Jüd. Eschat. p. 215; Gunkel, ZWT, 1899, 582-590.) If this be the case, then the conception of the "ideal" man had been for long a part of the pre-Christian Jewish Messianic theology. When the Lord used the term "the Son of Man"= the "Man," as a title for Himself, He thereby claimed for His own person such qualities as pre-existence (cf. Enoch 483), uniqueness as contrasted with other men, yet real humanity, and such prerogatives as election by God to fulfil Messianic functions and to receive Messianic glory.

Parallel to this conception of the Messiah as "the Man," runs the more fragmentarily illustrated conception of the Messiah as mysteriously born of the woman (cf. Is 714, and Gressmann, pp. 270 ff.). The fact that we get the two side by side in the first Gospel throws light upon the Evangelist's conception of the Person of Christ. He was born of a virgin (118-25). He was therefore God's Son (317). He had been elected to Messianic functions (317), and was the King Messiah, the Beloved (317). He was also "the Man," the meeting-point between the divine and the human, who should come, as Daniel had said, on the clouds of heaven to inaugurate the kingdom of heaven.

Cf. Driver, DB iv. 579 ff.; Dalman, Words, pp. 234 ff.; Wellhausen, Skizzen u. Vorarbeiten, vi. 200 f., Einleitung, pp. 39 f.; Drummond, JThS, April, July 1901; Lietzmann, Der Menschensohn, Leipzig, 1896; Gunkel, ZWT vii.; Volz, Jüd. Eschat. pp. 214 f.; Fiebig, Der Menschensohn, 1901; Gressmann, Isr. Jüd. Eschat. pp. 334 ff.; and the references in Driver's article.

D. THE CHURCH.

The Messiah had come. He had preached the coming of the kingdom. He had been put to death. He would come at the end of the age on the clouds of heaven. In the meantime His disciples were to preach the doctrine of the kingdom, and make. disciples by baptism into the name of the Father, and the Son, and the Holy Ghost (2819). The disciples constituted an ecclesia (1618 1817). They were to cultivate such qualities as humility (55 183-4), mercy (57), forgiveness (614-15 1815. 21-35), love (544); and to practise almsgiving (62), prayer (65-13 77-11), and obedience to Christ's commands (724-27). They were to be prepared to give up all things for Christ's sake, e.g. marriage (1912), property (1929), earthly relationships (1929 1037), even life itself (1039 1625-26). They were to rely upon God's providence, and to avoid the accumulation of riches (619-34). Wealth was a hindrance to admission into the kingdom (2023). Marriage was an ordinance of God (194-6); but divorce, except for Topveía (582 199), was an accommodation to human weakness (198).

The righteousness to be aimed at by them was to be based on right motive rather than observance of rules, upon the spirit rather than the letter of the law (521-48 151-20).

All the disciples were brethren, having one Father, God, and one Master and teacher, Christ (238-10). As such they constituted the ecclesia (1817), and possessed common authority to legislate for the Church's needs (1818). Wherever two or three met for prayer, Christ would be with them (1819). (Cf. 2820.)

As in the Jewish Church so in the Christian, there would be prophets (1041 2334), wise men (2334), and scribes (1352 2334).

But from among the disciples twelve in particular were commissioned to preach and to baptize (105 2819). Amongst these Peter was pre-eminent (cf. 102 Tр@Tоs) It was he to whom first was revealed the true nature of the Christ which was to be the foundation rock of the Church (1617). He was to have administrative and legislative power within the kingdom (1618-19). But in that kingdom all twelve would sit on thrones, judging the twelve tribes of Israel (1928).

E. JEWISH CHRISTIAN CHARACTER OF THE LOGIA. The probability that these sayings were collected and preserved by the early Church in Palestine is suggested by the following considerations:

(a) The title and conception of the kingdom of the heavens as found in these sayings is Jewish in character. See above.

(b) The interest shown in S. Peter, and the prominent position attributed to him, points in the same direction.

(c) The mission of the Messiah and of His Apostles is limited to the Jewish nation.

Cf. 1524 "I was not sent save to the lost sheep of the house of Israel."

106

Go rather to the lost sheep of the house of Israel." 1023 "Ye shall not exhaust the cities of Israel till the Son

of Man come."

1928 "Ye shall sit on twelve thrones, judging the twelve tribes of Israel."

76 See note.

(811. 12, though in its present position it seems to express a forecast of the admission of Gentiles into the kingdom, would not necessarily convey this meaning to a Jewish Christian society. Nor need the parables 2128-32. 33-46 221-14 have seemed to such a community to bear this meaning.)

The editor of the Gospel has preserved these sayings in spite of the fact that he himself clearly believed that the good news of

the kingdom was intended for Gentiles. For he inserts 85-13, adding to it from the Logia vv.11. 12, the result being that the admission of Gentiles is clearly alluded to. And the three parables 2128-2214 in their present position in the Gospel seem to suggest the same lesson. Compare also his insertion of 2531-46, possibly a Christian homily, of 241 from Mk.; and of 2816-20, especially v.19, which is probably also derived from Mk.'s lost ending.

There is, however, nothing in these passages as recorded by Mt. which takes us outside the Jewish Christian point of view of the early Church at Jerusalem as described in Ac 1-15. In that Church reluctance to the admission of the Gentiles into the Church was at length so far worn down, that it was admitted that the Gospel should be preached to the Gentiles. But the standpoint adopted was somewhat similar to that of the canonical prophets, who advocated the view that the Jewish religion was destined to attract to itself all nations, but who never seem to have doubted that the result would be the submission of the Gentiles to the privileges of Judaism rather than the complete supersession of Judaism by a new religion. In the same way there is nothing in the first Gospel which is not consistent with a conception of Christianity as a purified Judaism which was destined to absorb within itself disciples (proselytes) from all nations.

Of course, Christ's sayings contain within themselves a wider and freer spirit than this, but the Jewish Christian Church of Palestine may well have failed to see the ultimate goal of universalism towards which this teaching inevitably tended.

(d) The insistence on the permanent validity of the Mosaic law.

Cf. 517-20 1816 233. 23 Taûтa dè edel Tonσal. Cf. 712b, and especially the law of divorce for unchastity, 532.

This has so far influenced the editor, that he inserts a similar saying into Mk.'s narrative 102-12 Mt 193-10, where it is certainly out of place. See notes on Mt 19. Cf. also the insertion of the words unde oaßßáry in 2420, the omission of Mk 227, and the emphasis on the fulfilment of prophecy.

(e) The Jewish phraseology of the sayings. Cf. especially:

ἡ βασιλεία τῶν οὐρανῶν.

ὁ πατὴρ ὁ ἐν (τοῖς) οὐρανοῖς.

ὁ πατὴρ ὁ οὐράνιος.

πατὴρ ὑμῶν, ἡμῶν, σου, αὐτῶν,
And

on which see above.

518 ἰῶτα ἓν ἢ μία κεραία.

522 ῥακά.

623 Tovηpós. See note.

1325 ζιζάνια.

1338 οἱ υἱοὶ τῆς βασιλείας.

1340 συντέλεια τοῦ αἰῶνος.
1 352 γραμματεύς.

1617 σὰρξ καὶ αἷμα.

1618 πύλαι ᾅδου.

1619

1818

"bind" and "loose."

1224.

1923 παλιγγενεσία-θρόνου δόξης.

Cf. also the word-play in Naopaîos, 223, and in Beeλgeßoúλ,

Of course, this anti-Pharisaic attitude is observable also in a less degree in the editor's other source, viz. the second Gospel, where the Pharisees are represented as finding fault with Christ's teaching, 20, or conduct, 216 32. 22, or with the conduct of His

disciples, 218. 24 75. They combine against Him with the Herodians, 36 1213. They ask Him for a sign, 811, and question Him about divorce, 102 (but see note on 193). They question Him about His right to teach, 1127. Christ bids His disciples beware of the leaven of the Pharisees, 815, and beware of the scribes, 1238. They plot to kill Him, 14. The Pharisees are mentioned by name in nine of the above cases, viz. 216. 18. 24 36 75 811. 15 102 1213. In the others, viz. 26 322 141, it is the scribes who are mentioned, and it is scribes who with other members of the Sanhedrin effect the arrest of Christ, 1443, and His condemnation, 1453 151.

But the editor of the first Gospel extends the anti-Pharisaism of his sources. He not only borrows the polemical sayings from the Logia and the polemical incidents from S. Mark, but so arranges and adds to them as to give a very dark picture of the Pharisees. To them and to the Sadducees the Baptist spoke his words of denunciation and warning, 37-12. Against their teaching was directed a considerable section of the Sermon on the Mount, 520 61-18. His teaching was, says S. Mark, "not as the scribes," not, adds S. Matthew, as the scribes and Pharisees. The editor also alters Mk.'s οἱ γραμματεῖς τῶν Φαρισαίων (218) into οἱ Φαρισαῖοι, and Mk.'s oi ypappareis (322) into oi Papioaio (1224, cf. 984). The

same change occurs in Mk 1235 = Mt 2241, and in Mk 1228= Mt 2234. See also critical note on 193.

Mk.'s short denunciation of the teaching of the scribes, 1237b-40, is lengthened into a long and severe denunciation of the scribes and Pharisees, ch. 23. The parable, Mk 121-12, is there, as in Mt 2123-44, addressed to the chief priests and elders; but in Mt 2145 it is the chief priests and the Pharisees who recognise that it was aimed against them. Indeed, the whole section, 2123-2246, seems to be directed against the Pharisees; cf. 2145 2215. 34.41 This polemical motive probably explains the fact that in 2131.41 2220 the opponents are made to utter their own condemnation (λέγουσιν). The whole section seems to develop towards the terrific condemnation of ch. 23. Lastly, in 2762 it is the chief priests and the Pharisees who effect the sealing of the tomb and the placing of the guard before it. It is perhaps due to the same anti-Jewish motive that we owe the insertion of the incident of Pilate's handwashing (2724-25)

THE AUTHOR.

1. Papias apud Eusebius, H. E. iii. 39:

Ματθαῖος μὲν οὖν Ἑβραΐδι διαλέκτῳ τὰ λόγια συνεγράψατο 1 Ἡρμήνευσε δ ̓ αὐτὰ ὡς ἦν δυνατὸς ἕκαστος.

2. Irenæus, iii. 1. I apud Eusebius, H. E. v. 8. 2:

ὁ μὲν δὴ Ματθαῖος ἐν τοῖς Ἑβραίοις τῇ ἰδίᾳ αὐτῶν διαλέκτῳ καὶ γραφὴν ἐξήνεγκεν Εὐαγγελίου, τοῦ Πέτρου καὶ τοῦ Παύλου ἐν Ῥώμῃ εὐαγγελιζομένων καὶ θεμελιούντων τὴν ἐκκλησίαν.

3. Origen apud Eusebius, H. E. vi. 25:

ὅτι πρῶτον μὲν γέγραπται τὸ κατὰ τὸν ποτὲ τελώνην, ὕστερον δὲ ἀπόστολον Ἰησοῦ Χριστοῦ Ματθαῖον, ἐκδεδωκότα αὐτὸ τοῖς ἀπὸ Ἰουδαϊσμοῦ πιστεύσασι, γράμμασιν Εβραϊκοῖς συντεταγμένον.

4. Eusebius, H. E. iii. 24. 6 :

Ματθαῖος μὲν γὰρ πρότερον Εβραίοις κηρύξας, ὡς ήμελλεν καὶ ἐφ ἑτέρους ἰέναι, πατρίῳ γλώττῃ γραφῇ παραδοὺς τὸ κατ ̓ αὐτὸν Εὐαγγελίον, τὸ λεῖπον τῇ αὐτοῦ παρουσίᾳ τούτοις ἀφ ̓ ὧν ἐστέλλετο, διὰ τῆς γραφῆς ἀνεπλήρου.

5. Eusebius, H. E. v. 10. 3:

ὁ Πάνταινος καὶ εἰς Ἰνδοὺς ἐλθεῖν λέγεται, ἔνθα λόγος εὑρεῖν αὐτὸν προφθάσαν τὴν αὐτοῦ παρουσίαν τὸ κατὰ Ματθαῖον Εὐαγγελίον παρά τισιν αὐτόθι τὸν Χριστὸν ἐπεγνωκόσιν, οἷς Βαρθολομαῖον τῶν ἀποστόλων ἕνα κηρύξαι αὐτοῖς τε Ἑβραίων γράμμασι τὴν τοῦ Ματθαίου καταλείψαι γραφήν, ἣν καὶ σώζεσθαι εἰς τὸν δηλούμενον χρόνον.

If we interpret τά λόγια in No. I as equivalent to the Gospel, i.e. “the Gospel which bears his name,” we seem to have a uniform second century tradition (Papias, Irenæus) 2 υ.ι. ἠδύνατο.

1υ.Ι. συνετάξατο.