Commentary on the Gospel according to Saint Matthew

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SAINT MATTHEW

Preface

An eminent ecclesiastical authority* has said concerning Holiness as found in the Word of God, "It breathes in the prophecy, thunders in the law, murmurs in the narrative, whispers in the promises, supplicates in the prayers, sparkles in the poetry, resounds in the songs, speaks in the types, glows in the imagery, voices in the language, and burns in the spirit of the whole scheme from its Alpha to Omega, from its beginning to its end. Holiness! Holiness needed! Holiness required! Holiness offered! Holiness attainable! Holiness a present duty, a present privilege, a present enjoyment, is the progress and completeness of this wondrous theme! It is the truth glowing all over, webbing all through revelation : the glorious truth which sparkles and whispers and sings and shouts in all its history and biography and poetry and prophecy and precept and promise and prayer: the great central truth of the system. The wonder is that all do not see; that any rise up to question a truth so conspicuous, so glorious, so full of comfort."

Another authority! has written a book to show that Holiness is "The central idea of Christianity." This fact, however, is not generally recognized or emphasized among the commentators. Holiness seems to be a matter of incidental mention by many of them. Some treat it very gingerly and others are so indefinite that it is left as something intangible or misty in the minds of the people.

Hence this commentary, which attempts to reveal Holiness as the chief end for which the Bible was written.

Most of the early commentaries were written from the ultra- Calvinistic standpoint, which denied the possibility of living free

lii from sin and sinfulness, asserting that Christ does not see fit to deliver his people from the great hindrance to Christian service — depravity, but that this needed work must be accomplished either by death or at the hour of and in the article of death.

Arminian commentators have been more or less affected by those of the Calvinistic school with a few exceptions. So that we find that the Bible has generally been interpreted in the interest of sin, when it comes to the question of actual experience.

Nothwithstanding the Apostle says ' ' All scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness that the man of God may be perfect," it is denied that the man of God can be perfect. As we study Calvinistic and Arminian commentators we have noticed that there are certain passages of Scripture at which, in their comments, they have unconsciously dropped their theological questions and have clearly and explicitly declared that it is possible to be cleansed from all sin in this life. They were compelled to this interpretation, otherwise, they must violate the plain meaning of the Scriptures. We shall quote from these authorities, not only to show their inconsistencies but also to show the natural interpretation of Scripture. It shows the inconsistency of the theology that represents Jesus Christ as a perfect Saviour and yet denies that he perfectly saves from the malady of sin.

In the treatment of the miracles of Christ, commentators have been obliged to consider the healing of the body as a type of the healing of the soul or get no spiritual lessons from them. But in so doing, complete, instantaneous, faith-cures of the body have been represented as symbols of the similar cures wrought upon the souls of men. It is impossible to find a commentator who seeks to convey spiritual teaching from the cures of lepers, who does not state the anti-type of soul-healing as clearly and unequivocally as we could wish. They state clearly and positively that Jesus can cleanse from the leprosy of sin. As leprosy is universally accepted as the type of sin, its cure must therefore be accepted as a type of the cure of sin. A large part of the miracles of Christ must have a spiritual interpretation or none at all that shall be of any spiritual profit. Happily we are not left in doubt as to this question. Jesus himself interpreted many of his miracles. (See John 6:27-64; 9:39-41; Luke 5:1-10).

Our view of the great underlying thought of the Bible — Holiness — is further substantiated by all or nearly all the grand passages that tell us the end and aim of the Bible. (See Psalms 110:1-4, 11; John 15:3; 17: 17; Eph. 5:26; 2 Tim. 3:16, 17; 2 Pet. 1:4 and others).

It may be objected that the author sees Holiness everywhere in the Scriptures, because he is determined to see it there. In reply we would say that doubtless the objector may not see it there, because he does not ivish to see it. The Scribes and Pharisees, who were certainly as well acquainted with the text of the Old Testament as any of the divines and scholars of modern times did not recognize the portrait of Jesus of Nazareth there at all.

Still further: the great proof of the inspiration of the Scriptures is in the power and privilege of proving them true by experience, if we come candidly to God, seeking to know and do his will. The doctrines of the New Birth and the Witness of the Spirit as taught in the Scriptures, have been proved true again and again in human experience and consciousness. And the testimonies to this effect are accepted in the church today. These are the best proofs of the divinity of the Word of God.

In the same manner the doctrine of the Baptism with the Holy Ghost, a work subsequent to conversion, whereby the heart is cleansed from all sin, is just as clearly attested by the saints of all denominations of evangelical Christianity, — men and women of sober judgment, scholarly wisdom and consistent lives.

Lastly. This commentary is not written polemically, or with any desire to reflect on anybody or anything except sin and Satan. It is written to that growing body of believers whose understanding through experience of these truths has been opened to see these things: who have found through the Baptism of Perfect Love that the Bible is a new book: who have the new version revised by the latest and best of revisers — The Holy Spirit.

CONCERNING THE GOSPEL BY ST. MATTHEW.

Matthew wrote this gospel to the Jews to prove to them that Jesus of Nazareth was their Messiah, who had been prophesied by their prophets. Hence, he more than the other evangelists constantly refers to the Old Testament showing how Jesus of

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Nazareth fulfilled the Scriptures. We find fewer references to the Old Testament or quotations from it in Mark, Luke or John, because they wrote more particularly for other purposes.

This gospel was written systematically with this end in view — Jesus the Messiah, who had come to reign as King of the Jews.

Hence, after having like all biographers shown the origin of Jesus, by giving a list of his ancestors on the human side and affirming his origin on the divine side of his nature (Ch. 1), he describes the circumstances of his birth (Ch. 2). Then he introduces his forerunner John the Baptist, who came to prepare men for his coming (Ch. 3). He then begins at once to describe his preparation for his ministry, through his baptism; with the baptism of John and the anointing of the Holy Ghost and the temptation in the wilderness (Ch. 4). Next he introduces the Sermon on the Mount in which he lays down the principles of his kingdom (Ch. 5, 6 and 7). After this he gives a record of his miracles which were the seals of his Messiahship (Ch. 8 and 9).

Then comes the commission of the twelve apostles to go out and herald his kingdom (Ch. 10).

He then commences his own preaching (Ch. 11 and 12) tour, during which he has his first fierce contest with the Pharisees, which from that time on becomes more deeply determined on both sides. The time had now come for a better understanding of the nature of his kingdom which he gives in parables (Ch. 13).

He then miraculously feeds the multitudes (Ch. 14). The Pharisees again return to him demanding his authority, and retire worsted from the contest (Ch. 15).

The time has now come to bring the truth nearer and make it clearer to his disciples (Ch. 16), and as Peter makes his notable confession of his Messiahship and deity he gave them further light and shows that he is to be the suffering Messiah, to be crucified by the leaders of the church. Lest this might dishearten them, he takes three of his disciples up into the mount and is transfigured before them while Moses and Elijah appear to confirm what he had said about his death (Ch. 17).

His disciples had now become filled with false notions of his kingdom and full of carnal ambitions which he has to rebuke severely (Ch. 18).

Again the Pharisees attack him with subtle questions to catch

vi him on the divorce question (Ch. 18). Having triumphed over tnem again he is met by those bringing to him young children whom he blesses. A young ruler comes and seeks to be his follower, but is staggered at the conditions and turns away. This prompts Peter to ask the question as to what the disciples are to have who have followed him in his career. This prompts the parable of Ch. 20, in which he shows that our rewards will not be because we have done better than others, for salvation does not consist in our superiority to others.

He now goes on his last journey to Jerusalem (Ch. 21) as a voluntary offering for the sins of the world. He is met by the multitude who give him an ovation. Again the Pharisees and scribes attack him. He replies in the parables of The Two Sons, The Wicked Husbandmen and (Ch. 22) The Wedding Feast. Now the Pharisees attack him again with the help of the Followers of Herod in a subtle question as to tribute. He sends them away worsted again. Then the Sadducees make an attack on him which he repels. A last attack is made upon him by a certain scribe as to what the great law of the Old Testament is. He comes out of the contest victorious and from that day no man dares to ask him any more questions.

He now (Ch. 23) assumes the aggressive since his enemies have retired from the attack and shows the hypocrisy of the Pharisees and pronounces a series of woes upon the Scribes and Pharisees. He tells them that their house is left desolate to them, referring to the temple. It is henceforth their house and not God's house. The disciples now (Ch. 24) call his attention to the beauty and strength of the building of the temple which he had just pronounced desolate and ask him when this desolation should take place and when would be the time of his coming and the end of the world. He explains the three questions in Ch. 24 and then gives the parables (Ch. 25) of The Ten Virgins and The Talents and then foretells the General Judgment which is to follow his coming.

Then follows the account of his anointing at Bethany (Ch. 26) and the circumstances that led to his betrayal by Judas. He then institutes the Lord's Supper as a memorial to be constantly kept for him in ages to come.

Then follows the scene of Gethsemane and his betrayal, into the bauds of his enemies, the circumstances of his trial (Ch. 26 and 27) and his crucifixion (Ch. 27) and resurrection (Ch. 23). Through all this narrative of Matthew runs the grand chief thought, Jesus the Messiah. Matthew does not intend to give all the events in the order of time but he groups them with the one central idea of proving Jesus of Nazareth to be the Messiah or KING OF THE JEWS.

The phrase KINGDOM OF HEAVEN is the key of this Gospel. This kingdom is Righteousness, Peace and Joy in the Holy Ghost. It is the kingdom of Holiness ruling the heart.

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Chapter I. The Holy Man

From the Human Standpoint. Vs. 1-17. From the Divine Standpoint. Vs. 18-20. His Mission. Vs. 21-25.

It is highly important that we should remember that the Scriptures were given that the man of God ' ' may be perfect, thoroughly furnished unto all good works." (2 Tim. 3:16). Many Bible students never seem to comprehend that this is the ultimate object of the Scriptures. Jesus prayed for his disciples "sanctify them through thy truth. Thy word is truth." (John 17:17). Paul says, "Christ loved the church and gave himself for it, that he might sanctify it through the washing of water by the word." (Eph. 5:25-26). All parts of Scripture then directly or indirectly aim at the sanctification of the believer and should be studied with this thought in view. All Scripture directly or indirectly leadsto Jesus Christ, The Holy Man, our pattern and example, and teach directly or indirectly the heritage of holiness left by him to his brethren, the children of God. He said, "For their sakes I sanctify myself that they also might be sanctified." (John 17:19). The apostle says, "Both he that sanctifieth and they who are sanctified are all of one; for which cause he is not ashamed to call them brethren." (Heb. 2:11). We believe then in harmony with this, the Scripture, should be interpreted with the special thought of Jesus, the examplar of holiness, and how we may be holy like Him, our elder brother. This is the keynote of the Scriptures.

FROM THE HUMAN STANDPOINT. Vs. 1-17.

1 The book of the generation of Jesus Christ, the son of David, the son of Abraham.

2 Abraham begat Isaac ; and Isaac begat Jacob ; and Jacob begat Judas and his brethren ;

3 And Judas begat Phares and Zara of Thamar ; and Phares begat Esrom ; and Esrom begat Aram ;

4 And Aram begat Aminadab ; and Aminadab begat Naasson ; and Naasson begat Salmon ;

5 And Salmon begat Booz of Rachab ; and Booz begat Obed of Ruth ; and Obed begat Jesse ;

6 And Jesse begat David the king ; and David the king begat Solomon of her that had been the wife of Urias :

7 And Solomon begat Roboam ; and Roboam begat Abia ; and Abia begat Asa ;

8 And Asa begat Josaphat ; and Josaphat begat Joram ; and Joram begat Ozias ;

9 And Ozias begat Joatham ; and Joatham begat Achaz ; and Achaz begat Ezekias ;

10 And Ezekias begat Manasses ; and Manasses begat Amon; and Amon begat Josias ;

11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon :

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 Achlm begat Eliud ;

15 And Eliud begat Eleazar ; and Eleazar begat Matthan ; and Matthan begat Jacob ;

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.

"The book of the generation of Jesus Christ." Substitute the word origin in place of the word generation, and we shall get a clearer idea of what is meant.

When the biography of a noted individual is given to the world it is customary to give his pedigree. This was especially the case with the ancient Jews. Hence Matthew, who wrote his gospel especially to convince the Jews of the Messiahship of Jesus, was very particular to give a list of the ancestors of Jesus. Genealogical tables among the Jews were preserved with great care. Since the Jews knew from the prophecies that the Messiah was to be a descendant of Abraham and David, therefore in this genealogical table, Matthew is very particular in showing this great fact.

ACCORDING TO ST. MATTHEW H

It is worthy of notice that the Greek word here translated "Generation" is "Genesis," the name of the first book of the Old Testament. That book gives the origin of all created things. In Genesis we are told of the creation of a world for the first Adam. Here we are told of the origin of the second Adam, who came to save a world wrecked by the first Adam. If Matthew had written it ' ' The book of the origin of Jesus ' ' he would have given only a part of the truth — the human side. If he had written ' ' The book of the origin of Christ, ' ' it would have been only concerning the Messiah, but it would have been both partial and indefinite, but he puts both names together — Jesus Christ.

"Jesus." In the Hebrew language it is called Joshua. The Joshua of the Old Testament and Jesus of the New Testament are the same name. Joshua is an abbreviation of the Hebrew word, Hoshea. It means ' ' help, ' ' ' ' deliverer. ' ' Dr Whedon says, ' ' Our Lord was so named by express command of the angel ; (vs. 21), first to indicate that he was the Saviour from sin; and second, to show that he was the antitype of Joshua, his type." Here we have one of the many proofs that Canaan was a type of the second work of grace — the experience of deliverance from all sin — in this life, for we are taught that just as the Old Testament Joshua delivered the people of God into Canaan, so Jesus (the New Testament Joshua) delivers us not from hell primarily or into heaven but from our sins. Just as Joshua established Israel in Canaan, so Jesus establishes his people "in holiness and righteousness before him all the days of our life."

"Christ" means, Anointed. It signified to the Jews the same as Messiah, which is the same word in Hebrew. Jesus was the Anointed, Messiah, Christas — all three words meaning the same. Prophets, priests and kings were anointed anciently for their special office. Jesus combined in himself all three offices. He is our Prophet, because he declares the will of God, and shows to us the way to heaven. He is our Priest who has made a sacrifice of himself for our sins. He is our King, whose laws we are to obey. This then is The Book of the Origin of Jesus, the Anointed One. He was anointed immediately after his baptism by John. This shows that baptism and anointing are not the same. He was baptized with water and anointed with the Holy

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Spirit. It nowhere in the New Testament says that he was baptized with the Spirit. The definition of baptism is cleansing. Jesus needed no cleansing. He was anointed for his life-work, as prophet, priest and king. He said when he stood up in Nazareth in the synagogue on the Sabbath day (Luke 4:18) that he had been anointed with the Spirit. (See also Acts 4:27 and 10:38).

We have seen that the word Christian means Christed or anointed. He is a Christian who, like his Master, is anointed with the Holy Ghost, and is thus empowered to go forth to do good to men.

The genealogical table of the ancestors of Jesus begins with verse 2 and closes with verse 17. The word ''generation" in verse 17 is not the same Greek word used in verse 1 and translated "generation." There it is a Greek word meaning origin. Here it means a generation as a class of individuals, making a step in a genealogical table. These sixteen verses (vs. 2-17) are divided into three groups of fourteen generations each. This threefold division marks the three epochs of the rise, decline and fall of the Jewish nation. They have been called ' ' The morning, noon and evening of Jewish history. "

St Luke also gives the genealogy of Jesus (Luke 3:23-38). There are some differences in the two tables. Matthew probably gives the genealogy of Joseph and Luke gives the genealogy of Mary. Undoubtedly Matthew took his table from the public registry, as it was the custom of the Jews to have their pedigree recorded. If there had been any real discrepancy, we should have had it pointed out, for many of the enemies of Christianity at the time the gospels were first published were very keen intellectually, and well posted on such matters. But not a word of objection was ever raised. Matthew copied from the family genealogical tables as he found them. He did not make the tables. He proved the origin of Jesus, to the Jews from their own tables.

It was necessary to prove that Jesus descended from the royal line of Abraham and David, in order to convince the Jews of his Messiahship. But the book has also a larger scope. He was greater than a Saviour of and for the Jews. This book was also written to tell all mankind that he came to set them free from sin — to make them holy.

This holy being originated on the human side, from sinful, human nature. The harlots, Eahab, Thamar and Bathsheba were among his ancestors. He sprang from our fallen human nature. God made the pattern, the model holy man from unholy human nature. He is still making saints from sinful human nature. He was ' ' made in the likeness of sinful flesh. ' ' " He took not on him the nature of angels; but he took on him the seed of Abraham. ' ' A sinless being, born of sinful human nature, once walked this earth.

If God could do this in the absolute sense in the person of his only begotten Son, can he not in a derived sense make us, his adopted sons, holy? A holy being in the likeness of man! What was it for, but to teach us, that we too may be holy through the same divine power? il Wherefore he that sanctifieth and they that are sanctified are all of one, for which cause he is not ashamed to call them brethren." Some have taught that sin is inherent in our bodies and therefore the body is sinful. But Jesus was absolutely holy and yet had a body of flesh and blood like ours. He dwelt in a body that was subject to weariness, hunger, thirst and pain. This fact explodes the fallacy of sin in the body. The theory that we cannot be holy in the body is not true as far as the question of the sinfulness of the body is concerned. Matter has no moral quality.

FKOM THE DIVINE STANDPOINT. Vs. 18-20.

18 Now the birth of Jesus Christ was on this wise : When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

19 Then Joseph her husband, being a just man, and not willing to make her a publick 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.

"With Child of the IPoly Ghost." So debased have mankind become by sin that it is well nigh impossible for multitudes to talk or think of the mysteries of birth and life without evil suggestions coming to their minds. Dr. Whedon says, "We are to understand simply that divine power was imparted to the human person of the virgin from which a person of perfect holiness should be conceived and born, blending the divine and human natures. From this whole matter all but the truly impious and profane will banish every impure and gross thought. ' ' We cannot understand the mysteries of natural birth so we need must stagger at the mystery of the supernatural birth. We live, alas! in a day when the virgin birth is denied in some portions of what has been known as the evangelical church. To deny the virgin birth is to deny the supernatural in religion. If we accept the supernatural in religion there is no difficulty in accepting the doctrine of The Incarnation. It was prophesied in Eden thus, "The seed of the woman shall bruise the serpent's head." His miracles and teachings prove his supernatural personality.

"Joseph, her husband being a just man." Among the Jews betrothal was looked upon as sacred as marriage and the betrothed were looked upon as husband and wife. Joseph was unwilling to allow what he considered wrong to pass by unnoticed, and yet he was a kind hearted man, who did not wish to drag her into court to face a charge of sin according to the custom. (See Deut. 22:24). He simply proposed to get out a writing of divorcement. Mary is an example of entire consecration, such as has rarely been heard of in the Christian church. She was willing to be called a bad woman. When the announcement was made that she was to be the mother of Jesus, she merely replied, "Behold the handmaiden of the Lord; be it unto me according to thy word." What a pitiful sight to see so many professed Christians who can not endure one little bit of ostracism or persecution for Christ's sake. Mary gave up her good name. What a fuss we make in our day about attacks upon our reputation! How much do we know of real consecration!

The Roman Catholic church teaches the perpetual virginity of Mary; that is, that she had no more children. This is a mere sentiment. The Scriptures indicate the opposite. (See Matt. 13:55-56).

The Scripture nowhere tells us to worship Mary. But little is said about her in the gospels. She is mentioned only once in the Book of Acts (and that incidentally. Acts 1:14) and not at all in the epistles. Had she been at all necessary in the salvation of souls, as a mediator, she would certainly have been mentioned by St. Paul, who thoroughly explains the plan of salvation in his epistles. Such a thing as worshipping her was never known until the fifth century. She was a good woman, but so weak that she could not comprehend her Son, as seen when she found him in the temple, at the age of twelve, at the wedding feast of Cana, and when she urged him to leave the crowds and retire to his home.

"The angel of the Lord appeared." There had been no angelic appearances for 400 years until the appearance of an angel to Zacharias (Luke 1:11) and Mary (Luke 1:26).

HIS MISSION. Vs. 21-25.

21 And she shall bring forth a son, and thou shalt call his name Jesus ; for he shall save his people from their sins.

22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,

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.

2-4 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife :

25 And knew her not till she had brought forth her firstborn son : and he called his name Jesus.

Joseph was instructed what to name him and why. "Thou shalt call his name Jesus for he shall save his people from their sins." Names in those days stood for something. They were not given as with us just because they were euphonious or looked well when written. His mission was to save his people. The holy Jesus came to save his people from their sins. The modern holiness movement is in co-operation with the mission of Jesus and is seeking to help him in his mission of saving his people from their sins. The ministry of Jesus was exclusively to the church. When his church was entirely sanctified at Pentecost, then and not until then did he send them out to save the outside world. He saves from sin by making us his people, and then sanctifying us from inbred sin.

It has been said, "What's in a name? A rose would smell as sweet by any other name." There is a great deal in a name. The names of Newton and Copernicus speak of astronomy. The names of Washington and Lincoln of liberty, but the name of Jesus is the only name that speaks of salvation. It says very little of his coming to save from hell or punishment. It is a greater salvation than that. He came to save from sin itself, which is the cause of hell and punishment. (See John 1:29 and 36; Titus 2:14; Eph. 5:25-26; Heb. 13:12; 1 John 3:8). The greater includes the less. Albert Barnes says, ' ' This is the great business of Jesus in coming and dying. It is not to save men in their sins, but from their sins. Sinners could not be happy in heaven. It would be a place of wretchedness to the guilty. The design of Jesus therefore was to save from sin by dying to make an atonement (Titus 2:14); and second, by renewing the heart, and purifying the soul, and preparing his people for a pure and holy heaven. And from this we may learn, 1st. That Jesus had a design in coming into the world; he came to save his people: and that design will surely be accomplished. It is impossible that in any part it should fail. 2d. We have no evidence that we are his people unless we are saved from the power and dominion of sin. A mere profession of being his people will not answer. Unless we give up our sins, the pride, pomp and pleasures of this world, and all our lusts, and crimes we have no evidence that we are the children of God.