THE GOSPEL ACCORDING TO MATTHEW. INTRODUCTION. MATTHEW, the author of this Gospel, was a Galilean Jew, the son of Alphæus (Mark 2: 14), whom some suppose to have been the same as Alphæus the father of James the Less and Jude; this, however, is very doubtful. His earlier name was Levi (Luke 5: 27), which he probably exchanged for Matthew (i.e. “Gift of Jehovah "), after his call to the apostleship, as Saul took the name of Paul. His occupation was that of publican, i.e. a collector of the Roman taxes, one of a class who were exceedingly obnoxious to the people, both because of the odium of the taxes themselves, which were a badge of the nation's slavery, and because of the rapacity and cruelty with which they were exacted. He, however, promptly obeyed the call of Jesus to follow him; and such was his humility that after this he still styled himself “Matthew the publican." Of his apostolic labors little is known. It is reported that he preached in Judæa fifteen years, and then went abroad; some say to Ethiopia, others to Persia and Macedonia. According to the best authorities, he died a natural death. Matthew's Gospel was probably the first written. Its exact date is not known, but it was some years before the fall of Jerusalem, A. D. 70. Compare ch. 24. It was a wide-spread opinion in the early church that it was originally composed in Hebrew, so called (more strictly the Chaldaic vernacular of the common people in Palestine), and afterwards translated into Greek; but thorough investigation has satisfied the larger number of modern scholars that that opinion was erroneous. It is apparent, however, that this Gospel was written primarily for the Hebrew converts to Christianity, and by one who was himself thoroughly imbued with the spirit of the Jewish system. "The whole narrative," says Alford, "proceeds upon a Jewish view of matters, and is concerned most to establish that point which to a Jewish convert would be most important, that Jesus was the Messiah prophesied of in the Old Testament." With the exception of its closing scenes, this Gospel is chiefly devoted to the Galilean portion of our Lord's ministry, but it does not always adhere to the strict order of events. No serious question has ever been raised as to its genuineness or authenticity. CHAPTER I. 6. CHRIST'S GENEALOGY. Luke 3:23-38; 1 Chron. first eight chapters. 2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren ; 3 And Judas begat Phares and THE book of the generation of, Zara, of Thamar; and Phares beg the son of Abraham. CHAPTER I. TITLE. Gospel; good news. Luke 2: 10.-Matthew. Introductory note; ch. 9:9. SECTION 6.-1. Generation; genealogy. The Jews were accustomed to keep public records (Ezra 2: 62), from which this table and that given by Luke were probably derived. These two tables, from David downward, are almost wholly 1; 4 And Aram begat Aminadab; unlike; a fact which has been urged against the inspiration of one or both, and which has caused much perplexity to commentators. Both professedly give the genealogy of Joseph, the legal father of Jesus; but it is probable that Matthew, writing especially for Hebrew Christians, gives it in the line of succession to David as king, while Luke, having a more general object in view, gives it in the line of birth.-Jesus; note, ver. 21.-Christ; a Greek translation of the word Messiah, signifying Anointed. The latter was a designation of priests (Lev. 4:3, 16); and of kings. I Sam. 10: 1; 2 Sam. 3:39. As applied to Christ, see Ps. 2:2; Isaiah 61:1; Acts 4:27; 10:38.-Son of David. The prophets had declared that the Messiah should be a descendant both of Abraham and David. Gen. 12:3; 21:12; Ps. 132:11; Jer. 235. One object of this genealogy was to show that this was true of Jesus. 2. Judas; in the Hebrew, Judah. Many Hebrew names could not be exactly represented in the Greek, owing to radical differences between the two languages. The form given them was the nearest which the Greek letters would permit, and this was retained by the translators in our version. In general, the difference is not too great to permit their being easily recognized. Begat; the usual term denoting descent: it is not always to be taken in its literal signification. Note ver. II. 5, 6. Rachab-David. According to the common chronology, the interval of time between these persons was about 450 years (Acts 13: 20), yet but four intervening generations are mentioned, making an average for each of not less than 112 years. Such a duration may not have been impossible in that age, 10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias ; II And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon.5 12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;" 13 And Zorobabel begat Abiud ; and Abiud begat Eliakim; and Eliakim begat Azor; 14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; 15 And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; 2 Ki. 24: 12-16. 61 Chr. 3: 17. 12 I. 7 Neh. but it is more probable that some generations are omitted. Note ver. 17.In verse 6, and elsewhere in the Bible, the words in italics are not emphatic, but are so printed to show that they have no corresponding words in the original. They were inserted by the translators because required by the idiom of our language, or to make the meaning more clear. 8. Joram-Ozias. Three kings, Ahaziah, Joash, and Amaziah, are omitted between these. Ozias is the Hebrew Uzziah or Azariah. 2 Ki. 14:21; 15:32. II. Jechonias. From i Chr. 3:15, 16, it appears that Josiah was the father of Jehoiakim (called Eliakim, 2 Ki. 23: 34), and Jehoiakim was the father of Jechoniah (called Jehoiachin, 2 Ki. 24: 6, and Coniah, Jer. 22: 24). Probably the name of Jehoiakim has been dropped through the error of some transcriber. A few early manuscripts read, "Josiah begat Jehoiakim, and Jehoiakim begat Jechoniah." 12. Salathiel. Jechoniah (or Coniah), according to Jer. 22: 30, had no children; and in Luke 3:27, Salathiel is said to have been the son of Neri. The explanation of this difficulty may be found in the Jewish law which regulated the legal descent in a line that had be 16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. 17 So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. 8. THE ANGEL'S MESSAGE TO JOSEPH. Only in Matthew. 18 Now the birth of Jesus Christ was on this wise:1 When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. 1 Luke 1: 27, etc. come extinct. If a man died without children, his next kinsman became his heir, and was legally reckoned his son. Num. 27:8-11. Salathiel thus was probably the son of Neri by birth, but of Jechonías by law. -Zorobabel. He was not the son but the grandson of Salathiel. Pedaiah was between them. I Chron. 3: 18. 13. Abiud; the same as Hodaiah, I Chron. 3:25. Several generations intervened. The Old Testament chronology is continued no further; the remaining names Matthew supplies from later sources, perhaps from records in the family of Joseph, who, being in the royal line of succession, would naturally keep them with care. 16. Jacob begat Joseph. Luke says Joseph was the son of Heli. If, as is probable, Mary was the daughter of Jacob, then Joseph, the actual son of Heli, became by marriage the heir and reputed son of Jacob. -Smith's Dict. 17. Fourteen generations. The Jews were accustomed to divide their genealogical tables into parts, each containing some favorite or symbolic number to aid in remembering them. Here there is a three-fold division, the first extending from Abraham to David inclusive, covering the origin and rise of the Hebrew state; the second from Solomon to Jehoiakim, embracing its decline and 19 Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily. 20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife : for that which is conceived in her is of the Holy Ghost. 21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.2 22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 2 Acts 4:12; 5:31; 13:23, 38. $ Isa. 7:14. fall; the third, from Jechonias to Jesus, the period of the second temple. These divisions were made to consist each of fourteen, or twice seven, generations, — seven being a sacred number, and the symbol of completeness. In order, however, to do this, several generations, as we have seen, were omitted. For the object of the record was to connect the birth of Jesus with David, not to give all the links between them, on the principle, as Bengel remarks, that "in describing roads and ways, especial care is needed where forks occur, whereas a straight road may be found of itself.” SECTION 8.-The event here recorded probably occurred very soon after Mary's return from her three months' visit to Elisabeth. Luke 1:56. 18. Espoused. Contracts of marriage were made with great formality, and usually some months before the wedding. Deut. 20:7; Jud. 14:8. Joseph and Mary had been thus betrothed before Mary's visit. Luke 1:27. 19. Her husband; called so by anticipation. Just; a strict observer of the law, and yet not willing, etc. -Example. The punishment of adultery, whether of one actually married or only betrothed, was death by stoning. Deut. 22:22-24. But the law gave a man the 23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.' 24 Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him, and took unto him his wife : brought forth her first-born son: and he called his name JESUS. CHAPTER II. 11. THE MAGI; THE MASSACRE; THE FLIGHT. Only in Matthew. N Bethlehem of Judæa in the days OW when Jesus was born in of 25 And knew her not till she had of Herod the king, behold, there 1 John 1:14. power to divorce his wife privately, without a trial. Deut. 24: I. 21. Jesus; the Greek form of the name Joshua, or Jeho-shua, signifying "salvation of Jehovah." 22. Fulfilled. Is. 7:14. The Old Testament predictions were given not only in words, but also by typical rites (Ex. 30: 10; Heb. 9); events (Gen. 22: 1-14; Ex. 17:6; Jer. 44:29, 30); acts, (2 Ki. 13:15-17; Jer. 13: 1-7; Ezek. 4:1-3; 5: 1-4); and persons (Melchizedek, Isaac, Joseph, Solomon, etc.) The prophetic import of these was not always revealed at the time, but was made known afterwards by the corresponding event or thing which they had foreshadowed. Thus our Saviour said to his disciples, "Now I have told you before it come to pass, that when it is come to pass ye might believe." John 14:29. When the corresponding thing or event happened, it was said to be a fulfillment of the former. In this sense, the virgin's son appointed to be a sign to Ahaz was also a typical prophecy of Jesus. It is very probable that Isaiah did not know of this further application of his language (1 Pet. I: II); but we here learn that such was the intent of the Holy Spirit who dictated the prophecy. 23. Emmanuel. Both this name and Jesus, though in common use, had a far deeper signification as applied to our Lord. 25. First-born. The language of this verse, though not absolutely conclusive, strongly discountenances the Romish doctrine of the perpetual virginity of Mary. PRACTICAL THOUGHTS. 1. The fundamental doctrines of the 2 Ex. 13:2. divine and human natures in the one person of Christ, his incarnation, and hereditary kingship, are placed in the very front of the gospel; they should stand foremost in any system of belief which professes to be derived from the gospel. 2-17. There are no useless portions of the Bible. A genealogical table, adopted by the Holy Spirit from public records and thus clothed with divine authority, may be as important for the establishment of truth as any didactic statement. 9. "Bad men, even though useless to themselves while living, exist not in vain, since through them even the elect are born."- Bengel. 20. God never brings his servants into perplexity and distress without also, in his own time and way, providing them relief. 21. The "people" of Christ, and they only, will be saved; not in their sins, but from their sins. 23. The New Testament does not abrogate, neither is it opposed to, the Old, On the contrary, it rests upon the Old, and is but its development and completion. One system of truths and duties, identical in their higher spiritual import, is taught in each, and one church, the holy temple of the Lord, is built upon both. Eph. 2:20-22. CHAPTER II. SECTION 11.-The events here recorded probably occurred after the return of Jesus and his parents from the presentation in the temple. I. Bethlehem of Judæa; as distinguished from Bethlehem in the tribe of Zebulon, Josh. 19:15. It was about six |