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2 Chronicles 1

Solomon at Gibeon.

1Solomon, son of David, strengthened his hold on the kingdom, for the LORD, his God, was with him, making him ever greater.

2Solomon summoned all Israel, the commanders of thousands and of hundreds, the judges, the princes of all Israel, and the family heads;

3^a and, accompanied by the whole assembly, Solomon went to the high place at Gibeon, because the tent of meeting of God, made in the wilderness by Moses, the LORD’s servant, was there.

4David had, however, brought up the ark of God from Kiriath-jearim to Jerusalem, where he had provided a place and pitched a tent for it;

5the bronze altar made by Bezalel, son of Uri, son of Hur, he put in front of the tabernacle of the LORD.^* There Solomon and the assembly sought out the LORD,^b

6and Solomon offered sacrifice in the LORD’s presence on the bronze altar at the tent of meeting; he sacrificed a thousand burnt offerings upon it.

7That night God appeared to Solomon and said to him: Whatever you ask, I will give you.

8Solomon answered God: “You have shown great favor to David my father, and you have made me king to succeed him.

9Now, LORD God, may your word to David my father be confirmed, for you have made me king over a people as numerous as the dust of the earth.^c

10Give me, therefore, wisdom and knowledge to govern this people, for otherwise who could rule this vast people of yours?”

11God then replied to Solomon: Because this has been your wish—you did not ask for riches, treasures, and glory, or the life of those who hate you, or even for a long life for yourself, but you have asked for wisdom and knowledge in order to rule my people over whom I have made you king—

12wisdom and knowledge are given you. I will also give you riches, treasures, and glory, such as kings before you never had, nor will those who come after you.

Solomon’s Wealth.

13Solomon returned to Jerusalem from the high place at Gibeon, from before the tent of meeting, and became king over Israel.

14Solomon amassed chariots and horses: he had one thousand four hundred chariots and twelve thousand horses; these he allocated among the chariot cities and to the king’s service in Jerusalem.^d

15The king made silver and gold as common in Jerusalem as stones, and cedars as numerous as the sycamores of the Shephelah.^e

16Solomon’s horses were imported from Egypt and Cilicia,^* where the king’s agents purchased them at the prevailing price.^f

17A chariot imported from Egypt cost six hundred shekels of silver, a horse one hundred and fifty shekels; so they were exported to all the Hittite and Aramean kings.^g

Preparations for the Temple.

18Solomon gave orders for the building of a house for the name of the LORD and also a king’s house for himself.

2 Chronicles 2

1Solomon conscripted seventy thousand men to carry stones and eighty thousand to cut the stones in the mountains, and over these he placed three thousand six hundred overseers.^a

2^b Moreover, Solomon sent this message to Huram, king of Tyre: “As you dealt with David my father, and sent him cedars to build a house for his dwelling—

3now I am going to build a house for the name of the LORD, my God, and to consecrate it to him, for the burning of fragrant incense in his presence, for the perpetual display of the showbread, for burnt offerings morning and evening, and for the sabbaths, new moons, and festivals of the LORD, our God: such is Israel’s perpetual obligation.^c

4And the house I am going to build must be great, for our God is greater than all other gods.

5Yet who is really able to build him a house, since the heavens and even the highest heavens cannot contain him? And who am I that I should build him a house,^d unless it be to offer incense in his presence?

6Now, send me men skilled at work in gold, silver, bronze, and iron, in purple, crimson, and violet fabrics, and who know how to do engraved work, to join the skilled craftsmen who are with me in Judah and Jerusalem, whom David my father appointed.

7Also send me boards of cedar, cypress and cabinet wood from Lebanon, for I realize that your servants know how to cut the wood of Lebanon. My servants will work with yours

8in order to prepare for me a great quantity of wood, since the house I intend to build must be great and wonderful.

9I will furnish as food for your servants, the woodcutters, twenty thousand kors of wheat, twenty thousand kors of barley, twenty thousand baths of wine, and twenty thousand baths of oil.”^{* e}

10Huram, king of Tyre, wrote an answer which he sent to Solomon: “Because the LORD loves his people, he has placed you over them as king.”

11He added: “Blessed be the LORD, the God of Israel, who made heaven and earth, for having given King David a wise son of intelligence and understanding, who will build a house for the LORD and also his own royal house.^f

12^g I am now sending you a craftsman of great skill, Huram-abi,

13son of a Danite woman^* and of a father from Tyre; he knows how to work with gold, silver, bronze, and iron, with stone and wood, with purple, violet, fine linen, and crimson, and also how to do all kinds of engraved work and to devise every type of design that may be given him and your craftsmen and the craftsmen of my lord David your father.

14^h And now, let my lord send to his servants the wheat, barley, oil, and wine which he has promised.

15For our part, we will cut trees on Lebanon, as many as you need, and send them down to you in rafts to the port of Joppa, whence you may take them up to Jerusalem.”ⁱ

16^j Thereupon Solomon took a census of all the alien men resident in the land of Israel (following the census David his father had taken of them); they were found to number one hundred fifty-three thousand six hundred.

17Of these he made seventy thousand carriers and eighty thousand cutters in the mountains, and three thousand six hundred overseers to keep the people working.^k

2 Chronicles 3

Building of the Temple.

1^a Then Solomon began to build the house of the LORD in Jerusalem on Mount Moriah,^* which had been shown to David his father, in the place David had prepared, the threshing floor of Ornan the Jebusite.

2He began to build in the second month of the fourth year of his reign.

3These were the specifications laid down by Solomon for building the house of God: the length was sixty cubits according to the old measure, and the width was twenty cubits;^b

4the front porch along the width of the house was also twenty cubits, and it was twenty cubits high.^* He covered its interior with pure gold.^c

5The nave he overlaid with cypress wood and overlaid that with fine gold, embossing on it palms and chains.^d

6He also covered the house with precious stones for splendor; the gold was from Parvaim.

7The house, its beams and thresholds, as well as its walls and its doors, he overlaid with gold, and he engraved cherubim upon the walls.

8He also made the room of the holy of holies. Its length corresponded to the width of the house, twenty cubits, and its width was also twenty cubits. He overlaid it with fine gold to the amount of six hundred talents.^e

9The weight of the nails was fifty gold shekels. The upper chambers he likewise overlaid with gold.

10^f For the room of the holy of holies he made two cherubim of carved workmanship, which were then covered with gold.

11The wings of the cherubim spanned twenty cubits: one wing of each cherub, five cubits in length, extended to a wall of the house, while the other wing, also five cubits in length, touched the corresponding wing of the other cherub.

12The wing of the cherub, five cubits, touched the wall of the house, and the other wing, five cubits, was joined to the wing of the other cherub.

13The combined wingspread of the two cherubim was thus twenty cubits. They stood upon their own feet, facing toward the nave.

14He made the veil^* of violet, purple, crimson, and fine linen, and had cherubim embroidered upon it.^g

15^h In front of the house he set two columns thirty-five cubits high; the capital of each was five cubits.

16He devised chains in the form of a collar with which he encircled the capitals of the columns, and he made a hundred pomegranates which he set on the chains.

17He set up the columns to correspond with the nave, one for the right side and the other for the left, and he called the one to the right Jachin and the one to the left Boaz.

2 Chronicles 4

1Then he made a bronze altar twenty cubits long, twenty cubits wide and ten cubits high.^a

2^b He also made the molten sea. It was made with a circular rim, and measured ten cubits across, five in height, and thirty in circumference.

3Under the brim a ring of figures of oxen^* encircled it for ten cubits, all the way around the compass of the sea; there were two rows of oxen cast in one mold with the sea.

4This rested on twelve oxen, three facing north, three facing west, three facing south, and three facing east, with their haunches all toward the center; upon them was set the sea.

5It was a handbreadth thick, and its brim resembled that of a cup, being lily-shaped. It had a capacity of three thousand baths.^*

6Then he made ten basins for washing, placing five of them to the right and five to the left. In these the victims for the burnt offerings were washed; but the sea was for the priests to wash in.^c

7He made the menorahs of gold, ten of them as was prescribed, and placed them in the nave, five to the right and five to the left.^d

8He made ten tables and had them set in the nave, five to the right and five to the left; and he made a hundred golden bowls.^e

9He made the court of the priests and the great courtyard^f and the gates of the courtyard; the gates he covered with bronze.

10The sea he placed off to the southeast from the south side of the house.^g

11^h When Huram had made the pots, shovels, and bowls, he finished all his work for King Solomon in the house of God:

12two columns; two nodes for the capitals on top of the columns; and two pieces of netting covering the two nodes for the capitals on top of the columns;

13four hundred pomegranates in double rows on both pieces of netting that covered the two nodes of the capitals on top of the columns.

14He made the stands, and the basins on the stands;

15one sea, and the twelve oxen under it;

16pots, shovels, forks, and all the articles Huram-abi made for King Solomon for the house of the LORD; they were of burnished bronze.

17The king had them cast in the neighborhood of the Jordan, between Succoth and Zeredah, in thick clay molds.

18Solomon made all these vessels, so many in number that the weight of the bronze could not be determined.

19Solomon made all the articles that were for the house of God: the golden altar, the tables on which the showbread lay,

20the menorahs and their lamps of pure gold which were to burn as prescribed before the inner sanctuary,

21flowers, lamps, and gold tongs (this was of purest gold),

22snuffers, bowls, cups, and firepans of pure gold. As for the entrance to the house, its inner doors to the holy of holies, as well as the doors to the nave of the temple, were of gold.

Matthew 13 : 54-58

V. JESUS, THE KINGDOM, AND THE CHURCH

The Rejection at Nazareth.

54^* He came to his native place and taught the people in their synagogue.^p They were astonished^* and said, “Where did this man get such wisdom and mighty deeds?^q

55Is he not the carpenter’s son? Is not his mother named Mary and his brothers James, Joseph, Simon, and Judas?^r

56Are not his sisters all with us? Where did this man get all this?”

57And they took offense at him. But Jesus said to them, “A prophet is not without honor except in his native place and in his own house.”^s

58And he did not work many mighty deeds there because of their lack of faith.

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THE FIRST BOOK OF CHRONICLES

The Greek title, paraleipomena, means “things omitted,” or “passed over” (i.e., in the accounts found in Samuel and Kings). The Books of Chronicles, however, are much more than a supplement to Samuel and Kings; a comparison of the two histories discloses striking differences of scope and purpose. The Books of Chronicles record in some detail the lengthy span (some five hundred fifty years) from the death of King Saul to the return from the exile. Unlike today’s history writing, wherein factual accuracy and impartiality of judgment are the norm, biblical history, with rare exceptions, was less concerned with reporting in precise detail all the facts of a situation than with drawing out the meaning of those facts. Biblical history was thus primarily interpretative, and its purpose was to disclose the action of the living God in human affairs. For this reason we speak of it as “sacred history.”

These characteristics are apparent when we examine the primary objective of the Chronicler (the conventional designation for the anonymous author) in compiling his work. Given the situation which confronted the Jewish people at this time (the end of the fifth century B.C.), the Chronicler realized that Israel’s political greatness was a thing of the past. Yet, for the Chronicler, Israel’s past held the key to the people’s future. In particular, the Chronicler aimed to establish and defend the legitimate claims of the Davidic monarchy in Israel’s history, and to underscore the status of Jerusalem and its divinely established Temple worship as the center of religious life for the Jewish people. If Judaism was to survive and prosper, it would have to heed the lessons of the past and devoutly serve its God in the place where he had chosen to dwell, the Temple in Jerusalem. From the Chronicler’s point of view, the reigns of David and Solomon were the ideal to which all subsequent rule in Judah must aspire. The Chronicler was much more interested in David’s religious and cultic influence than in his political power, however. He saw David’s (and Solomon’s) primary importance as deriving rather from their roles in the establishment of Jerusalem and its Temple as the center of the true worship of the Lord. Furthermore, he presents David as the one who prescribed the Temple’s elaborate ritual (which, in point of fact, only gradually evolved in the Second Temple period) and who appointed the Levites to supervise the liturgical services there.

The Chronicler used a variety of sources in writing his history. Besides the canonical Books of Genesis, Exodus, Numbers, Joshua, and Ruth, and especially the Books of Samuel and Kings (specifically 1 Sm 31–2 Kings 25), he cites the titles of many other works which have not come down to us, e.g., “The Books of the Kings of Israel,” or “The Books of the Kings of Israel and Judah,” and “The History of Gad the Seer.” In addition, the Chronicler’s work contains early preexilic material not found in the Books of Kings.

The principal divisions of 1 Chronicles are as follows:

1. Genealogical Tables (1:1–9:34)
2. The History of David (9:35–29:30)

I. GENEALOGICAL TABLES^*

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