The Books of the New Testament Part 3

The prophecy of the destruction of Jerusalem and that of the last coming of the Lord are placed side by side with no perceptible break.

Ch. xxiv. 29-31 refers to the {39} last coming of Christ, whereas the verses which immediately precede it refer to the destruction of Jerusalem, and so do vers. 32-34. It is impossible to resist the conclusion that the evangelist believed that the judgment upon Jerusalem would be immediately followed by the last judgment of the world. He knows that our Lord foretold both, and both events loom large in his mind. As a traveller in a valley sees before him two great mountains which appear close to one another, though really separated by many miles, so the evangelist sees these two events together. After the fall of Jerusalem he would almost certainly have made a definite break between the two subjects.

[Sidenote: Literary Style.]

We have already noticed in ch. ii. the fondness for numerical arrangement, which is a marked characteristic of the style of this Gospel. There are other proofs of the fact that this Gospel is more Hebrew in tone than the others. In the other Gospels we find the expression "the kingdom of G.o.d," but here we find it called "the kingdom of heaven," an instance of the peculiarly Jewish reverence which shrank from uttering the name of G.o.d. There are a few Aramaic words found in this Gospel--_raca_ (v. 22), _gehenna_ (v. 22), _mammon_ (vi. 24); and we should add the peculiar use of "righteousness" in vi.

1, where the word is used in the sense of "alms" in accordance with a Jewish idiom. But the Greek phrases are often neat and clear-cut.

They sometimes seem to imply a play upon words, _e.g._ in vi. 16 and xxiv. 30. This is another indication that the Gospel, as it stands, was first written in Greek. The Greek is smoother than that of St.

Mark, though not so vivid. The evangelist writes with a joyous interest in his work. The historical parts of it are full of beauty, but he uses them mainly as a framework for the discourses of Jesus, which he preserves with loving fidelity.

In St. Matthew's Gospel the Old Testament is frequently quoted, that the reader may see that Jesus is the realization of {40} the hopes of the Jewish prophets. With set purpose the fair picture of the Servant of Jehovah drawn by Isaiah is placed in the middle of the Gospel (xii.

18-21), that we may recognize it as the true portrait of Christ. Close to it on either side the blasphemies of the Pharisees are skilfully depicted as a foil to His divine beauty. We have already noticed the bearing of these quotations on the origin of the Gospel, but we must speak further of their bearing on the evangelist's view of the Old Testament. His Messianic quotations are introduced by such phrases as "that it might be fulfilled which was spoken by the prophet," or, "then was fulfilled," etc. The tendency of modern scepticism to ridicule the supernatural element in prophecy has caused some writers to depreciate this method of quotation. And we find even a thoughtful Roman Catholic writer speaking of it as "giving the impression that the supple and living story of the life of Jesus is only a chain of debts which fall due, and fulfilments which cannot be avoided." [8] In particular, it has been alleged that the Greek word translated "that," or "in order that," and prefixed to these quotations, implies this fatalistic necessity. But this particular argument is mistaken. In later Greek the use of the word was vaguer than it had been formerly.[9] It cannot be narrowed down so as to prove that the evangelist thought that events in the Old Testament only took place in order to be types which the Son of G.o.d constrained Himself to fulfil. And, speaking more generally, we may say that the evangelist shows an exquisite taste in his selection of Messianic quotations. Convinced that Jesus sums up the history of Israel, he does not hesitate to quote pa.s.sages in the Old Testament, whether they directly refer to the Messianic King, or only call up some picture which has a counterpart in the life of Christ.

{41}

Thus the quotations in i. 23 and ii. 6 directly refer to one who is the expected King, that in viii. 17 to one who is the ideal martyred Servant, that in ii. 15 to Israel conceived of as the peculiar child of G.o.d and so a type of Christ. In ii. 23 the evangelist finds in the name of _Nazareth_ an echo of the ancient Messianic t.i.tle _Netzer_ (a branch). In ii. 18 we see that the tomb of Rachel near Bethlehem reminds him of the mothers of Israel weeping over the death of their children at the hands of the Babylonians; and as Jeremiah poetically conceived of Rachel weeping with the mothers of his own day, so St.

Matthew conceives of her as finding her crowning sorrow in the ma.s.sacre of the Holy Innocents.

Three other quotations deserve special notice: (1) That in xxvii. 9, which the evangelist quotes from "Jeremiah." It is often said that this is a mere mistake for Zechariah. But it is a quotation combined, according to the Jewish method known as the Charaz, or "string of pearls," from Zech. xi. 12 and Jer. xix. 1, 2, 6, the valley of the son of Hinnom being regarded as typical of "the field of blood." (2) That in xxvii. 34, from Ps. lxix. 21. It is said that the evangelist, in order to make our Lord's action correspond with the words of the Psalmist, makes Him drink "gall" instead of "myrrh" (Mark xv. 23), and thus represents the soldiers as cruelly giving Him a nauseating draught instead of a draught to dull His pain. The argument will hardly hold good, for the Greek word translated "gall" can also signify a stupefying drug, and thus Matt. and Mark agree. (3) That in xxi. 2-7, where our Lord is represented as making use of both an a.s.s and a colt for His triumphal entry into Jerusalem. The other Synoptists mention a colt only, and it is supposed that the evangelist altered his narrative of the fact in order to make it agree with a too literal interpretation of Zech. ix. 9. It must be admitted that the account in Mark and Luke has an air of greater probability, and it has the support of the brief account in John. But there is not a decisive contradiction between Matt. and the other Gospels, and it is therefore unreasonable to pa.s.s an unfavourable verdict on any of them. The story in Matt. cannot be discredited as containing an apocryphal miracle, and the mere fact that it is so independent of the other Gospels suggests that it is really primitive.

[Sidenote: Character and Contents.]

The chief characteristic of this Gospel is the representation of Jesus as _the Messiah_ in whom was fulfilled the {42} Law and the prophets.

It was probably placed first in the New Testament because this Messianic doctrine is the point of union between the old covenant and the new. St. Matthew's representation of the Messiah is the result of very careful reflection, and it shows that the evangelist wrote in a spirit which was philosophical and in one sense controversial. He is philosophic because he is not a mere annalist. He groups incidents and discourses together in a manner which brings out their significance as ill.u.s.trating the Messiahship of Jesus and the majestic forward movement of the kingdom of G.o.d. He is in one sense controversial because he wishes his picture of Christ to correct that false idea of the Messiah and His reign which was ruining the Jewish people. The best kind of controversy is that which is intent upon explaining the truth rather than eager to expose and ridicule what is false. So the evangelist presents to his readers Jesus as the Lord's Anointed with inspired powers of persuasion. The manner in which he records our Lord's urgent warnings against going after false Jewish Messiahs at the time when the destruction of Jerusalem should draw near, is a witness to the depth of his convictions. Like the author of the Epistle to the Hebrews, who wrote shortly before him, he cannot endure the thought of any waverers or deserters. The Jewish Christian must be loyal to Jesus, even although the invasion of the holy land by Gentiles may sorely tempt him to throw in his lot with his patriotic but unbelieving kinsmen.

The very first verse suggests the nature of the Gospel--"The book of the generation" (_i.e._ the genealogical tree) "of Jesus Christ, the son of David, the son of Abraham." This "book" includes the first 17 verses of the Gospel. While St. Luke traces the genealogy of our Lord back to Adam, the head of the human race, St. Matthew desires to show that our Lord, _as the son of Abraham_, is the child of promise in whom all the families of the earth shall be blessed, and, _as the son of David_, {43} is heir to the kingdom of spiritual Israel. The genealogy is partly based on that of the Greek version of 1 Chron. i.-iii., and is intended to teach certain special truths. It is arranged so as to be a kind of summary of the history of the people of G.o.d, each group of 14 names ending with a crisis. Jesus is the flower and fulfilment of that history. It furnishes a reply to Jewish critics. They would say that Jesus could not be Messiah unless Joseph, his supposed father, was descended from David. St. Matthew shows that St. Joseph was of Davidic descent. Again, the Jews would say that in any case the Messiah would not be likely to be connected with a humble carpenter and his folk.

The evangelist's reply is that David himself was descended from comparatively undistinguished men and from women who were despised.

Thus St. Matthew meets both points raised by the Jews.

Of recent years another criticism has been pa.s.sed on this pedigree of our Lord. A copy of the Old Syriac version of the Gospels, discovered at Sinai and published in 1894, says that Joseph begat Jesus, and in this way denies that Jesus was born of a pure virgin. Some writers who wish to believe that our Lord was brought into the world in the same manner as ourselves, have said that this Syriac version represents what was actually the fact. There is, however, no reason for believing anything of the kind. There is no ground for the notion that the Syriac genealogy was taken from a primitive Jewish register. It is merely a translation of the Greek, probably from some Western Greek ma.n.u.script which had "Joseph begat Jesus." When the evangelist wrote the genealogy, he can only have meant that Joseph was by Jewish law regarded as the father of Jesus; for his whole narrative of our Lord's infancy a.s.sumes that He was born of a virgin mother. The truth that our Lord was born miraculously is a.s.serted by St. Luke as well as by St. Matthew. It is a.s.sumed by St. Paul, when he argues that the second Adam was free from the taint of sin which affected the rest of the first Adam's descendants. It {44} was also cherished from the earliest times in every part of the Christian world where the teaching of the apostles was retained, and was only denied by a few heretics who had openly rejected the teaching of the New Testament on other subjects.

Connected with the representation of Jesus as the Messiah is the record of His continual teaching about the "kingdom of heaven." The "kingdom of heaven" or "kingdom of G.o.d" signifies the reign and influence of G.o.d. The meaning of it is best expressed by the words in the Lord's Prayer: "Thy kingdom come. Thy will be done, as in heaven, so on earth" (Matt. vi. 10). The second pet.i.tion explains the first. The kingdom comes in proportion as the righteous will of our loving Father is done among men. The kingdom therefore includes the influence of G.o.d in the heart of the believer, or in great movements in the world, or in the organization and growth of His _Church_ (xvi. 18; xviii. 17). The kingdom has both a present and a future aspect. In xii. 28 our Lord says to His hearers that it "is come upon you," and in xxi. 31 He speaks of people who were entering into it at the time. But the night before He died He spoke of it as still future (xxvi. 29). It is plain that He taught that it was already present, though its consummation is yet to come. The kingdom is spiritual, "not of this world," it is universal, for though the Jews were "the sons of the kingdom" (viii.

12) by privilege, it is free to others. The worst sinner might come in (xxi. 31), if he came with repentance, humility, and purity of heart.

The teaching of Christ with regard to the kingdom was based upon an idea of G.o.d's personal rule, which runs through nearly all the Old Testament, beginning with the Books of Samuel and revealing itself in Isaiah, Jeremiah, and Daniel. But our Lord's teaching is original and distinctive. And it is more distant from the popular Jewish idea of a Hebrew counterpart to the Roman empire than the east is distant from the west.

Nowhere else is our Lord shown to have given such an unmistakable sanction to the Law. It is here only that we {45} read, "Think not that I came to destroy the Law, or the prophets: I came not to destroy, but to fulfil" (v. 17).[10] Here, too, we find an allusion to the observance of the sabbath _after_ the Ascension (xxiv. 20), a temporary prohibition of preaching to the Gentiles and Samaritans (x. 5), and the statement of our Lord, "I was not sent but unto the lost sheep of the house of Israel" (xv. 24). Most remarkable of all is the direction to obey the scribes and Pharisees (xxiii. 3). On the other hand, there is a rigorous denunciation of the rabbinical additions to the Jewish Law.

Mercy is preferable to sacrifice (xii. 7), the Son of man is Lord of the sabbath (xii. 8), moral defilement does not come from a failure to observe ceremonial (xv. 11), the kingdom will be transferred to a more faithful nation (xxi. 43), even the strangers from the east and the west (viii. 11), the Gospel will be for all people (xxiv. 14), and the scribes and Pharisees are specially denounced (xxiii. 13).

It has been said that there is an absolute opposition between these two cla.s.ses of sayings; that either Jesus contradicted Himself, or the evangelist drew from one source which was of a Judaizing character, and from another source which taught St. Paul's principle of justification by faith _versus_ justification by the Law. But the same divine paradox of truth which we find in Matt. runs through most of the New Testament, and is found plainly in St. Paul. In the Epistle where he exposes the failure of contemporary Judaism most remorselessly, he a.s.serts that "we establish the Law." The true inner meaning of the divine revelation granted in the Old Testament _is_ fulfilled in Christ. Not only so, but Christ Himself was "the servant of the circ.u.mcision," living "under the Law." The limits which He imposed upon His own ministry (xv. 24) and that of His apostles (x. 5) were entirely fitting until Christ at His resurrection laid aside all that was peculiarly Jewish with its limits and humiliations.

{46}

a.n.a.lYSIS[11]

The infancy of our Lord: i. 1-ii. 23.--Genealogy from Abraham, announcement to Joseph, birth, visit of Magi, flight into Egypt, ma.s.sacre of innocents, settlement at Nazareth.

A.

Winter A.D. 26 till after Pentecost 27.

The preparation for the ministry: iii. 1-iv. 11.--

The ministry of John the Baptist and the baptism of Jesus, the threefold temptation.

B.

Pentecost A.D. 27 till before Pa.s.sover 28.

The preaching of the kingdom of G.o.d by Jesus in Galilee: iv. 12-xiii.

58.--The call of the four fishermen, Jesus preaches and heals (iv.).

The Sermon on the Mount--Jesus fulfils the law, the deeper teaching concerning the commandments (v.). False and true almsgiving, prayer and fasting, worldliness, trust in G.o.d (vi.). Censoriousness, discrimination in teaching, encouragements to prayer, false prophets, the two houses (vii.). The ministry at Capernaum and by the lake is ill.u.s.trated by the record of many works of _Messianic healing power_ (viii.-ix.), the apostles are chosen and receive a charge (x.), and the ministry is ill.u.s.trated by words and parables of _Messianic wisdom_ (xi.-xiii.). We find a growing hostility on the part of the scribes and Pharisees (ix. 11; ix. 34; xii. 2, xii. 14; xii. 24). Jesus returns to Nazareth (xiii. 53-58).

[Perplexity of Herod and death of John the Baptist, xiv. 1-12.]

{47}

C.

Pa.s.sover A.D. 28 till before Tabernacles 28.

Climax of missionary work in Galilee: xiv. 13-xviii. 35.--Christ feeds the 5000, walks on the sea, heals the sick in Gennesaret (xiv.).

Christ now labours chiefly in the dominions of Herod Philip, the journeys are more plainly marked in Mark. Teaching about defilement, the Canaanite woman, Christ feeds the 4000 (xv.).

Leaven of the Pharisees and Sadducees, Peter's confession of Christ, Christ's first prediction of His death (xvi.). Transfiguration, lunatic boy cured, second prediction of death, the shekel in the fish's mouth (xvii.). Treatment of children, Christ saving lost sheep, forgiveness (xviii.).

D.

Tabernacles, September A.D. 28 until early 29.

The ministry in Peraea; xix. i-xx. 34.--Christ forbids divorce, He blesses children, the rich young man, the difficulties of the rich (xix.). Parable of the labourers, Christ's third prediction of His death, the request of the mother of Zebedee's children, the two blind men of Jericho (xx.).

E.

Pa.s.sover A.D. 29.

Last days at Jerusalem, and afterwards: xxi. 1-xxviii. 20.--Entry into Jerusalem, the cleansing of the temple, the withered fig tree, Christ challenged, parable of the vineyard (xxi.). The marriage feast, three questions to entrap Christ, His question (xxii.). On not seeking chief places, denunciation of scribes and Pharisees, lament over Jerusalem (xxiii.).

Predictions of destruction of temple, siege of Jerusalem, the second coming (xxiv.), three discourses on the judgment (xxv.).

{48}

The Council discuss how they may arrest Jesus, the woman with the ointment, Judas' bargain, the Pa.s.sover, Gethsemane, the betrayal, the trial before Caiaphas, Peter's denial (xxvi.). Jesus delivered to Pilate, Judas' suicide, Jesus tried by Pilate, Jesus and Barabbas, the mockery, crucifixion, burial by Joseph of Arimathaea, guard granted by Pilate (xxvii.).

The women at the sepulchre, the angel, Jesus meets them, the guard bribed, Jesus meets the eleven in Galilee, His commission to baptize and teach (xxviii.).