Bible History
Picture Study Bible with Maps and Background Information
Sixth Petition:
13. And lead us not into temptation--He who honestly seeks and
has the assurance of, forgiveness for past sin, will strive to avoid
committing it for the future. But conscious that "when we would do good
evil is present with us," we are taught to offer this sixth petition,
which comes naturally close upon the preceding, and flows, indeed,
instinctively from it in the hearts of all earnest Christians. There is
some difficulty in the form of the petition, as it is certain that God
does bring His people--as He did Abraham, and Christ Himself--into
circumstances both fitted and designed to try them, or test the
strength of their faith. Some meet this by regarding the petition as
simply an humble expression of self-distrust and instinctive shrinking
from danger; but this seems too weak. Others take it as a prayer
against yielding to temptation, and so equivalent to a prayer for
support and deliverance when we are tempted; but this seems to go
beyond the precise thing intended. We incline to take it as a prayer
against being drawn or sucked, of our own will, into
temptation, to which the word here used seems to lend some
countenance--"Introduce us not." This view, while it does not put into
our mouths a prayer against being tempted--which is more than the
divine procedure would seem to warrant--does not, on the other hand,
change the sense of the petition into one for support under
temptation, which the words will hardly bear; but it gives us a subject
for prayer, in regard to temptation, most definite, and of all
others most needful. It was precisely this which Peter needed to
ask, but did not ask, when--of his own accord, and in spite of
difficulties--he pressed for entrance into the palace hall of the high
priest, and where, once sucked into the scene and atmosphere of
temptation, he fell so foully. And if so, does it not seem pretty clear
that this was exactly what our Lord meant His disciples to pray against
when He said in the garden--"Watch and pray, that ye enter not
into temptation"?
(Mt 26:41).
Seventh Petition:
But deliver us from evil--We can see no good reason for
regarding this as but the second half of the sixth petition. With far
better ground might the second and third petitions be regarded as one.
The "but" connecting the two petitions is an insufficient reason for
regarding them as one, though enough to show that the one thought
naturally follows close upon the other. As the expression "from evil"
may be equally well rendered "from the evil one," a number or superior
critics think the devil is intended, especially from its following
close upon the subject of "temptation." But the comprehensive character
of these brief petitions, and the place which this one occupies, as
that on which all our desires die away, seems to us against so
contracted a view of it. Nor can there be a reasonable doubt that the
apostle, in some of the last sentences which he penned before he was
brought forth to suffer for his Lord, alludes to this very petition in
the language of calm assurance--"And the Lord shall deliver me from
every evil work (compare the Greek of the two passages), and
will preserve me unto his heavenly kingdom"
(2Ti 4:18).
The final petition, then, is only rightly grasped when regarded as a
prayer for deliverance from all evil of whatever kind--not only from
sin, but from all its consequences--fully and finally. Fitly, then, are
our prayers ended with this. For what can we desire which this does not
carry with it?
For thine is the kingdom, and the power, and the glory, for ever.
Amen--If any reliance is to be placed on external evidence, this
doxology, we think, can hardly be considered part of the original text.
It is wanting in all the most ancient manuscripts; it is wanting in the
Old Latin version and in the Vulgate: the former mounting up to
about the middle of the second century, and the latter being a revision
of it in the fourth century by JEROME,
a most reverential and
conservative as well as able and impartial critic. As might be expected
from this, it is passed by in silence by the earliest Latin fathers; but
even the Greek commentators, when expounding this prayer, pass by
the doxology. On the other hand, it is found in a majority of
manuscripts, though not the oldest; it is found in all the Syriac versions, even the Peschito--dating probably as
early as the second
century--although this version lacks the "Amen," which the doxology, if
genuine, could hardly have wanted; it is found in the Sahidic or
Thebaic version made for the Christians of Upper Egypt, possibly as
early as the Old Latin; and it is found in perhaps most of the later
versions. On a review of the evidence, the strong probability, we think,
is that it was no part of the original text.
JFB.
The Book of Matthew
Matthew 2:2 - Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.
Matthew 18:3 - And Jesus said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.
Matthew in The New Testament - A Brief Overview
Painting of St. Matthew with Angel by Rembrandt
The Word Gospel. The first book of the English Bible that most of us read from is the Gospel of Matthew. Matthew is the first of the four gospel writings, yet there is only one gospel about Jesus Christ and there are four different writers: Matthew, Mark, Luke, and John. The word "Gospel" means "good news", and the good news is about Jesus Christ dying on the cross and then 3 days later conquering death and rising from the dead, offering salvation to all mankind, this is the Gospel.
Summary of the Book of Matthew
Brief Summary. Jesus of Nazareth is indeed the long awaited Messiah King of he Jews as foretold by the ancient Jewish prophets. He came to reveal how to enter the "Kingdom of Heaven."
Purpose. It is very obvious that the Gospel of Matthew was written for the purpose of revealing that the man Jesus of Nazareth was actually the King of the Jews, the long awaited Messiah, the sovereign Lord Jehovah who came from heaven to this world revealing to mankind the "kingdom of heaven". The King of the Jews, the Messiah Jesus fulfilled every prophecy that was spoken about Him in the ancient Jewish Scriptures, in the Old Testament. The prophecies that spoke of the "Kingdom" that the Messiah would bring would be a spiritual Kingdom that would never be destroyed.
Audience. When reading the book of Matthew it becomes clear that the writer was speaking to a Jewish audience. One of the obvious reasons is that the "Kingdom of Heaven" is mentioned over 30 times and never the Kingdom of God. This is because the Jews do not speak the name of God and this could be the very reason that Matthew used this phrase. There are many times while reading the book that an event happens and a prophecy is cited. The event is mentioned as the direct fulfillment of a promise made to the Jews by one of their Jewish prophets, and the fulfillment of the prophecy was happening before their very eyes. It is clear that the audience of people are the Jews, they were awaiting their King, and Matthew records that the King had come and they rejected their King.
Authorship. Early Christian writings and traditions have attributed the authorship of the Gospel of Matthew to the apostle Matthew. Many scholars question whether or not Matthew was the true author of the first Gospel, but there is no way at this current time to be absolutely positive based on historical evidence. Most agree that Matthew was the author. The Bible reveals that Matthew, or Levi, as he was sometimes called, collected taxes for the Romans. One day Jesus passed by and called Matthew to come and follow him, and Matthew did so. The Bible also records that Matthew held a banquet at his house with several of his tax collector friends and Jesus being invited to the banquet was the guest of honor (Mark 2:14-15). The Bible also provides a list of the 12 apostles and Matthew was named among them.
Date. There is no way to determine with absolute certainty the date that the book of Matthew was written. Most scholars agree that the book of Matthew was written before the destruction of Jerusalem in 70 A.D., this is because Jesus spoke of many events as though they had not happened yet. A large number of scholars do not believe in the miracle of prophecy and therefore insist that the Gospel of Matthew was written after the fall of Jerusalem because of the accuracy of the predicted events.
Language. There are many references among the books in the history of the early church that state that the Gospel of Matthew was originally written by Matthew in the biblical Hebrew language, and he was writing to an audience of Jews throughout the world who had become followers of Jesus. Unfortunately there is no evidence whatsoever of a Hebrew or Aramaic manuscript, so many scholars have agreed that the Gospel of Matthew is not actually a translation from Hebrew into Greek, but was actually written in Greek. The whole subject of the Gospel of Matthew being written in Hebrew must remain speculation rather than fact.
Outline of the Book of Matthew
The King Comes and His Kingdom is Rejected -
Matthew 1-12
The Rejection of the King's Teaching and Ministry -
Matthew 13-25
The King's Trial and Crucifixion - Matthew 26-27
The King's Victory and Resurrection - Matthew 28
The King's Commissioning of His Apostles -
Matthew 28
Matthew - Interesting Notes
Matthew mentions four women in his genealogy which is not
typical for Jewish genealogical records: Tamar, Rahab,
Ruth, Bathsheeba who were all associated with some sort of
immorality. Tamar (incest), Rahab (harlotry), Ruth (a descendant
of Moab who committed incest) and Bathsheba (adultery). Christ's
greatness was in Himself not his genealogy.
There are many intimations for the word "King" in Matthew if one takes
the time to look. For example in chapter one there is a royal genealogy
mentioning king David at the start. Chapter two reveals the kingly gifts
of the Magi. Chapter three calls John the Baptist a "herald" which is a
cultural term that represents a herald for a king. Etc.
There are similarities with the number four. The four colors in the veil
of the Temple were purple, scarlet, white, and blue. The four faces of
the cherubim are the lion, ox, man, eagle. The four Gospel accounts are
Matthew, Mark, Luke, John.
Quick Reference Maps - Matthew
The Kingdom of Herod the Great
The Divisions of Herod's Kingdom
The Beginning of Christ's Ministry
Nazareth and the Sea of Galilee
Jerusalem in the Time of Jesus
Jesus Journeys from Nazareth to Jerusalem
The Final Journey of Jesus to Jerusalem
The Name Jesus In Ancient Hebrew Text
"Yeshua" in First Century Hebrew Text. This is how the name "Jesus"
would have been written in ancient Hebrew documents. The four letters or
consonants from right to left are Yod, Shin, Vav, Ayin (Y, SH, OO, A).
Jesus is the Greek name for the Hebrew name Joshua or Y'shua which means
"The LORD or Yahweh is Salvation".
Matthew Resources
Outline of the Life of Jesus in Harmony
Simple Map of First Century Israel
Topographical Map of First Century Israel
Map of the Ministry of
Jesus
Map of the Roads in Ancient Israel
Map of the Roman Empire
