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2 Samuel 4

Death of Ishbaal.

1When Ishbaal, son of Saul, heard that Abner was dead in Hebron, he lost his resolve and all Israel was alarmed.

2Ishbaal, son of Saul, had two company leaders named Baanah and Rechab, sons of Rimmon the Beerothite, of the tribe of Benjamin—Beeroth, too, was ascribed to Benjamin:^a

3the Beerothites fled to Gittaim, where they have been resident aliens to this day.^b

4(Jonathan, son of Saul, had a son with crippled feet. He was five years old when the news about Saul and Jonathan came from Jezreel; his nurse took him and fled, but in their hasty flight, he fell and became lame. His name was Meribbaal.)^{* c}

5The sons of Rimmon the Beerothite, Rechab and Baanah, came into the house of Ishbaal during the heat of the day, while he was lying on his bed in the afternoon.

6The gatekeeper of the house had dozed off while sifting wheat, and was asleep. So Rechab and his brother Baanah slipped past her

7and entered the house while Ishbaal was lying asleep in his bedroom. They struck and killed him, and cut off his head. Then, taking the head, they traveled on the Arabah road all night long.

The Murder Avenged.

8They brought the head of Ishbaal to David in Hebron and said to the king: “This is the head of Ishbaal, son of your enemy Saul, who sought your life. Thus has the LORD this day avenged my lord the king on Saul and his posterity.”

9But David replied to Rechab and his brother Baanah, sons of Rimmon the Beerothite: “As the LORD lives, who rescued me from every distress:

10the man who reported to me, ‘Saul is dead,’ and thought he was bringing good news, that man I seized and killed in Ziglag: that was the reward I gave him.^d

11How much more now, when wicked men have slain an innocent man in bed at home, must I require his blood from you and purge you from the land!”

12So at David’s command, the young men killed them and cut off their hands and feet, hanging them up near the pool in Hebron. But he took the head of Ishbaal and buried it in Abner’s grave in Hebron.^e

2 Samuel 5

David King of Israel.

1^a All the tribes of Israel came to David in Hebron, and they said: “Look! We are your bone and your flesh.

2In days past, when Saul was still our king, you were the one who led Israel out in all its battles and brought it back. And the LORD said to you: You shall shepherd my people Israel; you shall be ruler over Israel.”^b

3Then all the elders of Israel came to the king in Hebron, and at Hebron King David made a covenant with them in the presence of the LORD; and they anointed David king over Israel.

4David was thirty years old when he became king, and he reigned forty years:

5in Hebron he was king over Judah seven years and six months, and in Jerusalem he was king thirty-three years over all Israel and Judah.^c

Capture of Zion.^*

6^d Then the king and his men went to Jerusalem against the Jebusites who inhabited the land. They told David, “You shall not enter here: the blind and the lame will drive you away!” which was their way of saying, “David shall not enter here.”^e

7David nevertheless captured the fortress of Zion, which is the City of David.

8On that day David said: “All who wish to strike at the Jebusites must attack through the water shaft. The lame and the blind shall be the personal enemies of David.” That is why it is said, “The blind and the lame shall not enter the palace.”^f

9David took up residence in the fortress which he called the City of David. David built up the city on all sides, from the Millo toward the center.^g

10David became ever more powerful, for the LORD of hosts was with him.^h

11ⁱ Hiram, king of Tyre, sent envoys to David along with cedar wood, and carpenters and masons, who built a house for David.^j

12David now knew^* that the LORD had truly established him as king over Israel and had exalted his kingdom for the sake of his people Israel.

David’s Family in Jerusalem.

13^k David took more concubines and wives in Jerusalem after he had come from Hebron, and more sons and daughters were born to him.

14These are the names of those who were born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon,

15Ibhar, Elishua, Nepheg, Japhia,

16Elishama, Beeliada, and Eliphelet.

Rout of the Philistines.

17When the Philistines had heard that David was anointed king over Israel, they marched out in force to come after him. When David heard this, he went down to the refuge.^*

18Meanwhile the Philistines had come and deployed themselves in the valley of Rephaim.^*

19David inquired of the LORD, “Shall I attack the Philistines, and will you deliver them into my power?” The LORD answered David: Attack, for I will surely deliver the Philistines into your power.

20So David went to Baal-perazim,^* and he defeated them there. He said, “The LORD has broken through my enemies before me just as water breaks through a dam.” Therefore that place was called Baal-perazim.

21The Philistines abandoned their gods there, and David and his men carried them away.

22Once again the Philistines came up and deployed themselves in the valley of Rephaim,

23and again David inquired of the LORD, who replied: Do not attack the front—circle behind them and come against them near the balsam trees.

24When you hear the sound of marching^* in the tops of the balsam trees, act decisively, for then the LORD has already gone before you to strike the army of the Philistines.

25David did as the LORD commanded him, and routed the Philistines from Gibeon as far as Gezer.

2 Samuel 6

The Ark Brought to Jerusalem.

1^a David again assembled all the picked men of Israel, thirty thousand in number.

2Then David and all the people who were with him set out for Baala of Judah to bring up from there the ark of God, which bears the name “the LORD of hosts enthroned above the cherubim.”^b

3They transported the ark of God on a new cart and took it away from the house of Abinadab on the hill. Uzzah and Ahio, sons of Abinadab, were guiding the cart,^c

4with Ahio walking before it,

5while David and all the house of Israel danced before the LORD with all their might, with singing, and with lyres, harps, tambourines, sistrums, and cymbals.^d

6As they reached the threshing floor of Nodan, Uzzah stretched out his hand to the ark of God and steadied it, for the oxen were tipping it.

7Then the LORD became angry with Uzzah; God struck him on that spot, and he died there in God’s presence.

8David was angry because the LORD’s wrath had broken out against Uzzah. Therefore that place has been called Perez-uzzah^* even to this day.

9David became frightened of the LORD that day, and he said, “How can the ark of the LORD come to me?”

10So David was unwilling to take the ark of the LORD with him into the City of David. David deposited it instead at the house of Obed-edom the Gittite.

11The ark of the LORD remained in the house of Obed-edom the Gittite for three months, and the LORD blessed Obed-edom and all his household.^e

12^f When it was reported to King David that the LORD had blessed the household of Obed-edom and all that he possessed because of the ark of God, David went to bring up the ark of God from the house of Obed-edom into the City of David with joy.^g

13As soon as the bearers of the ark of the LORD had advanced six steps, he sacrificed an ox and a fatling.

14Then David came dancing before the LORD with abandon, girt with a linen ephod.^{* h}

15David and all the house of Israel were bringing up the ark of the LORD with shouts of joy and sound of horn.

16As the ark of the LORD was entering the City of David, Michal, daughter of Saul, looked down from her window, and when she saw King David jumping and dancing before the LORD, she despised him in her heart.

17ⁱ They brought in the ark of the LORD and set it in its place within the tent which David had pitched for it. Then David sacrificed burnt offerings and communion offerings before the LORD.

18When David had finished sacrificing burnt offerings and communion offerings, he blessed the people in the name of the LORD of hosts,

19and distributed among all the people, the entire multitude of Israel, to every man and every woman, one loaf of bread, one piece of meat, and one raisin cake. Then all the people returned to their homes.

20^* When David went home to bless his own house,^j Michal, the daughter of Saul, came out to meet him and said, “How well the king of Israel has honored himself today, exposing himself to the view of the slave girls of his followers, as a commoner might expose himself!”

21But David replied to Michal: “I was dancing before the LORD. As the LORD lives, who chose me over your father and all his house when he appointed me ruler over the LORD’s people, Israel, not only will I make merry before the LORD,^k

22but I will demean myself even more. I will be lowly in your eyes, but in the eyes of the slave girls you spoke of I will be somebody.”

23Saul’s daughter Michal was childless to the day she d

Matthew 1:1-17

The Genealogy of Jesus.^*

1^a The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.^*

2^b Abraham became the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers.^c

3Judah became the father of Perez and Zerah, whose mother was Tamar.^d Perez became the father of Hezron, Hezron the father of Ram,

4^e Ram the father of Amminadab. Amminadab became the father of Nahshon, Nahshon the father of Salmon,

5^f Salmon the father of Boaz, whose mother was Rahab. Boaz became the father of Obed, whose mother was Ruth. Obed became the father of Jesse,

6^g Jesse the father of David the king.

David became the father of Solomon, whose mother had been the wife of Uriah.

7^{* h} Solomon became the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asaph.

8Asaph became the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah.

9Uzziah became the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah.

10Hezekiah became the father of Manasseh, Manasseh the father of Amos,^* Amos the father of Josiah.

11Josiah became the father of Jechoniah and his brothers at the time of the Babylonian exile.

12ⁱ After the Babylonian exile, Jechoniah became the father of Shealtiel, Shealtiel the father of Zerubbabel,

13Zerubbabel the father of Abiud. Abiud became the father of Eliakim, Eliakim the father of Azor,

14Azor the father of Zadok. Zadok became the father of Achim, Achim the father of Eliud,

15Eliud the father of Eleazar. Eleazar became the father of Matthan, Matthan the father of Jacob,

16Jacob the father of Joseph, the husband of Mary. Of her was born Jesus who is called the Messiah.

17Thus the total number of generations from Abraham to David is fourteen generations; from David to the Babylonian exile, fourteen generations; from the Babylonian exile to the Messiah, fourteen generations.^*

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THE BOOKS OF 1 Samuel

These books describe the rise and development of kingship in Israel. Samuel is a pivotal figure. He bridges the gap between the period of the Judges and the monarchy, and guides Israel’s transition to kingship. A Deuteronomistic editor presents both positive and negative traditions about the monarchy, portraying it both as evidence of Israel’s rejection of the Lord as their sovereign (1 Sm 8:6–22; 12:1–25) and as part of God’s plan to deliver the people (1 Sm 9:16; 10:17–27; 2 Sm 7:8–17). Samuel’s misgivings about abuse of royal power foreshadow the failures and misdeeds of Saul and David and the failures of subsequent Israelite kings.

Although the events described in 1 and 2 Samuel move from the last of the judges to the decline of David’s reign and the beginning of a legendary “Golden Age” under Solomon’s rule, this material does not present either a continuous history or a systematic account of this period. The author/editor developed a narrative timeline around freely composed speeches, delivered by prophets like Samuel (e.g., 1 Sm 15:10–31; 28:15–19) and Nathan (2 Sm 12:1–12), who endorse Deuteronomistic perspectives regarding the establishment of the monarchy, the relationship between worship and obedience, and the divine covenant established with the house of David.

These books include independent blocks (e.g., the Ark Narrative [1 Sm 4:1–7:1], Saul’s rise to power [1 Sm 9:1–11:15], David’s ascendancy over Saul [1 Sm 16–31], the Succession Narrative [2 Sm 9–20; 1 Kgs 1–2]), which the editor shaped into three narrative cycles, the last two marked by transitional passages in 1 Sm 13:1 and 2 Sm 1:1. Each section focuses on a major figure in the development of the monarchy: Samuel, the reluctant king maker (1 Sm 1–12); Saul, the king whom the Lord rejects (1 Sm 13–31); David, the king after the Lord’s own heart (2 Sm 1–24). A common theme unites these narratives: Israel’s God acts justly, prospering those who remain faithful and destroying those who reject his ways (1 Sm 2:9). Along with the rest of the Deuteronomistic History, the Books of Samuel become an object lesson for biblical Israel as it tries to re-establish its religious identity after the destruction of Jerusalem and the loss of its homeland (587/586 B.C.).

The contents of the Books of Samuel may be divided as follows:

1. The Last Judges, Eli and Samuel (1 Sm 1:1–7:17)
2. Establishment of the Monarchy (1 Sm 8:1–12:25)
3. Saul and David (1 Sm 13:1–2 Sm 2:7)
4. The Reign of David (2 Sm 2:8–20:26)
5. Appendixes (2 Sm 21:1–24:25)

THE FIRST BOOK OF 1 SAMUEL

The book of Matthew

THE GOSPEL ACCORDING TO MATTHEW

The position of the Gospel according to Matthew as the first of the four gospels in the New Testament reflects both the view that it was the first to be written, a view that goes back to the late second century A.D., and the esteem in which it was held by the church; no other was so frequently quoted in the noncanonical literature of earliest Christianity. Although the majority of scholars now reject the opinion about the time of its composition, the high estimation of this work remains. The reason for that becomes clear upon study of the way in which Matthew presents his story of Jesus, the demands of Christian discipleship, and the breaking-in of the new and final age through the ministry but particularly through the death and resurrection of Jesus.

The gospel begins with a narrative prologue (Mt 1:1–2:23), the first part of which is a genealogy of Jesus starting with Abraham, the father of Israel (Mt 1:1–17). Yet at the beginning of that genealogy Jesus is designated as “the son of David, the son of Abraham” (Mt 1:1). The kingly ancestor who lived about a thousand years after Abraham is named first, for this is the genealogy of Jesus Christ, the Messiah, the royal anointed one (Mt 1:16). In the first of the episodes of the infancy narrative that follow the genealogy, the mystery of Jesus’ person is declared. He is conceived of a virgin by the power of the Spirit of God (Mt 1:18–25). The first of the gospel’s fulfillment citations, whose purpose it is to show that he was the one to whom the prophecies of Israel were pointing, occurs here (Mt 1:23): he shall be named Emmanuel, for in him God is with us.

The announcement of the birth of this newborn king of the Jews greatly troubles not only King Herod but all Jerusalem (Mt 2:1–3), yet the Gentile magi are overjoyed to find him and offer him their homage and their gifts (Mt 2:10–11). Thus his ultimate rejection by the mass of his own people and his acceptance by the Gentile nations is foreshadowed. He must be taken to Egypt to escape the murderous plan of Herod. By his sojourn there and his subsequent return after the king’s death he relives the Exodus experience of Israel. The words of the Lord spoken through the prophet Hosea, “Out of Egypt I called my son,” are fulfilled in him (Mt 2:15); if Israel was God’s son, Jesus is so in a way far surpassing the dignity of that nation, as his marvelous birth and the unfolding of his story show (see Mt 3:17; 4:1–11; 11:27; 14:33; 16:16; 27:54). Back in the land of Israel, he must be taken to Nazareth in Galilee because of the danger to his life in Judea, where Herod’s son Archelaus is now ruling (Mt 2:22–23). The sufferings of Jesus in the infancy narrative anticipate those of his passion, and if his life is spared in spite of the dangers, it is because his destiny is finally to give it on the cross as “a ransom for many” (Mt 20:28). Thus the word of the angel will be fulfilled, “…he will save his people from their sins” (Mt 1:21; cf. Mt 26:28).

In Mt 4:12 Matthew begins his account of the ministry of Jesus, introducing it by the preparatory preaching of John the Baptist (Mt 3:1–12), the baptism of Jesus that culminates in God’s proclaiming him his “beloved Son” (Mt 3:13–17), and the temptation in which he proves his true sonship by his victory over the devil’s attempt to deflect him from the way of obedience to the Father (Mt 4:1–11). The central message of Jesus’ preaching is the coming of the kingdom of heaven and the need for repentance, a complete change of heart and conduct, on the part of those who are to receive this great gift of God (Mt 4:17). Galilee is the setting for most of his ministry; he leaves there for Judea only in Mt 19:1, and his ministry in Jerusalem, the goal of his journey, is limited to a few days (Mt 21:1–25:46).

In this extensive material there are five great discourses of Jesus, each concluding with the formula “When Jesus finished these words” or one closely similar (Mt 7:28; 11:1; 13:53; 19:1; 26:1). These are an important structure of the gospel. In every case the discourse is preceded by a narrative section, each narrative and discourse together constituting a “book” of the gospel. The discourses are, respectively, the “Sermon on the Mount” (Mt 5:3–7:27), the missionary discourse (Mt 10:5–42), the parable discourse (Mt 13:3–52), the “church order” discourse (Mt 18:3–35), and the eschatological discourse (Mt 24:4–25:46). In large measure the material of these discourses came to Matthew from his tradition, but his work in modifying and adding to what he had received is abundantly evident. No other evangelist gives the teaching of Jesus with such elegance and order as he.

In the “Sermon on the Mount” the theme of righteousness is prominent, and even at this early stage of the ministry the note of opposition is struck between Jesus and the Pharisees, who are designated as “the hypocrites” (Mt 6:2, 5, 16). The righteousness of his disciples must surpass that of the scribes and Pharisees; otherwise, in spite of their alleged following of Jesus, they will not enter into the kingdom of heaven (Mt 5:20). Righteousness means doing the will of the heavenly Father (Mt 7:21), and his will is proclaimed in a manner that is startling to all who have identified it with the law of Moses. The antitheses of the Sermon (Mt 5:21–48) both accept (Mt 5:21–30, 43–48) and reject (Mt 5:31–42) elements of that law, and in the former case the understanding of the law’s demands is deepened and extended. The antitheses are the best commentary on the meaning of Jesus’ claim that he has come not to abolish but to fulfill the law (Mt 5:17). What is meant by fulfillment of the law is not the demand to keep it exactly as it stood before the coming of Jesus, but rather his bringing the law to be a lasting expression of the will of God, and in that fulfillment there is much that will pass away. Should this appear contradictory to his saying that “until heaven and earth pass away” not even the smallest part of the law will pass (Mt 5:18), that time of fulfillment is not the dissolution of the universe but the coming of the new age, which will occur with Jesus’ death and resurrection. While righteousness in the new age will continue to mean conduct that is in accordance with the law, it will be conduct in accordance with the law as expounded and interpreted by Jesus (cf. Mt 28:20, “…all that I have commanded you”).

Though Jesus speaks harshly about the Pharisees in the Sermon, his judgment is not solely a condemnation of them. The Pharisees are portrayed as a negative example for his disciples, and his condemnation of those who claim to belong to him while disobeying his word is no less severe (Mt 7:21–23, 26–27).

In Mt 4:23 a summary statement of Jesus’ activity speaks not only of his teaching and proclaiming the gospel but of his “curing every disease and illness among the people”; this is repeated almost verbatim in Mt 9:35. The narrative section that follows the Sermon on the Mount (Mt 8:1–9:38) is composed principally of accounts of those merciful deeds of Jesus, but it is far from being simply a collection of stories about miraculous cures. The nature of the community that Jesus will establish is shown; it will always be under the protection of him whose power can deal with all dangers (Mt 8:23–27), but it is only for those who are prepared to follow him at whatever cost (Mt 8:16–22), not only believing Israelites but Gentiles who have come to faith in him (Mt 8:10–12). The disciples begin to have some insight, however imperfect, into the mystery of Jesus’ person. They wonder about him whom “the winds and the sea obey” (Mt 8:27), and they witness his bold declaration of the forgiveness of the paralytic’s sins (Mt 9:2). That episode of the narrative moves on two levels. When the crowd sees the cure that testifies to the authority of Jesus, the Son of Man, to forgive sins (Mt 9:6), they glorify God “who had given such authority to human beings” (Mt 9:8). The forgiveness of sins is now not the prerogative of Jesus alone but of “human beings,” that is, of the disciples who constitute the community of Jesus, the church. The ecclesial character of this narrative section could hardly be more plainly indicated.

The end of the section prepares for the discourse on the church’s mission (Mt 10:5–42). Jesus is moved to pity at the sight of the crowds who are like sheep without a shepherd (Mt 9:36), and he sends out the twelve disciples to make the proclamation with which his own ministry began, “The kingdom of heaven is at hand” (Mt 10:7; cf. Mt 4:17), and to drive out demons and cure the sick as he has done (Mt 10:1). Their mission is limited to Israel (Mt 10:5–6) as Jesus’ own was (Mt 15:24), yet in Mt 15:16 that perspective broadens and the discourse begins to speak of the mission that the disciples will have after the resurrection and of the severe persecution that will attend it (Mt 10:18). Again, the discourse moves on two levels: that of the time of Jesus and that of the time of the church.

The narrative section of the third book (Mt 11:2–12:50) deals with the growing opposition to Jesus. Hostility toward him has already been manifested (Mt 8:10; 9:3, 10–13, 34), but here it becomes more intense. The rejection of Jesus comes, as before, from Pharisees, who take “counsel against him to put him to death” (Mt 12:14) and repeat their earlier accusation that he drives out demons because he is in league with demonic power (Mt 12:22–24). But they are not alone in their rejection. Jesus complains of the lack of faith of “this generation” of Israelites (Mt 11:16–19) and reproaches the towns “where most of his mighty deeds had been done” for not heeding his call to repentance (Mt 11:20–24). This dark picture is relieved by Jesus’ praise of the Father who has enabled “the childlike” to accept him (Mt 11:25–27), but on the whole the story is one of opposition to his word and blindness to the meaning of his deeds. The whole section ends with his declaring that not even the most intimate blood relationship with him counts for anything; his only true relatives are those who do the will of his heavenly Father (Mt 12:48–50).

The narrative of rejection leads up to the parable discourse (Mt 13:3–52). The reason given for Jesus’ speaking to the crowds in parables is that they have hardened themselves against his clear teaching, unlike the disciples to whom knowledge of “the mysteries of the kingdom has been granted” (Mt 13:10–16). In Mt 13:36 he dismisses the crowds and continues the discourse to his disciples alone, who claim, at the end, to have understood all that he has said (Mt 13:51). But, lest the impression be given that the church of Jesus is made up only of true disciples, the explanation of the parable of the weeds among the wheat (Mt 13:37–43), as well as the parable of the net thrown into the sea “which collects fish of every kind” (Mt 13:47–49), shows that it is composed of both the righteous and the wicked, and that separation between the two will be made only at the time of the final judgment.

In the narrative that constitutes the first part of the fourth book of the gospel (Mt 13:54–17:27), Jesus is shown preparing for the establishment of his church with its teaching authority that will supplant the blind guidance of the Pharisees (Mt 15:13–14), whose teaching, curiously said to be that of the Sadducees also, is repudiated by Jesus as the norm for his disciples (Mt 16:6, 11–12). The church of Jesus will be built on Peter (Mt 16:18), who will be given authority to bind and loose on earth, an authority whose exercise will be confirmed in heaven (Mt 16:19). The metaphor of binding and loosing has a variety of meanings, among them that of giving authoritative teaching. This promise is made to Peter directly after he has confessed Jesus to be the Messiah, the Son of the living God (Mt 16:16), a confession that he has made as the result of revelation given to him by the heavenly Father (Mt 16:17); Matthew’s ecclesiology is based on his high christology.

Directly after that confession Jesus begins to instruct his disciples about how he must go the way of suffering and death (Mt 16:21). Peter, who has been praised for his confession, protests against this and receives from Jesus the sharpest of rebukes for attempting to deflect Jesus from his God-appointed destiny. The future rock upon whom the church will be built is still a man of “little faith” (see Mt 14:31). Both he and the other disciples must know not only that Jesus will have to suffer and die but that they too will have to follow him on the way of the cross if they are truly to be his disciples (Mt 16:24–25).

The discourse following this narrative (Mt 18:1–35) is often called the “church order” discourse, although that title is perhaps misleading since the emphasis is not on the structure of the church but on the care that the disciples must have for one another in respect to guarding each other’s faith in Jesus (Mt 18:6–7), to seeking out those who have wandered from the fold (Mt 18:10–14), and to repeated forgiving of their fellow disciples who have offended them (Mt 18:21–35). But there is also the obligation to correct the sinful fellow Christian and, should one refuse to be corrected, separation from the community is demanded (Mt 18:15–18).

The narrative of the fifth book (Mt 19:1–23:39) begins with the departure of Jesus and his disciples from Galilee for Jerusalem. In the course of their journey Jesus for the third time predicts the passion that awaits him at Jerusalem and also his resurrection (Mt 20:17–19). At his entrance into the city he is hailed as the Son of David by the crowds accompanying him (Mt 21:9). He cleanses the temple (Mt 21:12–17), and in the few days of his Jerusalem ministry he engages in a series of controversies with the Jewish religious leaders (Mt 21:23–27; 22:15–22, 23–33, 34–40, 41–46), meanwhile speaking parables against them (Mt 21:28–32, 33–46), against all those Israelites who have rejected God’s invitation to the messianic banquet (Mt 22:1–10), and against all, Jew and Gentile, who have accepted but have shown themselves unworthy of it (Mt 22:11–14). Once again, the perspective of the evangelist includes not only the time of Jesus’ ministry but that of the preaching of the gospel after his resurrection. The narrative culminates in Jesus’ denunciation of the scribes and Pharisees, reflecting not only his own opposition to them but that of Matthew’s church (Mt 23:1–36), and in Jesus’ lament over Jerusalem (Mt 23:37–39).

In the discourse of the fifth book (Mt 24:1–25:46), the last of the great structural discourses of the gospel, Jesus predicts the destruction of the temple and his own final coming. The time of the latter is unknown (Mt 24:36, 44), and the disciples are exhorted in various parables to live in readiness for it, a readiness that entails faithful attention to the duties of the interim period (Mt 24:45–25:30). The coming of Jesus will bring with it the great judgment by which the everlasting destiny of all will be determined (Mt 25:31–46).

The story of Jesus’ passion and resurrection (Mt 26:1–28:20), the climax of the gospel, throws light on all that has preceded. In Matthew “righteousness” means both the faithful response to the will of God demanded of all to whom that will is announced and also the saving activity of God for his people (see Mt 3:15; 5:6; 6:33). The passion supremely exemplifies both meanings of that central Matthean word. In Jesus’ absolute faithfulness to the Father’s will that he drink the cup of suffering (Mt 26:39), the incomparable model for Christian obedience is given; in his death “for the forgiveness of sins” (Mt 26:28), the saving power of God is manifested as never before.

Matthew’s portrayal of Jesus in his passion combines both the majestic serenity of the obedient Son who goes his destined way in fulfillment of the scriptures (Mt 26:52–54), confident of his ultimate vindication by God, and the depths of fear and abandonment that he feels in face of death (Mt 26:38–39; 27:46). These two aspects are expressed by an Old Testament theme that occurs often in the narrative, i.e., the portrait of the suffering Righteous One who complains to God in his misery, but is certain of eventual deliverance from his terrible ordeal.

The passion-resurrection of God’s Son means nothing less than the turn of the ages, a new stage of history, the coming of the Son of Man in his kingdom (Mt 28:18; cf. Mt 16:28). That is the sense of the apocalyptic signs that accompany Jesus’ death (Mt 27:51–53) and resurrection (Mt 28:2). Although the old age continues, as it will until the manifestation of Jesus’ triumph at his parousia, the final age has now begun. This is known only to those who have seen the Risen One and to those, both Jews and Gentiles, who have believed in their announcement of Jesus’ triumph and have themselves become his disciples (cf. Mt 28:19). To them he is constantly, though invisibly, present (Mt 28:20), verifying the name Emmanuel, “God is with us” (cf. Mt 1:23).

The questions of authorship, sources, and the time of composition of this gospel have received many answers, none of which can claim more than a greater or lesser degree of probability. The one now favored by the majority of scholars is the following.

The ancient tradition that the author was the disciple and apostle of Jesus named Matthew (see Mt 10:3) is untenable because the gospel is based, in large part, on the Gospel according to Mark (almost all the verses of that gospel have been utilized in this), and it is hardly likely that a companion of Jesus would have followed so extensively an account that came from one who admittedly never had such an association rather than rely on his own memories. The attribution of the gospel to the disciple Matthew may have been due to his having been responsible for some of the traditions found in it, but that is far from certain.

The unknown author, whom we shall continue to call Matthew for the sake of convenience, drew not only upon the Gospel according to Mark but upon a large body of material (principally, sayings of Jesus) not found in Mark that corresponds, sometimes exactly, to material found also in the Gospel according to Luke. This material, called “Q” (probably from the first letter of the German word Quelle, meaning “source”), represents traditions, written and oral, used by both Matthew and Luke. Mark and Q are sources common to the two other synoptic gospels; hence the name the “Two-Source Theory” given to this explanation of the relation among the synoptics.

In addition to what Matthew drew from Mark and Q, his gospel contains material that is found only there. This is often designated “M,” written or oral tradition that was available to the author. Since Mark was written shortly before or shortly after A.D. 70 (see Introduction to Mark), Matthew was composed certainly after that date, which marks the fall of Jerusalem to the Romans at the time of the First Jewish Revolt (A.D. 66–70), and probably at least a decade later since Matthew’s use of Mark presupposes a wide diffusion of that gospel. The post-A.D. 70 date is confirmed within the text by Mt 22:7, which refers to the destruction of Jerusalem.

As for the place where the gospel was composed, a plausible suggestion is that it was Antioch, the capital of the Roman province of Syria. That large and important city had a mixed population of Greek-speaking Gentiles and Jews. The tensions between Jewish and Gentile Christians there in the time of Paul (see Gal 2:1–14) in respect to Christian obligation to observe Mosaic law are partially similar to tensions that can be seen between the two groups in Matthew’s gospel. The church of Matthew, originally strongly Jewish Christian, had become one in which Gentile Christians were predominant. His gospel answers the question how obedience to the will of God is to be expressed by those who live after the “turn of the ages,” the death and resurrection of Jesus.

The principal divisions of the Gospel according to Matthew are the following:

1. The Infancy Narrative (1:1–2:23)
2. The Proclamation of the Kingdom (3:1–7:29)
3. Ministry and Mission in Galilee (8:1–11:1)
4. Opposition from Israel (11:2–13:53)
5. Jesus, the Kingdom, and the Church (13:54–18:35)
6. Ministry in Judea and Jerusalem (19:1–25:46)
7. The Passion and Resurrection (26:1–28:20)

I. THE INFANCY NARRATIVE