Difference between revisions of "Matthew"

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Hastings' Dictionary of the New Testament ^[1]

MATTHEW ( Μαθθαῖος, Lachm., Tisch., WH [Note: H Westcott and Hort’s text.] ; Ματθαῖος, Textus Receptus) is to be identified with Levi, son of Alphaeus, since the Synoptists agree in their description of the feast associated with the publican who is named Levi in Mk. (Mark 2:14) and Lk. (Luke 5:29), and Matthew in Mt. (Matthew 9:9).* [Note: Levi’s father was not the father of James the Little (cf. Zahn, Einleitung, ii. 263).] Levi , according to the analogy of Simon and Peter , may have been the original name and Matthew the acquired; though, according to Edersheim ( Life and Times , i. 514), it was common in Galilee for a man to have two names, one strictly Jewish and the other Galilaean. Matthew was chosen one of the Twelve, and is placed seventh in the lists in Mk. and Lk., and eighth in those in Mt. and Acts. When called to be a disciple, he was sitting at a toll-house, his place of business. Along the north end of the Sea of Galilee there was a road leading from Damascus to Acre on the Mediterranean, and on that road a customs-office marked the boundary between the territories of Philip the tetrarch and Herod Antipas. Matthew’s occupation was the examination of goods which passed along the road, and the levying of the toll (cf. Hausrath, NT Times , ii. 179). The work of a publican excited the scorn so often shown beyond the limits of Israel to fiscal officers; and when he was a Jew, as was Matthew, he was condemned for impurity by the Pharisees. A Jew serving on a great highway was prevented from fulfilling requirements of the Law, and was compelled to violate the Sabbath law, which the Gentiles, who conveyed their goods, did not observe. Schürer makes the statement that the customs raised in Capernaum in the time of Christ went into the treasury of Herod Antipas, while in Judaea they were taken for the Imperial fiscus (HJP [Note: JP History of the Jewish People.] i. ii. 68). Matthew was thus not a collector under one of the companies that farmed the taxes in the Empire, but was in the service of Herod. Yet the fact that he belonged to the publican class, among whom were Jews who outraged patriotism by gathering tribute for Caesar, subjected him to the scorn of the Pharisees and their party (cf. Edersheim, Life and Times , i. 515); and his occupation itself associated him with men who, everywhere in the Empire, were despised for extortion and fraud, and were execrated (cf. Cic. de Offic. i. 42; Lucian, Menipp. 11). Even Jesus Himself named the publicans with harlots (Matthew 21:31). See Publican, and Sea of Galilee, § vi.

Before the call of Matthew, Jesus had resided at Capernaum, had left it, and had gone back to it (Mark 1:21; Mark 1:38; Mark 2:1); and it is safe to conclude that Matthew, a dweller in or near the city, had heard the fame of Jesus, and perhaps he may have been among those who sought Him (Mark 1:37). Jesus, too, may have noticed the publican, and the fact may have led to the call. According to the narrative of that call, which is almost identical in the Synoptics, Jesus said to him, ‘Follow me,’ and he arose and followed Him (Matthew 9:9). After the call and the answer there was a feast, probably to celebrate the new departure in the life of the publican, at which Jesus met him and his friends.

Certain critics (cf. Keim, Jesus of Nazara , iii. 268 n. [Note: note.] ) take the words καὶ ἑγένετο αὐτοῦ ἀνακειμένου ἐν τῇ οἰκία (Matthew 9:10) as indicating that the house was that of Jesus; but they can bear this interpretation only if taken in connexion with the preceding words, καὶ ἀναστὰς ἠκολούθησεν αὐτῷ. It is, however, not necessary to establish this connexion, as the writer may simply have made a sudden transition to a paragraph beginning καὶ ἐγένετο. If, on the other hand, the connexion must be made, then it is possible to take the narrative as recording that Matthew rose and followed Jesus to the house which belonged to Jesus. Mk. does not indicate the ownership of the house, while Lk. says distinctly that it was Levi’s. If we accept the description of Mk. or Lk., we need not conclude that the feast followed immediately after the call, since it may have taken place just before the assembling of the Twelve (Mark 3:14, Luke 6:13), in the period between that event and the calling of the individual disciples.

At the feast were Jesus and His disciples, and at the table with them were many publicans and sinners. These disciples were also many in number (Mark 2:15), and they must therefore have included others beyond the individuals who had been specially called. The sinners mentioned along with the publicans at the feast were those who violated the Law, or did not try to keep its innumerable commands as set forth by the scribes or interpreted by the Pharisees. Certain scribes and Pharisees had been spectators of the feast, and they asked the disciples concerning Jesus’ eating and drinking with sinners; and Jesus Himself, answering them, declared that He had not come to call the righteous, but sinners to repentance. The call of Matthew and the feast with publicans and sinners were the comment of Jesus on Pharisaic separatism; but the action itself did not prevent the separatism which showed itself in the primitive Church, and which involved the rebuke of Peter by Paul.

Beyond the call and the inclusion of the name in the list of the Twelve, there is no mention of Matthew in the NT. On the question of the authorship of the First Gospel, see following article.

Literature.— Expos. Times , viii. [1897] 529; Expos. i. i. [1875] 36, iii. ix. [1889] 445, v. viii. [1898] 37; Keble, Chr. Year , ‘S. Matthew the Apostle’; W. B. Carpenter, The Son of Man , p. 141; J. D. Jones, The Glorious Company of the Apostles , p. 150.

John Herkless.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature ^[2]

(Matthaeus) OF PARIS, an English monastic, of great celebrity as a chronicler of England's early history, was born about the end of the 12th century. He took the religious habit in the Benedictine monastery of St. Albans in 1217. Almost the only incident of his life that has been recorded is a journey he made to Norway, by command of the pope, to introduce some reforms into the monastic establishments of that country, which mission he has the credit of having executed with great ability and success. He is said to have stood high in the favor of Henry III, and to have obtained various privileges for the University of Oxford through his influence with that king. His acquirements embraced all the learning and science of his age; besides theology and history; oratory, poetry, painting, architecture, and a practical knowledge of mechanics, are reckoned among his accomplishments by his biographers or panegyrists. His memory is preserved mainly by his history of England, entitled Historia Major, really a continuation of a work begun at St. Albans by Roger of Wendover (who died in May, 1236), and which was subsequently entitled Chronica Major, or Chronica Majora Sancti Albani. Roger's name, however, was obscured by that of our subject, Matthew of Paris, who, though he adopted the plan of Roger's work, really furnished a most valuable chronicle, especially of mediaeval history.

In the British Museum, and in the libraries of Corpus Christi and Benedict colleges, Cambridge, there are manuscripts of an epitome, by Matthew of Paris himself, of his history, generally referred to by the names of the Historia Minot', or the Chronica, which, bishop Nicholson says, contains "several particulars of note omitted in the larger history." This smaller work was for a long time ascribed to a Matthew of Westminster (q.v.). Of late, however, the question of authorship has been fairly settled by Sir Frederick Madden, who edited and published these chronicles. He pronounced the Westminster Matthew "a phantom who never existed," and observes that even the late Mr. Buckle was so deceived by the general tone of confidence manifested in quoting this writer that he characterizes him as, after Froissart, the most celebrated historian of the 14th century. "The mystery of the ‘ phantom historian,'" says a writer in the Westminster Review (Oct., 1866, p. 238), "has been happily unveiled by Sit Frederick Madden, whose correct anticipation is unexpectedly confirmed by his discovery of the original copy of the work, now in the Chetham Library at Manchester. This manuscript establishes beyond all doubt that the largest portion of the Flores Historiarum, attributed to the pseudo Matthew of Westminster, was written at St. Albans, under the eye and by direction of Matthew of Paris, as an abridgment of his greater chronicle; and the text from the close of the year 1241 to about two thirds of 1249 is in his own handwriting. This manuscript, continued after his death by another hand on the same plan, down to the issue of the battle of Evesham in 1265, ceased after that date to be written at St. Albans, and passed eventually into the library of the Monastery of St. Peter, at Westminster. The author of the first continuation, after the manuscript had left St. Albans, was, Sir F. Madden thinks, John Bevere, otherwise named John of London. It was brought down by Bevere to the year 1306.

A special class of manuscripts, including the Eton MS. of Matthew of Westminster, implicitly follows Bevere's chronicle; but in the original copy of the Flores Historiarum, after it came to Westminster, Bevere's text is generally abridged, although under some years there are additions. The entire work is carried on to the year 1305. ‘ It was,' says Sir Frederick, ‘ no doubt from the fact that the latter portion of the Flores Historiarum was composed by a Westminster monk, that the entire work was afterwards attributed to a Matthew of Westminster, for the name of Matthew really belonged to Matthew of Paris, whilst the affix of Westminster was supplied by conjecture; and this pseudonyme having been recognized by Bale and Joscelin, and adopted by archbishop Parker, the error has been perpetuated to our own time.'" Besides this edition by Madden, entitled Matthei Parisiensis, Monachi Sancti Albani, Historia Anglorum, sive ut vulgo dicitur, Historia Minor, item, ejusdem abbreviatio Chronicorum Angliae (published by the authority of the lords commissioners of her majesty's treasury, London, Longmans, 1866 sq.), we have one by archbishop Parker (London, 1571, folio; reprinted at Liguri, Zurich, 1606; London, 1640 [or in some copies 1641], fol., by Dr. William Watts; Par. 1644, fol.; Lond. 1684, fol.). Watts's edition, which is sometimes divided into two volumes, contains, besides various readings and copious indexes, two other works of the author never before printed, namely, his Duorum Offarum MerciorunRegum (S. Albani Fundatorum) Vitae, and his Viginti Trium Abbatum S. Albani Vitae, together with what he calls his Additamenta to those treatises. "Matthew of Paris writes with considerable spirit and rhetorical display, and uses remarkable freedom of speech; and his work, which is continued to the death of Henry III (1272) by William Rishanger, another monk of the same abbey, has been the chief authority commonly relied upon for the history of that reign. Its spirit, however, is somewhat fiercely and narrowly English; and from the freedom with which he inveighs against what he regards as the usurpations of the papal see, Romanist writers have always expressed strong dissatisfaction especially with his accounts of ecclesiastical affairs. With Protestant critics, on the other hand, Matthew of Paris has been a favorite in proportion to the dislike he has incurred from their opponents. At one time it used to be affirmed by the Roman Catholics that the printed Matthew of Paris was in many things a mere modern fabrication of the Reformers; but Watts, by collating all the manuscript copies he could find, and noting the various readings, proved that there was no foundation for this charge" (Engl. Cyclop. s.v.). A translation of the History of Matthew of Paris, by Dr. Giles, forms a volume of Bohn's "Antiquarian Library," and the Flowers of History of Roger of Wendover forms two volumes of the same series. See Oudin, Scriptores Eccles. 3:204 sq.; also Herzog, Real-Encyklopadie, 9:176; Wetzer u. Welte, Kirchen-Lexikon, 6:932: North British Rev. Oct. 1869, p. 119. (See Roger Of Wendover).

References

[term_56642-1] Matthew from Hastings' Dictionary of the New Testament

[term_50262-2] Matthew from Cyclopedia of Biblical, Theological and Ecclesiastical Literature

[1]

[2]

@@ Line 1: / Line 1: @@
-== American Tract Society Bible Dictionary <ref name="term_16668" /> ==
+== Hastings' Dictionary of the New Testament <ref name="term_56642" /> ==
-<p> An apostle and evangelist, was son of Alpheus, a [[Galilean]] by birth, a [[Jew]] by religion, and a publican by profession, [[Matthew]] 9:9 10:3 [[Luke]] 6:15 . The other evangelists call him only [[Mark]] 2:14 Luke 5:27; but he always calls himself Matthew, which was probably his name as a publican, or officer for gathering taxes. [[He]] does not dissemble his former profession; thus exalting the grace of [[Christ]] which raised him to the apostleship. [[His]] ordinary abode was at Capernaum, and his office probably on the main road, near the [[Sea]] of Tiberias; here, in the midst of his business, he was called by [[Jesus]] to follow him, Matthew 9:9 Mark 2:14 . It is probable that he had a previous knowledge of the miracles and doctrine of Christ. </p> <p> [[For]] the GOSPEL OF MATTHEW, see [[Gospel]] . </p>
+<p> <b> MATTHEW </b> <b> ( </b> Μαθθαῖος, Lachm., Tisch., WH [Note: H Westcott and Hort’s text.] ; Ματθαῖος, Textus Receptus) is to be identified with <b> Levi, </b> son of Alphaeus, since the Synoptists agree in their description of the feast associated with the publican who is named [[Levi]] in Mk. (Mark 2:14) and Lk. (Luke 5:29), and Matthew in Mt. (Matthew 9:9).* [Note: Levi’s father was not the father of James the Little (cf. Zahn, Einleitung, ii. 263).] <i> Levi </i> , according to the analogy of <i> [[Simon]] </i> and <i> Peter </i> , may have been the original name and <i> Matthew </i> the acquired; though, according to Edersheim ( <i> Life and Times </i> , i. 514), it was common in [[Galilee]] for a man to have two names, one strictly [[Jewish]] and the other Galilaean. Matthew was chosen one of the Twelve, and is placed seventh in the lists in Mk. and Lk., and eighth in those in Mt. and Acts. When called to be a disciple, he was sitting at a toll-house, his place of business. [[Along]] the north end of the [[Sea]] of Galilee there was a road leading from [[Damascus]] to [[Acre]] on the Mediterranean, and on that road a customs-office marked the boundary between the territories of [[Philip]] the tetrarch and [[Herod]] Antipas. Matthew’s occupation was the examination of goods which passed along the road, and the levying of the toll (cf. Hausrath, <i> NT Times </i> , ii. 179). The work of a publican excited the scorn so often shown beyond the limits of [[Israel]] to fiscal officers; and when he was a Jew, as was Matthew, he was condemned for impurity by the Pharisees. A [[Jew]] serving on a great highway was prevented from fulfilling requirements of the Law, and was compelled to violate the [[Sabbath]] law, which the Gentiles, who conveyed their goods, did not observe. Schürer makes the statement that the customs raised in [[Capernaum]] in the time of [[Christ]] went into the treasury of Herod Antipas, while in [[Judaea]] they were taken for the Imperial <i> fiscus </i> (HJP [Note: JP History of the Jewish People.] i. ii. 68). Matthew was thus not a collector under one of the companies that farmed the taxes in the Empire, but was in the service of Herod. [[Yet]] the fact that he belonged to the publican class, among whom were [[Jews]] who outraged patriotism by gathering tribute for Caesar, subjected him to the scorn of the [[Pharisees]] and their party (cf. Edersheim, <i> Life and Times </i> , i. 515); and his occupation itself associated him with men who, everywhere in the Empire, were despised for extortion and fraud, and were execrated (cf. Cic. <i> de Offic. </i> i. 42; Lucian, <i> Menipp. </i> 11). Even [[Jesus]] Himself named the publicans with harlots (Matthew 21:31). See Publican, and Sea of Galilee, § vi. </p> <p> Before the call of Matthew, Jesus had resided at Capernaum, had left it, and had gone back to it (Mark 1:21; Mark 1:38; Mark 2:1); and it is safe to conclude that Matthew, a dweller in or near the city, had heard the fame of Jesus, and perhaps he may have been among those who sought Him (Mark 1:37). Jesus, too, may have noticed the publican, and the fact may have led to the call. According to the narrative of that call, which is almost identical in the Synoptics, Jesus said to him, ‘Follow me,’ and he arose and followed Him (Matthew 9:9). After the call and the answer there was a feast, probably to celebrate the new departure in the life of the publican, at which Jesus met him and his friends. </p> <p> [[Certain]] critics (cf. Keim, <i> Jesus of Nazara </i> , iii. 268 n. [Note: note.] ) take the words καὶ ἑγένετο αὐτοῦ ἀνακειμένου ἐν τῇ οἰκία (Matthew 9:10) as indicating that the house was that of Jesus; but they can bear this interpretation only if taken in connexion with the preceding words, καὶ ἀναστὰς ἠκολούθησεν αὐτῷ. It is, however, not necessary to establish this connexion, as the writer may simply have made a sudden transition to a paragraph beginning καὶ ἐγένετο. If, on the other hand, the connexion must be made, then it is possible to take the narrative as recording that Matthew rose and followed Jesus to the house which belonged to Jesus. Mk. does not indicate the ownership of the house, while Lk. says distinctly that it was Levi’s. If we accept the description of Mk. or Lk., we need not conclude that the feast followed immediately after the call, since it may have taken place just before the assembling of the Twelve (Mark 3:14, Luke 6:13), in the period between that event and the calling of the individual disciples. </p> <p> At the feast were Jesus and His disciples, and at the table with them were many publicans and sinners. These disciples were also many in number (Mark 2:15), and they must therefore have included others beyond the individuals who had been specially called. The sinners mentioned along with the publicans at the feast were those who violated the Law, or did not try to keep its innumerable commands as set forth by the scribes or interpreted by the Pharisees. Certain scribes and Pharisees had been spectators of the feast, and they asked the disciples concerning Jesus’ eating and drinking with sinners; and Jesus Himself, answering them, declared that He had not come to call the righteous, but sinners to repentance. The call of Matthew and the feast with publicans and sinners were the comment of Jesus on Pharisaic separatism; but the action itself did not prevent the separatism which showed itself in the primitive Church, and which involved the rebuke of Peter by Paul. </p> <p> [[Beyond]] the call and the inclusion of the name in the list of the Twelve, there is no mention of Matthew in the NT. On the question of the authorship of the First Gospel, see following article. </p> <p> Literature.— <i> Expos. Times </i> , viii. [1897] 529; <i> Expos. </i> i. i. [1875] 36, iii. ix. [1889] 445, v. viii. [1898] 37; Keble, <i> Chr. Year </i> , ‘S. Matthew the Apostle’; W. B. Carpenter, <i> The [[Son]] of Man </i> , p. 141; J. D. Jones, <i> The [[Glorious]] [[Company]] of the [[Apostles]] </i> , p. 150. </p> <p> John Herkless. </p>
-== Bridgeway Bible Dictionary <ref name="term_18843" /> ==
+== Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_50262" /> ==
-<p> When the [[Gospel]] writers [[Mark]] and [[Luke]] give the list of the twelve apostles, they name [[Matthew]] but do not record his occupation (Mark 3:18; Luke 6:15). When they mention the tax collector who responded to Jesus’ call and invited his fellow tax collectors to a feast to meet Jesus, they call him not Matthew, but Levi, which was his other name (Mark 2:14-17; Luke 5:27-32). It seems as if, to be kind to Matthew, they deliberately avoid mentioning that he was once a tax collector. [[Jews]] in general despised those of their people who collected taxes on behalf of Rome. They regarded them as dishonest and unpatriotic people who had lost their self-respect (see TAX COLLECTOR). </p> <p> Matthew’s response to the call of [[Jesus]] changed his attitude to life completely. This is seen in the Gospel traditionally associated with Matthew. The book itself does not state whether Matthew was the person who actually wrote it, but there is good evidence to suggest that, no matter who wrote it, it came from material that Matthew had prepared. And far from hiding the fact that he was once a tax collector, Matthew states it clearly. [[He]] uses the name Matthew, not Levi, in his account of Jesus’ call (Matthew 9:9-13), and in his list of the twelve apostles he states his previous occupation (Matthew 10:3). The book reflects a tax collector’s gratitude to Jesus for calling such a person to be an apostle. (See also MATTHEW, GOSPEL OF.) </p> <p> At the time he first met Jesus, Matthew lived and worked in [[Capernaum]] on the shore of the [[Sea]] of [[Galilee]] (Mark 2:1; Mark 2:13-14). He had a good income (Matthew 9:9) and owned a house large enough to accommodate a good number of people (Luke 5:29). But he left all this to join Jesus in the urgent and risky business of spreading the good news of the kingdom of [[God]] (Matthew 10:5-23). [[Though]] the [[Bible]] gives no details of Matthew’s later activities, he was involved in the establishment of the church after Jesus’ resurrection (Acts 1:13). </p>
+<p> (Matthaeus) OF PARIS, an English monastic, of great celebrity as a chronicler of England's early history, was born about the end of the 12th century. He took the religious habit in the Benedictine monastery of St. Albans in 1217. [[Almost]] the only incident of his life that has been recorded is a journey he made to Norway, by command of the pope, to introduce some reforms into the monastic establishments of that country, which mission he has the credit of having executed with great ability and success. He is said to have stood high in the favor of [[Henry]] III, and to have obtained various privileges for the University of [[Oxford]] through his influence with that king. His acquirements embraced all the learning and science of his age; besides theology and history; oratory, poetry, painting, architecture, and a practical knowledge of mechanics, are reckoned among his accomplishments by his biographers or panegyrists. His memory is preserved mainly by his history of England, entitled Historia Major, really a continuation of a work begun at St. Albans by [[Roger]] of Wendover (who died in May, 1236), and which was subsequently entitled [[Chronica]] Major, or Chronica Majora Sancti Albani. Roger's name, however, was obscured by that of our subject, Matthew of Paris, who, though he adopted the plan of Roger's work, really furnished a most valuable chronicle, especially of mediaeval history. </p> <p> In the British Museum, and in the libraries of Corpus [[Christi]] and [[Benedict]] colleges, Cambridge, there are manuscripts of an epitome, by Matthew of [[Paris]] himself, of his history, generally referred to by the names of the Historia Minot', or the Chronica, which, bishop Nicholson says, contains "several particulars of note omitted in the larger history." This smaller work was for a long time ascribed to a Matthew of [[Westminster]] (q.v.). Of late, however, the question of authorship has been fairly settled by [[Sir]] Frederick Madden, who edited and published these chronicles. He pronounced the Westminster Matthew "a phantom who never existed," and observes that even the late Mr. [[Buckle]] was so deceived by the general tone of confidence manifested in quoting this writer that he characterizes him as, after Froissart, the most celebrated historian of the 14th century. "The mystery of the ‘ phantom historian,'" says a writer in the Westminster Review (Oct., 1866, p. 238), "has been happily unveiled by [[Sit]] Frederick Madden, whose correct anticipation is unexpectedly confirmed by his discovery of the original copy of the work, now in the Chetham [[Library]] at Manchester. This manuscript establishes beyond all doubt that the largest portion of the Flores Historiarum, attributed to the pseudo Matthew of Westminster, was written at St. Albans, under the eye and by direction of Matthew of Paris, as an abridgment of his greater chronicle; and the text from the close of the year 1241 to about two thirds of 1249 is in his own handwriting. This manuscript, continued after his death by another hand on the same plan, down to the issue of the battle of Evesham in 1265, ceased after that date to be written at St. Albans, and passed eventually into the library of the [[Monastery]] of St. Peter, at Westminster. The author of the first continuation, after the manuscript had left St. Albans, was, Sir F. Madden thinks, John Bevere, otherwise named John of London. It was brought down by Bevere to the year 1306. </p> <p> A special class of manuscripts, including the [[Eton]] MS. of Matthew of Westminster, implicitly follows Bevere's chronicle; but in the original copy of the Flores Historiarum, after it came to Westminster, Bevere's text is generally abridged, although under some years there are additions. The entire work is carried on to the year 1305. ‘ It was,' says Sir Frederick, ‘ no doubt from the fact that the latter portion of the Flores Historiarum was composed by a Westminster monk, that the entire work was afterwards attributed to a Matthew of Westminster, for the name of Matthew really belonged to Matthew of Paris, whilst the affix of Westminster was supplied by conjecture; and this pseudonyme having been recognized by Bale and Joscelin, and adopted by archbishop Parker, the error has been perpetuated to our own time.'" Besides this edition by Madden, entitled Matthei Parisiensis, Monachi Sancti Albani, Historia Anglorum, sive ut vulgo dicitur, Historia Minor, item, ejusdem abbreviatio Chronicorum Angliae (published by the authority of the lords commissioners of her majesty's treasury, London, Longmans, 1866 sq.), we have one by archbishop Parker (London, 1571, folio; reprinted at Liguri, Zurich, 1606; London, 1640 [or in some copies 1641], fol., by Dr. [[William]] Watts; Par. 1644, fol.; Lond. 1684, fol.). Watts's edition, which is sometimes divided into two volumes, contains, besides various readings and copious indexes, two other works of the author never before printed, namely, his Duorum Offarum MerciorunRegum (S. [[Albani]] Fundatorum) Vitae, and his Viginti Trium Abbatum S. Albani Vitae, together with what he calls his Additamenta to those treatises. "Matthew of Paris writes with considerable spirit and rhetorical display, and uses remarkable freedom of speech; and his work, which is continued to the death of Henry III (1272) by William Rishanger, another monk of the same abbey, has been the chief authority commonly relied upon for the history of that reign. Its spirit, however, is somewhat fiercely and narrowly English; and from the freedom with which he inveighs against what he regards as the usurpations of the papal see, Romanist writers have always expressed strong dissatisfaction especially with his accounts of ecclesiastical affairs. With [[Protestant]] critics, on the other hand, Matthew of Paris has been a favorite in proportion to the dislike he has incurred from their opponents. At one time it used to be affirmed by the [[Roman]] Catholics that the printed Matthew of Paris was in many things a mere modern fabrication of the Reformers; but Watts, by collating all the manuscript copies he could find, and noting the various readings, proved that there was no foundation for this charge" (Engl. Cyclop. s.v.). A translation of the History of Matthew of Paris, by Dr. Giles, forms a volume of Bohn's "Antiquarian Library," and the [[Flowers]] of History of Roger of Wendover forms two volumes of the same series. See Oudin, Scriptores Eccles. 3:204 sq.; also Herzog, Real-Encyklopadie, 9:176; Wetzer u. Welte, Kirchen-Lexikon, 6:932: North British Rev. Oct. 1869, p. 119. (See [[Roger Of Wendover]]). </p>
-== Easton's Bible Dictionary <ref name="term_32584" /> ==
-[[Matthew]] 9:9Mark 2:14Luke 5:27Luke 5:29Acts 1:13
-== Fausset's Bible Dictionary <ref name="term_36568" /> ==
-<p> ("the gift of Jehovah"), contracted from Mattathias. The evangelist and apostle. [[Son]] of [[Alphaeus]] (not the father of [[James]] the Less, for [[Matthew]] and James are never coupled as brothers). [[Mark]] (Mark 2:14, compare Mark 3:18) and [[Luke]] (Luke 5:27, compare with Luke 6:15) veil his former less honorable occupation of a publican under his original name Levi; but Matthew himself gives it, and humbly puts himself after Thomas, an undesigned mark of genuineness; whereas Mark (Mark 3:18) and Luke (Luke 6:15) put Matthew before [[Thomas]] in the list of apostles. (See PUBLICAN.) [[As]] subordinate to the head farmers of the [[Roman]] revenues he collected dues at [[Capernaum]] on the sea of Galilee, the route by which traffic passed between [[Damascus]] and the [[Phoenician]] seaports. But Matthew is not ashamed to own his identity with "the publican" in order to magnify Christ's grace (Matthew 9:9), and in his catalogue of the apostles (Matthew 10:3). </p> <p> [[Christ]] called him at "the receipt of custom," and he immediately obeyed the call. [[Desiring]] to draw others of his occupation with him to the [[Savior]] he made in [[His]] honor a great feast (Matthew 9:9-13; Luke 5:29; Mark 2:14). "Many publicans and sinners" thus had the opportunity of hearing the word; and the murmuring of the Pharisee, and the reply of our [[Lord]] "they that be whole need not a physician but they that are sick ... I am not come to call the righteous but sinners to repentance," imply that his effort was crowned with success. [[With]] the undesigned propriety which marks genuineness Matthew talks of Jesus' sitting down in "the house" without telling whose house it was, whereas Mark mentions it as Levi's. [[He]] was among those who met in the upper room at [[Jerusalem]] after our Lord's ascension (Acts 1:13). [[Eustathius]] (H. E. iii. 24) says that after our Lord's ascension Matthew preached in [[Judaea]] and then in foreign nations (Ethiopia, according to [[Socrates]] Scholasticus, H. E. i. 19). </p>
-== Holman Bible Dictionary <ref name="term_42248" /> ==
-[[Matthew]] 9:9Matthew 10:3[[Disciples]][[Tax Collector]] <p> Matthew is the same person as Levi, a tax collector (Mark 2:14; [[Luke]] 5:27 ), and thus the son of Alphaeus. [[James]] the son of [[Alphaeus]] is also listed among the [[Apostles]] (Mark 3:18; Matthew 10:3; Luke 6:15; Acts 1:13 ). This indicates that both Matthew and his (half) brother were in close association with Jesus. Mary, the mother of James, keeps the vigil at the foot of the cross with Mary, the mother of [[Jesus]] (Matthew 27:55-56; [[Mark]] 15:40 ). [[If]] the James mentioned here is the same as the son of Alphaeus, then we have a larger family closely associated with the family of Jesus. </p> <p> [[Later]] legendary accounts tell of Matthew's travel to [[Ethiopia]] where he became associated with Candace, identified with the eunuch of Acts 8:27 . The legends tell us of Matthew's martydom in that country. </p> <p> Why did Jesus call Matthew? [[Because]] Matthew had the gifts to be trained as a disciple to share with others, could keep meticulous records, and was a potential recorder/author of the Gospel. From earliest times [[Christians]] affirmed that Matthew wrote the [[Gospel]] that bears his name. [[See]] [[The Gospel [[Of]] Matthew]] . </p> <p> Oscar Brooks </p>
-== Hitchcock's Bible Names <ref name="term_46380" /> ==
-== Hawker's Poor Man's Concordance And Dictionary <ref name="term_48239" /> ==
-<p> The apostle and evangelist, or, as he himself in great humility writes, [[Matthew]] the publican, than, Matthew 10:3. [[His]] history we have in the gospel. </p>
-== Hastings' Dictionary of the New Testament <ref name="term_56644" /> ==
-<p> (Ματθαῖος Textus Receptus, Μαθθαῖος Lach., Tisch., WH[Note: H Westcott-Hort’s [[Greek]] Testament.]) </p> <p> The person bearing this name in the NT is represented as one of the twelve apostles who before his call by [[Christ]] had been engaged as a publican or custom-house officer in Capernaum. [[He]] is also called [[Levi]] (Mark 2:14, [[Luke]] 5:29), and many have supposed that he received the name [[Matthew]] after his call by Jesus, just as [[Simon]] became Peter. [[On]] the other hand, it seems to have been common in [[Galilee]] for a man to possess two names-a Greek and an [[Aramaic]] (cf. Edersheim, <i> LT </i> [Note: T [[Life]] and Times of [[Jesus]] the [[Messiah]] (Edersheim).]4, 1887, i. 514). [[In]] the various lists of the apostles, Matthew’s name occurs seventh in [[Mark]] 3:18 and Luke 6:15 and eighth in Matthew 10:3 and Acts 1:13. [[All]] the Synoptists narrate the story of the call of Matthew from his tax-gatherer’s booth and the subsequent feast in his house which aroused the wrath of the [[Pharisees]] and led Jesus to defend Himself by the declaration: ‘They that are whole have no need of a physician, but they that are sick. I came not to call the righteous but sinners’ (Matthew 9:9-13, Mark 2:14-17, Luke 5:27-32). [[As]] a publican Matthew was employed collecting the toll at [[Capernaum]] on the highway between [[Damascus]] and the Mediterranean, and was no doubt in the service of [[Herod]] the Tetrarch. </p> <p> Matthew is called the ‘son of Alphaeus’ (Mark 2:14), and the question has arisen whether he is to be regarded as the brother of [[James]] the son of [[Alphaeus]] (Matthew 10:3, Mark 3:18, Luke 6:15, Acts 1:13). In the four lists of apostles, while Matthew and James occur in the same group of four, the two are not placed alongside one another as is usual with the other pairs of brothers in the apostolic band. Again, if we identify [[Clopas]] of [[John]] 19:25 with Alphaeus of the Synoptists (Aram. <i> Chalphai </i> ; cf. 1 [[Maccabees]] 11:30), and consequently assume that James the [[Less]] of Mark 15:40 is the son of Alphaeus, it is extremely unlikely that Matthew’s name would be omitted in Mark 15:40 if he were one of the sons of [[Mary]] and the brother of James, Joses, and Salome. On the whole, it is almost certain that the two apostles were not related. </p> <p> In the story of the [[Apostolic]] [[Church]] as we find it in the NT the name of Matthew occurs only once, viz. in the list of apostles in Acts 1:13. [[Probably]] he became a preacher to the lost sheep of the house of [[Israel]] and for the most part confined his labours to the land of Palestine. [[His]] name became associated with the [[First]] [[Gospel]] either because he was supposed to be the author or because he was the author of one of the sources on which the work was based. [[Eusebius]] makes three interesting statements regarding Matthew. He says ( <i> Historia Ecclesiastica (Eusebius, etc.) </i> iii. 24): ‘Matthew and John are the only two apostles who have left us recorded comments, and even they, tradition says, undertook it from necessity. Matthew, having first proclaimed the gospel in Hebrew, when on the point of going also to other nations, committed it to writing in his native tongue, and thus supplied the want of his presence to them by his writings.’ [[Again]] we find in <i> Historia Ecclesiastica (Eusebius, etc.) </i> iii. 39 the famous statement of [[Papias]] quoted by Eusebius, ‘Matthew composed his <i> logia </i> in the [[Hebrew]] tongue, and everyone translated as he was able.’ We also find in Eusebius’ review of the canon of [[Scripture]] the statement: ‘The first (Gospel) is written according to Matthew, the same that was once a publican but afterwards an apostle of Jesus Christ, who, having published it for the [[Jewish]] converts, wrote it in the Hebrew’ ( <i> Historia Ecclesiastica (Eusebius, etc.) </i> vi. 25). These varied quotations associate Matthew with a Hebrew Gospel or collection of the Sayings of Jesus which in some way or other is connected with or incorporated in our First Gospel. Probably Matthew the ex-publican and apostle did form such a collection of the Sayings of our [[Lord]] which were wrought into a connected narrative of the Life of Christ by the First Evangelist, a [[Palestinian]] [[Jew]] of the 1st century. But for full discussion see article‘Matthew, Gospel of,’ in <i> Hasting's [[Dictionary]] of the [[Bible]] (5 vols) </i> and <i> Dict. of Christ and the [[Gospels]] </i> . Unfortunately, Eusebius does not tell us what the ‘other nations’ were to whom Matthew proclaimed the gospel, and we have no certain knowledge of his subsequent missionary labours. </p> <p> W. F. Boyd. </p>
-== Morrish Bible Dictionary <ref name="term_67721" /> ==
-<p> The son of [[Alphaeus]] and one of the twelve apostles. [[He]] was a tax-collector for the Romans, called 'publican' in the A.V. He left his office immediately he was called by the [[Lord]] and entertained Him at a feast. [[No]] other incidents are recorded of him apart from the other apostles. He is universally believed to have written the gospel bearing his name. [[Matthew]] 9:9; Matthew 10:3; [[Mark]] 3:18; [[Luke]] 6:15; Acts 1:13 . He is called LEVI in Mark 2:14; Luke 5:27,29 . </p>
-== People's Dictionary of the Bible <ref name="term_70489" /> ==
-<p> [[Matthew]] (măth'thu). [[Derived]] from the same word as Matthias, Acts 1:23; Acts 1:26 (gift of God), apostle, and author of the first gospel. [[His]] original name was Levi, [[Mark]] 2:14; [[Luke]] 5:27; Luke 5:29, which, like that of [[Simon]] and of Saul, was changed on his being called to the apostleship. [[He]] first appears in the gospels as a publican or tax-gatherer near the [[Sea]] of Galilee, and the last mention of him is in the list of those who met in the upper room at [[Jerusalem]] after the ascension of our Lord. Acts 1:13. The tradition of his martyrdom in [[Ethiopia]] is not very trustworthy. </p> <p> The [[Gospel]] according to Matthew was probably written in Palestine, and for [[Jewish]] Christians. It was probably first composed in Hebrew—i.e., Syro-Chaldaic, or [[Western]] Aramaic, the dialect spoken in [[Palestine]] by the Jewish Christians, and then later in Greek, as we now possess it. The date of its composition was clearly before the destruction of Jerusalem, Matthew 24:1-51, and yet some time after the crucifixion of Christ. Matthew 27:7-8; Matthew 28:15. Some of the ancients give the eighth year after the ascension as the date, others the fifteenth. We would place it between 60 and 66 a.d.—a period during which both Mark and Luke probably wrote their gospels. </p>
-== Smith's Bible Dictionary <ref name="term_73895" /> ==
-<p> Mat'thew. (gift of Jehovah). (A contraction, as is also Matthias, of Mattathias. [[His]] original name was Levi, and his name, Matthew, was probably adopted as his new apostolic name as a Jew. His father's name was Alphaeus. His home was at Capernaum. His business was the collection of dues and customs from persons and goods crossing the [[Sea]] of Galilee, or passing along the great [[Damascus]] road which ran along the shore between Bethsaida, [[Julius]] and Capernaum. </p> <p> [[Christ]] called him from this work to he his disciple. [[He]] appears to have been a man of wealth, for he made a great feast in his own house, perhaps in order to introduce his former companions and friends to Jesus. His business would tend to give him a knowledge of human nature, and accurate business habits, and of how to make a way to the hearts of many publicans and sinners not otherwise easily reached. </p> <p> He is mentioned by name, after the resurrection of Christ, only in Acts 1:15, but he must have lived many years as an apostle, since he was the author of the [[Gospel]] of [[Matthew]] which was written at least twenty years later. There is reason to believe that he remained for fifteen years at Jerusalem, after which he went as missionary to the Persians, [[Parthians]] and Medes. There is a legend that he died a martyr in Ethiopia. - Editor). </p>
-== Watson's Biblical & Theological Dictionary <ref name="term_81111" /> ==
-<p> called also Levi, was the son of Alpheus, but probably not of that [[Alpheus]] who was the father of the [[Apostle]] [[James]] the less. [[He]] was a native of Galilee; but it is not known in what city of that country he was born, or to what tribe of the people of [[Israel]] he belonged. [[Though]] a Jew, he was a publican or tax-gatherer under the Romans; and his office seems to have consisted in collecting the customs due upon commodities which were carried, and from persons who passed, over the lake of Gennesareth. Our [[Saviour]] commanded him, as he was sitting at the place where he received these customs, to follow him. He immediately obeyed; and from that time he became a constant attendant upon our Saviour, and was appointed one of the twelve Apostles. St. Matthew, soon after his call, made an entertainment at his house, at which were present [[Christ]] and some of his disciples, and also several publicans. After the ascension of our Saviour, he continued, with the other Apostles, to preach the [[Gospel]] for some time in Judea; but as there is no farther account of him in any writer of the first four centuries, we must consider it as uncertain into what country he afterward went, and likewise in what manner and at what time he died. </p> <p> [[In]] the few writings which remain of the apostolical fathers, Barnabas, [[Clement]] of Rome, Hermas, Ignatius, and Polycarp, there are manifest allusions to several passages in St. Matthew's Gospel; but the Gospel itself is not mentioned in any one of them. Papias, the companion of Polycarp, is the earliest author on record who has expressly named St. [[Matthew]] as the writer of a Gospel; and we are indebted to [[Eusebius]] for transmitting to us this valuable testimony. The work itself of [[Papias]] is lost; but the quotation in Eusebius is such as to convince us that in the time of Papias no doubt was entertained of the genuineness of St. Matthew's Gospel. This Gospel is repeatedly quoted by [[Justin]] Martyr, but without mentioning the name of St. Matthew. It is both frequently quoted, and St. Matthew mentioned as its author, by Irenaeus, Origen, Athanasius, Cyril, Epiphanius, Jerom, Chrysostom, and a long train of subsequent writers. It was, indeed, universally received by the [[Christian]] church; and we do not find that its genuineness was controverted by any early profane writer. We may therefore conclude, upon the concurrent testimony of antiquity, that this Gospel is rightly ascribed to St. Matthew. It is generally agreed, upon the most satisfactory evidence, that St. Matthew's Gospel was the first which was written; but though this is asserted by many ancient authors, none of them, except [[Irenaeus]] and Eusebius, have said any thing concerning the exact time at which it was written. The only passage in which the former of these fathers mentions this subject, is so obscure, that no positive conclusion can be drawn from it; Dr. Lardner, and Dr. Townson, understand it in very different senses; and Eusebius, who lived a hundred and fifty years after Irenaeus, barely says, that Matthew wrote his Gospel just before he left [[Judea]] to preach the religion of Christ in other countries; but when that was, neither he nor any other ancient author informs us with certainty. The impossibility of settling this point upon ancient authority has given rise to a variety of opinions among moderns. [[Of]] the several dates assigned to this Gospel, which deserve any attention, the earliest is A.D. 38, and the latest, A.D. 64. </p> <p> It appears very improbable that the [[Christians]] should be left any considerable number of years without a written history of our Saviour's ministry. It is certain that the Apostles, immediately after the descent of the [[Holy]] Ghost, which took place only ten days after the ascension of our Saviour into heaven, preached the Gospel to the [[Jews]] with great success; and surely it is reasonable to suppose, that an authentic account of our Saviour's doctrines and miracles would very soon be committed to writing, for the confirmation of those who believed in his divine mission, and for the conversion of others; and, more particularly, to enable the Jews to compare the circumstances of the birth, death, and resurrection of [[Jesus]] with their ancient prophecies relative to the Messiah; and we may conceive that the [[Apostles]] would be desirous of losing no time in writing an account of the miracles which Jesus performed, and of the discourses which he delivered, because the sooner such an account was published, the easier it would be to inquire into its truth and accuracy; and, consequently, when these points were satisfactorily ascertained, the greater would be its weight and authority. We must own that these arguments are so strong in favour of an early publication of some history of our Saviour's ministry, that we cannot but accede to the opinion of Jones, Wetstein, and Dr. Owen, that St. Matthew's Gospel was written A.D. 38. There has also of late been great difference of opinion concerning the language in which this Gospel was originally written. [[Among]] the ancient fathers, Papias, as quoted by Eusebius, Irenaeus, Origen, Cyril, Epiphanius, Chrysostom, and Jerom, positively assert that it was written by St. Matthew in Hebrew, that is, in the language then spoken in Palestine; and indeed Dr. [[Campbell]] says, that this point was not controverted by any author for fourteen hundred years. Erasmus was one of the first who contended that the present [[Greek]] is the original; and he has been followed by [[Le]] Clerc, Wetstein, Basnage, Whitby, Jortin, Hug, and many other learned men. [[On]] the other hand, Grotius, Du Pin, Simon, Walton, Cave, Hammond, Mill, Michaelis, Owen, and Campbell have supported the opinion of the ancients. In a question of this sort, which is a question of fact, the concurrent voice of antiquity is decisive. Though the fathers are unanimous in declaring that St. Matthew wrote his Gospel in Hebrew, yet they have not informed us by whom it was translated into Greek. [[No]] writer of the first three centuries makes any mention whatever of the translator; nor does Eusebius; and Jerom tells us, that in his time it was not known who was the translator. It is, however, universally allowed, that the Greek translation was made very early, and that it was more used than the original. This last circumstance is easily accounted for. After the destruction of Jerusalem, the language of the Jews, and every thing which belonged to them, fell into great contempt; and the early fathers, writing in Greek, would naturally quote and refer to the Greek copy of St. Matthew's Gospel, in the same manner as they constantly used the [[Septuagint]] version of the [[Old]] Testament. There being no longer any country in which the language of St. Matthew's original Gospel was commonly spoken, that original would soon be forgotten; and the translation into Greek, the language then generally understood, would be substituted in its room. This early and exclusive use of the Greek translation is a strong proof of its correctness, and leaves us but little reason to lament the loss of the original. </p> <p> "As the sacred writers," says Dr. Campbell, "especially the evangelists, have many qualities in common, so there is something in every one of them, which, if attended to, will be found to distinguish him from the rest. That which principally distinguishes St. Matthew, is the distinctness and particularity with which he has related many of our Lord's discourses and moral instructions. Of these, his sermon on the mount, his charge to the Apostles, his illustrations of the nature of his kingdom, and his prophecy on [[Mount]] Olivet, are examples. He has also wonderfully united simplicity and energy in relating the replies of his [[Master]] to the cavils of his adversaries. Being early called to the apostleship, he was an eye-witness and an ear- witness of most of the things which he relates; and though I do not think it was the scope of any of these historians to adjust their narratives to the precise order of time wherein the events happened, there are some circumstances which incline me to think, that St. Matthew has approached at least as near that order as any of them." And this, we may observe, would naturally be the distinguishing characteristic of a narrative, written very soon after the events had taken place. The most remarkable things recorded in St. Matthew's Gospel, and not found in any other, are the following: the visit of the eastern magi; our Saviour's flight into Egypt; the slaughter of the infants at Bethlehem; the parable of the ten virgins; the dream of Pilate's wife; the resurrection of many saints at our Saviour's crucifixion; and the bribing of the [[Roman]] guard appointed to watch at the holy sepulchre by the chief priests and elders. </p>
-== Whyte's Dictionary of Bible Characters <ref name="term_197299" /> ==
-<p> MATTHEW loved money. Matthew, like Judas, must have money. [[With]] clean hands if he could; but, clean hands or unclean, [[Matthew]] must have money. Now, the surest way and the shortest way for Matthew to make money in the [[Galilee]] of that day was to take sides with [[Cæsar]] and to become one of Cæsar's tax-gatherers. This, to be sure, would be for Matthew to sell himself to the service of the oppressors of his people; but Matthew made up his mind and determined to do it. Matthew will set his face like a flint for a few years and then he will retire from his toll-booth to spend his rich old age in peace and quietness. [[He]] will furnish a country-house for himself up among the hills of Galilee, and he will devote his last days to deeds of devotion and charity. And thus it was that Matthew, a son of Abraham, was found in the unpatriotic and ostracised position of a publican in Capernaum. The publicans were hard-hearted, extortionate, and utterly demoralised men. Their peculiar employment either already found them all that, or else it soon made them all that. "Publicans and sinners"; "publicans and harlots"-we continually come on language like that in the pages of the four Gospels. Well, Matthew had now for a long time been a publican in Capernaum, and he was fast becoming a rich man. But, over against that, he had to content himself with a publican's companionships, and with a publican's inevitable evil conscience. Matthew could not help grinding the faces of the poor. He could not help squeezing the last drop of blood out of this and that helpless debtor. [[His]] business would not let Matthew stop to think who was a widow, and who was an orphan, and who was being cruelly treated. The debt was due, it was too long overdue, and it must be paid, if both the debtor and his children have to be sold in the slave-market to pay the debt. </p> <p> [[Jesus]] of Nazareth, the carpenter's son, knew Matthew the publican quite well. Perhaps, only too well. Jesus and His mother had by this time migrated from [[Nazareth]] to Capernaum. He had often been in Matthew's toll-booth with His mother's taxes, and with other poor people's taxes. Even if not for Himself and for his widowed mother, the carpenter would often leave His bench to go to Matthew's toll-booth to expostulate with him, and to negotiate with him, and to become surety to him for this and that poor neighbour of His who had fallen into sickness, and into a debt that he was not able to pay. The sweat of Jesus' own brow had oftener than once gone to settle Matthew's extortionate charges. 'If he hath wronged thee, or oweth thee aught, put that to mine account. I, Jesus, the son of Joseph, have written it with mine own hand, I will repay it'-that would stand in Matthew's books over and over again, till Matthew was almost ready to sell the surety Himself. But by this time Jesus, first of Nazareth and now of Capernaum, who had been every poor widow's cautioner for her rent and for her taxes, had left His father's inherited workshop, and had been baptized by [[John]] into a still larger Suretyship. And thus it is that He is back again in Capernaum, no longer a hard-working carpenter, mortgaging all His week's wages and more for all His poor neighbours. But he is now the [[Messiah]] Himself! And Matthew in his toll-booth has a thousand thoughts about all that, till he cannot get his columns to come right all he can count. And till one day, just as He was passing Matthew's well-worn doorstep, a widow woman of the city, with her child in her arms, rushed up against our Lord, and exclaimed to Him: "Avenge me of mine adversary!" till she could not tell Him her heart-breaking tale for sobs and tears. And then, with that never-to-be-forgotten look and accent of mingled anger and mercy, our [[Lord]] went immediately into the publican's office and said to him: 'Matthew, thou must leave all this life of thine and come and follow Me.' Matthew had always tried to stand well out of eyeshot of our Lord when He was preaching. He felt sure that the [[Preacher]] was not well disposed toward him, and his conscience would continually say to his face, [[How]] could He be? But at that so commanding gesture, and at those so commanding words, the chains of a lifetime of cruelty and extortion fell on the floor of the receipt of custom; till, scarcely taking time to clasp up his books and to lock up his presses, Matthew the publican of [[Capernaum]] rose up and followed our Lord. </p> <p> Matthew does not say so himself, but [[Luke]] is careful to tell us that Matthew made a great feast that very night, and gathered into it a supper-party of his former friends and acquaintances that they might see with their own eyes the [[Master]] that he is henceforth to confess, and to follow, and to obey. What a sight to our eyes, far more than to theirs, is Matthew's supper-table tonight! There sits the publican himself at the head of the table, and the erewhile carpenter of Capernaum in the seat of honour beside him. And then the whole house is full of what we may quite correctly describe as a company of social and religious outcasts. An outcast with us usually means some one who has impoverished, and demoralised, and debauched himself with indolence and with vice till he is both penniless in purse and reprobate in character. We have few, if any, rich outcasts in our city and society. But the outcast publicans of that night were well-to-do, if not absolutely wealthy men. They were men who had made themselves rich, and had at the same time made themselves outcasts, by siding with the oppressors of their people and by exacting of the people more than was their due. And they were, as a consequence, excommunicated from the Church, and ostracised from all patriotic and social and family life. What, then, must the more thoughtful of them have felt as they entered Matthew's supper-room that night and sat down at the same table with a very prophet, and some said-Matthew himself had said it in his letter of invitation-more than a prophet. And, then, all through the supper, if He was a prophet He was so unlike a prophet; and, especially, so unlike the last of the prophets. He was so affable, so humble, so kind, so gentle, with absolutely nothing at all in His words or in His manner to upbraid any of them, or in any way to make any of them in anything uneasy. They had all supped with Matthew before, but that was the first night for many years that any man with any good name to lose had broken bread at the publican's table. He had given suppers on occasion before, but Jesus had never been invited, nor Peter, nor James, nor John. And it was the presence of Jesus and His disciples that night that led to the scene which so shines on this page of the New Testament. [[For]] there were [[Pharisees]] in Capernaum in those days, just as there were publicans and sinners. And just as the publicans were ever on the outlook for more money; and just as the sinners were ever on the outlook for another supper and another dance; so the Pharisees were ever on the outlook for a fresh scandal, and for something to find fault with in their neighbours. "Why eateth your Master with publicans and sinners?" the Pharisees of Capernaum demanded of Jesus' disciples. And the disciples were still too much Pharisees themselves to be able to give a very easy answer to that question. But Jesus had his answer ready. [[Grace]] was poured into His lips at that opportune moment till He replied: "They that be whole need not a physician, but they that are sick. I came not to call the righteous, but sinners to repentance." [[Long]] years afterwards, when Matthew was writing this autobiographic passage in his Gospel, the whole scene of that supper-party rose up before him like yesternight. 'Jesus, now in glory,' he said to himself, 'was sitting here, as it were. [[James]] and John there. Myself at the door, divided between welcoming my old companions and warning them off. Some Pharisees from the synagogue are coming up with their lamps. Then their loud and angry voices; and then His voice with more pity in it than anger, calling sinners to repentance.' It was a night to be remembered by Matthew. </p> <p> When Matthew rose up and left all and followed our Lord, the only thing he took with him out of his old occupation was his pen and ink. And it is well for us that he did take that pen and ink with him, since he took it with him to such good purpose. For, never once did our Lord sit down on a mountain side or on a sea-shore to teach His disciples; never once did He enter a synagogue and take up the [[Prophets]] or the Psalmists to preach; never once did He talk at any length by the way, that Matthew was not instantly at His side. [[Till]] Matthew came to be known not so much as Matthew the disciple, or as the former publican of Capernaum, but rather as that silent man with the sleepless pen and ink-horn. It needed a practised, and an assiduous, and an understanding pen to take down the [[Sermon]] on the Mount, and to report and arrange the parables, and to seize with such correctness and with such insight the terrible sermons of his Master's last week of preaching. But Matthew did all that, and we have all that to this day in his Gospel. The bag would have been safe, and it would have been kept well filled, in Matthew's money-managing hands, but Matthew had far more important matters than the most sacred money matters to attend to. What a service, above all price, were Matthew's hands ordained to do as soon as his hands were washed from sin and uncleanness in the [[Fountain]] opened in that day! What a service it was to build that golden bridge by which so many of his kinsmen according to the flesh at once passed over into the better covenant, the [[Surety]] of which covenant is Christ! "The [[Gospel]] according to St. Matthew: the [[Book]] of the generation of Jesus Christ, the son of David, the son of Abraham." "Saintliness not forfeited by the penitent," is the title of one of our finest [[English]] sermons, and, it may here be added, neither is service. </p> <p> "And Matthew the publican." Now, we would never have known that but for Matthew himself. [[Neither]] Mark, nor Luke, nor John, nor [[Paul]] ever calls Matthew by that bad name. It is Matthew himself alone who in as many words says to us, "Come, all ye that fear God, and I will tell what He has done for my soul." It is Matthew himself alone who publishes and perpetuates to all time his own infamy. [[Ashamed]] of himself, both as a publican and an apostle, till he cannot look up, the text is the only footprint of himself that St. Matthew leaves behind him on the sands of Scripture. Our first Gospel is his holy workmanship, and this text, so deeply imbedded into it, is the sure seal of its author's [[Christian]] temper and [[Apostolic]] character. "Position and epithet are indicative both of natural humility and modesty, as well as of evangelical self-abasement." </p> <p> "They that be whole need not a physician, but they that are sick." [[Happy]] intrusion, and fortunate fault-finding of the Pharisees which ended in these ever-blessed words of our Saviour! And then, these words also: "I am not come to call the righteous, but sinners to repentance." [[Sick]] and sinful men, do you hear that? Are you truly and sincerely sick with sin? Then He who has made you sick will keep you sick till you come to Him to heal you. Are you a sinner with an evil life holding you like a chain in a cruel, an unclean, a hopeless bondage? Then- </p> He comes! the prisoners to relieve,In Satan's bondage held;The gates of brass before Him burst,The iron fetters yield.He comes! from darkening scales of viceTo clear the inward sight;And on the eyeballs of the blindTo pour celestial light.He comes! the broken hearts to bind,The bleeding souls to cure:And with the treasures of His graceT' enrich the humble poor. <p> Are you that prisoner? Are you held in Satan's bondage? Is your inward sight clogged up with the scales of vice? Is your heart broken? And is your very soul within you bleeding? Are you a publican? Are you a sinner? Are you a harlot? [[Look]] at Matthew with his Gospel in his hand! Look at Zacchæus restoring fourfold! Look at [[Mary]] Magdalene, first at the sepulchre. Look unto Me, their [[Saviour]] says to thee also: Look unto Me, and be thou saved also. And so I will! </p> [[Thy]] promise is my only plea,With this I venture nigh:Thou callest burden'd souls to Thee,And such, O Lord, am I.
-== International Standard Bible Encyclopedia <ref name="term_5988" /> ==
-<p> ''''' math´ū ''''' : [[Matthew]] the apostle and evangelist is mentioned in the 4 catalogues of the apostles in Matthew 10:3; [[Mark]] 3:18; [[Luke]] 6:15; Acts 1:13 , though his place is not constant in this list, varying between the 7th and the 8th places and thus exchanging positions with Thomas. The name occurring in the two forms Ματθαῖος , <i> '''''Matthaı́os''''' </i> , and Μαθθαῖος , <i> '''''Maththaı́os''''' </i> , is a [[Greek]] reproduction of the [[Aramaic]] <i> '''''Mattathyāh''''' </i> , i.e. "gift of Yahweh," and equivalent to Theodore. [[Before]] his call to the apostolic office, according to Matthew 9:9 , his name was Levi. The identity of Matthew and [[Levi]] is practically beyond all doubt, as is evident from the predicate in Matthew 10:3; and from a comparison of Mark 2:14; Luke 5:27 with Matthew 9:9 . Mark calls him "the son of Alpheus" (Mark 2:14 ), although this cannot have been the [[Alpheus]] who was the father of [[James]] the Less; for if this James and Matthew had been brothers this fact would doubtless have been mentioned, as is the case with [[Peter]] and Andrew, and also with the sons of Zebedee. [[Whether]] Jesus, as [[He]] did in the case of several others of [[His]] disciples, gave him the additional name of Matthew is a matter of which we are not informed. [[As]] he was a customs officer (ὁ τελώνης , <i> '''''ho''''' </i> <i> '''''telṓnēs''''' </i> , Matthew 10:3 ) in Capernaum, in the territory of [[Herod]] Antipas, Matthew was not exactly a [[Roman]] official, but was in the service of the tetrarch of Galilee, or possibly a subordinate officer, belonging to the class called <i> portitores </i> , serving under the <i> publicani </i> , or superior officials who farmed the Roman taxes. As such he must have had some education, and doubtless in addition to the native Aramaic must have been acquainted with the Greek His ready acceptance of the call of [[Jesus]] shows that he must have belonged to that group of publicans and sinners, who in [[Galilee]] and elsewhere looked longingly to Jesus (Matthew 11:19; Luke 7:34; Luke 15:1 ). Just at what period of Christ's ministry he was called does not appear with certainty, but evidently not at once, as on the day when he was called (Matthew 9:11 , Matthew 9:14 , Matthew 9:18; Mark 5:37 ), Peter, James and [[John]] are already trustworthy disciples of Jesus. [[Unlike]] the first six among the apostles, Matthew did not enter the group from among the pupils of John the Baptist. These are practically all the data furnished by the New [[Testament]] on the person of Matthew, and what is found in post-Biblical and extra-Biblical sources is chiefly the product of imagination and in part based on mistaking the name of Matthew for [[Matthias]] (compare Zahn, <i> [[Introduction]] to the New Testament </i> , chapter liv, note 3). [[Tradition]] states that he preached for 15 years in [[Palestine]] and that after this he went to foreign nations, the Ethiopians, Macedonians, Syrians, Persians, [[Parthians]] and [[Medea]] being mentioned. He is said to have died a natural death either in [[Ethiopia]] or in Macedonia. The stories of the Roman [[Catholic]] church that he died the death of a martyr on [[September]] 21 and of the Greek church that this occurred on [[November]] 10 are without any historical basis. [[Clement]] of [[Alexandria]] ( <i> Strom </i> ., iv. 9) gives the explicit denial of [[Heracleon]] that Matthew suffered martyrdom. </p>
-== Kitto's Popular Cyclopedia of Biblial Literature <ref name="term_16212" /> ==
-<p> Matth´ew. According to , [[Matthew]] was a son of Alphaeus. It is generally supposed that Jacobus, or James, the son of Alphaeus, was a son of Mary, the wife of Cleophas, who was a sister of the mother of [[Jesus]] . [[If]] this opinion is correct, Matthew was one of the relations of Jesus. Matthew was a portitor, or inferior collector of customs at Capernaum, on the [[Sea]] of Galilee. [[He]] was not a publicanus, or general farmer of customs. We may suppose either that he held his appointment at the port of Capernaum, or that he collected the customs on the high road to Damascus, which went through what is now called [[Khan]] Minyeh, which place, as Robinson has shown, is the ancient Capernaum. [[Thus]] we see that Matthew belonged to the lower class of people. </p> <p> [[In]] , and , he is called Levi. We hence conclude that he had two names. This circumstance is not mentioned in the list of the apostles (Matthew 10 and [[Luke]] 6); but the omission does not prove the contrary, as we may infer from the fact that Lebbæus is also called [[Judas]] in , in which verse the name Lebbæus is omitted. In is related how Matthew was called to be an apostle. We must, however, suppose that he was previously acquainted with Jesus, since we read in , that when Jesus, before delivering the [[Sermon]] on the Mount, selected twelve disciples, who were to form the circle of his more intimate associates, Matthew was one of them. After this Matthew returned to his usual occupation; from which Jesus on leaving Capernaum, called him away. [[On]] this occasion Matthew gave a parting entertainment to his friends. After this event he is mentioned only in . </p> <p> According to a statement in [[Clemens]] Alexandrinus, Matthew abstained from animal food. [[Hence]] some writers have rather hastily concluded that he belonged to the sect of the Essenes. It is true that the [[Essenes]] practiced abstinence in a high degree; but it is not true that they rejected animal food altogether. [[Admitting]] the account in Clemens Alexandrinus to be correct, it proves only a certain ascetic strictness, of which there occur vestiges in the habits of other Jews. </p> <p> According to another account, which is as old as the first century, Matthew, after the death of Jesus, remained about fifteen years in Jerusalem. This agrees with the statement in [[Eusebius]] (Hist. Eccles. iii. 24), that Matthew preached to his own nation before he went to foreign countries. Rufinus (Hist. Eccles. x. 9) and [[Socrates]] (Hist. Eccles. i. 19) state that he afterwards went into Ethiopia; and other authors mention other countries. There also he probably preached specially to the Jews. According to [[Heracleon]] (about A.D. 150) and Clemens Alex. (Strom. iv. 9), Matthew was one of those apostles who did not suffer martyrdom. </p> <p> The [[Gospel]] of St. Matthew </p> <p> The genuineness of this Gospel has been more strongly attacked than that of any of the three others, as well by external as by internal arguments. [[With]] regard to the former, external testimonies are clearly in favor of the genuineness of this Gospel. Its authenticity, indeed, is as well supported as that of any work of classical antiquity. It can also be proved that it was early in use among Christians, and that the [[Apostolic]] [[Fathers]] at the end of the first century ascribed to it a canonical authority. </p> <p> A good deal of discussion respecting the question—whether or not there was a [[Hebrew]] Gospel of St. Matthew, has arisen out of a statement made by Papias, that 'Matthew wrote the sayings in the Hebrew tongue.' Tholuck, who inclines to the opinion that the original Gospel of St. Matthew was written in Hebrew, thinks it by no means improbable that, after several inaccurate and imperfect translations of this original came into circulation, Matthew himself was prompted by this circumstance to publish a [[Greek]] translation, or to have his Gospel translated under his own supervision. </p> <p> With regard to the internal arguments which have been brought against the authenticity of this Gospel, it has been objected, 1st, that the representations of Matthew have not that vivid clearness which characterizes the narration of an eyewitness, and which we find, for instance, in the Gospel of John. Even [[Mark]] and Luke surpass Matthew in this respect. Compare, for example, with sq.; sq. with , sq. This is most striking in the history of his own call, where we should expect a clearer representation. </p> <p> 2nd. He omits some facts which every apostle certainly knew. [[For]] instance, he mentions only one journey of [[Christ]] to the [[Passover]] at Jerusalem, namely, the last; and seems to be acquainted only with one sphere of Christ's activity, namely, Galilee. </p> <p> 3rd. He relates unchronologically, and transposes events to times in which they did not happen; for instance, the event mentioned in must have happened at the commencement of Christ's public career, but Matthew relates it as late as , sq. </p> <p> 4th. He embodies in one discourse several sayings of Christ which, according to Luke, were pronounced at different times (comp. Matthew 5; Matthew 7; Matthew , 23). </p> <p> To these objections we may reply as follows:— </p> <p> 1st. The gift of narrating luminously is a personal qualification of which even an apostle might be destitute, and which is rarely found among the lower orders of people: this argument therefore has recently been given up altogether. In the history of his call to be an apostle, Matthew has this advantage over Mark and Luke, that he relates the discourse of Christ with greater completeness than these evangelists. Luke relates that Matthew prepared a great banquet in his house, while Matthew simply mentions that an entertainment took place, because the apostle could not well write that he himself prepared a great banquet. </p> <p> 2nd. An argumentum a silentio must not be urged against the evangelists. The raising of [[Lazarus]] is narrated only by John; and the raising of the youth at [[Nain]] only by Luke; the appearance to five hundred brethren after the resurrection, which, according to the testimony of [[Paul]] , was a fact generally known, is not recorded by any of the evangelists. The apparent restriction of Christ's sphere of activity to [[Galilee]] we find also in Mark and Luke. This peculiarity arose perhaps from the circumstance that the apostles first taught in Jerusalem, where it was unnecessary to relate what had happened there, but where the events which had taken place in Galilee were unknown, and required to be narrated: thus the sphere of narration may have gradually become fixed. </p> <p> 3rd. There is no reason to suppose that the [[Evangelists]] intended to write a chronological biography. On the contrary, we learn from , and , that their object was of a more practical and apologetical tendency. With the exception of John, the Evangelists have grouped their communications more according to the subjects than according to chronological succession. This fact is now generally admitted. The principal groups of facts recorded by St. Matthew are:—1. The preparation of Jesus, narrated in to . 2. The public ministry of Jesus, narrated in to . 3. The conclusion of the life of Jesus, narrated in to . </p> <p> But our opponents further assert that the [[Evangelist]] not only groups together events belonging to different times, but that some of his dates are incorrect: for instance, the date in cannot be correct if Luke 4, has placed the event rightly. If, however, we carefully consider the matter, we shall find that Matthew has placed this fact more chronologically than Luke. It is true that the question in , and the annunciation in , seem to synchronize best with the first public appearance of Jesus. But even Schleiermacher, who, in his work on Luke, generally gives the preference to the arrangement of that evangelist, nevertheless observes (p. 63) that leads us to suppose that Jesus abode for a longer period in [[Capernaum]] (comp. the words 'as his custom was' in ). </p> <p> 4th. If the evangelist arranges his statements according to subjects, and not chronologically, we must not be surprised that he connects similar sayings of Christ, inserting them in the longer discourses after analogous topics had been mentioned. These discourses are not compiled by the Evangelist, but always form the fundamental framework to which sometimes analogous subjects are attached. But even this is not the case in the Sermon on the Mount; and in Mathew 13, it may be doubted whether the parables were spoken at different times. In the discourses recorded in Mathew 10 and Mathew 23, it can be proved that several sayings are more correctly placed by Matthew than by Luke (comp. especially with ). </p> <p> These arguments may be supported by adding the positive internal proofs which exist in favor of the apostolical origin of this Gospel. 1. The nature of the book agrees entirely with the statements of the Fathers of the church, from whom we learn that it was written for [[Jewish]] readers. [[None]] of the other Evangelists quote the [[Old]] [[Testament]] so often as Matthew, who, moreover, does not explain the Jewish rites and expressions, which are explained by Mark and [[John]] 2. If there is a want of precision in the narration of facts, there is, on the other hand, a peculiar accuracy and richness in the reports given of the discourses of Jesus; so that we may easily conceive why [[Papias]] styled the Gospel of Matthew, the sayings of the Lord. </p> <p> Some of the most beautiful and most important sayings of our Lord, the historical credibility of which no skeptic can attack, have been preserved by Matthew alone (;;; comp. also 11:2-21; 12:3-6, 25-29; 17:12, 25-26; 26:13). Above all, the Sermon on the [[Mount]] must here be considered, which is given by Matthew, and which forms the most beautiful and the best arranged whole of all the evangelical discourses. </p> <p> With regard to the date of this gospel, Clemens Alexandrinus and [[Origen]] state that it was written before the others. [[Irenaeus]] agrees with them, but places its origin rather late—namely, at the time when [[Peter]] and Paul were at Rome. Even [[De]] Wette grants that it was written before the destruction of Jerusalem. In proof of this we may also quote . </p>
-== Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_50266" /> ==
-<p> (Ματθαῖος v. r. Μαθθαῖος ), one of the apostles and evangelists. [[In]] the following account of him and his [[Gospel]] we have endeavored to collect and arrange all that is definitely known on the subject. </p> <p> I. [[His]] Name. — According to Gesenius, the names Matthaeus and [[Matthias]] are both contractions of Maittathias (מִתַּתְיָה, "gift of Jehovah;" Θεόδωρος, θεόδοτος ), a common [[Jewish]] name after the exile. (See [[Mattithiah]]). </p> <p> [[Matthew]] had also the name of [[Levi]] (Mark 2:14; [[Luke]] 5:27). In the catalogues — [[Mark]] 3:18; Luke 6:15 -he is coupled with Thomas, which has given rise to the not altogether unfounded conjecture that Matthew was the twin brother of [[Thomas]] ( תְּאוֹם a twin), whose real name, according to Eusebius, H. E. 1:13, was Judas, and that they were both "brethren of our Lord" (Donaldson, Jashar, p. 10; comp. Matthew 13:55; Mark 6:3). This last supposition would account for Matthew's immediate obedience to the call of Christ, but is hardly consistent with the indefiniteness of the words with which he is introduced- ἄνθρωπον Ματθ . λεγόμ . (Matthew 9:9); τελώνην ὀνόματι Λευϊ v ν (Luke v. 27) — or the unbelief of our Lord's brothers (John 7:5). Heracleon, as quoted by Clem. Alex (Strom. 4:11), mentions Levi as well as Matthew among the early teachers who did not suffer martyrdom. [[Origen]] also (Contr. Cels. 1, sec. 62 [48]) speaks of ὁ Λεβὴς τελώνης ἀκολουθήσας τῷ Ι᾿ησὂυ, together with "Matthew the publican;" but the names Λεβής and Δευϊ v ς are by no means identical, and there is a hesitation about his language which shows that even then the tradition was hardly trustworthy. The attempt of Theod. [[Hase]] (Bibl. Brem. v. 475) to identify Levi with the apostle Lebbseus is an example of misapplied ingenuity which deserves little attention (comp. Wolf. Cur. ad Marc. 2:14). </p> <p> The distinction between Levi and Matthew has, however, been maintained by [[Grotius]] (though he acknowledges that the voice of antiquity is against him, "et sane congruunt circumstantiae"), Michaelis, [[De]] Wette, Sieffert, Ewald, etc. But it is in the highest degree improbable that two publicans should have been called by [[Christ]] in the same words, at the same place, and with the same attendant circumstances and consequences; and that, while one became an apostle, the other dropped entirely out of memory. [[Still]] less can we acquiesce in the hypothesis of Sieffert (Urspir. d. erst. Kanon. Ev. p. 59) and Ewald (Drei Erst. Ev. p. 344: Christus, p. 289, 321) that the name "Matthew" is due to the [[Greek]] editor of Matthew's Gospel, who substituted it by an error in the narrative of the call of Levi. [[On]] the other hand, their identity was assumed by [[Eusebius]] and Jerome, and most ancient writers, and has been accepted by the soundest commentators (Tischendorf, Meyer, Neander, Lardner, Ellicott, etc.). The double name only supplies a difficulty to those who are resolved to find such everywhere in the Gospel narrative. It is analogous to what we find in the case of [[Simon]] Peter, [[John]] Mark, Paul, Jude, etc., which may all admit of the same explanation, and be regarded as indicating a crisis in the spiritual life of the individual, and his passing into new external relations. [[He]] was no longer לֵוַי but מִתִּי , not Levi but [[Theodore]] — one who might well deem both himself and all his future life a veritable "gift of God" (Ellicott, Hist. Lect. p. 172; compare Meyer, Comment. 1:2; Winer, R. W. B. s.v. Matthiius, Name). [[See]] Michaelis. Einleit. 2:934; Kraft, Observ. sacr. v. 3; Bid, in the Bibl. Brenl. 6:1038; Heumann, Erklar. d. N.T. 1:538; Frisch, Diss. de Levi c. Matth. non confundendo (Leips. 1746); Thiers, Krit. Comment. 1:90; Sieffert, Urspir. d. Kanon. Evang. p. 54. (See [[Name]]). </p> <p> II. [[Scripture]] Statements respecting him. — His father's name was [[Alphaeus]] (Mark 2:14), probably different from the father of [[James]] the son of Mary, the wife of Cleophas, who was a "sistef" of the mother of [[Jesus]] (John 19:25). (See [[Alphaeus]]). His call to be an apostle (A.D. 27) is related by all three evangelists in the same words, except that Matthew 9:9 gives the usual name, and Mark 2:14 and Luke 5:27 that of Levi. Matthew's special occupation was probably the collection of dues and customs from persons and goods crossing the [[Lake]] of Gennesareth. It was while he was actually engaged in his duties, καθημένον ἐπὶ τὸ τελώνιον, that he received the call, which he obeyed without delay. Our [[Lord]] was then invited by him to a "great feast" (Luke 5:29), to which perhaps, as Neander has suggested (Life of Christ, p. 230, Bohn; comp. Blunt, Undes. Coincid. p. 257), by way of farewell, his old associates, ὄχλος τελώνων πολύς, were summoned. The publicans, properly so called (publicani), were persons who farmed the [[Roman]] taxes, and they were usually, in later times, Roman knights, and persons of wealth and credit. They employed under them inferior officers, natives of the province where the taxes were collected, called properly portitores, to which class Matthew no doubt belonged. These latter were notorious for impudent exactions everywhere (Plautus, Menoech. 1:2, 5; Cic. ad Quint. Fir. 1:1; Plut. De Curios. p. 518 e); but to the [[Jews]] they were especially odious, for they were the very spot where the Roman chain galled them, the visible proof of the degraded state of their nation. [[As]] a rule, none but the lowest would accept such an unpopular office, and thus the class became more worthy of the hatred with which in any case the Jews would have regarded it. The readiness, however, with which Matthew obeyed the call of Jesus seems to show that his heart was still open to religious impressions. We find in Luke 6:13, that when Jesus, before delivering the [[Sermon]] on the Mount, selected twelve disciples, who were to form the circle of his more intimate associates, Matthew was one of them. On a subsequent occasion (Luke v. 29), Matthew gave the parting entertainment to his friends. After this event he is mentioned only in Acts 1:13. A.D. 29. </p> <p> III. [[Traditionary]] Notices. — According to a statement in [[Clemens]] Alexandrinus (Paedagog. 2:1), Matthew abstained from animal food. [[Hence]] some writers have rather hastily concluded that he belonged to the sect of the Essenes. It is true that the [[Essenes]] practiced abstinence in a high degree, but it is not true that they rejected animal food altogether. [[Admitting]] the account in Clemens Alexandrinus to be correct, it proves only a certain ascetic strictness, of which there occur vestiges in the habits of other Jews (comp. Josephus, Life, 2 and 3). Some interpreters find also in [[Romans]] 14 an allusion to Jews of ascetic principles. According to another account, which is as old as the first century, and which occurs in the Κήρυγμα Πέτρου in Clemens Alexandrinus (Stroml. 6:15), Matthew, after the death of Jesus, remained about fifteen years in Jerusalem. This agrees with the statement in Eusebius (Hist. Eccles. 3:24), that Matthew preached to his own nation before he went to foreign countries. Rufinus (Hist. [[Ecclesiastes]] 10:9) and [[Socrates]] (Hist. Eccles. 1:19) state that he afterwards went into [[Ethiopia]] (Meroe); but [[Ambrose]] says that [[God]] opened to him the country of the [[Persians]] (In Psalms 45); Isidore, the [[Macedonians]] (Isidore Hisp. De Sanct. 77); and others the Parthians, the Medes, the Persians of the [[Euphrates]] (comp. Florini Exercit. hist. phil. p. 23; Credner, Einl. ins N.T. I, 1:58). There also he probably preached specially to the Jews. See Abdiae, Histor. Apost. 7, in Fabricii Cod. apocrs. 1:636; Perionii Vit. Apost. p. 114; comp. Martyrol. Roma. Sept. 21. According to [[Heracleon]] (about A.D. 150) and Clemens Alexandrinus (Stronz. 4:9), Matthew was one of those apostles who did not suffer martyrdom, which Clement, Origen, and Tertullian seem to accept: the tradition that he died a martyr, be it true or false, came in afterwards (Niceph. II.E. 2:41). Tischendorf has published the apocryphal "Acts and [[Martyrdom]] of Matthew" (Acta Apocrypha, Lips. 1841). (See [[Spurious]] Acts). </p>
-== The Nuttall Encyclopedia <ref name="term_76524" /> ==
-<p> A publican, by the [[Sea]] of Tiberias, who being called became a disciple and eventually an apostle of Christ; generally represented in [[Christian]] art as an old man with a large flowing beard, often occupied in writing his gospel, with an angel standing by. </p>
 ==References ==
 <references>
-<ref name="term_16668"> [https://bibleportal.com/dictionary/american-tract-society-bible-dictionary/matthew Matthew from American Tract Society Bible Dictionary]</ref>
+<ref name="term_56642"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/matthew+(2) Matthew from Hastings' Dictionary of the New Testament]</ref>
-<ref name="term_18843"> [https://bibleportal.com/dictionary/bridgeway-bible-dictionary/matthew Matthew from Bridgeway Bible Dictionary]</ref>
-<ref name="term_32584"> [https://bibleportal.com/dictionary/easton-s-bible-dictionary/matthew Matthew from Easton's Bible Dictionary]</ref>
-<ref name="term_36568"> [https://bibleportal.com/dictionary/fausset-s-bible-dictionary/matthew Matthew from Fausset's Bible Dictionary]</ref>
-<ref name="term_42248"> [https://bibleportal.com/dictionary/holman-bible-dictionary/matthew Matthew from Holman Bible Dictionary]</ref>
-<ref name="term_46380"> [https://bibleportal.com/dictionary/hitchcock-s-bible-names/matthew Matthew from Hitchcock's Bible Names]</ref>
-<ref name="term_48239"> [https://bibleportal.com/dictionary/hawker-s-poor-man-s-concordance-and-dictionary/matthew Matthew from Hawker's Poor Man's Concordance And Dictionary]</ref>
-<ref name="term_56644"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/matthew Matthew from Hastings' Dictionary of the New Testament]</ref>
-<ref name="term_67721"> [https://bibleportal.com/dictionary/morrish-bible-dictionary/matthew Matthew from Morrish Bible Dictionary]</ref>
-<ref name="term_70489"> [https://bibleportal.com/dictionary/people-s-dictionary-of-the-bible/matthew Matthew from People's Dictionary of the Bible]</ref>
-<ref name="term_73895"> [https://bibleportal.com/dictionary/smith-s-bible-dictionary/matthew Matthew from Smith's Bible Dictionary]</ref>
-<ref name="term_81111"> [https://bibleportal.com/dictionary/watson-s-biblical-theological-dictionary/matthew Matthew from Watson's Biblical & Theological Dictionary]</ref>
-<ref name="term_197299"> [https://bibleportal.com/dictionary/whyte-s-dictionary-of-bible-characters/matthew Matthew from Whyte's Dictionary of Bible Characters]</ref>
-<ref name="term_5988"> [https://bibleportal.com/encyclopedia/international-standard-bible-encyclopedia/matthew Matthew from International Standard Bible Encyclopedia]</ref>
-<ref name="term_16212"> [https://bibleportal.com/encyclopedia/kitto-s-popular-cyclopedia-of-biblial-literature/matthew Matthew from Kitto's Popular Cyclopedia of Biblial Literature]</ref>
-<ref name="term_50266"> [https://bibleportal.com/encyclopedia/cyclopedia-of-biblical-theological-and-ecclesiastical-literature/matthew Matthew from Cyclopedia of Biblical, Theological and Ecclesiastical Literature]</ref>
-<ref name="term_76524"> [https://bibleportal.com/encyclopedia/the-nuttall-encyclopedia/matthew Matthew from The Nuttall Encyclopedia]</ref>
+<ref name="term_50262"> [https://bibleportal.com/encyclopedia/cyclopedia-of-biblical-theological-and-ecclesiastical-literature/matthew+(2) Matthew from Cyclopedia of Biblical, Theological and Ecclesiastical Literature]</ref>
 </references>

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Hastings' Dictionary of the New Testament ^[1]

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