Expositor's Bible: The Gospel of Matthew

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Gibson John Monro. Expositor's Bible: The Gospel of Matthew

I. THE COMING OF THE CHRIST

II. HIS RECEPTION

III. HIS HERALD

IV. HIS BAPTISM

V. HIS TEMPTATION

VI. BEGINNING OF HIS GALILEAN MINISTRY

VII. THE GOSPEL OF THE KINGDOM

VIII. THE SIGNS OF THE KINGDOM

IX. THE KING'S AMBASSADORS

X. THE SHADOW OF THE CROSS

XI. THE PARABLES OF THE KINGDOM

XII. THE CRISIS IN GALILEE

XIII. THE NEW DEPARTURE

XIV. LAST WORDS AT CAPERNAUM

XV. LAST DAYS IN PERÆA

XVI. TO JERUSALEM

XVII. CONFLICT IN THE TEMPLE

XVIII. THE PROPHECY ON THE MOUNT

XIX. THE GREAT ATONEMENT DAY

XX. THE THIRD DAY

XXI. THE GOSPEL FOR ALL THE NATIONS THROUGH "ALL THE DAYS."

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THIS one chapter contains all that St. Matthew records of the Infancy. St. Mark and St. John tell us nothing, and St. Luke very little. This singular reticence has often been remarked upon, and it certainly is most noteworthy, and a manifest sign of genuineness and truthfulness: a token that what these men wrote was in the deepest sense not their own. For if they had been left to themselves in the performance of the task assigned them, they could not have restrained themselves as they have done. The Jews of the time attached the greatest importance to child-life, as is evident from the single fact that they had no less than eight different words to mark the successive stages of development from the new-born babe up to the young man; and to omit all reference to these stages, except the slight notice of the Infancy in this chapter, was certainly not "according to Matthew" the Jew, – not what would have been expected of him had he been left to himself. It can only be explained by the fact that he spoke or was silent according as he was moved or restrained by the Holy Ghost. This view is strikingly confirmed by comparison with the spurious Gospels afterwards published, by men who thought they could improve on the original records with their childish stories as to what the boy Jesus said and did. These awkward fictions reflect the spirit of the age; the simple records of the four Evangelists mirror for us the Spirit of Truth. To the vulgar mind, they may seem bare and defective, but all men of culture and mature judgment recognise in their simplicity and naturalness a note of manifest superiority.

Much space might be occupied in setting forth the advantages of this reticence, but a single illustration may suggest the main thought. Recall for a moment the well-known picture entitled, "The Shadow of the Cross," designed and executed by a master, one who might surely be considered qualified to illustrate in detail the life at Nazareth. We have nothing to say as to the merit of the picture as a work of art; let those specially qualified to judge speak of this; but is it not generally felt that the realism of the carpenter's shop is most painful? The eye is instinctively averted from the too obtrusive details; while the mind gladly returns from the startling vividness of the picture to the vague impressions made on us by the mere hints in the sacred Scriptures. Was it not well that our blessed Saviour should grow in retirement and seclusion; and if so, why should that seclusion be invaded? If His family life was withdrawn from the eyes of the men of that time, there remains the same reason why it should be withdrawn from the eyes of the men of all time; and the more we think of it, the more we realize that it is better in every way that the veil should have been dropped just where it has been, and that all should remain just as it was, when with unconscious skill the sacred artists finished their perfect sketches of the child Jesus.

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It is not, however, the being seen which is condemned, otherwise the caution would be at variance with the earnest counsel in chap. v. 16, and would, in fact, amount to a total prohibition of public worship. As before, it is a matter of the heart. It is the hidden motive which is condemned: "Take heed that ye do not your righteousness before men, to be seen of them."

The principle is applied in succession to Almsgiving, to Prayer, to Fasting.

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