Commentary on Matthew: Introduction and Part I (No. F040i)

Introduction

Order of the Gospels

Matthew is the first of the gospels in order but is not necessarily the chronological order. There is good reason to think it was one of the later gospels. Its traditional place supports the contention that it is an early work. It is widely accepted now by most scholars that Mark precedes Matthew and both Matthew and Luke are based on Mark. The problems with which it deals in the Palestinian church indicates it may well follow Luke in compilations, but it is impossible to determine as neither reflect the influence of one upon the other. The order is thought to be Mark, Luke, Matthew and John and it is considered that that order is confirmed archeologically. Grant considers they were perhaps written between 90-115 CE. (cf. Interpreters Dictionary of the Bible.–Matthew, Gospel of, Vol. 3 pp. 302ff.). This is considered incorrect as Matthew was written in Hebrew and most probably before the Temple was destroyed. Otherwise there would have been little purpose. John was considered to be and most probably was written well before Revelation was issued on Patmos. Mark and Luke were written before Matthew and so it is more likely that all were written before the Temple Fell and were distributed before 70 CE. The reluctance to accept that by later scholars is their reluctance to accept The Sign of Jonah and Christ’s statements in the Gospels as prophecy.

Grant holds that since the time of Irenaeus (ca. 180 CE (Against Heresies III, 11.8) the four beasts were linked to the Apostles in the four gospels with the canon being formed over thirty years before him. He links the four cherubim with them. This was a fiction of the later system and unlikely.

The traditional theory of the Gospels holding that Matthew was the first gospel rests on the statement of Papius (2^nd cent), quoted by Eusebius (Church Hist. III, 39.16). It was recorded that Matthew had written in Hebrew and the term used in reference to what he wrote was referred to as the logion, or oracles. Matthew’s gospel was used by some, such as the Ebionites, exclusively and thus resulted in theological errors by them.

Papius himself, in his writings, as quoted by Eusebius, discusses the Gospel of Mark before Matthew and this fact is erroneously overlooked by most scholars, and Grant (ibid) notes this fact on p, 303, col. 2). This erroneous view was adopted by Augustine and it penetrated the common view of the churches.

Further evidence for the placement of the order of the gospels is found from a mosaic at the mausoleum of Galla Placidia outside the church of San Vitale at Ravenna. She was the sister of the Emperor Honorius, emperor of the West. She was very adventurous but died soon after her mausoleum was built. The date of the Mosaic was ca. 440 CE and the Mosaic has a low antique book case with sloping shoulders. The Mosaic shows the Gospels as:

Marcus Lucas

Matteus Ioannes

This was done just over a century from Nicaea in 325 CE and just nine years after the council of Ephesus in 431 CE. This mosaic antedates the common acceptance of the conjecture of Augustine based on Papius’ work, ignoring Papius’ comment mentioning Mark first. He supposed that Matthew came first and then Mark who abridged him and then Luke and John. The reality was that Mark preceded Matthew and Matthew expanded on Mark and wrote in Hebrew which was sent into Asia Minor and translated into Greek, Aramaic and then Arabic. It was taken into India beginning the church there (cf. 122D).

Other lists are available from MSS which show other orders of production such as the placing of the apostle’s names first in importance such as the Clermont list from Egypt ca. 300 CE with Matthew, John, Mark and Luke, or the Cheltenham list discovered by Mommsen in 1885, and sometimes called the Mommsen list, coming from North Africa ca. 360 CE.

However, it appears that the order preserved by the mosaic in the mausoleum of Galla Placidia at Ravenna was taken from the Old Italian tradition of the church uninfluenced by the later conjecture of Augustine and it is supported by the views of Irenaeus of Lyon who, as a child, sat at the feet of John and spoke with those who knew Christ and who was trained by Polycarp and the later disciples.

Other support can be found from the Accademia at Venice where the medallion reliefs in the ceiling of the Sala Della Presentazione preserve the same order (Grant, p303 ibid). Grant goes on to present more evidence in support of the thesis and it seems fairly clear that the early Roman view preserved this order.

The traditional theory that Matthew was the earliest Gospel rested on the statement of Papius quoted by Eusebius (Church hist. III. 39:16) “Matthew compiled the logia [oracles] in the Hebrew dialect (sic) and each one interpreted them as best he could.” On this view they were all abridged or expounded as seen fit. This is impossible given the differences of John and the Synoptic gospels.

The formation of the canon and its official recognition as an inspired text is listed in the text The Bible (No. 164). Once the canon was formulated many forgeries and mistranslations were made to establish the Trinitarian Hypothesis (cf. 164C, 164F and 164G) and the final result with the most forgeries, alterations and mistranslation was in the Textus Receptus of the Elzevir Brothers and the KJV was its worst result. Total reliance on the KJV will never result in complete or proper understanding. If that is to be used then it is important that one used Bullinger’s Companion Bible with the footnotes, also here.

Each of the gospels has a purpose. Matthew’s Gospel in reality is not to determine the Royal line, as has been advanced by some scholars, but rather to demonstrate why Christ could not become King of Israel and Judah without the direct intervention of God. No descendant of Coniah could sit on the throne of Israel without the direct intervention of God (cf. Genealogy of the Messiah (No. 119)) below. The Genealogy is of both Joseph here in Matthew and of Mariam, Christ’s mother in Luke Chapter 3. That is widely accepted as Mariam’s lineage by Hebrew and Christian scholars. The Greek follows the traditional genealogies which do not mention the wife but applies the traditional grammatical omission to the husband’s name thus showing the female is the one being listed. The history of the Celtic Church in Britain, established by Aristobulus (No. 122D), carried on down through the Welsh, shows that king Bran of Britain married Ana the daughter of Joseph of Aramathea, the Jewish metals trader with the British. Bran was named Bran the Blessed because he was married to the cousin of the virgin mother of Jesus Christ and because Joseph was the uncle of the virgin and the great uncle of the Messiah. Because of that fact, Arviragus, king of the Silurians, and brother to Caradog, king of the Cantii and the Catevelauni, gave the 12 hides of land to establish the church at Glastonbury in Britain to Joseph, his grandfather in law, and his nephew Linus ap Caradog, who was ordained by Christ and became first bishop of Rome. Thus everyone in the UK who traces descent from these kings is a member of the family of Christ. Much has been done to negate this history by the Europeans, but the Welsh have retained it well and the facts are well documented and widely attested (cf. also Ashley. M, Mammoth Book of British Kings and Queens, Carroll and Graf Publishers, 1998/9). This view is supported by the fact that Pilate gave the body of Christ to Joseph for placement in his own tomb, as his brother Heli was dead and he would have been the senior family member and member of the Sanhedrin.

Meurig, grandson of Arviragus, married the daughter of Cyllin ap Caradog, niece of Linus bishop of Rome. They returned to Britain as client rulers of the Romans. Meurig, and she, developed the church there at Glastonbury. He became known as St Marius to history.

So also the Genealogy of Christ shows the perfect application of the Biblical Levirate Laws as part of the application of the Law of God (L1).

*****

Matthew

by E.W. Bullinger

THE GOSPEL ACCORDING TO MATTHEW

THE STRUCTURE OF THE BOOK AS A WHOLE.

"BEHOLD THY KING" (Zechariah 9:9, Matthew 21:5).

Matthew 1:1 - Matthew 2:23. PRE-MINISTERIAL.
3:1-4 THE FORERUNNER.

3:5-17 THE BAPTISM: WITH WATER.

4:1-11 THE TEMPTATION: IN THE

WILDERNESS.

Matthew 4:12 - Matthew 7:29. THE KINGDOM
Matthew 8:1 - Matthew 16:20. THE KING
Matthew 16:21 - Matthew 20:34. THE KING
Matthew 21:1 - Matthew 26:35. THE KINGDOM
26:36-46 THE AGONY IN THE GARDEN.
Matthew 26:47 - Matthew 28:15. THE BAPTISM: OF SUFFERING (DEATH, BURIAL, AND RESURRECTION, Matthew 20:22).
28:16-18 THE SUCCESSORS.

28:19,20 POST-MINISTERIAL.

NOTES ON MATTHEW’S GOSPEL

The Divine purpose in the Gospel by MATTHEW is to set forth the Lord as Jehovah"s King. Hence those events in His ministry are singled out and emphasized which set forth His claims as the Messiah sent to fulfill all the prophecies concerning Him. Compared with Mark and Luke, Matthew has no less than, thirty-one sections which are peculiar to his Gospel; and all more or less bearing on the King and the Kingdom, which are the special subjects of this Gospel.

I. Four events connected with His infancy:
The Visit of the Wise Men (2:1-15).
The Massacre at Bethlehem (2:16-18).
The Flight into Egypt (2:19-22).
The Return to Nazareth (Matthew 2:23).

II. Ten Parables:

The Tares (13:24-30).
The Labourers in the Vineyard (20:1-16).
The Hid Treasure (Matthew 13:44).
The Two Sons (21:28-32).
The Pearl (Matthew 13:45).
The Marriage of the King’s Son (22:1-14).
The Drag-net (Matthew 13:47).
The Ten Virgins (25:1-13).
The Unmerciful Servant (18:23-35).
The Talents (25:14-46).

III. Two Miracles:
The Two Blind Men (20:30-34).
The Coin in the Fish’s Mouth (17:24-27)

IV. Nine Special Discourses:
The Sermon on the Mount (Mat 5-7).
The Invitation to the Weary (11:28-30).
Idle Words (Matthew 12:36, Matthew 12:37).
The Revelation to Peter (16:17-19). See Ap.147.
Humility and Forgiveness (18:15-35).
His Rejection of that Generation (Matthew 21:43).
The Eight Woes (23. See Appdx-126).
The Prophecy on Olivet (; Matthew 25:1-46).

See Ap.155.
The Commission and Promise (28:18-20).

See Ap.167.

V. Six events in connection with His Passion:
The Conspiracy and Suicide of Judas (Matthew 26:14-16; 27:3-11).

The Dream of Pilate’s Wife (Matthew 27:19).
The Resurrection of Saints after His Resurrection (Matthew 27:52, Matthew 27:53).

The suggested Plot about His Body (27:62-64).
The Watch at the Sepulchre (Matthew 27:65; 66).
The Earthquake on the Resurrection Morning (Matthew 28:2).

Most of these have to do with the special object of this Gospel. The words and expressions peculiar to this Gospel have the same purpose: such as "the Kingdom of heaven", which occurs thirty-two times, and not once in any other Gospel; "Father in heaven", which occurs fifteen times in Matthew, only twice in Mark, and not once in Luke*; "son of David", ten times in Matthew, three in Mark, and three in Luke; "the end of the age", only in Matthew; "that it might be fulfilled which was spoken", nine times in Matthew, and nowhere else; "that which was spoken", or "it was spoken", fourteen times in Matthew, and nowhere else. + Altogether, Matthew has sixty references to the Old Testament, for the Law and the Prophets were fulfilled in the coming of the Messiah. The verb rheo occurs twenty times in Matthew (fourteen times of the prophets, and six times in the Sermon on the Mount, rendered "say", Matthew 5:21, Matthew 5:27, Matthew 5:31, Matthew 5:33, Matthew 5:38, Matthew 5:43).

The question of modern critics as to the source whence the Evangelists got their material does not arise; for, as in the case of Luke (Matthew 1:3), it was revealed to them "from above" (Gr. anothen); see note there. Hence the Divine purpose in Luke is to present the Lord not merely as "perfect God" (as in Luke 1:32-35 and in John); His birth and infancy in Luke"s Gospel.

*Luke 11:2, "which is in heaven", being omitted by all the critical texts. See Appdx-94. VII.

+ Mark 13;14, "spoken of by Daniel the prophet", being omitted by all the critical texts See Appdx-94. VII.

*****

Matthew Chapters 1-4 (RSV)

Chapter 1

¹The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. ²Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, ³and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram, ⁴and Ram the father of Ammin'adab, and Ammin'adab the father of Nahshon, and Nahshon the father of Salmon, ⁵and Salmon the father of Bo'az by Rahab, and Bo'az the father of Obed by Ruth, and Obed the father of Jesse, ⁶and Jesse the father of David the king. And David was the father of Solomon by the wife of Uri'ah, ⁷and Solomon the father of Rehobo'am, and Rehobo'am the father of Abi'jah, and Abi'jah the father of Asa, ⁸and Asa the father of Jehosh'aphat, and Jehosh'aphat the father of Joram, and Joram the father of Uzzi'ah, ⁹and Uzzi'ah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezeki'ah, ¹⁰and Hezeki'ah the father of Manas'seh, and Manas'seh the father of Amos, and Amos the father of Josi'ah, ¹¹and Josi'ah the father of Jechoniah and his brothers, at the time of the deportation to Babylon. ¹²And after the deportation to Babylon: Jechoni'ah was the father of She-al'ti-el, and She-al'ti-el the father of Zerub'babel, ¹³and Zerub'babel the father of Abi'ud, and Abi'ud the father of Eli'akim, and Eli'akim the father of Azor, ¹⁴and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eli'ud, ¹⁵and Eli'ud the father of Elea'zar, and Elea'zar the father of Matthan, and Matthan the father of Jacob, ¹⁶and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ. ¹⁷So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations. ¹⁸Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child of the Holy Spirit; ¹⁹and her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. ²⁰But as he considered this, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not fear to take Mary your wife, for that which is conceived in her is of the Holy Spirit; ²¹she will bear a son, and you shall call his name Jesus, for he will save his people from their sins." ²²All this took place to fulfil what the Lord had spoken by the prophet: ²³"Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel" (which means, God with us). ²⁴When Joseph woke from sleep, he did as the angel of the Lord commanded him; he took his wife, ²⁵ but knew her not until she had borne a son; and he called his name Jesus.

Intent of Chapter 1

Verses 1-17 deal with the genealogy of Christ, which is dealt with in the paper Genealogy of the Messiah (No. 119). (cf. also Lk. 3:23-38) In that paper the significance of the genealogy of the Messiah from Adam is explained. “The texts in Matthew 1 and Luke 3 are examined and the apparent contradiction between them and Chronicles is also explained. The correct and true meaning shows that Messiah was indeed sent to save sinners. The genealogy of the Messiah is an important tool in understanding who Messiah was. More importantly, the genealogies convey an important understanding of the fulfilment of prophecy and also of biblical law”. The line is traced through David the King (22:41-45) (Rom. 1:3) back to Abraham (Gal. 3:16). 3-6: Ruth 4:18-22; 1Chron. 2:1-15; 11: The deportation, 2Kgs. 24:8-16; Jer. 27:20; 12: Jeconiah or Jehoiachim, (2Kgs 24:6; 1Chron 3:16). Shealtiel conveyed a line of Levirate descent with Pedaiah 1Chron. 3: 16-19; (cf. also Ezra. 3:2; Hag. 2:2; Lk. 3:27; see line of legal descent to Zerubbabel as per 119 above). 13-16: The persons from Abiud to Jacob are allegedly otherwise unknown (119 above).16: Christ is the Greek translation of Messiah meaning an anointed one (Lev. 4:3, 5. 16; 2 Sam.1:14-16)

Mariam with child by the Holy Spirit and the birth of Jesus Christ (vv. 18-25).

In this section Matthew shows that Mariam became with child through the Holy Spirit. She was betrothed to Joseph and an angel of the Lord appeared to him to assure him that he was to take Mariam (incorrectly termed Mary) to wife and that he was to call his son Jesus (Yahoshua or Joshua), who would save his people from their sins. These things occurred to fulfil the prophecy of Isaiah (Isa.7:14) at verse 23. (cf. also Lk. 1:26 -2:40).

Joseph consequently married Mariam but ‘knew her not’ until after the birth of Jesus Christ.

20: Angels, They are sons of God (elohim) spirits sent as messengers (Heb. Malak) to serve God with mankind.

21: Jesus (Gr. Iesou; Heb. Yahoshua or Joshua eng.) the Aramaic and Hebrew are similar and both mean he will save. He was to save the people from their sins.

22-23: maiden (cf. Isaiah 7:14n Annot.RSV)

25: Roman Catholics claim that the word until in the Semitic idiom does not mean that they had sexual relations after the birth of Christ. Not many other sects accept that meaning and the Bible text indicates otherwise.

Chapter 2

¹Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, ²"Where is he who has been born king of the Jews? For we have seen his star in the East, and have come to worship him." ³When Herod the king heard this, he was troubled, and all Jerusalem with him; ⁴and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. ⁵They told him, "In Bethlehem of Judea; for so it is written by the prophet: ⁶'And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will govern my people Israel.'" ⁷Then Herod summoned the wise men secretly and ascertained from them what time the star appeared; ⁸and he sent them to Bethlehem, saying, "Go and search diligently for the child, and when you have found him bring me word, that I too may come and worship him." ⁹When they had heard the king they went their way; and lo, the star which they had seen in the East went before them, till it came to rest over the place where the child was. ¹⁰When they saw the star, they rejoiced exceedingly with great joy; ¹¹and going into the house they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh. ¹²And being warned in a dream not to return to Herod, they departed to their own country by another way. ¹³Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, "Rise, take the child and his mother, and flee to Egypt, and remain there till I tell you; for Herod is about to search for the child, to destroy him." ¹⁴And he rose and took the child and his mother by night, and departed to Egypt, ¹⁵and remained there until the death of Herod. This was to fulfil what the Lord had spoken by the prophet, "Out of Egypt have I called my son." ¹⁶Then Herod, when he saw that he had been tricked by the wise men, was in a furious rage, and he sent and killed all the male children in Bethlehem and in all that region who were two years old or under, according to the time which he had ascertained from the wise men. ¹⁷Then was fulfilled what was spoken by the prophet Jeremiah: ¹⁸"A voice was heard in Ramah, wailing and loud lamentation, Rachel weeping for her children; she refused to be consoled, because they were no more." ¹⁹But when Herod died, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying, ²⁰"Rise, take the child and his mother, and go to the land of Israel, for those who sought the child's life are dead." ²¹And he rose and took the child and his mother, and went to the land of Israel. ²²But when he heard that Archelaus reigned over Judea in place of his father Herod, he was afraid to go there, and being warned in a dream he withdrew to the district of Galilee. ²³And he went and dwelt in a city called Nazareth, that what was spoken by the prophets might be fulfilled, "He shall be called a Nazarene."

Intent of Chapter 2

Jesus (Yahoshua or Joshua) was born in Bethlehem, Judea in the days of Herod the king (v.1). Herod died between 1-14 Abib 4 BCE thus Christ could not have been born after Jan. 4 BCE (cf. Christ’s Age at Baptism and the Duration of His Ministry (No. 019)). The wise men (Magi – a learned class in ancient Persia) arrived looking for ‘he who has been born king of the Jews’(vv. 1-2; cf. Jer. 23:5; Num. 24:17), which worried Herod (v. 3) and he was advised of the prophecy from Micah 5:2 by the chief priests and scribes in Jerusalem (vv. 4-6) (cf. Jn. 7:42). Herod instructed the Wise Men to find the child and inform Herod of his location. The Wise Men followed the star and took gifts of gold, frankincense and myrrh. They were then warned not to return to Jerusalem and they return to their own country (vv. 7-12) (cf. Lk. 2:7 notes).

Joseph is then told to flee to Egypt as Herod intended to kill the child. They remain in Egypt until the death of Herod. This is to fulfil the prophecy in Hosea 11:1 "Out of Egypt I called my son." (vv. 13-15) (cf. Ex. 4:22).

Verses 16-18 deal with the massacre of all children aged 2 and under. Herod is angry with the Wise Men for tricking him and uses the time frame the Wise Men indicated they had initially seen the star to kill all the male children aged two and under in Bethlehem and that region.

This fulfilled the prophecy in Jeremiah 31:15 (v.18) which says:

"A voice was heard in Ramah, weeping and loud lamentation, Rachel weeping for her children; she refused to be comforted, because they are no more."

Ramah is about 5 miles north of Jerusalem. Rachel wife of Jacob died in child birth and was buried near Bethlehem (cf. Gen. 35:16-20). Ramah north of Jerusalem was the scene of national grief (Jer. 40:1) inflicted by an enemy, in this case Herod the Idumean.

Christ was born before 4 BCE and the death of Herod between 1-13 Abib 4 BCE. The timing of these events is covered in the paper Christ’s Age at Baptism and the Duration of his Ministry (No. 019).

Verses 19-23 detail the return of the family to Israel. On hearing that Archelaus, son of Herod was ruling in Judea (ruled 4BCE - 6 CE), Joseph decided to go to Galilee and settled in Nazareth.

There is a similarity in sound and possible meaning of the Aramaic Nazareth to the Hebrew word for branch (cf. Isa. 11:1).

Chapter 3

¹In those days came John the Baptist, preaching in the wilderness of Judea, ²"Repent, for the kingdom of heaven is at hand." ³For this is he who was spoken of by the prophet Isaiah when he said, "The voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight." ⁴Now John wore a garment of camel's hair, and a leather girdle around his waist; and his food was locusts and wild honey. ⁵Then went out to him Jerusalem and all Judea and all the region about the Jordan, ⁶and they were baptized by him in the river Jordan, confessing their sins. ⁷But when he saw many of the Pharisees and Sad'ducees coming for baptism, he said to them, "You brood of vipers! Who warned you to flee from the wrath to come? ⁸Bear fruit that befits repentance, ⁹and do not presume to say to yourselves, 'We have Abraham as our father'; for I tell you, God is able from these stones to raise up children to Abraham. ¹⁰Even now the axe is laid to the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. ¹¹"I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry; he will baptize you with the Holy Spirit and with fire. ¹²His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the granary, but the chaff he will burn with unquenchable fire." ¹³Then Jesus came from Galilee to the Jordan to John, to be baptized by him. ¹⁴John would have prevented him, saying, "I need to be baptized by you, and do you come to me?" ¹⁵But Jesus answered him, "Let it be so now; for thus it is fitting for us to fulfil all righteousness." Then he consented. ¹⁶And when Jesus was baptized, he went up immediately from the water, and behold, the heavens were opened and he saw the Spirit of God descending like a dove, and alighting on him; ¹⁷and lo, a voice from heaven, saying, "This is my beloved Son, with whom I am well pleased."

Intent of Chapter 3

The background story to John the Baptist is given in Luke chapter 1. From verses 1-3 John is preaching in the wilderness of Judea, warning the people of the imminent coming of the kingdom of heaven, as prophesied by Isaiah (Isa. 40:3).

For this is he who was spoken of by the prophet Isaiah when he said, "The voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight." (v.3)

John was preaching repentance. Repent means to literally return to the covenant between God and man (Ex. 19:3-6; 24:3-8; Jer. 31:31-34). Verse 4 describes his dress and food (cf. 2Kgs. 1:8; Zech. 13:4 and Isa. 40:3, Mal. 3:1) (cf. 3:3 and 17:10-12). Mal. 4:5 refers to the prophet Elijah who is to come in the Last Days (cf. The Two Witnesses (No. 135; and Wars of the End Part II: 1260 Days of the Witnesses (No. 141D)). Many people from Jerusalem and Judea came to him to hear his message and were baptised in the river Jordan. (vv. 5-6) (cf. Mk. 1:4).

When Pharisees and Sadducees came to him he was angry and said "You brood of vipers! Who warned you to flee from the wrath to come?

Refers to God’s Judgment (1Thes. 1:10) (cf. also 22:23; and Acts 23:6-10). A third Jewish sect in Palestine were the Essene (cf. Josephus B.J. 11.8. 2-13). The Dead Sea Scrolls (DSS) shed light on their practices but the term came originally from the sect of Pagans in Syria, through Pliny, and the Qumran sect did not refer to themselves as Essene and would have rejected the term.

John spoke of the kingdom (cf. also 4:17). He warns them to show fruits of repentance. It is not enough to claim Abraham as their Father as God can raise up children for Abraham from stones (vv. 7-9). This was to point to the Salvation of the Gentiles which is the real purpose of the Gospels. John further warns that the axe is already at the roots of the trees and those without fruit will be cut down (v. 10) (cf. Lk. 3:7-9; Jn. 8:33).

For extent of his influence cf. Acts 18:25; 19:1-7.

John baptised with water for repentance and stated that he who was coming was mightier than he and whose sandals he was unworthy to carry.

Christ will baptise with the Holy Spirit and fire (v. 11). Thus the Holy Spirit (No. 117) is introduced here.

Jamieson, Fausset and Brown Commentary has this to say of verse 12.

“Whose fan — winnowing fan.

is in his hand — ready for use. This is no other than the preaching of the Gospel, even now beginning, the effect of which would be to separate the solid from the spiritually worthless, as wheat, by the winnowing fan, from the chaff. (Compare the similar representation in Mal_3:1-3).

and he will throughly purge his floor — threshing-floor; that is, the visible Church.

and gather his wheat — His true-hearted saints; so called for their solid worth (compare Amo_9:9; Luk_22:31).

into the garner — “the kingdom of their Father,” as this “garner” or “barn” is beautifully explained by our Lord in the parable of the wheat and the tares (Mat_13:30, Mat_13:43).

but he will burn up the chaff — empty, worthless professors of religion, void of all solid religious principle and character (see Psa_1:4).

with unquenchable fire — Singular is the strength of this apparent contradiction of figures: - to be burnt up, but with a fire that is unquenchable; the one expressing the utter destruction of all that constitutes one’s true life, the other the continued consciousness of existence in that awful condition.”

See also Luke 3:18-20; 12:49n; Acts 2:17-21; 18:24-26; 19:1-7.

Verses 13 to 17 deal with the baptism of Christ.

John thought Christ should be baptising him as he was unworthy but Christ insisted on the necessity, recognising the baptism of repentance, saying "Let it be so now; for thus it is fitting for us to fulfil all righteousness."

When Jesus came out from the water he saw the Spirit of God descending from heaven like a dove and coming to rest on him.

Then they heard a voice from heaven, saying,

"This is my beloved Son, with whom I am well pleased." (v.17). (cf. also Mk. 1:9-11; Lk. 3:21-22; Jn.1:31-34. Thus the mission of Christ was confirmed in power.

The paper Repentance and Baptism (No. 052) explains the necessity for repentance and then baptism and the importance of the laying on of hands for the receipt of the Holy Spirit which was not to be given until the Passover and the Resurrection (Timing of the Crucifixion and the Resurrection (No. 159)) and then the acceptance of Christ at the Throne of God as the Wave Sheaf Offering (No. 106B) and its delivery to the church at Pentecost 30 CE. All of this was to be done in accordance with God’s Calendar (No. 156).

The Baptism of Christ by John was carried out in the 15^th year of Tiberius, or 27 CE, which was itself in the Jubilee year, which Christ declared as the Acceptable year of the Lord at Atonement. His Ministry began after the Passover of 28 CE after John had been imprisoned in accordance with the Sign Of Jonah etc (No. 013). Note that Adult baptism and receipt of the Holy Spirit was necessary for keeping the Covenant of God (No. 152) and retention of the Spirit in the Kingdom of God. This began the mission of the Church of God. As we see now from Chapter 4 below.

Chapter 4

¹Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. ²And he fasted forty days and forty nights, and afterward he was hungry. ³And the tempter came and said to him, "If you are the Son of God, command these stones to become loaves of bread." ⁴But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds from the mouth of God.'" ⁵Then the devil took him to the holy city, and set him on the pinnacle of the temple, ⁶and said to him, "If you are the Son of God, throw yourself down; for it is written, 'He will give his angels charge of you,' and 'On their hands they will bear you up, lest you strike your foot against a stone.'" ⁷Jesus said to him, "Again it is written, 'You shall not tempt the Lord your God.'" ⁸Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and the glory of them; ⁹and he said to him, "All these I will give you, if you will fall down and worship me." ¹⁰Then Jesus said to him, "Begone, Satan! for it is written, 'You shall worship the Lord your God and him only shall you serve.'" ¹¹Then the devil left him, and behold, angels came and ministered to him. ¹²Now when he heard that John had been arrested, he withdrew into Galilee; ¹³and leaving Nazareth he went and dwelt in Caper'na-um by the sea, in the territory of Zeb'ulun and Naph'tali, ¹⁴that what was spoken by the prophet Isaiah might be fulfilled: ¹⁵"The land of Zeb'ulun and the land of Naph'tali, toward the sea, across the Jordan, Galilee of the Gentiles-- ¹⁶the people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death light has dawned." ¹⁷From that time Jesus began to preach, saying, "Repent, for the kingdom of heaven is at hand." ¹⁸As he walked by the Sea of Galilee, he saw two brothers, Simon who is called Peter and Andrew his brother, casting a net into the sea; for they were fishermen. ¹⁹And he said to them, "Follow me, and I will make you fishers of men." ²⁰Immediately they left their nets and followed him. ²¹And going on from there he saw two other brothers, James the son of Zeb'edee and John his brother, in the boat with Zeb'edee their father, mending their nets, and he called them. ²²Immediately they left the boat and their father, and followed him. ²³And he went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom and healing every disease and every infirmity among the people. ²⁴So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, demoniacs, epileptics, and paralytics, and he healed them. ²⁵And great crowds followed him from Galilee and the Decap'olis and Jerusalem and Judea and from beyond the Jordan.

Intent of Chapter 4

Verses 1 to 11 recount the Temptation of Christ in the Wilderness. This is also a judgment of Satan the devil or tempter (vv. 3, 10) (cf. Mk. 1:12-13; Lk. 4:1-13; Heb. 2:18; 4:15). Evil is a personal will actively hostile to God (see Lk. 13:11, 16 n.)

Verse 2; Forty day fast (cf. Ex. 34:28; 1Kgs. 19:8)

Verse 3; if you are the Son of God cf. God’s declaration in 3:17.

Verse 4 –cf. Deut. 8:3

Verse 5 –The Holy City Jerusalem

Verse 6 - Psalm 91:11-12

Verse 7 - Deut. 6:16

Verse 10 – Deut. 6:13; 11:13.

From verses 12-17 John the Baptist is arrested and Christ begins his ministry. He left Galilee and went to live in Capernaum, in the territory of Zebulun and Naphtali to fulfil the prophecy of Isaiah 9:1-2 and began to preach and call for repentance (cf. Mk. 1:14-15; Lk. 4:14-15).

Verses 15-16 – Isa. 9:1-2.

Matthew uses the Kingdom of Heaven in reference to the Kingdom of God.

From The Sign of Jonah and the History of the Reconstruction of the Temple (No. 013) we see the timing of these events.

“Christ began his ministry after John the Baptist commenced to teach. John commenced teaching in the 15th year of the reign of Tiberius Caesar. Using the civil year commencing in Tishri (Sept/Oct.) and the date of Tiberius’ reign from the death of Augustus rather than the proclamation of the Senate, the earliest possible date for this would be October 27 CE (see Timing of the Crucifixion and the Resurrection (No. 159)). We know that John had been baptising for some time when Jesus came to be baptised by him. More particularly, we can reconstruct the days from his baptism down to the Passover of 28 CE, which appear to total approximately fifty days. From Matthew 4:17 we know that Jesus did not commence his ministry until John had been placed in prison (Mat. 4:12). From John 3:22 it is evident that, after the Passover of 28 CE, Jesus and his disciples were baptising in Judea (although Christ himself did not baptise (Jn. 4:2)). John had not yet been thrown into prison and was baptising at Aenon near Salim (Jn. 3:23-24). Thus, Christ did not commence his ministry until after the Passover of 28 CE. Christ thus had a ministry of less than two years. Coupled with the ministry of John the Baptist and his baptism and selection of the disciples, the ministry was two-and-one-half years. This was on the year-for-a day principle for the prophecy of Jonah.”

Matthew taught the reality of the rule of the Law of God (cf. Lk. 10:18; 11:20: 17:21) and its future realization and application (Mat. 6:10; Mk. 1:15n).

Verses 18-22 - cf. Mk.1:16-20; Lk. 5:1-11; Jn. 1:35-42.

Verse 24 – Demoniacs refers to persons controlled by demons or evil spirits (cf. Mat. 8:16,28; 9:32; 15:22; Mk. 5:15; cf. Lk. 13, 16, n). Demons – cf. Lk. 4:33 n.

Verse 25 - Decapolis cf. Mk. 5:20 n.

Bullinger’s notes on Matthew Chs. 1-4 (for KJV)

Chapter 1

Verse 1

TITLE. The. The titles of the N.T. books in the Authorized Version and Revised Version form no part of the books themselves in the original text.

Gospel. Anglo-Saxon God spell = a narrative of God: i.e. a life of Christ. The English word "Gospel" has no connection with the Greek euaggelion, which denotes good news, and was in use as = joyful tidings, &c, B.C. 9, in an inscription in the market-place of Priene (now Samsun Kale, an ancient city of Ionia, near Mycale), and in a letter (papyrus)250years later; both are now in the Royal Library in Berlin.

according to = i.e. recorded by. Greek. kata. App-104. The title "Saint", as given in the Authorized Version and Revised Version, is a mistranslation of the headings found only in the later MSS., which are derived from Church lectionaries; and should have been rendered "THE HOLY GOSPEL ACCORDING TO MATTHEW". The Revised Version reads "The Gospel according to Matthew"; L Tr. T and WH read "according to Matthew"; B omits the word hagion = holy.

Matthew. See App-141. Genesis book comments. Occurs only in connection with the first man and the second man (Genesis 5:1 and Matthew 1:1).

generation = genealogy or pedigree. See App-99. The same meaning as the Hebrew expression (Genesis 5:1).

Jesus Christ: i.e. the humbled One now exalted. See App-98.

the Son of David. Because promised directly to David (2 Samuel 7:12, 2 Samuel 7:16). The expression occurs nine times of Christ in Matt. (Matthew 1:1; Matthew 9:27; Matthew 12:23; Matthew 15:22; Matthew 20:30, Matthew 20:31; Matthew 21:9, Matthew 21:15; Matthew 22:42). Compare Psalms 132:11. Isaiah 11:1. Jeremiah 23:5. Acts 13:23. Romans 1:3. David, heir to the throne. App-98. The name of David is in the commencement of the NT. and in the end also (Revelation 22:16).

the Son of Abraham. Because promised to him (Luke 1:73), and received with joy by him as by David (John 8:56. John 22:43). Compare Genesis 12:3; Genesis 22:18. Galatians 1:3, Galatians 1:16. Heir to the land (Genesis 15:18). App-98.

Verse 2

Abraham.Genesis 21:2, Genesis 21:3. Romans 9:7, Romans 9:9.

begat. Greek. gennao. When used of the father = to beget or engender; and when used of the mother it means to bring forth into the world; but it has not the intermediate sense, to conceive. In verses: it is translated begat, and should be so in verses: Matthew 1:16 and Matthew 1:20 also. In Matthew 1:1 the noun genesis means birth.

Jacob., Genesis 25:26.

Judas = Judah. Genesis 29:35; Genesis 49:10.

and his brethren. Because the promise was restricted to the house of Judah; not extended to the whole house of Abraham or of Isaac.

Verse 3

Phares and Zara. Hebrew Pharez and Zarah. Twins. Genesis 38:29, Genesis 38:30.

Thamar., . The first of four women in this genealogy. The other three were Rahab, Matthew 1:5; Ruth, Matthew 1:5; Bathsheba, Matthew 1:6. Note the Introversion: Hebrew, Gentile; Gentile, Hebrew: showing the condescension of Christ in taking our nature.

Esrom. Hebrew Hezron. 1 Chronicles 2:4, 1 Chronicles 2:6.

Aramaean Hebrew Ram. Ruth 4:19. 1 Chronicles 2:11.

Verse 4

Aminadab = Amminadab. Ruth 4:19. 1 Chronicles 2:10.

Naasson. Hebrew Nahshon. Ruth 4:20. Exodus 6:23.

Salmon. Hebrew Salma.

Verse 5

Booz. Hebrew Boaz. Ruth 4:21. 1 Chronicles 2:12.

Rachab. Eng. Rahab. Joshua 2:1; Joshua 6:25. See note on Thamar, Matthew 1:3.

Obed of Ruth., Ruth 4:21. 1 Chronicles 2:12.

Jesse., Ruth 4:22. 1 Chronicles 2:12.

Verse 6

David the king., Ruth 4:22. This addition to the name of David is because of the object of Matthew"s Gospel. See the Structure on p. 1305. Luke 1:32.

the king. Omitted by all the critical Greek texts enumerated and named in App-94.

Solomon., 2 Samuel 12:24. The line in Matthew is the regal line through Solomon, exhausted in Joseph. The line in Luke is the legal line through Nathan, an elder brother (2 Samuel 5:14), exhausted in Mary. If Christ be not risen, therefore, all prophecies must fail.

her, &c. See note on Thamar, Matthew 1:3.

Urias = Uriah (2 Samuel 12:24).

Verse 7

Roboam = Rehoboam (1 Kings 11:43). Note that in this case and in the three following: Rehoboam (a bad father) begat a bad son (Abijah); Abijah (a bad father) begat a good son (Asa); Asa (a good father) begat a good son (Jehoshaphat); Jehoshaphat (a good father) begat a bad son (Jehoram).

Abia = Abijam (1 Kings 14:31); Abijah (2 Chronicles 12:16). See note on Matthew 1:7.

Asa., 1 Kings 15:8.

Verse 8

Josaphat = Jehoshaphat (2Ch 17-18).

Joram = Jehoram (2 Kings 8:16. 2 Chronicles 21:1). Three names are omitted here. All are not necessary in a royal genealogy. In Matthew 1:1 three names are sufficient.

The four names are:

1. Ahaziah (2 Kings 8:27. 2 Chronicles 22:1-9).

2. Joash or Jehoash (; 2 Kings 12:1-20. 2 Chronicles 24:1-25).

3. Amaziah (. 2 Chronicles 25:1, 2 Chronicles 25:8).

4. Jehoiakim (; 2 Kings 24:1-6. 2 Chronicles 36:5-8).

Ozias = Uzziah (2 Chronicles 26:1), or Azariah (2 Kings 14:21).

Verse 9

Joatham = Jotham (2 Kings 15:7. 2 Chronicles 26:23).

Achaz = Ahaz (2 Kings 15:38. 2 Chronicles 27:9).

Ezekias = Hezekiah (2 Kings 16:20. 2 Chronicles 28:27).

Verse 10

Manasses = Manasseh. (2 Kings 20:21. 2 Chronicles 32:33.)

Amon. (2 Kings 21:18. 2 Chronicles 33:20.)

Josias = Josiah (2 Kings 21:24. 2 Chronicles 33:20).

Verse 11

Jechonias = Jehoiachin (2 Kings 24:8).

they were carried away = removed. Greek. metoikesia = the Babylonian transference. A standing term. Occurs only in Matthew. It began with Jehoiakim, was continued in Jechoniah, and completed in Zedekiah (2 Kings 24 and 25. 2 Chronicles 36).

Verse 12

they were brought = the carrying away, as in Matthew 1:11.

Jechonias, Jeremiah 22:30, does not say "no sons"; but, "no sons to sit on the throne of David".

Salathiel = Shealtiel, the real son of Assir; and hence was the grandson of Jeconiah (), born "after" (see Matthew 1:12).

Zorobabel. The real son of Pedaiah (1 Chronicles 3:19), but the legal son of Salathiel (compare Deuteronomy 25:5). See Ezra 3:2; Ezra 5:2. Nehemiah 12:1.

Verse 16

of whom. Greek. ex hes, feminine. [Mary].

born = brought forth. Greek. gennao. Spoken, here, of the mother. See note on "begat" (Matthew 1:2).

Jesus. See App-98.

Christ = Anointed. Hebrew Messiah. See App-98.

Verse 17

So. Verse 17 is the Figure of speech Symperasma. App-6.

all the generations. See the Structure, above. The first begins with the call of Abraham, and ends with the call of David the layman (1 Samuel 16:13). The second begins with the building of the Temple, and ends with the destruction of it. The third begins with the nation under the power of Babylon, and ends with it under the power of Rome (the first and fourth of the world-powers of Dan 2).

the: i.e. the generations given above, not all recorded in the O.T. fourteen. It is not stated that there were forty-two, but three fourteens are reckoned in a special manner, as shown in the Structure above. Note the three divisions of the whole period, as in the seventy weeks of Daniel (Dan 9. App-91).

Verse 18

Now: or, But, in contrast with those mentioned in verses: . Render: "The begetting, then, of Jesus Christ was on this wise (for after His mother was espoused to Joseph, she was found with child) of pneuma hagion". See App-101.

birth = begetting. Greek. gennesis. Occurs only here and Luke 1:14, used of the Father.

Jesus (Omit. by Tr. [WH] Rm.)

Christ. Hebrew Messiah. So translated in John 1:41; John 4:25.

on this wise: i.e. not begotten, as in the cases recorded in verses: .

was espoused = bad been betrothed. By divine ordering, so that the two lines, through Solomon and Nathan, might be united and exhausted in Messiah. before. Greek. prin. Occurs seven times (Matthew 26:34, Matthew 26:75. Mark 14:72. Luke 22:61; John 4:49; John 8:58; John 14:9); prin e, Occurs seven times (Matthew 1:18. Mark 14:30. Luke 2:26; Luke 22:34. Acts 2:20; Acts 7:2; Acts 25:16). In eleven of the fourteen passages where this word occurs the events did take place. In the other three, one was miraculously prevented (John 4:49); the day of the Lord is absolutely certain (Acts 2:20); the other was legally imperative (Acts 25:16).

came together: as in 1 Corinthians 7:5.

the Holy Ghost. Greek. pneuma hagion = holy spirit: i.e. power from on high. Not "the Holy Spirit". See App-101.

Verse 19

being a just man = though he was a just man (i.e. desirous of obeying the Law).

and = yet.

not. Greek. me. App-105.

not willing = not wishing. Greek. thelo. See App-102.

to make her a publick example = to expose her to shame. L TTr. A WH read deigmatizo instead of para-deigmatizo. Occurs only here and in Colossians 2:15. This exposure would have necessitated her being stoned to death, according to the Law (Deuteronomy 22:22). Compare John 8:5.

was minded = made up his mind, or determined. Greek. boulomia. See App-102.

put her away = divorce her according to the Law (Deuteronomy 24:1).

privily = secretly. By putting a "bill of divorcement into her hand" (Deuteronomy 24:1).

Verse 20

he thought: i.e. pondered about or contemplated this step. This was Satan"s assault, as he had assaulted Abraham before (). See App-23.

these things. The two courses open to him in Matthew 1:19.

the angel of the LORD. The first of three appearances to Joseph in these chapters, p. 1308 (Matthew 1:20, Matthew 1:24; Matthew 2:13, Matthew 2:19).

angel = messenger. The context must always show whether human or Divine.

the LORD = Jehovah. No Art. See App-98.

appeared. Greek. phaino. See App-105.

a dream. Greek. onar. Occurs only in Matt, (here; Matthew 2:12, Matthew 2:13, Matthew 2:19, Matthew 2:22; and Matthew 27:19). Only six dreams mentioned in N.T. To Joseph (Matthew 1:20; Matthew 2:13, Matthew 2:19, Matthew 2:22); to the wise men (Matthew 2:12); and to Pilate"s wife (Matthew 27:19).

fear not = Be not afraid. This shows bis condition of mind.

conceived = begotten. Greek. gennao, as in verses: Matthew 1:2, Matthew 1:16, Matthew 1:18.

Verse 21

bring forth. Not the same word as in verses: Matthew 1:1, Matthew 1:2, Matthew 1:16, Matthew 1:20. Greek. tiklo. Not "of thee" as in Luke 1:35, because not Joseph"s son.

His name. Figure of speech Pleonasm. App-6= Him.

JESUS. For this type see App-48. The same as the Hebrew Hoshea (Numbers 13:16) with Jah prefixed = God [our] Saviour, or God Who [is] salvation. Compare Luke 2:21. See App-98.

he = He, and none other, or He is the One Who (emph.)

sins. Greek. hamartia. See App-128.

Verse 22

all = the whole of.

fulfilled. See App-103for the first fulfillment of prophecy in the N.T.

spoken. Greek. to rhethen. By Isaiah to Ahaz (;), but afterwards written. of = by. Greek. hupo.

by = through, or by means of. Greek. dia. App-104. Matthew 1:1.

Verse 23

a virgin. Quoted from . See the notes there. Greek. parthenos, which settles the meaning of the word in Isaiah 7:14. See

Emmanuel. Occurs only in Matt. See App-98.

Verse 25

knew her. Heb, idiom, and Figure of speech Metonymy (of Adjunct) for cohabitation. Note the imperfect tense = was not knowing. See App-132.

till., ; Matthew 13:55, Matthew 13:56, clearly show that she had sons afterwards. See the force of this word heos in Matthew 28:20, "unto".

her firstborn Son. These words are quoted by Tatian (A.D. 172) and twelve of the Fathers before cent. 4; and are contained in nearly all MSS. except the Vatican and Sinaitic (cent. 4). All the Texts omit "her firstborn" on this weak and suspicious evidence. But there is no question about it in Luke 2:7.

he: i.e. Joseph

Chapter 2

Verse 1

Jesus. See App-98.

in. Greek. en. App-104.

Bethlehem = house of bread. Five miles south of Jerusalem. One of the fenced cities of Rehoboam, originally called Ephrath (Genesis 35:16, Genesis 35:19).

Herod the king. To distinguish him from other Herods. See App-109.

wise men. Greek. magoi. It nowhere says they were Gentiles, or that there were only three, or whether they were priests or kings. The "adoration of the Magi" must have taken place at Nazareth, for the Lord was presented in the Temple forty-one days after His birth (8+ 33 days. Leviticus 12:3, Leviticus 12:4. Compare Luke 2:21-24), and thence returned to Nazareth (Luke 2:39). App-169. There, in "the house" (Matthew 2:11), not "in a stable" at Bethlehem, they found the Lord. They did not return to Jerusalem from Nazareth (Matthew 2:12); but, being well on their way home, easily escaped from Herod. Herod, having enquired accurately as to the time, fixed on "two years" (Matthew 2:16), which would have thus been about the age of the Lord. After the flight to Egypt, He returned once more to Nazareth (Matthew 2:23. This chapter (Matthew 2) comes between Luke 2:39 and Luke 2:40.

east. North and south are always in Greek only in singular. East and west are relative to the north and therefore occur in the plural also to Jerusalem. The most likely place.

Verse 2

Where . . . ? This is the first question in the N.T. See note on the first question in the O.T. (Genesis 3:9).

is born = has been brought forth: see note on Matthew 1:2.

we have seen = we saw: i.e. we being in the east saw.

His star. All questions are settled if we regard this as miraculous. Compare .

are come = we came.

worship = do homage. Greek. proskuneo. See App-137.

Verse 3

When = But.

had heard = on hearing.

was troubled. The enemy used this for another attempt to prevent the fulfillment of Genesis 3:15. See App-23.

all Jerusalem. Figure of speech Synecdoche (of the Whole), App-6. = most of the people at Jerusalem at that time.

Verse 4

chief priests, &c.: i.e. the high priest and other priests who were members of the Sanhedrin, or National Council.

scribes of the People = the Sopherim, denoting the learned men of the People; learned in the Scriptures, and elders of the Sanhedrin. This incident shows that intellectual knowledge of the Scriptures without experimental delight in them is useless. Here it was used by Herod to compass Christ"s death (compare Luke 22:66). The scribes had no desire toward the person of the "Governor", whereas the wise men were truly wise, in that they sought the person of Him of Whom the Scriptures spoke and were soon found at His feet. Head-knowledge without heart-love may be used against Christ.

demanded = kept enquiring.

where, &c. This was the first of the two important questions: the other being "what time", &c, Matthew 2:7.

Christ = the Messiah. See App-98.

Verse 5

written = standeth written. Not spoken, as in Matthew 2:23. Quoted from Micah 6:2. See App-107.

by = by means of. Greek. dia. App-104. Matthew 2:1.

Verse 6

Juda = Judah.

art not the least. Figure of speech Tapeinosis, in order to magnify the place.

not = by no means. Greek. oudamos. Occurs only here.

among. See App-104.

princes. Put by the Figure of speech Metonymy (of Subject), App-6, for the "thousands" (or divisions) which they led.

out. Greek. ek. App-104. See note on Micah 5:2.

come = come forth, not "come unto", as in Zechariah 9:9.

rule = shepherd. Rulers were so called because this was their office.

Verse 7

privily = secretly. enquired . . . diligently = enquired . . . accurately Compare Deuteronomy 19:18. Greek. akriboo. Occurs only here and in Matthew 2:16.

what time, &c. This was the second of the two important questions: the other being "where" (Matthew 2:4).

the star appeared = the time of the appearing star.

appeared = shone forth. See App-106.

Verse 8

for = concerning.

young Child. Greek. paidion. App-108.

that I may come = that I also may come. Not "Him also" as well as others, but "I also" as well as you.

Verse 9

had heard = having heard.

departed: to Nazareth (not to Bethlehem). App-169.

they saw. When in the east. See Matthew 2:2.

went before = kept going before (Imperfect). Therefore not an astronomical phenomenon, but a miraculous and Divine act.

till. Implying both distance and time.

came = went: i.e. to Nazareth. See Matthew 2:1.

Verse 10

saw the star. Supply the Ellipsis from Matthew 2:9 (App-6) = "having seen the star [standing over where the young child was], they rejoiced", &c.

rejoiced with . . . joy. Figure of speech Polyptoton (App-6), for emphasis.

Verse 11

into. Greek. eis. App-104.

into the house. Not therefore at Bethlehem, for that would have been into the stable. See note Matthew 2:1. There is no "discrepancy" here.

Child. Greek. paidion. See App-108.

Mary. See App-100.

Him. Not Mary. treasures = receptacles or treasure cases. gold, &c. From three gifts being mentioned tradition concluded that there were three men. But it does not say so, nor that they were kings. These presents supplied their immediate needs.

Verse 12

warned of God = oracularly answered, implying a preceding question. Compare Matthew 2:22.

in. Greek. kata. App-104.

a dream. Greek. onar. See note on Matthew 1:20.

not. Greek. me. App-105.

to = unto. Greek. pros. App-104.

departed = returned.

another = by another, as in Matthew 2:5.

Verse 13

were departed = had withdrawn or retired.

the angel. See note on Matthew 1:20.

the LORD. Here denotes Jehovah. See App-98. Divine interposition was needed to defeat the designs of the enemy; and guidance was given only as and when needed. Compare: Matthew 2:20, Matthew 2:22. See App-23.

take = take with [thee].

will seek = is on the point of seeking.

Verse 14

took = took with [him].

Verse 15

death = end. Greek. teleute. Occurs only here.

that = in order that.

spoken. As well as written. Compare Matthew 2:5 and Matthew 2:23.

of = by. Greek. hupo. See App-104.

Out of Egypt, &c. Quoted from Hosea 11:1. See App-107.

have I called = did I call.

Verse 16

saw. App-133.

mocked = deceived.

wroth. Greek. thumoomai. Occurs only here.

all. The number could not have been great.

children = boys. Plural of pais. App-108.

coasts = borders.

two years. Greek. dietes. Occurs only in Matthew. It was now nearly two years since the birth at Bethlehem. Herod had inquired very accurately, Matthew 2:7. See notes on Matthew 2:1 and Matthew 2:11. The wise men found a pais, not a brephos (see App-108. ), as the shepherds did (Luke 2:16).

of = from. Greek. p"ara. App-104.

Verse 17

spoken. As well as written.

by = by means of. Greek. hupo (App-104.), but all the critical texts read dia.

Jeremy = Jeremiah. Quoted from Jeremiah 31:15. See App-107.

Verse 18

Rama = Ramah in O.T.

lamentation. Greek. threnos. Occurs only here.

children. Greek plural of teknon. App-108.

Verse 20

they. Note the Figure of speech Heterosis (of Number), App-6, by which the plural is put for the singular.: i.e. Herod.

life = the soul. Greek. e psuche.

Verse 22

Archelaus. See App-109.

in = over. Greek. epi. See App-104. L T [Tr. ] [A] WH omit epi.

in the room of = instead of. Greek. anti. App-104.

turned aside = departed, as in verses: Matthew 2:12, Matthew 2:13.

Galilee. The region north of Samaria, including the Plain of Esdraelon and mountains north of it. App-169.

Verse 23

dwelt = settled.

in. Greek. eis.

Nazareth. His former residence. App-169. TheAramaic name. See App-94. See note on verses: Matthew 2:1, Matthew 2:11, in, and Luke 2:39.

that = so that.

spoken. It does not say "written". It is not "an unsolved difficulty", as alleged. The prophecy had been uttered by more than one prophet; therefore the reference to the Hebrew nezer ( = a branch) is useless, as it is used of Christ only by Isaiah (Isaiah 11:1; Isaiah 60:21), and it was "spoken" by "the prophets" (plural) Note the Figure of speech Hysteresis. App-6.

Chapter 3

Verse 1

In = And in. Greek. en de. See App-104.

In those days. Hebrew idiom for an indefinite time (Exodus 2:11, Exodus 2:23. Isaiah 38:1, &c): while the Lord, being grown up, was still dwelling in Nazareth. App-169. Compare Matthew 2:23.

came. Greek comes: i.e. presenteth himself.

came John, &c. Because "the word of God" had come to him (Luke 3:2).

John the Baptist = John the baptizer.

preaching = proclaiming as a herald. App-121.

in. Greek. en. App-104.

wilderness = country parts, which were not without towns or villages. David passed much of his time there. So John, probably in some occupation also; John now thirty years old. He was the last and greatest of the prophets, and would have been reckoned as Elijah himself, or as an Elijah (Matthew 11:14. Compare Malachi 3:1; Malachi 4:5) had the nation obeyed his proclamation.

Verse 2

Repent. Greek. metanoeo. See App-111.

the kingdom of heaven. See App-114.

of. Genitive of origin = from. App-17.

heaven = the heavens (plural) See note on Matthew 6:9, Matthew 6:10.

is at hand = had drawn nigh. What draws nigh may withdraw. See Matthew 21:43. Acts 1:6; Acts 3:20.

Verse 3

spoken. As well as written.

by. Greek. hupo. App-104., but all the Greek texts read "dia".

Esaias = Isaiah. The first of twenty-one occurrences of the name in N.T. See App-79.

The voice, &c. Quoted from Isaiah 40:3. See note there. App-107.

the LORD = Jehovah in Isaiah 40:3. See App-98.

Verse 4

had his raiment, &c. Compare 2 Kings 1:8.

leathern girdle. Worn to-day by peasants in Palestine.

meat = food.

locusts. Locusts form the food of the people today; and, being provided for in the Law, are

Verse 5

to = unto. Greek. pros. App-104.

Jerusalem . . . Judeea. Put by Figure of speech Metonymy (of Subject), App-6, for their inhabitants.

all. Put by Figure of speech Synecdoche (of Genus), for the greater part.

all the region. Put by Figure of speech Synecdoche (of the Whole), for the greater part of the country.

Verse 6

were baptized = were being baptized.

baptized of. See App-115.

of = by. Greek. hupo. App-104.

Verse 7

Pharisees and Sadducees. See App-120.

saw. App-133.

come = coming.

baptism. See App-115.

generation = brood or offspring.

vipers = serpents. Not ordinary snakes, but venomous vipers.

who . . . ? Figure of speech Erotesis (App-6), for emphasis.

warned, &c. = forewarned; or who hath suggested or given you the hint?

from = away from. Greek. apo. App-104.

the Wrath to come. The reference is to Ma Matthew 1:4, Matthew 1:1. The coming of Messiah was always connected with judgment; which would have come to pass had the nation repented at the preaching of "them that heard Him" (Hebrews 2:3. Compare Matthew 22:4). The "times of refreshing", and "the restoration of all things" of Acts 3:19-26, would have followed. Hence 1 Thessalonians 1:10; 1 Thessalonians 2:16; 1 Thessalonians 5:9. See notes there; and compare Matthew 10:23; Matthew 16:28; Matthew 24:34. Luke 21:22, Luke 21:23. Acts 28:25, Acts 28:28.

to come = about to come.

Verse 8

meet for = worthy of.

Verse 9

think = think not for a moment (Aorist). This is an idiom to be frequently met with in the Jerusalem Talmud = be not of that opinion.

not. Greek. me. App-105.

within = among. Greek. en. App-104.

We have, &c. Compare John 8:39. Romans 4:1-6; Romans 9:7. Galatians 1:3, Galatians 1:9.

God. App-98.

of = out of. Greek. ek. App-104.

children. Greek plural of teknon. App-108.

Verse 10

now = already.

also. Omitted by all the texts (App-94.)

is laid = is lying at. The Jerusalem Talmud (Beracoth, fo Matthew 1:5, Matthew 1:1) refers Isaiah 10:33, Isaiah 10:34 to the destruction of Jerusalem; and argues from Isaiah 11:1 that Messiah would be born shortly before it

unto = at. Greek. pros. App-104.

is hewn down = getteth hewn down.

Verse 11

with. Greek. en. The literal rendering of the Hebrew (Beth = B). Matthew 7:6; Matthew 9:34. Romans 15:6. 1 Corinthians 4:21, &c.

shoes = sandals.

worthy = fit or equal. Not the same word as "meet for" in Matthew 3:8.

bear = bring or fetch. Mark: "stoop down and unloose". Luke: "unloose". Probably repeated often in different forms.

He shall baptize. "He" is emph. = He Himself will, and no other. See App-115. See Acts 1:4, Acts 1:5; Acts 2:3; Acts 11:15. Isaiah 44:3. Compare Ezekiel 36:26, Ezekiel 36:27. Joel 2:28.

baptize . . . with. See App-115.

the Holy Ghost = pneuma hagion, holy spirit, or "power from on high". No Articles. See App-101.

fire. See Acts 2:3. Note the Figure of speech Hendiadys (App-6) = with pneuma hagion = yea, with a burning (or purifying) spirit too, separating the chaff from the wheat (Matthew 3:12), not mingling them together in water. "Fire" in Matthew 3:11. Matthew 3:35 symbolic (see Isaiah 4:3. Ma Matthew 1:3, Matthew 1:1-4; Matthew 4:1. Compare Psalms 1:4; Psalms 35:5. Isaiah 17:13; Isaiah 30:24; Isaiah 41:16. Jeremiah 51:2. Hosea 13:3). In Matthew 3:12, the "fire" is literal; for destroying, not for purging. Note the seven emblems of the Spirit (or of pneuma hagion) in Scripture. "FIRE" (Matthew 3:11. Acts 2:3); "WATER" (Ezekiel 36:25. John 3:5; John 7:38, John 7:39); "WIND" (Ezekiel 37:1-10); "OIL" (Isaiah 61:1. Hebrews 1:9); a "SEAL" (Ephesians 1:13; Ephesians 4:30); an "EARNEST" (Ephesians 1:14); a "DOVE" (Matthew 3:16).

Verse 12

fan = winnowing shovel. God fans to get rid of the chaff; Satan sifts to get rid of the wheat (Luke 22:31).

thoroughly = thoroughly.

floor = threshing-floor.

gather = gather together.

burn up. Greek. katakaio = burn down, or quite up.

Verse 13

Jesus. See App-98.

from = away from. Greek. apo.

Jordan = the Jordan.

Verse 14

forbad = was hindering. Greek. diakoluo. Occurs only here.

Verse 15

it to be so: or, supply the Ellipsis by "[Me]". The Lord was now, and here, recognized by John ().

thus. In fulfilling this duty.

it becometh us. This duty was incumbent on John as the minister of that Dispensation; likewise on the Lord: hence the word "thus". The reason is given in John 1:31.

all righteousness: or every claim of righteous duty. This was the anointing of Messiah (see note on Matthew 3:17), and anointing was accompanied by washing or immersion (Exodus 29:4-7; Exodus 40:12. Leviticus 8:6).

Verse 16

out of = away from. Greek. apo. App-104.

from. Greek. apo.

lo. Figure of speech Asterismos (App-6), for emphasis.

He saw: i.e. the Lord saw.

the Spirit of God. Note the Articles, and see App-101.

God. See App-98.

like = as if. Greek. hosei = sis it were (not homoios = resembling in form or appearance): referring to the descent, not to bodily form as in Mark 1:10. In Luke 3:22 hosei may still be connected with the manner of descent, the bodily form referring to the Spirit.

dove. See note on "fire", Matthew 3:11.

lighting = coming.

upon. Greek. epi. App-104.

Verse 17

a voice. There were two voices: the first "Thou art", &c. (Mark 1:11. Luke 3:22), while the Spirit in bodily form was descending; the second (introduced by the word "lo"), "this is", &c, after it remained ("abode", John 1:32). This latter speaking is mentioned by John for the same reason as that given in John 12:30. Only one voice at the Transfiguration.

from = out of. Greek. ek. App-104.

My beloved Son. Not Joseph"s or Mary"s son = My Son, the beloved [Son]. See App-99.

in. See note on "with", Matthew 3:11.

I am, well pleased = I have found delight. Hebrew idiom, as in 2 Samuel 22:20. Psalms 51:16. Compare Isaiah 42:1. Isaiah 12:18. "This is My beloved Son" was the Divine formula of anointing Messiah for the office of Prophet (Matthew 3:17); also for that of Priest (Matthew 17:5. See App-149); and "Thou art My Son" for that of King (Psalms 2:7. Acts 13:33. Hebrews 1:5; Hebrews 5:5).

Chapter 4

Verse 1

Then. Immediately after His anointing as Messiah, "the second man" (1 Corinthians 15:47), "the last Adam" (1 Corinthians 15:45), must be tried like "the first man Adam" (1 Corinthians 15:45, 1 Corinthians 15:47), and in the same three ways (1 John 2:16. Compare with Genesis 3:6).

Jesus. See App-98.

of = by. Greek. hupo. App-104.

the Spirit. App-101.

into. Greek. eis. App-104.

wilderness. The first man was in the garden; Messiah"s trial was in the wilderness, and His agony in a garden. Contrast Israel: fed with manna and disobedient, Christ hungered and obedient.

tempted = tried, or put to the test. Greek. peirazo; from peiro, to pierce through, so as to test.

Verse 2

forty. The number of probation (App-10).

nights. Joined thus with "days", are complete periods of twenty-four hours. See App-144.

Verse 3

when. . . came, &c.= having approached Him and said.

the tempter= he who was tempting Him. See App-116.

came to Him : as to our first parents, Adam and Eve, App-119.

he said. See App-116 for the two sets of three temptations, under different circumstances, with different words and expressions; and, in a different order in Matthew 4 from that in Luke 4. It is nowhere said that there were "three" or only three; as it is nowhere said that there were "three" wise men in Matthew 2.

If. Greek ei, with the indicative mood, assuming and taking it for granted as an actual fact.

" If Thou art ? " App-118. Same as in Matthew 4:6, but not the same as in Matthew 4:9.

the Son of God. Compare this with Matthew 3:17, on which the question is based. See App-98.

command that = speak, in order that.

these stones: in this the fourth temptation; but in the first temptation = "this stone" (Luke 4:3).

be made = become.

bread = loaves.

Verse 4

It is written = It standeth written. This is the Lord"s first ministerial utterance; three times. Compare the last three (John 17:8, John 17:14, John 17:17). The appeal is not to the spoken voice (Matthew 3:17) but to the written Word. Quoted from Deuteronomy 8:3. See App-107 and App-117.

Man. Greek. anthropos. App-123.

by = upon. Greek. epi. App-104.

alone = only.

word = utterance. out of = by means of, or through. Greek. dia. App-104. Matthew 4:1. Note the connection of the "hunger" and the "forty" days here, and the same in Deuteronomy 8:3.

God. See App-98.

Verse 5

Then. The fifth temptation. See App-116.

taketh. Greek. paralambano. Compare ago, of Luke 4:9. See the usage of paralambano, Matthew 17:1, implying authority and constraint This is the third temptation in Luke (Luke 4:9), and the difference of the order is explained in App-116. Both Gospels are correct and true.

the holy city. So called in Matthew 27:53. Revelation 11:2. Nehemiah 11:1. Isaiah 48:2; Isaiah 52:1. Daniel 9:44. The Arabs still call it El Kuds = the holy place. It was so called on account of the Sanctuary.

holy. See note on Exodus 3:5.

a pinnacle = the wing. Greek. to pterugion, used of that part of the Temple (or Holy Place) where "the abomination of desolation" is to stand, according to Theodotion (a fourth reviser of the Sept about the middle of cent. 2). See note on Daniel 9:27; and compare Luke 4:9 and Matthew 24:15.

temple = the temple buildings; not naoa, the house itself or Sanctuary. See note on Matthew 23:16.

Verse 6

cast Thyself down. An attempt upon His life. See App-23, and note on Matthew 23:16.

it is written. Satan can quote Scripture and garble it by omitting the essential words "to keep Thee in all Thy ways", and by adding "at any time". Quoted from Psalms 91:11, Psalms 91:12 (not Matthew 4:13; see note there).

in = upon. Greek. epi, as "on" in Matthew 4:5.

against. Greek. pros. App-104.

Verse 7

Thou, &c. Quoted from Deuteronomy 6:16 (App-107. c).

not. Greek. ou. See App-105.

tempt. Note the words which follow: "as ye tempted Him in Massah". A reference to Exodus 17:7 shows that there it was to doubt Jehovah"s presence and care. It was the same here.

the LORD = Jehovah.

Verse 8

Again, &c This should be "The devil taketh Him again", implying that he had taken Him there before, as "It is written again" in Matthew 4:7. See App-117. This is the second temptation in Luke (Luke 4:5).

taketh. As in Matthew 4:5; not anago, "leadeth up", as in Luke 4:5.

exceeding. Not so in Luke 4:5; because there it is only oikoumene, the inhabited world, or Roman empire (App-129.); here it is kosmos (App-129.)

kingdoms. See App-112.

world. Greek. kosmos, the whole world as created. See App-129.

Verse 9

All these. Compare Luke 4:6 and see App-116.

if. See App-118. Not the same as in Matthew 4:3 and Matthew 4:6.

wilt fall down. Not in Luke.

worship = do homage. App-137.

Verse 10

Get thee hence = Go! This is the end, and the Lord ends it. In Luke 4:13, after the third temptation, Satan "departed" of his own accord and only "for a season". Here, after the last, Satan is summarily dismissed, not to return. See App-116.

Satan = the Adversary. Septuagint for Hebrew. Satan.

Thou shalt, &c. Quoted from Deuteronomy 11:3, Deuteronomy 11:4. See App-107, and App-117.

only = alone, as in Matthew 4:4. Quoted from Deuteronomy 6:13; where the possession of the earth (Matthew 4:10) depends on loyalty to God (Matthew 4:12), Who gives it (Matthew 4:10); and on obedience to Him (verses: Matthew 4:17, Matthew 4:18).

Verse 11

behold. Figure of speech Asterismos (App-6), for emphasis.

angels came, &c. Thus closing the whole of the Temptations. No such ministration at the end of the third temptation in Luke 4:13.

Verse 12

cast into prison = delivered up. There is no Greek for "into" or "prison". No disciples had yet been called (verses: ); therefore John could not yet have been in prison; for, after the calling of disciples (John 2:2, John 2:11) John was "not yet cast into prison"(John 3:24, eis ten phulaken). There is no "inaccuracy"or "confusion". Paradidomi is rendered "cast (or put) in prison" only here and Mark 1:14, out of 122 occurrences. It means "to deliver up", and is so rendered ten times, and "deliver" fifty-three times. Compare Matthew 5:25; Matthew 10:17, Matthew 10:19, Matthew 10:21; Matthew 24:9, &c. The "not yet" of John 3:24 (Greek. oupo. App-105.) implies that previous attempts and perhaps official inquiries had been made, following probably on the unofficial inquiry of John 1:19-27. John"s being "delivered up" may have led to this departure of Jesus from Judea. Christ"s ministry is commenced at Matthew 4:12. Mark 1:14. Luke 4:14 and John 1:35, before the call of any disciples.

departed = withdrew.

Verse 13

in = at. Greek. eis App-104.

Capernaum. Jewish authorities identify Kaphir Nakhum with Kaphir Temkhum, since corrupted into the modern Tell Hum. App-169. A Synagogue has been discovered in the present ruins. For events at Capernaum, see Matthew 8, Matthew 9, Matthew 17, Matthew 18. Mark 1.

upon the sea coast. Greek. parathalassios. Occurs only here.

Verse 14

That = In order that.

spoken. As well as written.

by = by means of. Greek. dia.

Esaias = Isaiah.

Verse 15

The land, &c. Quoted from Isaiah 9:1, Isaiah 9:2. See App-107. "Land" is nom., not vocative.

Galilee. See App-169.

Gentiles = nations.

Verse 16

sat = was sitting.

saw. App-133.:1.

light. App-130.

the region and shadow, &c. Figure of speech Hendiadys (App-6) = "darkness, [yea] the dark shadow of death", or death"s darkness.

sprung up = risen for them.

Verse 17

From. Gk. apo. App-104.

From that time. Each portion of the Lord"s fourfold ministry had a distinct beginning or ending. See the Structure (above).

preach = proclaim. See App-121.

Repent. Greek. metanoeo. App-111.

the kingdom of heaven. See App-114.

heaven = the heavens. See notes on Matthew 6:9, Matthew 6:10.

is at hand = is drawn nigh.

Verse 18

by = beside. Greek. para. App-104.

a net = a large net. Greek. amphiblestron. Not the same word as in Matthew 4:20, or Matthew 13:47.

Verse 19

fishers of men. A Talmudic expression: "A fisher of the Law" (Maimonides, Torah, cap. I).

Verse 20

nets. Plural diktuon. Not the same word as in Matthew 4:18, or Matthew 13:47.

Verse 21

other. Greek. allos. App-124.

James . . . John. See App-141.

Zebedee. Aramaean. See App-94.

a = the. These calls were to discipleship, not apostleship.

with. Greek. meta. App-104.

mending = setting in order. See App-125.

Verse 23

all = the whole. Put by Pig. Synecdoche (of the Whole) for all parts. App-6.

synagogues. See App-120.

the gospel = the glad tidings.

of = relating to.

all manner of = every. Put by Pig. Synecdoche (of the Whole), for some of all kinds.

disease. Greek. malakia. Occurs only in Matthew: here; Matthew 9:35; Matthew 10:1.

Verse 24

fame = hearing. Put by Figure of speech Metonymy (of the Adjunct), App-6, for what was heard.

throughout = unto. Greek. eis.

diseases. Greek. nosos, translated sickness in Matthew 4:23.

devils = demons. Compare Matthew 12:26, Matthew 12:27. Mark 3:22, Mark 3:26.

were lunatick. Greek. seleniazomai. Occurs only here, and Matthew 17:15. From selene = the moon.

Verse 25

Galilee. App-169.

and. Note the Figure of speech Polysyndeton. App-6.

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