THE NEW TESTAMENT.1 "THE GOSPEL ACCORDING TO SAINT? MATTHEW." I. 19. THEN Joseph her husband, being a just man, and not willing to make her a public example, &c. Then Joseph her husband, being a mild3 (or merciful) man, and not willing to make her a public example, &c. The translation of the very name of the Revelation of Jesus Christ is one liable to mislead in some measure. The Greek (H KAINH AIAOHKH) signifies properly The New Covenant. It is certain the word διαθήκη, translated "Testament," was never designed to be understood in the sense of a Will. Christ is not the Testator, but the Mediator of the Covenant. The translation "Testament " was probably suggested by the use of "Testamentum" in the Latin version. See notes on Heb. ix. 15, 18; also one on 2 Cor. iii. 6. 2 The writers of the different Gospels did not give them the titles by which we know them. They grew up gradually in the earliest times, being probably the productions of those who knew the persons by whom, and the occasions for which, they were written. Thus, to take Matthew's Gospel for instance, the form of the earliest title was "The Gospel according to Matthew;" through a vitiated taste, an useless epithet was added, and so it became "The Holy Gospel," &c.; and afterwards the title "Saint" was given to the writer. This last addition our translators have retained, though they have omitted the epithet of the Gospel. 3 Δίκαιος. B 22. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,1 23. Behold a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.2 II. 1. Now when Jesus was born in Bethlehem of Judæa in the days of Herod the king, behold there came wise men from the east to Jerusalem, Now Jesus having been born in Bethlehem of Judea in the days of Herod the king, behold there came wise men from the east to Jerusalem, 4. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where the Christ should be born. 1 Though this verse could hardly be rendered otherwise, yet it is likely to have a different meaning attached to it from that which the original expresses. The word (iva) "that" frequently merely denotes the consequent, or event only, and not the end of any occurrence. The Evangelist means to say that by all that he is mentioning, it fell out that an ancient prophecy was fulfilled. 2 The Saviour was not called Emmanuel, yet our version is the true rendering of the Greek. A name in Scripture is used to express a particular view of any one, and applied to God it means His nature, His will, and His attributes. Connected with this word, to call " or to be called" signifies the same thing. 66 66 6. ... ... For out of thee shall come a Governor, that shall rule my people Israel. For out of thee shall come a Governor, that shall shepherd my people Israel. 7. Then Herod..... enquired of them diligently what time the star appeared. accurately ascertained of them what time the star appeared.6 16. Then Herod. . . . . slew all the children ... according to the time which he had diligently enquired of the wise men. Then Herod. . . . slew all the children. ... according to the time which he had accurately ascertained▾ of the wise men. ..... But he will burn up the chaff with III. 12. unquenchable fire. .... But he will burn up the straw with unquenchable fire. 14. But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? But John was forbidding9 him, saying, I have need to be baptized of thee, and comest thou to me? 15. And Jesus answering said unto him, &c. always be kept in mind that when we call the Saviour Jesus Christ, the first only is the proper name, the second the appellation. We should not lose the connection between the frequent mention of the Lord's Anointed or Messiah in the Old Testament, and those passages in the New in which Jesus is called Messiah, Anointed, or Christ. 5 The word translated "rule" means to "perform all the duties of a shepherd" to his flock. "Rule" surely is a poor trans- 8" "Αχυρον means the straw and chaff, i.e. all that is not corn. 9 Here the verb is in the imperfect tense, which means not that John had forbidden, but was in the act of forbidding Jesus, when his scruples were satisfied. The sense requires the next verse to begin with "but." But Jesus answering said unto him, &c. 16. He saw the Spirit of God descending like a dove, and lighting upon him: He saw the Spirit of God descending after the manner1 of a dove, and lighting upon him; IV. 6. And he said unto him, If thou be the Son of God, cast thyself down: for it is written, &c. And he said unto him, If thou be a Son of God, cast thyself down: for it is written, &c. 7. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Jesus said unto him, It is written again, Thou shalt not put the Lord thy God to the proof.3 V. 9. Blessed are the peacemakers: for they shall be called the children of God. 13. Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? Ye are the salt of the earth: but if the salt have lost its savour, wherewith shall salting be carried on? 1 Ὡσει περιστεράν. From the ambiguity in the translation of this passage in our version, together with the common practice of introducing a dove into pictures of this occurrence, the vulgar notion has arisen that the Holy Spirit descended in the form of a dove. The original only says it was after the manner of a dove, i. e. with a light and airy motion. See Mark i. 10; Luke iii. 22; and John i. 32; where the same ambiguous translation is found. 2'Ytóc, without the article, and so admitting of a general application. The omission of the definite article here is the more remarkable, as, in the last verse of the preceding chapter, 21. Ye have heard that it was said by them of old time, Thou shalt not kill; &c. Ye have heard that it was said to them of old time, Thou shalt not kill; &c. And whosoever shall say to his brother, Raca, shall be in danger of the council: &c. And whosoever shall say to his brother, vain fellow,6 shall be in danger of the council: &c. 27. Ye have heard that it was said by them of old time, Thou shalt not commit adultery; &c. Ye have heard that it was said to them of old time, Thou shalt not commit adultery; &c. 29. And if thy right eye offend thee, pluck it out, and cast it from thee: &c. And if thy right eye cause thee to stumble, pluck it out, and cast it from thee: &c. 30. And if thy right hand offend thee, cut it off, and cast it from thee: &c. And if thy right hand cause thee to stumble, cut it off, and cast it from thee: &c. 33. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, &c. Again, ye have heard that it was said to10 them of old time, Thou shalt not forswear thyself, &c. 46. For if ye love them which love you, what reward have ye? do not even the publicans the same? 5 See Whitby in loco, who has adduced strong reasons for this translation. The Greek expression is ἐῤῥέθη τοῖς ἀρχαιοις. 6 What idea can an unlearned English reader attach to a Syriac word untranslated? 7 The same expression in the original as in verse 21. 8 Σκανδαλίζει means to put something in a person's way, in order to trip up his feet. The words "offend" and "offence," frequently met with in the New Testament, always carry this meaning. 9 Σκανδαλίζει. 10 See note on verse 21. |