Mt 29 , Lk M ; cu ei/ rots ovpavois, Mk 25 .

/cat oolrjs TroAA^s, Mt 30 , Lk 27 ; 7roAA% KCU 8ogs, Mk .

la&gt;s cJj/, Mt 34 , Lk 32 ; /^xpi oD, Mk 30 .

oi rf, Mt 35 , Lk 33 ; o* f Mk *

It seems clear that Mt. has seen in Mk 13 an eschatological
discourse to which he could attach other sayings of a similar
nature. By so doing he has built up a discourse forecasting the
future from the moment of utterance to the final judgement. The
general drift of this discourse seems clear.

In v. s the disciples ask, "When will these things, i.e. the
destruction of the temple, be ? And what shall be the sign of Thy
coming and of the end of the world ? " In vv. 4-u Christ foretells
the events that will happen before the end. There are to be false
Christs, v. 8 ; wars and rumours, v. 8 ; political disturbances, famines,
and earthquakes, v. 7 ; persecution of Christians by pagans, v. 9
treachery and apostasy amongst Christians themselves, vv. 10 * 11 ; the
gospel to be preached in all the world, v. 14 .

Then will come the end (TO re Aos). This is to be ushered in
by a period of unprecedented distress. Its beginning will be
marked by the appearance of the /3Se A.vy//,a rrj&lt;; cp^/xwa-cws in the
holy place. The Christians in Judaea are advised to flee to the
mountains, v. 16 , and the urgency and physical sufferings accom
panying their flight are graphically depicted, vv. 17 22 . False Christs
and false prophets are once more to arise, vv. 22 24 . Then amidst
portents of nature the Son of Man will come upon the clouds of
heaven, and gather His elect to Himself, vv. 29-sl .

Here follow the words and parables of warning to watchful
ness, 24 82 -25 30 . The whole discourse is magnificently ended by a
description of the coming judgement.

XXIV. 1. And Jesus went forth from the temple, and was going M
on His way ; and there came to Him His disciples, to show Him the
buildings of the temple.] Mk. has : " And as He was going forth
from the temple, one of His disciples saith to Him, Teacher, see
what stones and what buildings ! " For Trpoo-rjXOov, see on 4*.

2. And He answered and said to them, See ye not all these things ? M
Verily I say to you, There shall not be left here a stone upon a stone,
which shall not be thrown down] Mk. has : " And Jesus said to
him, Thou seest these great buildings ; there shall not be left here

a stone upon a stone, which shall not be thrown down." 6 &lt;e for KCU
6, as often. os ou KaraXv^VcTai] Mt. avoids Mk. s harsh repeated
ov /*/. For ov p?i as common in discourse, see Moulton, p. 191.

3. And as He was sitting on the mount of Olives, His disciples M

254 TIIE GOSPEL ACCORDING TO S. MATTHEW [XXIV. 3-8.

came to Him privately , saying, Tell us, when shall these things be ?
and what (shall be) the sign of Thy coming, and of the consummation
of the age?] Mk. has: "And as He was sitting at the mount of
Olives over against the temple, Peter and James and John and
Andrew were asking Him privately, Tell us, when shall these
things be, and what shall be the sign when all these things are
about to be consummated?" CTTC] for Mk. s harsh eis. -n-pooyXOov]
see on 4 s . Mt, in view of Mk vv. 24-2r , transforms Mk. s question
about the fall of Jerusalem into one concerning the second coming
and the end of the age. He introduces Trapouo-i a without any
antecedent explanation. In so doing he overlooks the fact that
the disciples, according to the Gospel narrative, had not the
requisite understanding of the future for a question about Christ s
coming. For Trapovo-ia, cf. Secrets of Enoch 32 1 "My second
coming," 42 6 " the last coming." o-wreXeias TOV aia&gt;vos] is a tech
nical apocalyptic expression; cf. Volz, Jiid. Eschat. p. 166. Cf.
Apoc. Bar i3 3 "the consummation of the times," 27 29* 3o 3 54 21
S6 2 59 8 82 2 83 7 - 23 , Ass. Mos i 18 ; cf. Enoch 16* "until the day when
the great consummation of the great world be consummated" (/*expi?
iy/xcpas T?}S TA.eia&gt;crea)S cv $ 6 aia&gt;v 6 //.eyas reXecr^TycreTai), Dn I2 4
LXX, Kcupos &lt;7WTA.ias ; 1 2 13 LXX, o-wTcAeia ^/xepaiv ; Test. Levi
IO, crvi/TcXcta raiv auavwv.

M 4. And Jesus answered and said to them, Take heed lest any
man lead you astray.] Mk. has : " And Jesus began to say to
them," etc. Mt. omits Mk. s r^aro, as often.

M 5. for many shall come in My name, saying, I am the Messiah ;
and shall lead many astray.] Mk. has : " Many shall come in My
name, saying, that I am (He), and shall lead many astray." Mt.
inserts a connecting link (yap), omits ort, as often, and adds the
explanatory 6 Xpio-ros.

M 6. And ye shall be about to hear of wars and rumours of wars.
See that ye be not troubled. For they must come to pass ; but not
yet is the end.] Mk. has : "And when you shall hear of wars and
rumours of wars, be not troubled. They must come to pass ; but
not yet (is) the end." /xcXX^o-cre] see on i6 27 . yap] added to form a
connecting link. TO Tt Aos] i.e. the fall of Jerusalem, and the con
sequent Trapovcria and (TvvreAeia TOV atoivos.

M 7. For nation shall rise against nation, and kingdom against
kingdom : and there shall be famines, and earthquakes, in divers
places.] Mk. has: "For nation shall rise against nation, and
kingdom against kingdom. There shall be earthquakes in divers
places. There shall be famines." Mt. smooths the jerky style of
Mk. by adding particles.

M 8. And all these things are a beginning of sufferings^ Mk. has :
" A beginning of sufferings are these things. &lt;i6Yva&gt;v] The Jews
spoke of "the sufferings of the Messiah." By the phrase they

XXIV. 8-15.] LAST DAYS OF THE MESSIAH S LIFE 255

signified the time of unprecedented trouble which was to precede
the Messianic salvation ; seeVolz,Jud.s&lt;:/iat.p. 173*?. ; Schiirer,
ii. ii. 154-156. Cf. B. Sanhed 98* "The disciple of Rabbi
Eleasar asked him, What can one do to be preserved from the
sufferings of the Messiah?"; Shabb n8 a "three visitations, the
sufferings of the Messiah, the judgement of Gehinnom, and the
war of Gog and Magog." For descriptions of the evils of the last
days, cf. 2 Es 15. 16, Apoc. Bar 27. 48 31 - 37 yo 2 , Jubilees 2 3 16 - 25 ,
2 Es 5 1 12 6 18 25 , Enoch 99 4 7 loo 1 " 6 .

9. Then shall they deliver you up to affliction, and shall kill you. ] M
In these words Mt. summarises Mk vv. 9b - u - 12 , which he has
already inserted in io 17 22 , because they referred to the treatment of
the Apostles.

And you shall be hated of all nations for My name s sake.] So M
Mk i3 13a omitting roiv cOv&v.

10. And then shall many be caused to stumble, and shall deliver L
one another up, and shall hate one another.]

11. And many false prophets shall arise, and shall lead many L
astray.]

12. And because that lawlessness is multiplied, the love 1 of many I*
shall wax cold.]

10-12. These verses are not in Mk. For the apostasy of the
righteous in the last days, see the references in Volz, Jud. Eschat.
p. I yg &gt; ir\f]6w6riva(, T^V avo/xtav] cf. 2 Es 5 2 "iniquity shall be
increased," 10 "unrighteousness shall be multiplied," Enoch 9i 7 .

13. But he who endured to the end, he shall be saved.] So M
Mk i3 13 . Cf. Dn 1 2 12 Theod. /xa/capios 6 viro^v^v (LXX e/A/Acj/tov) ;

2 Es 6 25 " And it shall be that whosoever remaineth after all these
things ... he shall be saved," 9 7 - 8 " And every one that shall be
saved ... he shall be preserved."

14. And this gospel of the kingdom shall be preached in all the M
world for a testimony to all the nations, and then shall come the end]
Mk i3 10 has: "And to all the nations must first the gospel be
preached." TO reA-o?] i.e. the fall of Jerusalem and the end of the
world. The editor defines TO euayye Atoi/ by adding T^S /foo-iAcias,
and somewhat limits the conception of the preaching to all nations
by inserting eis fj.aprvpi.ov, which he borrows from Mk v. . inure?
rots Wvfo-iv] for Mk. s harsh efc Trdvra ra IBv-q ; see on io 18 .

15. When, therefore, ye see " the abomination of desolation? M
which was spoken of by Daniel the prophet, standing in the holy
place. Let the reader understand^ Mk. has : " And when you
see the abomination of desolation standing where he ought not.
Let the reader understand."

TO /3Se A.vy/na rr/s ep^/xwo-ews] the phrase in Mk. seems to be
borrowed from Dn I2 11 ; cf. 9 27 /3Se Xvy/xa TWV ep^/xwo-ewv, ii 81
/38e Avy/u.a cp^/xwo-ews. The object alluded to in these passages
See Deissmann, Bible Studies, p. igSf.

256 THE GOSPEL ACCORDING TO S. MATTHEW [XXIV. 15-21.

seems to have been an idol altar. Cf. i Mac i 54 - 5 ^ "they builded
an abomination of desolation upon the altar; and they sacrificed
upon the idol altar, which was upon the altar of God." Cf. Driver
on Dn ii 31 . In Mk. the phrase denotes an undefined object
described as fulfilling the prophecy of Daniel. But see Swete on
Mk i3 14 . The participle which follows is in the masc. gender, and
suggests that the Evangelist had in mind a statue or other personal
object, 6 dvayti/oio-Ktoj/ voemo] is a tacit reference to Daniel. Mt.
adds an explicit reference to Daniel, substitutes a neuter for Mk. s
masc. participle, and substitutes for Mk. s ambiguous oVou ou Set the
more definite ev TOTTW dyi u&gt;. In Ac 6 13 2i 28 TOTTOS dyios means the
temple. But in both places it has the article which we should
expect here. However, the temple is probably intended. The
editor may have had in mind Dn 9 27 KOL eVi TO iepbv /38e Avy/xa T&gt;V
epr)fji.u)0-(ov corai 2a&gt;s o-vvreAetas. In 2 Mac 2 18 " the holy place "
means the Holy Land.

M 16. Then let those in Judcea flee to the mountains^ So Mk.

M 17. He who is on the housetop, let him not come down to take
things out of his house.} Mk. has py Kara/Sara) /xrySe eio-eA0ar(i&gt;.
For Mt. s omission of one clause, see Introduction, p. xxiv.

M 18. And he who is in the field, let him not turn back to take his
coat. ] eV rep dyp&lt;5] for Mk. s harsh eis TOV aypov, cf. v. 8 .

M 19. But woe to those who are with child, and to those that giv*.
suck in those days /] So Mk.

M 20. And pray that your flight happen not in winter, nor on tht
Sabbath.} Mk. has: "And pray that it happen not in winter."
The subject here is probably general, " the period of affliction."
Mt. interprets with special reference to v. 16 , and adds 17 &lt;uy?7 v^w.
With this in mind, he adds also the remarkable /t^Se o-aftpa., a
clear proof of the Jewish predilections of the Evangelist; cf/5 18
I0 e. 23 j^9 2^3. 23^ The sa ymg with this addition was no doubt
familiar to him from his Palestinian sources. It may have stood
in the Logia. See Introduction, p. Iv.

M 21. For there shall be then great affliction, such as hath not
happened from the beginning of the world until now, nor shall
happen^ Mk. has : " For those days shall be affliction such as
there hath not happened like it from the beginning of the creation
which God created until now, and shall not happen." Mt. omits
Mk. s redundant roiavr?/ and yv ZKTUTZV 6 flcos, cf. on 8 16 , and
substitutes Tore IO-TCU for Mk. s Semitic TOVT&lt;H ai le cu c/cctvcu.

For the idea of the last days as a period of unprecedented
tribulation, cf. Dn I2 1 eWvi? 17 fj/jicpa. 0A.fyeo)s ofa OVK ly^vYfO^ d&lt;* ov

Icos r^s i^u-epas eKctVr;? : Ass. Mos 8 1 " And there will
come upon them a second visitation, and wrath such as has not
befallen them from the beginning until that time " ; cf. Jer 3&lt;D 7 ,
i Mac 9 27 . ye yoi/ei/. For the perfect cf. Dn I2 1 Th.

XXIV. 22-28.] LAST DAYS OF THE MESSIAH S LIFE 257

22. And except those days were shortened, no flesh should be M
saved : but because of the elect , those days shall be shortened] Mk.
has : " And except the Lord shortened the days, no flesh should
be saved. But because of the elect whom He elected, He shortened
the days." eVoAo/^oo^tyo-av] pass for Mk. s act ; cf. Introduction, p.
xxiii. For the omission of Mk. s redundant ous eeAearo, cf. on
8 3 . OVK Tras] A Hebraism; cf. Blass, p. 178. But see also
Class. Rev. 1901, p. 442. KoAo/3ou&gt; is elsewhere used of physical
amputation. cKAc/crovs] For the elect in the final tribulation, cf.
Enoch i 1 28 2 - 3 - 4 48 62 8 - 11 - 12 - 13 "the elect shall be saved on that
day."

In Enoch 8o 2 it is said that " in the days of the sinners the
years will be shortened " ; cf. Apok. Abrahams 29 : " ziir Verkiirzung
des Aons der Gottlosigkeit."

23. Then if any one say to you, Behold, here is the Messiah, or M
here; believe (him) not.~\ Mk. has: "And then if any one say to
you, Behold, here is the Messiah ; behold, there ; do not believe
(him)." /AT) Trio-TCvVifTe] Mk. has py Trio-revere, which is less
applicable to a future occurrence. See Moulton, p. 124.

24. For there shall arise false Messiahs, and false prophets, and IS.
shall give great signs and marvels ; so as to lead astray, if possible,
even the elect.~\ Mk. has : " For there shall arise false Messiahs
and false prophets, and shall give signs and marvels to lead astray,

if possible, the elect."

25. Behold, I have told you before.] Mk. has : " But take ye M
heed, I have told you beforehand all things."

26-27. Occur in Lk 1723-24.

26. If, therefore, they say to you, Behold, he is in the desert ; go L
not forth : behold, he is in the chambers ; believe (them) not.] Lk. has :

" And they will say to you, Behold there, or behold here. Go not
after nor follow (them)."

27. For as the lightning goes forth from the east, and appears to L
the west ; so shall be the presence of the Son of Man] Lk. has : " For
as the lightning, when it flashes from the one part under the heaven
shines to the other part under the heaven, so shall be the Son
of Man." The idea apparently is that the presence of the Son
of Man will be not local, but everywhere visible. See on Lk
i7 24 - 37 .

28. Occurs in Lk i7 37 .

28. Wheresoever the corpse is, there will be gathered the eagles] L
An enigmatic sentence, probably a proverbial saying ; cf. Job 39 30
ou S o.v (L&lt;Ti re^j/etures 7rapa^prjp.a eiy)ur/&lt;ovrai, SC. " young vultures."

Here the meaning probably is that the Parousia will be at the
destined time when evil has reached its fated climax. Just as
when life has abandoned a body, and it becomes a corpse, the
vultures immediately swoop down upon it ; so when the world has
17

258 THE GOSPEL ACCORDING TO S. MATTHEW [XXIV. 28-30.

become rotten with evil, the Son of Man and His angels will come
to execute the divine judgement. See Hastings, DCG i. p. 65.

M 29. And immediately after the tribulation of those days the sun
shall be darkened, and the moon shall not give her light, and the
stars shall fall from the heaven, and the powers of the heavens shall
be shaken^ Mk. has : " But in those days after that tribulation
the sun shall be darkened, and the moon shall not give her light,
and the stars shall be falling from the heaven, and the powers
which are in the heavens shall be shaken." Such signs are
symbolical of any great manifestation of Jehovah s power. Cf.
Is i3 10 at the fall of Babylon, "The stars of heaven and the
constellations thereof shall not give their light, the sun shall be
darkened in his going forth, and the moon shall not cause her
light to shine " ; 34* at the destruction of Edom, " All the host of
heaven shall be dissolved, and the heavens shall be rolled together
like a scroll"; Ezk 32 at the desolation of Egypt, "I will cover
the heaven, and make the stars thereof dark ; I will cover the sun
with a cloud, and the moon shall not give her light." In the
Apocalyptic literature such portents are to recur in the last evil
time. Cf. Joel 2 81 " The sun shall be turned into darkness, and
the moon into blood " ; 3 16 " The sun and the moon are darkened,
and the stars withdraw their shining"; 2 Es 5* "The sun shall
suddenly shine forth in the night, and the moon in the day";
Enoch 8o 4 " And the moon will alter her order, and not appear at
the (appointed) time"; Ass. Mos io 5 "And the horns of the sun
will be broken, and he will be turned into darkness; and the
moon will not give her light, and will be turned wholly into blood."
Mt. inserts evflcus. He has not, like Lk., definitely interpreted
the pSeXvypa of Mk 14 with reference to the last siege of Jerusalem.
But nevertheless it remains probable that by his ecrros ev TOTTO) dyp
he tacitly alludes to something that was to happen in the temple
during the final invasion of Palestine by the Roman armies. By
inserting evfle ws in v. 29 he signifies his understanding that the
Trapova-ia of the Son of Man was to take place at no great length
of time after the fall of Jerusalem. Cf. ra^ , Rev 22 20 .

E 30. And then shall appear the sign of the Son of Man in
heaven. ] The words do not occur in Mk. They appear to be
the answer to v. 8 ri TO o-^/mov r*}? arf)&lt;&gt; -rrapoua-tas ; There, however,
the " sign " seems to be distinct from the " coming." " What shall
be the sign which warns of Thy coming ? " Here by analogy we
should render : " Then shall appear the sign which precedes the
Son of Man," as though the sign were some independent and
unexplained phenomenon. Possibly this is the editor s meaning,
who thinks of the sign as some unique portent which heralds the
immediate coming of the Son of Man. But more probably the
direct reference is to Dn 7 18 . The coming of one like a Son of

XXIV. 30-35.] LAST DAYS OF THE MESSIAH S LIFE 259

Man there predicted was itself a sign : " Then shall appear the
well-known sign of the Son of Man predicted by Daniel."

And then shall all the tribes of the land wail] The words are B
not in Mk. They are based on Zee i2 12 KCU KO I/^TCU fj y

And they shall see the Son of Man coming upon the clouds oftiL
heaven with power and great glory. ~\ Mk. has : " And then shall
they see the Son of Man coming in clouds with great power and
glory." Mt. has transferred TOT to the previous clause. The
words are based on Dn 7 13 , with a reminiscence of Zee i2 10 . For
Mk. s ev ve&lt;e A.cus, Mt. substitutes eiri TOOV ve&lt;eAcuv TOV ovpavov, to
assimilate to the LXX of Daniel. See Driver on Dn y 13 . For
the "glory" of the Son of Man, see on i6 27 .

The same combination of Zee i2 10 12 with Dn y 13 occurs in
Rev i 7 . It is, of course, possible that one writer is dependent on
the other, but equally possible that this combination of the two
passages was a commonplace of Christian Apocalyptic study.
For the Messianic application of the previous clause of Zee 1 2 10 ,
cf. Jn i9 37 . Bousset on Rev i 7 suggests that there is implied in
the passage a belief that Christ would appear with or on the cross.
If Mt. had this in mind, the "sign of the Son of Man" would
mean the crucified Saviour appearing in the air.

81. And He shall send His angels with a great trumpet, and M
they shall gather His elect from the four winds, from the ends of
heavens to their ends] Mk. has : " And then shall He send the
angels, and gather His elect from the end of earth to the end of
heaven." aTroo-TcXet rovs dyye Aovs avrov] cf. I3 41 . For the trumpet
as the signal for the gathering of the elect, cf. Ps-Sol n 1-s , Is
27 13 , Apok. Abrahams 31. Schemoneh Esreh 10: "Blow the great
trumpet for our freedom, and raise a signal for the gathering of
our dispersion."

32. And from the fig-tree learn its parable. So soon as its M
branch becomes soft, and it puts forth leaves, ye perceive that the
summer is near.] So Mk., with co-riv and two variations in order.

33. So also ye, when ye have seen all these things, perceive that it M
is near at the doors.] Mk. has "these things happening" for "all
these things." cyyvs erri 0vpcus] is one of the pleonasms so
characteristic of Mk. The subject of ecmV in Mk. seems to be
the coming of the Son of Man. In Mt. the insertion of iravra.
seems to suggest a wider reference to all that has gone before,
including the appearance of the Son of Man, which is regarded as
closely connected with the preceding events ; cf. evfo tos (v. 29 ).

34. Verily I say to you, That this generation shall not pass M
away, until all these things have happened] Mk. has fiex/Hs ^ f r

85. Heaven and earth shall pass away, but My word* shall not M

26O THE GOSPEL ACCORDING TO S. MATTHEW [XXIV. 35-41.

pass awayJ\ ov py TrapeA.flcoo-iv] for Mk. s o{; TrapeXeuo-ovToi. Cf.
on v. 18 , and Moulton, 190-192.

M 36. But concerning that day and hour no one knoweth, not even
the angels of the heavens, except the Father a/one.] Mk. has " in
heaven," "or hour," and omits "alone." In Mk. the "day" and
" hour " are synonymous expressions for the period of the coming.
Mt. westernizes, by treating " hour " as a nearer specification of
time within the "day." oSSe 6 wos] is omitted in S 1 X ca E Fg 12
a/; and its omission would be so consonant with Mt. s treatment
of Mk. in respect of statements about the person of Christ, that
it is difficult to think that he would have retained the clause here.
See Introduction, p. xxxi. For God s knowledge of the period of
the Messiah, cf. Ps-Sol i? 23 , Zee 14*.

Vv. 37-41 find a parallel in Lk 1726-27.30.34.35, Mt. drew
them from the Logia, Lk. from an independent source.

L 37. For as the days of Noah, so shall be the presence of the
Son of Man.] Lk. has : " And as it was in the days of Noah, so
shall it be also in the days of the Son of Man." "The days
of the Messiah " was a technical expression for the Messianic
period. 1

L 38, 39. For as they were in those days which were before the flood,
eating and drinking, marrying and giving in marriage, until the
day in which Noah entered into the ark, and they knew not until
the flood came and took away all ; so shall be the presence of the Son
of Man. ] Lk. has : "They were eating, they were drinking, they
were marrying, they were given in marriage, until the day in which
Noah entered into the ark, and the flood came and destroyed all ;
so shall it be on the day in which the Son of Man is revealed."
rpwyoi/res] only here in Mt., not in Mk. or Lk., five times in
Jn., always of eating the flesh of Christ. Lk. here has rjo-fliov.
Tpcoyeiv "would seem to be used in ordinary Greek exclusively
to mean easing vegetables, fruit, sweetmeats, etc., never flesh,"
Abbott, Johannine Vocabulary, 1710 n.

L 40. Then shall there be two in the field ; one is taken away, and
one is left. Lk. has : " I say to you, on this night there shall be
two upon one bed. The one shall be taken away, and the
other shall be left" In Mt. the 7rapaA.a/A/5aveT&lt;u refers back to
7ricrwaoi&gt;0-i (v. 81 ). The Son of Man will come as unexpectedly
as did the Flood. Just as this surprised men in their ordinary
pursuits, and snatched them from their pleasures ; so will the angels
surprise men at work, and summon the elect from their daily toil.
"Three things," said Johanan ben Zaccai, " come unexpectedly,
the Messian, a discovery, and a scorpion," B. Sank 97**.

L 41. Two (women shall be} grinding at the mill ; one is taken,

1 C Shabbath m b . Sanhedrin 91", and Enoch 6l 8 "the day of the Elect
One."

XXIV. 41, 42.] LAST DAYS OF THE MESSIAH S LIFE 26l

and one is left.] Lk. has : " There shall be two (women) grinding
together ; the one shall be taken, and the other shall be left."

30. KO.I r6re K6\f/ovrai Tracrcu at 0uXal TT)S 7775] S 1 omits, and has " ye
will see " for the following 6\l/ovrai. Merx believes the clause to be a gloss
from Rev I 7 teal K6\f/ovrai tir avrbv iraffai al &lt;pv\al rijs 7775. The clause is a
resume of Zee I2 10 ic6\f/ovTai tir avr6v, ia K6\f&gt;erat 77 777, 14 ira&lt;rcu (j&gt;v\al. It is
certainly curious that Mt. and Rev. should agree so closely in an inexact
quotation of this kind. But the words may well have been a current Jewish-
Christian adaptation of Zee. to the Second Coming known to both writers.
Wellhausen remarks that the clause is not very suitable here, because in this
connection the appearance of the Son of Man should be a sign of joy that the
period of the great tribulation is at an end, and that the redemption of the
elect has come. But to the anti-Pharisaic editor the joy of the elect would
not be diminished by the remembrance that their anti- Christian Jewish
persecutors would wail when the Son of Man appeared. The editor simply
wishes to remind his readers that when the sign of the Son of Man was seen
the prophecy of Zechariah would be fulfilled.

31. o-ciATriyyos] add QUVTJS, BX al ; Ka.1 QUVTJS, D al. Cf. I Th 4 16 .
36. TUV otpavuv] K* et cb B D 13 28 86 124 346 abcefff 12 hlq add

oi)S 6 vl6s. The words are genuine in Mk., but Mt. omitted them; cf.
Introduction, p. xxxii. Their insertion here is due to assimilation to Mk.
They are rightly omitted here by N c a E F G al g 1 s S 1 . Mt. s /x&lt;Ws is a kind
of compensation for the omitted clause.

42. Mk. here has four verses ( 33 - 36 ) containing a double exhorta
tion to watchfulness and a simile of an absent householder. Mt.
abbreviates these into one verse.

42. Watch, therefore, because ye know not at what day your Lord M
cometh.] Cf. Mk 35 . To compensate for the abbreviation, Mt.
adds two similes of a householder and of an absent housemaster,
which are found in a different connection in Lk i 2 39 - 40 - 42 - 46 .
There is a remarkable amount of agreement here between Mt.
and Lk., the only variations being the following :

Mt Lk.

t j 5 ^ on A

* CK61VO. DV TOVTO.

(pa.
a(f&gt;rjKcv.

TT)V OLKIO.V. TOV OLKOV.

44 Sia TOVTO. 40

_ 41

45 6 7TIO"TOS SodXoS Kal &lt;pOVl/XOS. 42 6 TTIOTOS OtKOVO/AOS 6

Ka.T&lt;mr)&lt;rv.
oucerWas.

avrots. Bi86vau

TO O lTO/XCTplOV.

47 aprjv. **

49 TOVS awSovAous O.VTOV. 45 TOVS TratSas /cai Tas 7rai8i&lt;rfa?.

8c /cat TTivT) p.f.ro. Taiv f.a~6if.iv re KOL TTIVCIV /ecu

VTTO/CptTCOV. ** OLTTLO TtaV.

262 THE GOSPEL ACCORDING TO S. MATTHEW [XXIV. 48.

Mt has no parallel to Lk * 7 48 , and Lk. has no parallel to
Mt 61b .

The agreement may be due to use of a common source.
Against this must be set the divergence in phraseology and con
text. Or it may be due to the fact that different sources contained
the section with much agreement of language. Or Lk. may have
seen Mt.

Mk vv. 33 36 seem to have suggested to the editor the insertion
here of Mt 24 43 -25 12 , for in 25 13 he repeats the text of Mk. from
which this interpolation took its origin.

TTota] TTOIOS is here equivalent to TI S, Moulton, 95 ; Blass, 176.

L 43. And know this, that if the master of the house had known in
what watch the thief comes, he would have watched, and not have
permitted his house to be broken through.]

L 44. Therefore be ye also ready ; because at an hour which ye think
not the Son of Man cometh.]

L 45. Who then is the faithful and prudent slave, whom the master
set over his establishment, to give to them their food in season ?]

L 46. Blessed is that slave, whom his master shall find so doing
when he comes. ~\

L 47. Verily I say to you. That he will set him over all his
possessions. ]

L 48, 49. But if that evil slave say in his heart, My master delays,
and shall begin to beat his fellow-slaves, and shall eat and drink
with the drunken /]

L 60. The master of that slave shall come on a day when he does
not expect (him), and at an hour which he does not know,]

L 51. And shall cut him asunder, and set his portion with the
hypocrites ; there shall be the wailing and the gnashing of teeth.]
e/cei eo-rou, K.r.A..] See on 8 12 .

XXV. 1-12. A parable from the Logia.

L 1. Then shall the kingdom of the heavens be likened to ten
virgins, who took their lamps, and went out to meet the bridegroom^
TOTC] i.e. at the period of Christ s coming (24 60 ). 6/&gt;Heo#&gt;;creTcuJ
i.e. admission into the kingdom will be granted to those who
act like the wise virgins of the parable. On cts vTrdVr^o-iv with
genitive, see Moulton, 14, note 3.

The scene depicted seems to centre round the house of the
bridegroom, who has gone to fetch the bride from her parents
house. The bride is not mentioned, because she plays no part in
the application of the story to Christ returning from heaven. The
addition of /cat T^S vv^^, therefore, in D X 2 S 1 S 3 S 4 Arm latt,
seems to be a natural but thoughtless interpolation.

L 2. And Jive of them were foolish, and five wise.]

"Like a king of flesh and blood, who distributed kingly
garments to his servants. The wise amongst them folded them up

XXV. 2-18.] LAST DAYS OF THE MESSIAH S LIFE 263

and put them in a chest ; the foolish of them went and used them
for ordinary work," Shabbath i52 b . "Like a king who invited
his iservants to a feast, and gave them no fixed time. The wise
amongst them adorned themselves, and sat at the king s door,
sayiiiig, Lacks the king s house anything? The foolish amongst
them went to their work, saying, Is there ever a feast without
prejparation ? " Shabbath 153*.

Us For the foolish took their lamps, and took no oil with themJ] L
fa But the wise took oil in their vessels with their lamps.} L

IB. And while the bridegroom delayed, all slumbered and slept. ] L
CR. And in the middle of the night a cry was raised. Behold, the L
bridegroom I come out to meet him\\

% Then all those virgins arose, and trimmed their lamps. ] L

fill And the foolish said to the wise, Give to us of your oil, because L
our lumps are going out.~\

(Ik But the wise answered, saying, There might not be sufficient L
for fltf and for you : go rather to the dealers, and buy for yourselves. ~\

"J-01 And whilst they went to buy, the bridegroom came ; and those L
who were ready went in with him to the marriage-feast, and the door
wets shut.}

3J. And afterwards come also the rest of the virgins, saying, L
Lord, Lord, open to us.]

US. But he answered and said, Verily I say to you, I know L
you not.~\

18. Watch therefore, because you know not the day nor yet the M

The editor here returns to Mk M = Mt 24^ after his inter
polated parables of illustration, 24^-25. Cf. his similar insertion
of a parable, 20 1 15 , to illustrate Mk io 31 . There, too, he returns
to the text in 2o 16 .

1. rov vvpQlov] add /cat rrjt vtfjufHqs, D X S, I 124 209 262 latt S 1 S s

The adaptation of the circumstances of a marriage festival to the coming of
the heavenly Christ necessitated the omission of one of the chief actors in an
actual marriage ceremony. The story might have been so adapted as to
represent the bridegroom as coming to fetch his bride. In that case it would
be the latter who would have to be represented as waiting for his arrival.
But this would not give the required moral. A plurality of waiting persons
is demanded, that a division may be made between them. The waiting
persons must, therefore, be represented as members of the household of the
absent bridegroom, here ten maid-servants. Ten friends or men-servants
would have served equally well. The bridegroom has gone to fetch his
bride from her parents house. Obviously in the application of the figure of
bridegroom to Christ there is no room for the figure of the bride. For what
bride would the heavenly Christ bring from heaven ? The bride, therefore,
has no interest for the story, and must be omitted. The insertion of /cai T^J
v6fjL&lt;t&gt;r)s seems to be due to a thoughtless desire to fill in details of the story, and
possibly to the influence of the parallel use of bridegroom and bride to denote
Christ and the Church ; cf. Eph 5 K .

264 THE GOSPEL ACCORDING TO S. MATTHEW [XXV. 14-29.

9. firiiroTe ou /J.T) aptcto-y] So B C D al. K A L Z have oi)/c for oil ^ ;
cf. Blass, pp. 213, 255, 256; Moulton, 192.

14. A second parable illustrating the condition of things at the
coming of the Son of Man. S. Luke has an independent version
of the parable in iQ 11 28 .

L 14. For the case is that of a man travelling abroad, who called
his own servants, and delivered to them his possessions. ~\ u&gt;o-7rep yap
j/0pa&gt;7ros aTToSry/Aaiv seems to be a reminiscence of Mk i3 34 d&gt;s
oV0p (OTTOS a7ro8?7/A09.

L 15. And to one he gave five talents, and to one two, and to one
one ; to each according to his capacity ; and set out.}

L 16. Forthwith he who had received the five talents went and
traded with them, and gained five other talentsJ]

L 17. Likewise, also, he of the two gained other two.}

It 18. But he who received the one went away and digged in the
earth, and hid his master s money. ]

L 19. And after a longtime cometh the master of those servants,
and taketh account with them. ] o-waipew Adyov] cf. on i8 2s .

L 20. And he who had received the five talents came and brought
other five talents, saying, Lord, five talents thou didst deliver to me ;
lo, I have gained other five talents.}

L 21. His master said to him, Well done, good and faithful ser
vant : over few things thou wert faithful, over many things will 1
set thee : enter into the joy of thy lord.} rrjv ^apav rov Kvpt ou o-ou]
cf. "the king rejoiced," Shabbath 153* i52 b . irpoa-fXOuv] cf. on 4 3 .

Trpocn^ey/cev] cf. On 8 16 .
L 22. And he of the two talents came and said, Lord, two talents

thou didst deliver to me : lo, / have gained other two talents.}
L 23. His master said to him, Well done, good and faithful ser
vant : over few things thou wast faithful, over many / will set thee :

enter into the joy of thy lord.}
L 24. And he who had received the one talent came and said, Lord,

I knew thee that thou art a hard man, reaping where thou didst

not sow, and gathering whence thou didst not scatter /]
L 25. And I feared, and went away and hid thy talent in the

earth : lo, thou hast thine own.]
L 26. And his master answered and said to him, Evil and slothful

servant, thou knewest that I reap where I sowed not, and gather

whence I did not scatter :]
L 27. Thou oughtest therefore to have given my money to the

changers, and I should have come and received my own with

interest^}
L 28. Take therefore from him the talent^ and give to him who

hath the ten talents^}

L 29. For to every one who hath there shall be given and increased :
but from him who hath not, even what he hath shall be taken from

XXV. 29-36.] LAST DAYS OF THE MESSIAH S LIFE 265

him. ] Cf. on i3 12 where the saying is borrowed from Mk. There
it seems to have reference to spiritual opportunities, and the use
made of them. So here. The man who had ten talents had his
chance, and used it. He deserved encouragement. The man
who had buried his talent had missed his chance. It was there
fore withdrawn from him.

30. And cast the unprofitable servant into the outer darkness : L
there shall be the wailing and the gnashing of teeth]

"These shall be bound in prison," Shabbath i52 b . Cf. on 8 12 .

81. But when the Son of Man shall come in His glory, and L
all the angels with Him, then He shall sit upon the throne of His
glory.] Cf. on i6 27 ig 28 ; Briggs, Messiah of the Gospels, p. 225.

82. And there shall be gathered before Him all the nations : and L
He shall separate them from one another as the shepherd separates
the sheep from the goafs.] For expressions in Jewish literature of
the idea of a universal judgment, see Vo\z,Jud. Eschat. 85.

d&lt;opiW] again in 1 3 49 . In view of the necessary reference of
avrovs to TOL IdvTfj, it is impossible to limit the avrovs to members
of the Jewish Christian community. The Gentiles are judged by
the standard of their conduct to Jewish Christians, the ruiv dSeX^wv
/AOV of v. 40 .

33. And He shall place the sheep at His right hand, and the L
goats at the left] See Hastings, DCG i. p. 63.

34. Then shall the King say to those at His right hand, Come, L
ye blessed of My Father, inherit the kingdom prepared for you from
the foundation of the world.] 6 /ScuriAeus] The change from " Son
of Man," v. 81 , to " king " here is very abrupt and unexpected. It
looks as though a parable in which " the king " was the central
figure had been adapted to refer to the coming of " the Son of
Man." TT)J&gt; ^Toifj.aorfjivr]v V/MV ySdcnAetW] cf. Dn y 27 , Secrets of
Enoch 9 : " For them (the righteous) this place is prepared as an
eternal inheritance." KX^povo/jL-tja-are] For the idea of " inherit
ing " the future blessedness, cf. Volz, Jiid. Eschat. 306 ; and for
the inheritance as prepared, ib. 124.

35. For I hungered, and ye gave Me to eat : I thirsted, and ye L
gave Me to drink : I was a stranger, and ye invited Me in]

o-uvrjydyfTe] Wellhausen compares f)DN. I* is possible that
D3D was used in this sense. The noun nD33H is common in the
phrase crmN DD^n = hospitality, e.g. Shabbath 127% Peak c. I.
eTreiVao-a, K.r.X] cf. Is 58 7 , Ezk i8 7 , To 4 16 , Secrets of Enoch 9.

36. Naked, and ye clothed me : I was sick, and ye visited Me : L
I was in prison, and ye came to Me.] yvjuivos, K.T.\.] Is 58 7 , Ezk i8 7 ,
To 4 16 , Secrets of Enoch 9, 2 Es 2 20 . vcrflei^o-a, K.T.A.] Ecclus 7 35 .
On the duty of visiting the sick, cf. Nedarim 39. 40 : " He who
visits not a sick man is as though he shed blood. . . . Everyone
who visits the sick will be saved from the judgement of hell";

266 THE GOSPEL ACCORDING TO S. MATTHEW [XXV. 36.

Buddhist and Christian Gospels, p. 105, "Whosoever, O monks,
would wait upon me, let him wait upon the sick."

L 37. Then the righteous shall answer Him t saying, Lord, when
saw we Thee hungry, and fed Thee ? or thirsty, and gave Thee to
drink 1}

L 38. When saw we Thee a stranger, and invited Thee in ? or
naked, and clothed Thee ?]

L 39. When saw we Thee sick, or in prison^ and came to Thee f\

L 40. And the King shall answer and say to them, Verily I say
to you, Inasmuch as ye did it to one of the least of these My brethren,
ye did it to Me.] Cf. io 42 .

L 41. Then shall He say also to those on the left hand, Depart
from Me, ye accursed, into the eternal fire, which is prepared for the
devil and his angels.} Cf. Secrets of Enoch io 4 6 "This place is
prepared for those who do not honour God ; for these this place
is prepared as an eternal inheritance." TO rvp TO cuomovl cf.
i8 8 . TO ^rotytaoyxei/ov rc3 8ia/3dA.u) /ecu TOIS ayye Aois avTov] cf.
Enoch io 13 " they (evil angels) will be led off to the abyss of fire."
TO ^Toi/xcur/AeVov] Di22abcff 12 g 1 h Iren Orig Hil have
o r}ToijJiaa v o TraTyp fiov J ff omits /ecu TOIS dyyeXots avrov.

L 42. For I hungered, and ye gave Me not to eat : I thirsted, and
ye gave Me not to drink.~\

L 43. / was a stranger, and ye invited Me not in : naked, and ye
clothed Me not: sick, and in prison, and ye visited Me not. ]

L 44. Then shall they also answer and say, Lord, when saw we
Thee hungry, or thirsty, or a stranger, or naked, or sick, or in
prison, and did not minister to Thee f\

L 45. Then shall He answer them, saying, Forasmuch as ye did it
not to one of these least, ye did it not to Me.]

L 46. And these shall go away into eternal punishment, but the
righteous into eternal lifeJ\ Cf. Dn i2 2 ; and for "everlasting life,"
see Dalm. Words, is6ff. This splendid ending (vv. 81 " 46 ) of the
long discourse reads like a Christian homily.
XXVI. 1-5. From Mk I4 1 - 2 .

X 1. And it came to pass, when Jesus finished all these words, that
fie said to His disciples.] For the formula, cf. y 28 n 11 i3 63 19*.
Here it is an editorial link, enabling the editor to resume Mk. s
narrative, which he abandoned at 24 42 . Trarras TOVS Aoyous TOV TOU?]
i.e. the whole discourse, 24-25.

M 2. You know that after two days cometh the Passover, and the
Son of Man is delivered up to be crucified.] Mk. has : "And the
Passover and the Unleavened Bread was after two days." The verse
is a difficult one. The Passover was on the i4th of the month, and
the Unleavened Bread followed on the i5th, lasting till the 2ist
It is difficult, therefore, to understand how both feasts could be
said to be "after two days." The copyists in Mk. found the com-

.VI. 2-7.] LAST DAYS OF THE MESSIAH S LIFE 267

bination difficult. D a omit KCU ra av/xa. S 8 and k have Pascha
Azymorum. 1 Mt. omits KOL TO. av/u.a as incorrect, because if the
Passover was after two days, the Unleavened Bread was after three ;
and as unnecessary. Moreover, " after two days " is difficult. It
is generally supposed to mean on the morrow. But although
" after three days " seems to be equivalent to " on the third day,"
it is doubtful whether any Jew would have used " after two days "
as meaning on the morrow, any more than he would have said
" after one day " if he meant " to-day." It is possible that behind
^era Svo ^/xe pas lies the Aramaic pDV "U12, meaning " after a
time," the in being misread as pin = two. Dalman, Gram. 2 p.
215, quotes for pDV "ina Pea 20*, Vay. R. 10, and for pov "irai
Vay. JR. 23. We may therefore suppose that the original of Mk.
ran : " And the Passover and the Unleavened Bread was after some
days,"/.*, was drawing near. Lk. (22 1 ) has seen that this must be
the meaning. Mt, by adding KO.I o mos, K.T.X, emphasises the fact
that the Lord foresaw His arrest at the moment that the authorities
were plotting it. cis TO o-ravpw^vai] cf. 2O 19 .

3. Then were gathered together the chief priests and the elders E
of the people into the palace of the high priest, who was named
Caiaphas. ] The verse is not in Mk. But in the next verse he
speaks of " the chief priests and the scribes." Mt. substitutes for
the latter "the elders of the people," as being a more forcible
element in the Sanhedrin.

4. And counselled one another that they should seize Jesus by M
craft, and kill HimJ] Mk. has : " And sought how they might
seize Him by craft, and kill Him." &lt;ruvefiov\vo-avTo] reciprocal
middle; cf. Moulton, p. 157.

5. And they said, Not during the feast, in order that there may M
not be a tumult amongst the people^ Mk. has : " For they said,
Not during the feast, lest there be a tumult of the people," thus
laying greater emphasis on ev SoA.o&gt;. Iva. ^ yeViyrcu] for Mk. s
fjaj irorf. eo-rcu, on which see Blass, p. 213; also Gould, in loc.

6-13. From Mk i4 8 9 .

6. And when Jesus was in Bethany, in the house of Simon the M
leper.} Mk. has : "And when He was," etc. TOU Se yevo//,e i/ov]

a correction of KOL oWos; cf. in 26 69 6 Be Iler/Dos e/ca^ro, a similar
correction of Mk. s KCU OVTOS rov IIo-pou. Mk. adds : " as He sat at
meat," which Mt. omits here, and transfers to the next verse.

7. There came to Him a woman having an alabaster vase ofj&
precious ointment. ] Mk. has : " There came a woman having an
alabaster vase of ointment, costly spikenard." And poured it over
His head as He sat at meat. ] Mk. has : " She brake the alabaster
vase, and poured it on His head."- Trpoo-fjXOev] for Mk. s rjXOev.

1 S 1 has : " Two days before it was the Unleavened Bread of Pasek "
(Burkitt).

268 THE GOSPEL ACCORDING TO S. MATTHEW [XXVL 7-16.

For the word as characteristic of Mt., see on 4*. Mt. omits the
explanatory vdpSov TTIO-TIKT/S ; cf. Introduction, p. xxv. /?apvri/u,ou]
for Mk. s 7roA.vTcA.ovs. For y8apvVi/xos in this sense, cf. Strabo,
798. Mt. omits the breaking of the vase. Karexcev ewl r^s
K$aA.77s.] Mk. has the common post- Homeric construction, with
the simple gen. dva/cei/Mci/ov] for Mk. s KaTa.Kfip.fvov; cf. a similar
change in g 10 . Mk. 4 times has Kara/ceio-flai ; Mt. avoids it in each
case. For "alabaster," see Hastings, DCG i. p. 41.

M 8. And the disciples saw it, and were vexed, saying, Why this
destruction ?] Mk. has : " And some were being vexed among
themselves. Why was this destruction of the ointment ? "

M 9. For this might have been sold for much, and given to the poor.]
Mk. has : " For this ointment might have been sold for more than
three hundred pence, and given to the poor. And they were
indignant with her." For Mt. s shortening, cf. Introduction, p. xxiv.

M 10. And Jesus perceived it, and said, Why do you trouble the
woman ? for she did a good deed for Me.] Mk. has : " And Jesus
said, Let her alone. Why do you trouble her ? A good deed she
did in Me." Mt. inserts yvovs ; cf. a similar insertion in i2 16 .
He omits a&lt;ere avrrfv as implied in the next clause; cf. Intro
duction, p. xxv. ets ffJif] for Mk. s v C/M&gt; For ev, cf. ev avr&lt;3,
Mt i7 12 , where Mk. has the simple dative.

M 11. For always you have the poor with you, but Me you have
not always. ] Mk. adds after " with you " : " And whensoever ye
wish, you can always do well to them." Mt omits as redundant.

M 12. For in having cast this ointment upon My body, she did
it to prepare Me for burial. ] Mk. has : " What she could she did.
She anointed My body beforehand, with a view to preparation for
burial." eVra^ta^tv] late and uncommon ; cf. Gn 5o 2 ; Plut.
De Esu. Carnium, i. 995 C; Test. XII. Pair. Jud. 26.

M 13. Verily I say to you, Wheresoever this gospel is preached
in all the world, there shall be told also what she did, for a memorial
of her.] Mk. has : " And verily I say to you, Wheresoever this
gospel is preached into all the world, also what she did shall be
told for a memorial of her." ei&gt;] Mk has eis ; cf. a similar change
in 24 U .

7. /3apvri)w,ov] B al S 1 . TToAvn/iov] M A D al.
14-16. From Mk I4 10 11 .

M 14. Then went one of the twelve, who was called Judas Iscariot,
to the chief priests.] Mk. has : " And Judas Iscarioth, the one of
the twelve, went away to the chief priests." Tore] cf. on z 7 . Is]
is here equivalent to T ; cf. on 8 18 . Mk. s 6 els is paralleled in
early papyri; ct. Moulton, p. 97. lo-Ka/noimys] cf. on io 4 .

M 15. And said, What will you give me, and I will deliver Him
to you ?] Mk. has simply : " In order that he might deliver Him to
them."

XXVI. 15-17.] LAST DAYS OF THE MESSIAH S LIFE 269

And they weighed out to him thirty pieces of silver.] Mk. has :
" And they promised to give him silver." Mt. alters, with a view
to 27 9 , where he quotes Zee 1 1 13 . In the preceding verse, Zee 1 1 12 ,
occur the words, ecmjo-av TOV fjn&lt;r66v pov Tpia/corra dpyvpovs. He
therefore assimilates Mk. s phrase to this passage.

16. And from that time he was seeking a favourable opportunity M
that he might deliver Him.] Mk. has : " And he was seeking how
he might favourably deliver Him." ev/ccuptav] = " opportunity."
Cicero, Ad Att. xvi. 82; Plat. Phadr. 272 A; Ox. Pap. i. 123. 3
(third or fourth century A.D.).

14-16. Mt. and Lk. agree in the following :
lo-KctpKOT^s, Mt 14 = lo-Kapiwriyv, Lk 3 j IaKaptu 0, Mk 10 .
r/ri tvKaipiav, Mt 16 , Lk *.
17-35. From Mk I4 12 81 .

17. And on the first day of unleavened bread the disciples came to M
fesus, saying, Where wilt Thou that we prepare for Thee to eat the
Passover ?] Mk. has : " And on the first day of Unleavened Bread,
when they were sacrificing the Passover, His disciples say to Him,
Where will Thou that we go and prepare that Thou mayest eat the
Passover ? " The verse is chronologically difficult. The first day of
Unleavened Bread followed the Passover day. And even if we
admit that the name Unleavened Bread was popularly given to the
whole eight days 1 (cf. Jos. Ant. ii. 317: "a feast for eight days
which is called the feast of Unleavened Bread "), the Passover day
after 3 o clock (when they were sacrificing the Passover) seems too
late for the disciples to begin their preparation. It is more natural
that this should have been completed on the day before. It is
therefore probable that the text of Mk. rests upon an Aramaic
original, which has been misunderstood by Mk. The original
probably referred to a point of time prior to the Passover. It may
have run, " And before the feast of Unleavened Bread." If so, Mk.
misunderstood " before " as meaning " on the first day," and has
still further confused matters by identifying this " first day " with
the Passover day, adding, "When they were sacrificing the
Passover." He feels that the supper recorded in vv. 17ff - could not
have taken place after the Passover day. Having got from his
original " on the first day of Unleavened Bread," he is therefore
obliged to identify this with the Passover day, and represent the
meal as a Passover meal. In his source it was probably a meal
two days before the Passover, after the necessary preparation had
been made for the Passover meal on the i4th. Mt. and Lk.
adopt without question the confused reckoning of Mk. and his
identification of the meal with the Passover meal. Mt. omits
ore TO Trao-xa 20vov, either because the clause seemed unnecessary
because implied in what follows, or perhaps to avoid the harsh

1 See against this Chwolson, Das Letzte Passamahl Christi, p. 4.

2/O THE GOSPEL ACCORDING TO S. MATTHEW [XXVI. 17-19.

juxtaposition of the first day of Unleavened Bread and the
Passover.

7TpO(ri]\6oV \yOVTs] Cf. On 8 S . OfX.L$ TOl/Aa(T(O/iv] cf. Lk Q 64 ,

and Moulton, p. 185.

M 18. And He said, Go into the city to such a man, and say, The
teacher saith, My time is at hand ; I celebrate at thy house the
Passover with My disciples. ] Mk. has : " And He sendeth two of
His disciples, and saith to them, Go into the city, and there shall
meet you a man carrying a pitcher of water : follow him. And
wheresoever he shall enter in, say to the master of the house that
the teacher saith, Where is My chamber, where I may eat the
Passover with My disciples ? " Mt. avoids questions in the mouth
of the Lord (cf. Introduction, p. xxxii), and therefore omits iro
eVriv TO /caraXu/Aa pov. He avoids also the obscure reference to
the man with the pitcher, the ambiguity of which is probably due
to the fact that the Lord had an understanding with one of His
adherents in the city, which enabled Him to throw an atmosphere
of secrecy over His movements. He ostensibly arranged to keep
the Passover meal on the i4th, whilst He purposed to eat a sub
stitute for it on the evening of His message. In this way He safe
guarded Himself from arrest during that last evening meal, since
even if the place of meeting had been known outside the circle of
the Twelve, no one, not excluding the Twelve, could have suspected
that He would be found there till the evening of the i4th.

6 /ccupos fj.ov cyyus TTIV] The words seem to be a previously
arranged password. " Prepare the Passover meal ; but for to-day,
not to-morrow : for My Passover must be eaten to-night." Mk.
adds here : " And He will show you a large upper room furnished
(and) ready : there make ready for us." Mt. omits.

M 19. And the disciples did as Jesus appointed them, and prepared
the Passover. ] Mk. has : " And the disciples went out, and came
into the city, and found as He said to them : and made ready the
Passover."

17-19. Mt. and Lk. agree against Mark in 6 te efcrev, Mt l8 , Lk 10 for
*ai Xfyet, Mk 18 ; and in S^, Mt , Lk 7 for Mk. s KaJL.

Note on the dates in Mk 14.

I. Mk 14* fy 6* TO irdo-^a KCU TO, av/&gt;ia /nera Suo ^/xepas, K.r.X.
According to the usual interpretation, the authorities are here
represented as plotting on Wednesday the i3th to arrest the
Christ and to put Him to death, but as deciding not to effect this
ev ry topT-fi. Did they then propose to postpone His capture
until after the Feast of Unleavened Bread ? If so, why did they
arrest Him on the Thursday evening, the 1 4th- 1 5th, and cause
Him to be put to death on the i5th, i.e. iv -rfj ioprrj, contrary to
their intention ?

XXVI.] LAST DAYS OF THE MESSIAH S LIFE 2? I

It is clear that something is wrong with the text, for TO
and TO. av/m are not coincident, but successive periods. Both
could not happen /x,era Sv o ^/xcpas. Moreover, /xera 8vo ^/xcpas is
itself obscure. It is argued that /xera rpcis rjfjLfpas is equivalent to
rrj rpLTY] ^ue/3a="on the day after to-morrow," cf. i6 21 ; but the
analogy of this usage does not justify /xera 8vo ^/xepas in the sense
of " on the morrow." Greek and Aramaic alike used other
expressions to denote this. We are therefore led by the general
intention of the narrative to suppose that the authorities planned
the arrest some days before the feast, and proposed to effect it
before the feast. This is confirmed by the light thrown upon the
following narrative, Mk i4 3 " 9 , by Jn I2 1 , where it is said that the
feast at Bethany took place six days before the Passover. This
would date the determination of the Sanhedrin in Mk I4 1 as six
days or more before Passover.

2. Mk I4 12 KCU 177 TT/OWTT; fjp-epa- TCOV dv/xcov ore TO TroV^a ZOvov.
The clause must be corrupt. The first day of Unleavened Bread,
the 1 5th Nisan, succeeded the Passover day, the i4th. Further,
the 1 4th after 3 o clock would have been too late to make
preparation for the meal. This must have been accomplished
at least on the day before.

3. Mk I4 17 /cat oi/aas yevo/xev^s ep^eTai, K.T.A. In the belief of
the editor of the second Gospel this was the Passover meal eaten
on the evening of the i4th. But this identification introduces
confusion into the whole of the surrounding narrative. For (a)
the authorities had decided against arrest eV T-fi kopry. (b) Simon
would not be " coming from work " (i5 20 ), cf. B. Berakhoth 4 b , nor
would Joseph have bought a linen cloth on a feast day (i5 46 ), nor
would one of the disciples carry arms on such a day (i4 47 ).

If, now, we put aside the chronological notices in Mk., the
general tenor of the narrative is clear. In i4 lt2 the authorities
decide to arrest Christ before the Feast, i.e. before the Passover.
The meal of Mk I4 3 " 9 took place, as the writer of the Fourth Gospel
states, six days before the Passover. On or soon after the day of this
feast, Judas arranged with the authorities to effect Christ s arrest,
Mk i 4 w-

The Passover, the i4th, fell on the Sabbath. Two days before,
i.e. on Thursday the i2th, Christ bade His disciples make the
necessary preparations for the Passover meal, Mk i4 12 ^ 16 . That
same evening He sat down with His disciples at a meal in which
He anticipated the Passover by two days, and instituted the Holy
Communion, Mk i4 17-25 . That evening He was arrested in the
garden, and after trial before the Sanhedrin on the following morn
ing (Friday the i3th), was condemned by Pilate and crucified.
He was buried the same day at evening (Mk i4 42 ).

Thus, as the authorities had decided, His execution took place

2/2 THE GOSPEL ACCORDING TO S. MATTHEW [XXVI,

before the Feast, i.e. on the i3th, and the notices that Simon was
"coming from work," that one of the disciples was armed, and
that Joseph bought a linen garment, are in harmony with the rest
of the narrative, since the days on which these things took place
were not feast days. With this arrangement the writer of the
Fourth Gospel is agreed. The last supper was " before the Pass
over," i.e. two days before, on Thursday. The authorities would not
enter into Pilate s palace on the following morning, i.e. Friday the
1 3th, because their purification in readiness for the Passover on
the following day (Saturday the i4th) would have been rendered
null 1 (i8 28 ). The crucifixion took place on the eve of the
Passover ( 1 9 14 ; cf. the same statement, B. Sank 43% Ev. Pet
3), which was also the eve of the Sabbath (iQ 81 - 42 , cf. Das
Leben Jesu\ Krauss, p. 56: "The Passover fell in that year on a
Sabbath."

It is therefore clear that Mk i4 12 , which seems to identify the
first day of Unleavened Bread with the Passover day, and which
suggests the identification of the last supper with the Passover
meal, must be corrupt. The primary corruption no doubt lies in
the words rfj -a-pury rn^fpa TWV dv/i,u&gt;v. Behind this, whether in
a documentary or oral source, must lie words which should give
the meaning " before the feast of Unleavened Bread," thus re
suming, v. 2 , " not on the feast." The editor having misinterpreted
this to mean " on the first day of Unleavened Bread," is obliged to
suppose that the Passover day is intended. The real " first day of
Unleavened Bread" would be, as he is aware, too late. He there
fore inserts ore TO Trao-^a ZOvov, thus identifying the last supper with
the Passover meal, and introducing hopeless confusion into the
succeeding narrative. The narratives of Mt. and Lk. are entirely
based on Mk., and have the same confused chronology, although
Mt. seems to have endeavoured to avoid some of the harsher
incongruities by omitting KCU TO. au/&gt;ia from Mk I4 1 , ore TO
IBvov from Mk I4 14 , ep^o/ACi/oi/ oaf dypoG from Mk I5 20 , and dyopa
orii/SoVa from Mk I5 46 .

Chwolson in his note, Ueber Das Datum im Evangelium Matthai,
xxvi. iy, 2 suggests that the original of Matthew ran NEpo KDV3
N t( TDD = "in the days before the feast of Unleavened Bread";
that the first D of KDpD was omitted, and the sentence translated
as though it were aOTBan NP NEV3. But Mt. is dependent on
Mk., and the error must be sought in Mk. Chwolson s Aramaic
phrase or some similar expression very probably lies behind Mk. s
177 TTpiorrj fjfj-fpa. In any case, Chwolson is right in regarding this

1 Entry into the house of a heathen caused uncleanness for seven days
(Chwolson).

2 Monatsschrift fur Gesch. und Wisscnschaft des Judenthttms, Ixxiii. 537-
555-

XXVI.] LAST DAYS OF THE MESSIAH S LIFE 273

phrase as impossible, and in seeing that what is wanted is some
phrase meaning, " Before the feast of Unleavened Bread."

Chwolson in his extremely valuable treatise, Das Letzte
Passamahl Christt, suggests that the Passover fell on a Friday
and was transferred to Thursday, because on the Friday there
would not have been time for the roasting of the lambs before
the beginning of the Sabbath. He thinks that whilst the offering
of the lambs was therefore necessarily antedated, there was a
difference of opinion as to the eating of the Paschal meal. Some,
including Christ, eat it on the Thursday, others preferred to eat it
according to the Mosaic law on the Friday the i4th, though the
killing had been transferred to the previous day on account of the
proximity of the Sabbath.

But Chwolson s investigations are concerned with the text of
the first Gospel, and his suggestions leave unsolved the texts of
Mk. and Lk. It is with Mk. that any attempted solution must
begin. If we transfer Chwolson s emendation to Mk i4 12 , we may
gladly admit that this writer is excellent authority for justifying us
in substituting "Before the feast of Unleavened Bread" for r-fj
Trpwrrj r^jikpo. TWV d^/xwv. But what of ore TO Trlo^a ZOvov ? Are
we to accept this statement with the identification of the last
supper with the Passover meal which is implied in it ? It seems
more than probable that the ore TO irda-xa ZOvov is due to the same
writer who has just written rfj TrpuTy yp-fpa. r&v av//,cov. He realises
that the last supper could not have taken place on the i5th, which
was, properly speaking, the first day of Unleavened Bread. He is
therefore obliged to suppose that by the first day of Unleavened
Bread the Passover day was intended. And this preliminary error
confuses the whole of the following narrative. In other words,
Mk i4 12a is so certainly corrupt that no inference ought to be
drawn from it as to the chronology of the succeeding narrative.
And, apart from it, nothing is more clear than that the crucifixion
of Christ did not take place on the i5th, from which it follows
that the meal of vv. 17 25 was not the Passover meal of the 1 4th.
But then what was it ? Do not the disciples say, Where shall we
make ready the Passover ? And did not Christ bid them go and
prepare it? But there is really no difficulty about the matter if
we read vv. 12 16 in the light of the previous narrative. The San-
hedrin had decided on the removal of Christ before the feast,
and had covenanted with Judas to arrange for His arrest at a
convenient opportunity. Of all this Christ was aware. He knew
that before the killing of the lambs in the Temple on the evening
of the 1 4th, He himself would have fallen a prey to the plots of
His enemies. And yet He proposed to eat the Passover meal
with His disciples. Not, however, the technical Passover meal
of the 1 4th, but a meal which should serve as such. Hence the
18

2/4 THE GOSPEL ACCORDING TO S. MATTHEW [XXVL 20-22.

mystery of vv. 12 16 . Preparation for the Passover meal of the
1 4th had to be made early. In this case the disciples seem to
have thought it well to begin on Thursday the 1 2th. They went,
we read, and prepared the Passover. Not, of course, the lamb.
That could only be offered in the Temple on the i4th, and then
brought to the room afterwards. But they made other prepara
tions, saw to it that the room was properly equipped, and perhaps
purchased the necessary accessories of the feast. It may be
thought that rjTOLfjLao-av TO Trac^a must mean more than this, and
include the actual preparation of the lamb itself, and so point to
the 1 4th. But, in the first place, the phrase is due to the writer
who has written v. 12a , who believed that the meal thus prepared
was the technical Passover meal. The original may well have
meant nothing more than "prepared for the Passover." And, on
the other hand, it is very unlikely that the two messengers should
have acted as representatives of the whole body in the solemn
service of the slaughter of the lamb in the Temple on the i4th.
Preparation by two delegates could only be preparation of sub
ordinate details, not the actual sacrifice of the lamb itself. But
why the mystery about the place of the meal ? No doubt because,
in view of the danger of arrest, Christ wished to keep His move
ments secret. He had arranged with some one that a room should
be ready. There He sent His disciples to make preparations as
though for the Passover meal of the i4th. Then the material
and place for a meal having been secured, He came suddenly on
that same evening of the i2th and sat down with His disciples,
secure at least for a time from arrest, for He had the betrayer in
His company. It was not the technical Passover meal, but for
Him and for His disciples it would serve as such. There was
indeed no lamb. But there was bread symbolising Christ s body,
and that sufficed.

M 20. And when it was evening, He sat down with the twelve
disciples.} Mk. has: "And when it was evening, He cometh with
the twelve. And as they were sitting." oi/a a? Se] for KCU oi/a a?, as
often. avKiTo] for Ip^eTat /cat dVa/m/xeVcov OLVTUV, thus omitting
the historic present. Cf. Introduction, p. xx.

M 21. And as they were eating, Jesus said, Verily I say to you,
that one of you shall deliver Me upj\ Mk. has : " And as they were
eating, Jesus said, Verily I say to you, that one of you shall deliver
Me up (one) who is eating with Me." The last clause emphasises
the heinousness of the treachery of the act. Mt. omits the
words as already implied in els e v/xc3v. For ts = Tis, see Blass,
p. 144.

M 22. And being very grieved, they began to say to Him each one,
Is it I, Lord?] Mk. has : "They began to be grieved, and to say
to Him one by one, Is it I ? " *a(] Mt. avoids Mk. s asyndeton.

XXVL 82-25.] LAST DAYS OF THE MESSIAH S LIFE 275

&lt;r(f&gt;6Spa] is characteristic of Mt., see on 2 10 . els l/cao-Tos] see Blass,
p. 1 79, for Mk. s harsher els Kara els, which occurs in Jn 8 9 .

23. And He answered and said, He who dipped with Me his M
hand in the dish, he shall deliver Me upj\ Mk. has : " And He said

to them, One of the Twelve. He who dippeth with Me into the
dish." " One of the Twelve " reaffirms the treachery of the act, and
6 e/x/3a7TTo/xi/o9, /c.T.A., is equivalent to 6 r0&lt;W /ACT c/xov. Not only
one of the Twelve, but also a partaker in a common meal. The
clause in Mk. does not give any clue to the individuality of the
traitor, for probably all dipped into the dish, but only emphasises
his treachery. Mt. in substituting 6 e/x/?ctyas ryv x ^a, and add
ing OVTOS /AC TrapaSeJcm, may have understood the words to be a
direct clue to the betrayer s personality. Hastings, DCG i. p. 464.

24. The Son of Man indeed goeth as it stands written about M
Him : but woe to that man through whom the Son of Man is
delivered up ! good were it for him if that man had not been born^\
Mk. has the same with on at the beginning and no rjv after
KaAoV. "Mt. improves the Greek by adding ijv," Moulton, p.
200.

The sentence is very Semitic in construction and idea. For
goes on his destined path, goes to his fate, dies, see
Schlatter on Jn 7 s3 . For K&lt;x0a&gt;s yeypaTmu, see Bacher, Exeget. Term.
i. 88, ii. 91. The solemn repetition of 6 avOpuiros tVetvos and the
avT&lt;3 6 avOptoTros CKCO/OS is also Semitic. The whole verse could be
literally translated into Hebrew or Aramaic; cf. B. Chag. n b "It
were better for him if he had not come into the world," Enoch 38 2
" It had been good for them if they had not been born."

25. And Judas, who delivered Him up, answered and said, Is it I, E
Rabbit He saith to him, Thou hast said. ] The verse is not in Mk.
Mt., who has understood 6 /A/3a7rro//,j/os as marking out the traitor
in an indirect way, adds here a clause to make his identity still

clearer. o-v ctTras] For the tense, see Moulton, p. 140. The
clause is an evasive or ambiguous affirmative, and is quite in the
Semitic manner. For Rabbinic parallels, see Dalm. Words, 309 ff.
But cf. Chwolson, Das Letzte Passamahl, p. 88, who denies that
it is a Rabbinic formula of affirmation. So also Merx, in loc. :
"Du hast es gesagt ist keine rabbinische Formel." But the
passages quoted by Dalman seem sufficient to show that "thou
hast said " is in harmony with the Jewish spirit, where an indirect
affirmation is required. In the present instance it is needless to
ask whether it can or cannot express a direct affirmative, because
such a direct affirmative would mar the spirit of the whole narra
tive, as Mt. has well understood. Christ had stated the terrible
fact that one of His chosen friends, who was at that very moment
sharing with him in a common meal, would betray Him into the
hands of His enemies. They answer Him in indignant words

2/6 THE GOSPEL ACCORDING TO S. MATTHEW [XXVI. 25-28.

which are half-interrogative, half-negative, It is not I ? And Judas
amongst the others put the same question. Now it is incon
ceivable that Christ should have answered him with a simple
affirmative. Such a statement made publicly could only have
provoked an outburst of fury against Judas, and perhaps for a
time at least have frustrated his purpose. If intended only for the
ear of Judas, it was the sort of thing which could not have been
said under the circumstances. It would only have led to angry
denial. What was required was just what o-v etTras expresses, an
ambiguous affirmative, suggesting to the traitor himself the cer
tainty that his treachery was known ; to others, if they overheard it,
a half uncertainty as to what was meant, and leaving opportunity
to Judas of withdrawing from his course of treachery before its
absolute and final exposure. See Gould on Mk i4 20 .

M 26. And as they were eating, Jesus took bread, and blessed and
brake it, and gave it to the disciples, and said, Take, eat ; this is My
body.~\ Mk. has the same, omitting 6 I^o-ous and ^ayere: and
with KCU iSco/ccv avrots KCU for KCU Sous rots fiaOrjTOLS avrov. Se l for
jccu, as often. aprov] X B C D S 1 ; rov aprov, A aL eu\oyi?o-as] i.e.
" uttered a form of thanksgiving." TOVTO CCTTIV TO o-oi/xa JJLOV] The
&lt;TTLV is quite unemphatic, and in Aramaic would be unexpressed.
" This is My body," i.e. " this broken bread, of which you all eat,
represents My body." The inference that in some sense the
disciples were to partake of Christ s body is unexpressed, but
is implicit in the words TOVTO =" this broken loaf"; the neuter is
due to attraction to TO o-w/xa.

M 27. And He took* a cup, and gave thanks, and gave (if) to them,
saying, Drink ye all from it.] Mk. has : " And He took a cup,
and gave thanks, and gave (it) to them, and they all drank from it."
Mt. assimilates en-toj to the imperative of the previous verse.
irorypLov] So X B E al S 1 ; TO iroTrjptov, A C D al. The article
here and before apTov in v. 26 has probably been added to signify
the Eucharistic bread and cup.

M 28. For this is My blood of the covenant, which is being shed
for many unto remission of sins.] Mk. has : " And He said to
them, This is My blood of the covenant, which is being shed on
behalf of many." TOVTO] = this wine. TO at/xa /u,ov TT}? Sia&^s]
This wine represents My blood, i.e. My covenant blood, i.e. My
blood shed to ratify a covenant. Nothing is said in Mk. to define
the nature of the covenant, except that the blood was being shed
on behalf of many, i.e. to give them a right to the privileges of the
covenant. The covenant might be regarded as a covenant between
Christ and the many, or, more naturally, between God and the
many. Mt., by adding ets a&lt;eo-iv a/aapTiaiv, shows that he under
stood the covenant to be a covenant between God and the many
by which re