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Tobit 4

A Father’s Instruction.

1That same day Tobit remembered the money he had deposited in trust with Gabael at Rages in Media.

2He thought to himself, “Now that I have asked for death, why should I not call my son Tobiah and let him know about this money before I die?”

3So he called his son Tobiah; and when he came, he said to him:^* “Son, when I die, give me a decent burial. Honor your mother, and do not abandon her as long as she lives. Do whatever pleases her, and do not grieve her spirit in any way.^a

4Remember, son, how she went through many dangers for you while you were in her womb. When she dies, bury her in the same grave with me.

5“Through all your days, son, keep the Lord in mind, and do not seek to sin or to transgress the commandments. Perform righteous deeds all the days of your life, and do not tread the paths of wickedness.

6^b For those who act with fidelity, all who practice righteousness, will prosper in their affairs.^*

7“Give alms from your possessions. Do not turn your face away from any of the poor, so that God’s face will not be turned away from you.^c

8Give in proportion to what you own. If you have great wealth, give alms out of your abundance; if you have but little, do not be afraid to give alms even of that little.

9You will be storing up a goodly treasure for yourself against the day of adversity.^d

10For almsgiving delivers from death and keeps one from entering into Darkness.

11Almsgiving is a worthy offering in the sight of the Most High for all who practice it.^e

12“Be on your guard, son, against every kind of fornication, and above all, marry a woman of your own ancestral family. Do not marry a foreign woman, one who is not of your father’s tribe, because we are descendants of the prophets, who were the first to speak the truth. Noah prophesied first, then Abraham, Isaac, and Jacob, our ancestors from the beginning of time. Son, remember that all of them took wives from among their own kindred and were blessed in their children, and that their posterity would inherit the land.^f

13Therefore, son, love your kindred. Do not act arrogantly toward any of them, the sons and daughters of your people, by refusing to take a wife for yourself from among them. For in arrogance there is ruin and great instability. In idleness there is loss and dire poverty, for idleness is the mother of famine.

14“Do not keep with you overnight the wages of those who have worked for you, but pay them at once. If you serve God thus, you will receive your reward. Be on your guard, son, in everything you do; be wise in all that you say and discipline yourself in all your conduct.^g

15Do to no one what you yourself hate. Do not drink wine till you become drunk or let drunkenness accompany you on your way.^h

16ⁱ “Give to the hungry some of your food, and to the naked some of your clothing. Whatever you have left over, give away as alms; and do not let your eye begrudge the alms that you give.

17^j Pour out your wine and your bread on the grave of the righteous, but do not share them with sinners.^*

18“Seek counsel from every wise person, and do not think lightly of any useful advice.

19^k At all times bless the Lord, your God, and ask him that all your paths may be straight and all your endeavors and plans may prosper. For no other nation possesses good counsel, but it is the Lord who gives all good things. Whomever the Lord chooses to raise is raised; and whomever the Lord chooses to cast down is cast down to the recesses of Hades. So now, son, keep in mind these my commandments, and never let them be erased from your heart.

20“Now, I must tell you, son, that I have deposited in trust ten talents of silver with Gabael, the son of Gabri, at Rages in Media.

21Do not fear, son, that we have lived in poverty. You will have great wealth, if you fear God, avoid all sin, and do what is good before the Lord your God.”^l

Tobit 5

The Angel Raphael.

1Then Tobiah replied to his father Tobit: “Everything that you have commanded me, father, I shall do.

2But how will I be able to get that money from him, since he does not know me, and I do not know him? What sign can I give him so that he will recognize and trust me, and give me the money? I do not even know the roads to Media, in order to go there.”

3Tobit answered his son Tobiah: “He gave me his bond,^* and I gave him mine; I divided his into two parts, and each of us took one part; I put one part with the money. It is twenty years since I deposited that money! So, son, find yourself a trustworthy person who will make the journey with you, and we will give him wages when you return; but bring back that money from Gabael while I am still alive.”

4Tobiah went out to look for someone who would travel with him to Media, someone who knew the way. He went out and found the angel Raphael standing before him (though he did not know^* that this was an angel of God).^a

5Tobiah said to him, “Where do you come from, young man?” He replied, “I am an Israelite, one of your kindred. I have come here to work.” Tobiah said to him, “Do you know the way to Media?”

6“Yes,” he replied, “I have been there many times. I know the place well and am acquainted with all the routes. I have often traveled to Media; I used to stay with our kinsman Gabael, who lives at Rages in Media. It is a good two days’ journey from Ecbatana to Rages,^* for Rages is situated in the mountains, but Ecbatana is in the middle of the plain.”

7Tobiah said to him, “Wait for me, young man, till I go in and tell my father; for I need you to make the journey with me. I will pay you your wages.”^b

8He replied, “Very well, I will wait; but do not be long.”

9Tobiah went in and informed his father Tobit: “I have found someone of our own Israelite kindred who will go with me!” Tobit said, “Call the man in, so that I may find out from what family and tribe he comes, and whether he is trustworthy enough to travel with you, son.”

10Tobiah went out to summon him, saying, “Young man, my father is calling for you.” When Raphael entered the house, Tobit greeted him first. He replied, “Joyful greetings to you!” Tobit answered, “What joy is left for me? Here I am, a blind man who cannot see the light of heaven, but must remain in darkness, like the dead who no longer see the light! Though alive, I am among the dead. I can hear people’s voices, but I do not see them.” The young man said, “Take courage! God’s healing is near; so take courage!” Tobit then said: “My son Tobiah wants to go to Media. Can you go with him to show him the way? I will pay you your wages, brother.” He answered: “Yes, I will go with him, and I know all the routes. I have often traveled to Media and crossed all its plains so I know well the mountains and all its roads.”

11Tobit asked him, “Brother, tell me, please, from what family and tribe are you?”

12He replied, “Why? What need do you have for a tribe? Aren’t you looking for a hired man?” Tobit replied, “I only want to know, brother, whose son you truly are and what your name is.”^c

13He answered, “I am Azariah,^* son of the great Hananiah, one of your own kindred.”

14Tobit exclaimed: “Welcome! God save you, brother! Do not be provoked with me, brother, for wanting to learn the truth about your family. It turns out that you are a kinsman, from a noble and good line! I knew Hananiah and Nathan, the two sons of the great Shemeliah. They used to go to Jerusalem with me, where we would worship together. They were not led astray; your kindred are good people. You are certainly of good lineage. So welcome!”

15Then he added: “For each day I will give you a drachma as wages,^* as well as expenses for you and for my son. So go with my son, and

16I will even add a bonus to your wages!” The young man replied: “I will go with him. Do not fear. In good health we will leave you, and in good health we will return to you, for the way is safe.”

17Tobit said, “Blessing be upon you, brother.” Then he called his son and said to him: “Son, prepare whatever you need for the journey, and set out with your kinsman. May God in heaven protect you on the way and bring you back to me safe and sound; may his angel accompany you for your safety, son.”

Tobiah left to set out on his journey, and he kissed his father and mother. Tobit said to him, “Have a safe journey.”

18But his mother began to weep and she said to Tobit: “Why have you sent my child away? Is he not the staff of our hands, as he goes in and out before us?

19Do not heap money upon money! Rather relinquish it in exchange for our child!

20What the Lord has given us to live on is certainly enough for us.”

21Tobit reassured her: “Do not worry! Our son will leave in good health and come back to us in good health. Your own eyes will see the day when he returns to you safe and sound. So, do not worry; do not fear for them, my sister.^*

22For a good angel^* will go with him, his journey will be successful, and he will return in good health.”

1Then she stopped weeping.

Tobit 6

On the Way to Rages.

2When the young man left home, accompanied by the angel, the dog followed Tobiah out and went along with them. Both journeyed along, and when the first night came, they camped beside the Tigris River.^*

3When the young man went down to wash his feet in the Tigris River, a large fish leaped out of the water and tried to swallow his foot. He shouted in alarm.

4But the angel said to the young man, “Grab the fish and hold on to it!” He seized the fish and hauled it up on dry land.

5The angel then told him: “Slit the fish open and take out its gall, heart, and liver, and keep them with you; but throw away the other entrails. Its gall, heart, and liver are useful for medicine.”^*

6After Tobiah had slit the fish open, he put aside the gall, heart, and liver. Then he roasted and ate part of the fish; the rest he salted and kept for the journey.

Raphael’s Instructions. Afterward the two of them traveled on together till they drew near to Media.

7Then the young man asked the angel this question: “Brother Azariah, what medicine is in the fish’s heart, liver, and gall?”

8He answered: “As for the fish’s heart and liver, if you burn them to make smoke in the presence of a man or a woman who is afflicted by a demon or evil spirit, any affliction will flee and never return.

9As for the gall, if you apply it to the eyes of one who has white scales, blowing right into them, sight will be restored.”

10When they had entered Media and were getting close to Ecbatana,

11Raphael said to the young man, “Brother Tobiah!” He answered, “Here I am!” Raphael continued, “Tonight we must stay in the house of Raguel, who is a relative of yours. He has a beautiful daughter named Sarah,

12but no other son or daughter apart from Sarah. Since you are Sarah’s closest relative, you more than any other have the right to marry her. Moreover, her father’s estate is rightfully yours to inherit. The girl is wise, courageous, and very beautiful; and her father is a good man who loves her dearly.”^a

13He continued: “You have the right to marry her. So listen to me, brother. Tonight I will speak to her father about the girl so that we may take her as your bride. When we return from Rages, we will have the wedding feast for her. I know that Raguel cannot keep her from you or promise her to another man; he would incur the death penalty as decreed in the Book of Moses.^* For he knows that you, more than anyone else, have the right to marry his daughter. Now listen to me, brother; we will speak about this girl tonight, so that we may arrange her engagement to you. Then when we return from Rages, we will take her and bring her back with us to your house.”

14But Tobiah said to Raphael in reply, “Brother Azariah, I have heard that she has already been given in marriage to seven husbands, and that they have died in the bridal chamber. On the very night they approached her, they would die. I have also heard it said that it was a demon that killed them.

15So now I too am afraid of this demon, because it is in love with her and does not harm her; but it kills any man who wishes to come close to her. I am my father’s only child. If I should die, I would bring the life of my father and mother down to their grave in sorrow over me; they have no other son to bury them!”^b

16Raphael said to him: “Do you not remember your father’s commands? He ordered you to marry a woman from your own ancestral family. Now listen to me, brother; do not worry about that demon. Take Sarah. I know that tonight she will be given to you as your wife!

17When you go into the bridal chamber, take some of the fish’s liver and the heart, and place them on the embers intended for incense, and an odor will be given off.

18As soon as the demon smells the odor, it will flee and never again show itself near her. Then when you are about to have intercourse with her, both of you must first get up to pray.^* Beg the Lord of heaven that mercy and protection be granted you. Do not be afraid, for she was set apart for you before the world existed. You will save her, and she will go with you. And I assume that you will have children by her, and they will be like brothers for you. So do not worry.”

When Tobiah heard Raphael’s words that she was his kinswoman, and of the lineage of his ancestral house, he loved her deeply, and his heart was truly set on her.

Matthew 19:13-30

Blessing of the Children.^*

13^f Then children were brought to him that he might lay his hands on them and pray. The disciples rebuked them,

14^g but Jesus said, “Let the children come to me, and do not prevent them; for the kingdom of heaven belongs to such as these.”

15After he placed his hands on them, he went away.

The Rich Young Man.^*

16^h Now someone approached him and said, “Teacher, what good must I do to gain eternal life?”^*

17He answered him, “Why do you ask me about the good? There is only One who is good.^* If you wish to enter into life, keep the commandments.”

18^{* i} He asked him, “Which ones?” And Jesus replied, “ ‘You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness;

19honor your father and your mother’; and ‘you shall love your neighbor as yourself.’”

20^* The young man said to him, “All of these I have observed. What do I still lack?”

21^j Jesus said to him, “If you wish to be perfect,^* go, sell what you have and give to [the] poor, and you will have treasure in heaven. Then come, follow me.”

22When the young man heard this statement, he went away sad, for he had many possessions.

23^* Then Jesus said to his disciples, “Amen, I say to you, it will be hard for one who is rich to enter the kingdom of heaven.

24^k Again I say to you, it is easier for a camel to pass through the eye of a needle than for one who is rich to enter the kingdom of God.”

25^* When the disciples heard this, they were greatly astonished and said, “Who then can be saved?”

26^l Jesus looked at them and said, “For human beings this is impossible, but for God all things are possible.”

27^m Then Peter said to him in reply, “We have given up everything and followed you. What will there be for us?”

28^{* n} Jesus said to them, “Amen, I say to you that you who have followed me, in the new age, when the Son of Man is seated on his throne of glory, will yourselves sit on twelve thrones, judging the twelve tribes of Israel.

29And everyone who has given up houses or brothers or sisters or father or mother or children or lands for the sake of my name will receive a hundred times more, and will inherit eternal life.

30^{* o} But many who are first will be last, and the last will be first.

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THE BOOK OF TOBIT

The audio is read out from the New Community Catholic Bible and not Douay-Rheims Bible. The language is softer and easier to understand than the Douay-Rheims Bible. Short read (if intd) on the Book of Tobit. The Greek translation of the Bible [SEPTUAGINT LXX] contained 7 additional books – Tobit, Judith, Baruch, 1&2 Maccabees, Wisdom and Sirach – these were not in the Hebrew Bible. The early Christians considered these Books as inspired and sacred and made extensive use of them in their writing and teaching. The Jews rejected them on the grounds that they were not preserved in Hebrew or Aramic and listed only 39 books in their canon. During the Protestant reformation, Martin Luther opted for the shorter Jewish canon and called the aforementioned 7 books as Apocrypha(which used to appear in earlier Protestant Bibles as Apocrypha but later got taken out), whereas the Catholics named them Deuterocanonical. Deuterocanonical refers to the fact that these books were entered after some serious questioning about their validity as Scripture. Interestingly among the Dead Sea Scrolls found in Qumran was also the Book of Tobit, written both in Aramic and Hebrew. Scholars later concluded that the original text of the book was in Aramic with cross reference to the Greek codex. Book of Tobit in the Bible has been translated from the Greek text. Tobit is an edifying domestic tale aimed at teaching the principles of virtuous living written in the style of wisdom literature. The book is set in the 8th century BC after Assyria conquered the Northern Kingdom of Israel, nevertheless it is thought to have been written after the book of Ezra. The primary concerns of the author include faithfulness to the Law and traditions, the intercessory role of angels, preserving dutiful and loving relationships between parents and children, the purity of marriage, showing respect for the dead by giving the condemned a decent burial, and the value of alms-giving, feeding the hungry, clothing the naked, prayer and fasting. Two supernatural creatures- angels and demons, who figure prominently in subsequent Jewish and Christian traditions make their entry for the first time in Tobit. Archangel Raphael is described as one of the seven important angels and will emerge as a even larger figure in the Talmud.

THE BOOK OF TOBIT

The Book of Tobit, named after its principal character, combines Jewish piety and morality with folklore in a fascinating story that has enjoyed wide popularity in both Jewish and Christian circles. Prayers, psalms, and words of wisdom, as well as the skillfully constructed story itself, provide valuable insights into the faith and the religious milieu of its unknown author. The book was probably written early in the second century B.C.; it is not known where.

Tobit, a devout and wealthy Israelite living among the captives deported to Nineveh from the Northern Kingdom of Israel in 722/721 B.C., suffers severe reverses and is finally blinded. Because of his misfortunes he begs the Lord to let him die. But recalling the large sum he had formerly deposited in far-off Media, he sends his son Tobiah there to bring back the money. In Media, at this same time, a young woman, Sarah, also prays for death, because she has lost seven husbands, each killed in turn on his wedding night by the demon Asmodeus. God hears the prayers of Tobit and Sarah and sends the angel Raphael in human form to aid them both.

Raphael makes the trip to Media with Tobiah. When Tobiah is attacked by a large fish as he bathes in the Tigris River, Raphael orders him to seize it and to remove its gall, heart, and liver because they are useful for medicine. Later, at Raphael’s urging, Tobiah marries Sarah, and uses the fish’s heart and liver to drive Asmodeus from the bridal chamber. Returning to Nineveh with his wife and his father’s money, Tobiah rubs the fish’s gall into his father’s eyes and cures him. Finally, Raphael reveals his true identity and returns to heaven. Tobit then utters his beautiful hymn of praise. Before dying, Tobit tells his son to leave Nineveh because God will destroy that wicked city. After Tobiah buries his father and mother, he and his family depart for Media, where he later learns that the destruction of Nineveh has taken place.

The inspired author of the book used the literary form of religious novel (as in Esther and Judith) for the purpose of instruction and edification. The seemingly historical data, names of kings, cities, etc., are used as vivid details not only to create interest and charm, but also to illustrate the negative side of the theory of retribution: the wicked are indeed punished.

Although the Book of Tobit is usually listed with the historical books, it more correctly stands midway between them and the wisdom literature. It contains numerous maxims like those found in the wisdom books (cf. 4:3–19, 21; 12:6–10; 14:7, 9) as well as standard wisdom themes: fidelity to the law, intercessory function of angels, piety toward parents, purity of marriage, reverence for the dead, and the value of almsgiving, prayer, and fasting. The book makes Tobit a relative of Ahiqar, a noted hero of ancient Near Eastern wisdom literature and folklore.

Written most likely in Aramaic, the original of the book was lost for centuries. Fragments of four Aramaic texts and of one Hebrew text were discovered in Qumran Cave 4 in 1952 and have only recently been published. These Semitic forms of the book are in substantial agreement with the long Greek recension of Tobit found in Codex Sinaiticus, which had been recovered from St. Catherine’s Monastery (Mount Sinai) only in 1844, and in mss. 319 and 910. Two other Greek forms of Tobit have long been known: the short recension, found mainly in the mss. Alexandrinus, Vaticanus, Venetus, and numerous cursive mss.; and an intermediate Greek recension, found in mss. 44, 106, 107. The Book of Tobit has also been known from two Latin versions: the long recension in the Vetus Latina, which is closely related to the long Greek recension and sometimes is even closer to the Aramaic and Hebrew texts than the Greek is; and the short recension in the Vulgate, related to the short Greek recension. The present English translation has been based mainly on Sinaiticus, which is the most complete form of the long Greek recension, despite two lacunae (4:7–19b and 13:6i–10b) and some missing phrases, which make succeeding verses difficult to understand and make it necessary to supplement Sinaiticus from the Vetus Latina or from the short Greek recension. Occasionally, phrases or words have been introduced from the Aramaic or Hebrew texts, when they are significantly different. Forms of the Book of Tobit are also extant in ancient Arabic, Armenian, Coptic (Sahidic), Ethiopic, and Syriac, but these are almost all secondarily derived from the short Greek recension.

The divisions of the Book of Tobit are:

1. Tobit’s Ordeals (1:3–3:6)
2. Sarah’s Plight (3:7–17)
3. Preparation for the Journey (4:1–6:1)
4. Tobiah’s Journey to Media (6:2–18)
5. Marriage and Healing of Sarah (7:1–9:6)
6. Tobiah’s Return Journey to Nineveh and the Healing of Tobit (10:1–11:18)
7. Raphael Reveals His Identity (12:1–22)
8. Tobit’s Song of Praise (13:1–18)
9. Epilogue (14:1–15)

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