The Gospel According to Matthew is the opening book of the New Testament of the Bible.福音根据马修是开放图书的新约圣经的圣经。 Although first in canonical order, it is probably not the earliest Gospel.虽然第一次在正规秩序，它可能不是最早的福音。 Besides drawing heavily from the Gospel According to Mark, Matthew shapes material from other sources around Mark's narrative outline.除了制定大量从福音根据马克，马修形状的材料从其他来源获得约马克的叙事大纲。 One such source, commonly called Q (from the German quelle, "source"), is thought to have consisted primarily of sayings of Jesus; it was also used by Luke. Material unique to this Gospel relates to the birth of Jesus (1 - 2), the arrangement of the Sermon on the Mount (5 - 7), and Jesus' utterances on the end of the world (24 - 25).这样一个来源，俗称Q （下从德国quelle ， “源” ） ，被认为是有主要是耶稣的说法，它也使用由Luke 。 材料独有的福音，这涉及到耶稣诞生（ 1 - 2 ） ，安排的山上宝训（ 5 -7 ） ，以及耶稣的话语就结束的世界（ 2 4- 25 ）。
Matthew is generally held to have been written about AD 80, although scholars have argued for dates as early as 65 and as late as 100.马修是普遍已书面关于广告80 ，虽然有学者争论的日期早在65年底为100 。 Tradition ascribes authorship to the Apostle Matthew, but modern scholars, acknowledging Matthew as a source, contend that a disciple or school of disciples were responsible for its present form.传统赋予作者以使徒马太，但现代学者，承认马修作为来源，争辩说，弟子或学校的弟子负责以其目前的形式。
Matthew is the most topical of the Synoptic Gospels. The teachings and sayings of Jesus are gathered into five thematic discourses and structured around Mark's narrative framework. Each discourse is followed by a summary statement (7:28; 11:1; 13:53; 19:1; 28:1). A prologue and epilogue are added (1 - 2; 28:9 - 20). 马修是最热门的天气福音。教义和说法耶稣的聚集分为5个专题论述，并围绕着马克的叙事框架。 每个话语是其次的简要说明（ 7时28分; 11时01分; 13时53分; 19时01分; 28:1 ） 。序幕和尾声，加上（ 1 -2 ; 2 8:9- 20 ）。 Because of the emphasis on law, teaching, and righteousness, scholars believe that Matthew was addressed to a predominantly Jewish audience, presumably in Palestine or Syria.由于侧重于法律，教学和正义，学者认为，马修是给犹太人为主的观众，想必在巴勒斯坦或叙利亚。 Jesus is presented as the messianic fulfiller, especially in the role of king, and the teacher of the way of righteousness.耶稣是作为弥赛亚fulfiller ，尤其是在国王的角色，与教师的方式，正义的。
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Bibliography
参考书目
WG Kummel,
Introduction to the New Testament (1975); JL McKenzie, "Matthew," in Jerome
Biblical Commentary (1968).工作组库慕尔，介绍新约圣经（ 1975年） ;的JL麦肯齐， “马修” ，在杰罗姆圣经评（
1968年） 。
Matthew, gift of God, a common Jewish name after the Exile.马修，神的恩赐，一个共同的犹太人的名字后流亡国外。 He was the son of Alphaeus, and was a publican or tax-gatherer at Capernaum.他的儿子阿尔菲厄斯，是一个publican或税务采集于罗马。 On one occasion Jesus, coming up from the side of the lake, passed the custom-house where Matthew was seated, and said to him, "Follow me."有一次耶稣，未来从一边的湖，通过特制的房子里马修座位，和他说： “大家跟我来” 。 Matthew arose and followed him, and became his disciple (Matt. 9:9).马修出现和跟随他，成为他的弟子（ matt. 9时09分） 。 Formerly the name by which he was known was Levi (Mark 2:14; Luke 5:27); he now changed it, possibly in grateful memory of his call, to Matthew.以前的名称，他被称为是利维（马克2时14分;路加福音5时27分） ;他现在改变了它，可能是在感谢的记忆，他呼吁，马修。 The same day on which Jesus called him he made a "great feast" (Luke 5:29), a farewell feast, to which he invited Jesus and his disciples, and probably also many of old associates.同一天，对耶稣叫他，他作出了一个“伟大的盛宴” （路加福音5时29分） ，告别宴，而他邀请耶稣和他的弟子，大概也有许多旧联营公司。 He was afterwards selected as one of the twelve (6:15).他是事后选定为其中的12 （ 6时15分） 。 His name does not occur again in the Gospel history except in the lists of the apostles.他的名字没有再次出现在福音的历史，除了在名单使徒。 The last notice of him is in Acts 1:13.最后通知他的行为是在1点13分。 The time and manner of his death are unknown.的时间和方式对他的逝世是未知之数。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The author of this book was beyond a doubt the Matthew, an apostle of our Lord, whose name it bears.作者这本书是毫无疑问的马修，一个使徒我们的主，他的名字，它事关。 He wrote the Gospel of Christ according to his own plans and aims, and from his own point of view, as did also the other "evangelists."他写道：福音的基督的，据他自己的计划和目标，并从自己的角度来看，由于还没有其他的“福音” 。 As to the time of its composition, there is little in the Gospel itself to indicate.至于时间，其组成，有没有什么福音本身表明。 It was evidently written before the destruction of Jerusalem (Matt. 24), and some time after the events it records.这是很明显的书面前销毁耶路撒冷（ matt. 24 ） ，和一段时间后，事件的记录。 The probability is that it was written between the years AD 60 and 65.概率是，这是书面之间的年广告60和65 。 The cast of thought and the forms of expression employed by the writer show that this Gospel was written for Jewish Christians of Palestine.演员的思路和表现形式所雇用的作家表明，这是福音的书面犹太人基督徒的巴勒斯坦人。 His great object is to prove that Jesus of Nazareth was the promised Messiah, and that in him the ancient prophecies had their fulfilment.他的伟大的目的是要证明纳匝肋的耶稣是弥赛亚承诺，并在他的古代预言已履行。
The Gospel is full of allusions to those passages of the Old Testament in which Christ is predicted and foreshadowed.福音是充满了典故的这些通道，旧约圣经中，基督是预测和预示。 The one aim prevading the whole book is to show that Jesus is he "of whom Moses in the law and the prophets did write."一个目的prevading整本书是要表明，耶稣是他“人在摩西律法和先知没有写” 。 This Gospel contains no fewer than sixty-five references to the Old Testament, forty-three of these being direct verbal citations, thus greatly outnumbering those found in the other Gospels.这福音包含不得少于65引用旧约圣经， 43这些被直接口头嘉奖，从而大大超过了这些发现，在其他福音。 The main feature of this Gospel may be expressed in the motto, "I am not come to destroy, but to fulfil."的主要特点，这可能是福音表示，在座右铭， “我不是来摧毁，但履行” 。 As to the language in which this Gospel was written there is much controversy.至于语言在这福音写有很大的争议。 Many hold, in accordance with old tradition, that it was originally written in Hebrew (ie, the Aramaic or Syro-Chaldee dialect, then the vernacular of the inhabitants of Palestine), and afterwards translated into Greek, either by Matthew himself or by some person unknown.许多持有，在按照古老的传统，即它本来的书面in希伯来语（即，阿拉姆语或syro -沙尔代方言，然后白话文的巴勒斯坦的居民） ，然后转化为希腊，无论是由马修本人或由一些人是未知之数。
This theory, though earnestly maintained by able critics, we cannot see any ground for adopting.这个理论，虽然切实保持能够批评，我们看不到任何理由采用。 From the first this Gospel in Greek was received as of authority in the Church.从第一个福音，这在希腊是收到的权力在教会。 There is nothing in it to show that it is a translation.有没有在这显示它是一个翻译。 Though Matthew wrote mainly for the Jews, yet they were everywhere familiar with the Greek language.虽然马修写道，主要是为犹太人，但是他们无处不在熟悉与希腊的语言。 The same reasons which would have suggested the necessity of a translation into Greek would have led the evangelist to write in Greek at first.同样的理由，将有建议的必要性，翻译成希腊将导致传播者写在希腊在第一。 It is confessed that this Gospel has never been found in any other form than that in which we now possess it.这是坦白，这福音从来没有被发现，在任何其他形式比在这方面，我们现在已经拥有它。 The leading characteristic of this Gospel is that it sets forth the kingly glory of Christ, and shows him to be the true heir to David's throne.领导的特点，这福音是，它阐述了王道的荣耀，基督，并表明他是真正的继承人大卫的宝座。 It is the Gospel of the kingdom.这是福音的王国。
Matthew uses the expression "kingdom of heaven" (thirty-two times), while Luke uses the expression "kingdom of God" (thirty-three times).马修使用的表达“天国” （ 32倍） ，而卢克使用的表达“上帝的王国” （ 33倍） 。 Some Latinized forms occur in this Gospel, as kodrantes (Matt. 5:26), for the Latin quadrans, and phragello (27:26), for the Latin flagello.一些latinized形式出现在这福音，因为kodrantes （ matt. 5时26分） ，为拉丁美洲quadrans ， phragello （ 27:26 ） ，为拉丁美洲flagello 。 It must be remembered that Matthew was a tax-gatherer for the Roman government, and hence in contact with those using the Latin language.我们必须紧记马修是一个免税的采集，为罗马政府，因此在接触那些使用拉丁语的语言。 As to the relation of the Gospels to each other, we must maintain that each writer of the synoptics (the first three) wrote independently of the other two, Matthew being probably first in point of time.以关系的福音对方，我们必须保持每个作家的synoptics （首3 ）致函独立于其他二，马修可能是在第一点的时间。 "Out of a total of 1071 verses, Matthew has 387 in common with Mark and Luke, 130 with Mark, 184 with Luke; only 387 being peculiar to itself." “一共有1071诗，马修已经在387共同与马克和路克，与130马克， 184与卢克;只有387正在特有的本身” 。 (See Mark; Luke; Gospels.) The book is fitly divided into these four parts: (1.) Containing the genealogy, the birth, and the infancy of Jesus (1; 2). （见马克;卢克;福音。 ）这本书是fitly分为四个部分： （ 1 ）载有族谱，出生时，和婴儿耶稣（ 1 ; 2 ） 。 (2.) The discourses and actions of John the Baptist preparatory to Christ's public ministry (3; 4:11). （ 2 ）的话语和行动，施洗约翰的筹备，以基督的公共事务部（ 3 ; 4时11分） 。 (3.) The discourses and actions of Christ in Galilee (4:12-20:16). （ 3 ）话语和行动，基督在加利利（ 4:12-20:16 ） 。 (4.) The sufferings, death and resurrection of our Lord (20:17-28). （ 4 ）的痛苦，死亡和复活我们的主（ 20:17-28 ） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
In the meantime, the preaching of the gospel of grace, especially committed to Paul, who was not of the twelve, is accompanied by gifts of another kind (Eph. 4:10-12).在此期间，宣扬福音的宽限期，尤其是致力于保罗，谁不是的12 ，是伴随着礼物的另一种（以弗所书4:10-12 ） 。 Look at verses 11 to 15, where the "worthy" mean those looking for the Messiah promised by the Old Testament prophets.看看韵文11日至15日，那里的“值得” ，是指那些寻找弥赛亚所承诺的旧约先知。 The gospel of grace is not offered to the "worthy," but to "whomsoever" will accept it.福音的宽限期，是不是提供给“值得” ，但“何人”将接受它。 Or, take verses 16-23, which speak of the way the apostles' message would be received, and compare the prophecy they contain with the persecution in the Acts of the Apostles; or look at these verses in the light of the second coming of Christ, to which verse 23 refers.或者，采取诗16-23 ，其中发言的方式，使徒'的讯息会收到，并比较它们包含的预言与迫害，在使徒行传;或看看这些诗在根据第二次来临时基督，这首诗是指23 。
We learned in Daniel and elsewhere, that time is not counted in the history of Israel when she is not in her own land.我们了解到，在丹尼尔和其他地方，时间是不会在以色列历史上的时候，她不是在自己的土地。 Hence the testimony here begun by the apostles and continued up to Israel's rejection of the Kingdom, is an unfinished testimony, and will be taken up again when the Church is translated during the tribulation.因此，这里的证词开始由使徒和持续到以色列的拒绝了英国，是一个未完成的证词，并会采取行动时再教会是翻译在磨难。
From this point to verse 33 we find encouragement.从这个角度，以诗33 ，我们找到的鼓舞。 The disciples are identified with their Lord (vv. 24, 25); therefore, they need not fear (vv. 26-28), for He cares for them (vv. 29-33).门徒是确定其主（ vv. 24 ， 25 ） ;因此，他们不必担心（ vv. 26日至28日） ，因为他关心他们（ vv. 29-33 ） 。 Then follows a description of the age in which we live, a time of war rather than peace (34-36); of separation on the part of Christ's followers (vv. 37, 38), and yet with the prospect of a bright recompense (vv. 39-42).然后如下描述的年龄我们生活在其中，一时间，战争而非和平（ 34-36 ） ;的分离对部分基督的信徒（ vv. 37 ， 38 ） ，但与前景光明的赔偿（ vv. 39-42 ） 。 Modern research throws light on a chapter like this.现代研究全光照对一章，这样的。 Take verses 9 and 10.采取韵文9日和10 。 Upon a monument at Kefr-Hanar in Syria, during this same period, one who calls himself "a slave" of the Syrian goddess tells of his begging journeys in her services, and uses the word for his collecting-bag here translated "scrip."后一座丰碑，在kefr - hanar在叙利亚，在此同一时期，谁一自称“奴隶”的叙利亚女神告诉他的行乞行程，在她的服务，以及使用Word为他收集袋在这里翻译成“股票。 “ He boasts that "each journey brought in seventy bags."他吹嘘： “每个旅程带来的70袋” 。 The contrast with the followers of Christ is marked, who were neither to earn nor beg as they went forth with speed to herald His coming., Habershon.对比与基督信徒是显着，谁既不是赚，也没有乞求，因为他们到了与速度，预示着他的未来， habershon 。
Verse twelve is capable of two interpretations, an external and an internal one.韵文12是有能力两种解释，一个外部和内部一。 In the first, the enemies of Jesus and John are the "violent" who are rejecting the Kingdom by force; in the second, the "violent" are those who in face of the opposition are pressing into the Kingdom.在第一，敌人的耶稣和约翰是“暴力”谁是拒绝英国用武力;在第二， “暴力”是谁在面对反对党是迫切的进入英国。 A description of that generation follows as a foolish one (vv. 16-19), but there were some who believed and are referred to in the words "wisdom is justified of her children."说明这一代人如下作为一个愚蠢的一（ vv. 16-19 ） ，但也有一些谁相信并转介到在加上“智慧是合理的孩子” 。 As the judge of that generation our Lord now speaks (vv. 20-27).作为法官认为，这一代我们的主，现在说话（ vv. 20-27 ） 。 "Woe," is heard for the first time. “祸” ，这是首次听到的时间。 In the coming day there will be different degrees of punishment (vv. 22, 24), responsibility being gauged by privilege.在未来数天将有不同程度的处罚（ vv. 22 ， 24 ） ，责任被衡量的特权。
From the "wise and prudent" in their own eyes, ie, the self-righteous Pharisees, these things were hidden, but were revealed unto "babes," the poor in spirit conscious of their need (v. 25).从“明智和审慎”在自己的眼睛，即自我正义的法利，这些东西被隐藏，但揭示了祂“ babes ， ”穷人的精神，意识到他们需要（五25 ） 。 Our Lord now turns toward these in verses 28-30, in which he offers no longer the Kingdom, but rest and service to them that come to Him.我们的主现在对这些诗在28日至30日，他在其中提供的不再是英国，但休息和服务，向他们表示来给他。 Practically He has been rejected by the nation, and is approaching the turning point in His ministry, when the proclamation of the Kingdom shall cease.实际上，他已拒绝了由国家，正在接近转折点，在他的部，当宣布王国即告终止。
As He is departing, the incident of 22-30 takes place, when He is again charged as the representative of Satan (v. 24, compared with 9:34).因为他是离开，事件22-30需要的地方，当他再次被控为代表的撒旦（五24 ，相比9时34分） 。 The blasphemy against the Holy Ghost consists in attributing His work to Satan (vv. 31, 32).该亵渎圣灵组成，在归因于他的工作，以撒旦（ vv. 31 ， 32 ） 。 "A word against the Son of Man" might be forgiven, for the Holy Spirit still remained to convict one of that sin by testifying to Christ. “一言对儿子的男子”可能会原谅，圣灵仍然定罪之一，单仲偕认为，由作证基督的。 But when the testimony of the Holy Spirit to Christ was rejected as in this case, there was no hope left.但是，当证词圣灵基督被驳回，作为在这种情况下，有没有希望离开。
The opposition increases by the demand for a sign (vv. 38-42).反对增加的需求的迹象（ vv. 38-42 ） 。 Had He not given sufficient signs?他没有给予足够的迹象？ Jonah is a type of His own death and resurrection and He will give him as a sign.约拿是一种他自己的死亡和复活，他将给予他作为一个迹象。 The Queen of Sheba is another sign.女王示巴是另一个迹象。 But Israel is like a man out of whom a demon had gone of his own accord, and comes back to find the place unoccupied and brings seven other worse spirits to fill the former abode.但以色列是像男人出来，其中一恶魔了自己的协议，回来找到的地方，空置带来的其他七个更糟的精神，以填补前居留权。 The nation, in other words, had been cured of idolatry by the Babylonian captivity, but now it was boasting of forms and ceremonies, traditions and self-righteousness.民族，换言之，已治愈偶像崇拜由巴比伦圈养的，但现在这是吹嘘的形式和仪式，传统和自我正义。 It was empty so far as the fear of Jehovah was concerned, and by and by the evil spirit would return, and the end of Israel, ie, the period of the tribulation, would be worse than the first.它是空的，所以就害怕耶和华关注，并和邪恶的精神将返回，结束以色列的，即期间的磨难，会更差，比第一。
The Lord is rejected even by His family, as we judge by comparing the closing verses of this chapter with the reason in Mark 3:21.耶和华是拒绝，甚至他的家人，因为我们的法官进行比较，闭幕诗这一章的原因，与马克在3时21分。 He declines to see them, and intimates the formation of a new family of faith.他拒绝见他们，并暗示，形成了新的家庭，信仰的。
Questions 1. 问题 1 。 What is an essential qualification for an apostle?什么是必不可少的资格， 1使徒？ 2. 2 。 What is the limitation of the apostles' commission at this time?是什么限制使徒'委员会在这个时候？ 3. 3 。 How does that limitation affect the teaching of chapter 10?请问这种限制影响到教学的第10章？ 4. 4 。 How may "violent" be interpreted in chapter 11?如何可能“暴力”加以解释，在第11章？ 5. 5 。 On what principle will future retribution be rendered?关于什么样的原则，将未来的报应变成？ 6. 6 。 What is the blasphemy against the Holy Ghost?什么是亵渎圣灵？ 7. 7 。 How would you explain verses 43-45?你会如何解释经文43-45 ？ 8. 8 。 How would you explain Jesus' reference to His mother and His brethren?你会如何解释耶稣的参考他的母亲和他的兄弟？
Another comment of interest is the order of the appearances of Jesus on this day.另一评论感兴趣的是秩序的外表耶稣的这一天。
In dividing the
chapter we have在分化我们有章
We can only touch upon the most important things, one of which is Christ's reference to His disciples as His "brethren" (v. 10).我们只能接触后，最重要的东西，其中之一是基督的参考他的弟子，作为他的“兄弟” （五10 ） 。 For the first time does he use that word in such connection, showing that until His death and resurrection on their behalf the relationship had not become possible.为第一次，他是否使用这个词在这方面，显示，直到他的死亡与复活的代表他们的关系并没有成为可能。 (Compare Ps. 22: 22 and Heb. 2:11, 12.) Another important thing is verse 13, "Say ye, His disciples came by night, and stole Him away while we slept." （比较的PS 。 22 ： 22和heb 。 2点11 ， 12 ）另一件重要的事是韵文13日， “叶说，他的弟子来晚，并偷走了他带走的同时，我们睡” 。
We give excerpts
from Gaebelein on this verse:我们摘录gaebelein就这首诗：
"The watch recover from their fright,
and some hasten to the city. Surely something happened or why should they leave
their post to make a report? Then it is strange they went to the priests first
and not the Roman governor. This was an irregular proceeding, from which we
conclude that what they had to report was of greater importance for the priests
than Pilate. Who knows but these priests had instructed the guard that if He
should come forth they were to come to them first of all? Their report was a
witness of the resurrection and that the tomb was empty."
“观赏收回从他们的恐惧，以及一些急于城市，当然一定发生了什么事情或他们为何要离开他们后作出的报告呢？然后奇怪的是，他们到祭司第一，而不是罗马总督。这是一个不规则出发，从其中我们的结论是什么，他们不得不报告是更重要的为司铎比彼拉多。谁知道，但这些神职人员已指示警卫说，如果他应该站出来，他们来他们首先所有？他们的报告一名证人的复活和墓是空的“
。
"The Sanhedrin was hastily summoned to receive the report in an offical way. The straightforward statement, as men of military training are apt to report, made doubt about veracity impossible. To impeach them would have been insane. But what would happen if this truth got out among the people?" “ sanhedrin匆忙传唤到接收报告在一份正式的方式。直截了当的声明，官兵的军事训练很容易的报告，作出怀疑真实性是不可能的。弹劾，他们将已疯狂，但会发生什么事，如果这个真理失控的人民内部“ ？
"The resurrection must be denied which could only be by inventing a lie. The only possible lie was that His disciples stole the body. The story is incredible. It is easier to believe He arose from the dead than to believe what the Jews invented about His resurrection. The disciples had forgotten about the resurrection promised and they were a scattered, poor, timid lot of people. But even if they had been anxious to steal the body, how could they have done it? Here was the company of armed men. Then there was the sealed, heavy stone." “复活必须无可否认，这只能由发明一个谎言。唯一可能的所在，是他的弟子偷走了身体。故事令人难以置信，这是比较容易相信他出现了从死里复活，比相信什么犹太人发明的约他的复活。弟子忘记了关于复活的承诺，和他们一分散，穷人，畏首畏尾，很多人，但即使他们已被急欲窃取的机构，怎么可能做呢？这里是该公司的武装男子然后有密封的，沉重的石头“ 。
"But the ridiculous side of the lie came out with the report the soldiers were to circulate. The disciples came and stole the body, while they were sleeping! It is incredible that all these men had fallen asleep at the same time, and so fast asleep that the commotion of rolling away the stone and the carrying away of the dead did not disturb them. Furthermore, sleeping at a post meant death for the Roman soldier. One might have nodded and risked his life, but that all slept is an impossiblity. But the report is foolish; they were asleep, and while asleep witnessed how the disciples stole the body of Jesus! It was a miserable lie, and is continued to the present day." “但可笑的一面谎言出来与报告，战士们分发。门徒来，偷走了身体，而他们在睡觉！这是令人难以置信的，所有这些男子睡着在同一时间内，这么快睡了，该commotion轧制远离石头和执行以外的死并没有打扰他们。此外，睡在一个职位意味着死刑的罗马士兵，其中可能有点头，并冒着生命危险，但所有睡觉是一个impossiblity但该报告是愚蠢的，他们在睡觉，而睡觉时目睹了如何门徒偷走了耶稣的身体！这是一个可悲的所在，是继续目前的天“ 。
We might mention here the testimony of Josephus, who says in his Antiquities: "He appeared to them alive on the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning Him."我们可能会在这里提到的证词，约瑟夫，谁说，在他的古物： “他似乎是他们活着就第三天，作为神圣的先知曾预言，这些和10000其他美好的东西，关于他” 。
A third matter of importance is the "Great Commission" as it is called (vv. 19, 20).第三个问题，重要的是， “大委员会” ，因为它是所谓的（ vv. 19日， 20日） 。 Note the word "Name" as indicative of the Trinity.注意： Word中“姓名”作为显示三位一体。 It is not names but " Name ."这不是名字，但“ 名称 ” 。 "Father, Son and Holy Spirit is the final name of the one true God. The conjunction in one name of the three affirms equality and oneness of substance." “父亲，儿子和圣灵是最后的名称，一个真实的上帝。 结合在一名称的三个申明平等和统一性的实质” 。
Note the peculiarity of the terms.注意特殊性的条款。 This is the Kingdom commission, as another expresses it, not the Christian commission.这是英国委员会，作为另一种表示，而不是基督教委员会。 The latter is in Luke, distinctively the Gentile Gospel, but not here, which is distinctively the Jewish Gospel.后者是在路加，鲜明的詹蒂莱福音，但不是在这里，这是鲜明的犹太福音。 And this is all the more remarkable because in Luke, the disciples are commanded to go to the Jews (24:47), while here they are commanded to go to "all nations."这更是了不起，因为在路加，弟子是指挥去的犹太人（ 24:47 ） ，而在这里他们指挥到“所有国家” 。 It points to the close of the age when the commission will be carried out by the faithful remnant of the Jews so often spoken about.这点，至结束时的年龄时，该委员会将所进行的忠实的残余犹太人，所以常常谈及。 It has not yet been carried out.它尚未进行。 The story of the Acts is not its fulfilment.故事的行为是不履行。 Its accomplishment has been interrupted, but will be taken up before the Lord comes to deliver Israel at the last.其成果已中断，但将采取行动在耶和华面前来提供以色列在最后。
Questions 1. 问题 1 。 Repeat the order of the events on the day of resurrection.重复秩序的事件在当天的复活。 2. 2 。 Do the same with reference to the appearances of Jesus.做同样的关于耶稣的外表。 3. 3 。 Divide the chapter into three parts.鸿沟章分为三部分。 4. 4 。 How would you answer the argument that the disciples stole the body of Jesus?你会如何回答这个论点，即弟子偷走了耶稣的身体？ 5. 5 。 What is the significance of the word "Name" in the "Great Commission"?的意义是什么字， “姓名” ，在“大委员会” ？ 6. 6 。 How do you distinguish the "Commission" in Matthew from that in Luke?你怎么区分“委员会”在马修从在路加？
I. CANONICITY一， canonicity
The earliest Christian communities looked upon the books of the Old Testament as Sacred Scripture, and read them at their religious assemblies.最早的基督教社区照顾后，书籍的旧约作为神圣的经文，并宣读了他们在他们的宗教集会。 That the Gospels, which contained the words of Christ and the narrative of His life, soon enjoyed the same authority as the Old Testament, is made clear by Hegesippus (Eusebius, "Hist. eccl.", IV, xxii, 3), who tells us that in every city the Christians were faithful to the teachings of the law, the prophets, and the Lord.这福音，其中载有基督的话，并说明他的一生，尽快享有同样的权力作为旧约，是明确了由hegesippus （尤西比乌斯， “历史。传道书” ，四，二十二， 3 ） ，谁告诉我们：在每个城市的基督徒被忠实的教诲，法律，先知，和耶和华。 A book was acknowledged as canonical when the Church regarded it as Apostolic, and had it read at her assemblies.一本书，是公认的典型当教会把它作为使徒，并宣读了它在她的集会。 Hence, to establish the canonicity of the Gospel according to St. Matthew, we must investigate primitive Christian tradition for the use that was made of this document, and for indications proving that it was regarded as Scripture in the same manner as the Books of the Old Testament.因此，建立canonicity的福音，根据圣马太，我们必须调查原始的基督教传统，为使用了本文件，以及迹象显示，证明它被视为圣经，在相同的方式，书籍的旧约。 The first traces that we find of it are not indubitable, because post-Apostolic writers quoted the texts with a certain freedom, and principally because it is difficult to say whether the passages thus quoted were taken from oral tradition or from a written Gospel.第一次的痕迹，我们认为它是不indubitable ，因为后使徒作家所引述的文本具有一定的自由，主要是因为这是很难说是否有通道，从而引述采取了从传统的口头或书面从福音。 The first Christian document whose date can be fixed with comparative certainty (95-98), is the Epistle of St. Clement to the Corinthians.第一基督教文件的日期可以固定比较肯定（ 95-98 ） ，是书信的圣克莱门特向哥林多前书。 It contains sayings of the Lord which closely resemble those recorded in the First Gospel (Clement, 16:17 = Matthew 11:29; Clem., 24:5 = Matthew 13:3), but it is possible that they are derived from Apostolic preaching, as, in chapter xiii, 2, we find a mixture of sentences from Matthew, Luke, and an unknown source.它包含熟语的主，其中紧密合作，类似于这些记录在第一福音（克莱门特， 16时17分=马修11时29分; clem ， 24:5 =马修13时03分） ，但却是可能的，他们是来自使徒说教，因为，在第十三章，二，我们找到一个混合判刑马太，路加，和来源不明。 Again, we note a similar commingling of Evangelical texts elsewhere in the same Epistle of Clement, in the Doctrine of the Twelve Apostles, in the Epistle of Polycarp, and in Clement of Alexandria.再次，我们注意到了类似的commingling的福音事工促进会，其他地方的文本在相同的书信的克莱门特，在理论的十二使徒，在书信的polycarp ，并在克莱门特的亚历山大。 Whether these these texts were thus combined in oral tradition or emanated from a collection of Christ's utterances, we are unable to say.究竟这些这些文本，因此合并在口头传统或出自收集了基督的话语，我们无法说。
The Epistles of St. Ignatius (martyred 110-17) contain no literal quotation from the Holy Books; nevertheless, St. Ignatius borrowed expressions and some sentences from Matthew ("Ad Polyc.", 2:2 = Matthew 10:16; "Ephesians", 14:2 = Matthew 12:33, etc.).该书信圣伊格内修斯（烈属， 110-17 ）不包含字面报价从圣书;不过，圣伊格内修斯借来的表现形式和一些句子从马修（ “广告polyc ” ， 2时02分=马修10时16分“ ;以弗所书“ ， 14时02分=马修12时33分，等等） 。 In his "Epistle to the Philadelphians" (v, 12), he speaks of the Gospel in which he takes refuge as in the Flesh of Jesus; consequently, he had an evangelical collection which he regarded as Sacred Writ, and we cannot doubt that the Gospel of St. Matthew formed part of it.在他的“书信向philadelphians ” （五，十二日） ，他谈到了福音，在他的避难所，作为在肉体的耶稣;因此，他有一个福音事工促进会，收集他视为神圣的令状，我们不能怀疑福音的圣马太的组成部分。
In the Epistle of Polycarp (110-17), we find various passages from St. Matthew quoted literally (12:3 = Matthew 5:44; 7:2 = Matthew 26:41, etc.).在书信的polycarp （ 110-17 ） ，我们发现的各种通道，从圣马太引述字面上（ 12时03分=马修5时44分; 7时02分=马修26:41 ，等等） 。 The Doctrine of the Twelve Apostles (Didache) contains sixty-six passages that recall the Gospel of Matthew; some of them are literal quotations (8:2 = Matthew 6:7-13; 7:1 = Matthew 28:19; 11:7 = Matthew 12:31, etc.).该学说的十二使徒（ didache ）载有66段落记得马太福音;他们有些是字面上的报价（ 8时02分=马修6:7-13 ; 7:1 =马太28:19 ; 11日： 7 =马修12时31分，等等） 。 In the so-called Epistle of Barnabas (117-30), we find a passage from St. Matthew (xxii, 14), introduced by the scriptural formula, os gegraptai, which proves that the author considered the Gospel of Matthew equal in point of authority to the writings of the Old Testament.在所谓的书信巴拿巴（ 117-30 ） ，我们发现一个通道，从圣马太（ 22 ， 14 ） ，所提出的圣经公式，操作系统gegraptai ，证明作者认为，马太福音平等在点权力的著作旧约。
The "Shepherd of Hermas" has several passages which bear close resemblance to passages of Matthew, but not a single literal quotation from it. “牧羊人的hermas ”有几个通道，承担着紧密的相似性，以通道的马修，但不是一个单一的字面报价从它。 In his "Dialogue" (xcix, 8), St. Justin quotes, almost literally, the prayer of Christ in the Garden of Olives, in Matthew, xxvi, 39,40.在他的“对话” （ xcix ， 8 ） ，圣贾斯汀行情，几乎从字面上看，祷告基督在花园里的橄榄，在马太， 26 ， 39,40 。 A great number of passages in the writings of St. Justin recall the Gospel of Matthew, and prove that he ranked it among the Memoirs of the Apostles which, he said, were called Gospels (I Apol., lxvi), were read in the services of the Church (ibid., i), and were consequently regarded as Scripture.大量的通道，在著作中圣贾斯汀记得马太福音，并证明他的排名，这其中的回忆录使徒，他说，被称为福音（我apol ， lxvi ） ，被阅读，在服务教会（同上，我） ，并因此被视为圣经。
In his "Legatio pro christianis", xii, 11, Athenagoras (117) quotes almost literally sentences taken from the Sermon on the Mount (Matthew 5:44).在他的“莱加蒂奥亲christianis ” ，第十二章， 11 ，哥拉（ 117 ）报价，几乎从字面上服刑采取从山上宝训（马太5时44分） 。 Theophilus of Antioch (Ad Autol., III, xiii-xiv) quotes a passage from Matthew (v, 28, 32), and, according to St. Jerome (In Matt. Prol.), wrote a commentary on the Gospel of St. Matthew.西奥菲勒斯安提（广告autol ，三，十三，十四）引述通过由马修（五， 28 ， 32 ） ，并根据圣杰罗姆（在马特。增殖。 ） ，写了一篇评论对福音的ST 。马修。
We find in the Testaments of the Twelve Patriarchs--drawn up, according to some critics, about the middle of the second century--numerous passages that closely resemble the Gospel of Matthew (Test. Gad, 5:3; 6:6; 5:7 = Matthew 18:15, 35; Test. Joshua 1:5, 6 = Matthew 25:35-36, etc.), but Dr. Charles maintains that the Testaments were written in Hebrew in the first century before Jesus Christ, and translated into Greek towards the middle of the same century.我们发现，在testaments的12 patriarchs -制定，根据一些批评，约中的第二个世纪-众多的通道，密切类似于马太福音（t e st.总装，5时0 3分; 6时0 6分; 5时07分=马修18时15分，第35条;测试。约书亚1时05分， 6 =马修25:35-36等） ，但查尔斯博士认为， testaments写在希伯来语中的第一个世纪之前，耶稣基督，并翻译成希腊对中相同的世纪。 In this event, the Gospel of Matthew would depend upon the Testaments and not the Testaments upon the Gospel.在此事件中，马太福音，将取决于testaments ，而不是testaments后福音。 The question is not yet settled, but it seems to us that there is a greater probability that the Testaments, at least in their Greek version, are of later date than the Gospel of Matthew, they certainly received numerous Christian additions.问题是尚未解决，但在我们看来，是有更大的概率认为， testaments ，至少在他们的希腊版本，是后来的日期比马太福音，他们一定收到了许多基督教补充。
The Greek text of the Clementine Homilies contains some quotations from Matthew (Hom. 3:52 = Matthew 15:13); in Hom.在希腊文的克莱门汀homilies包含一些报价由马修（ hom. 3时52分=马修15时13分） ;在舂坎。 xviii, 15, the quotation from Matthew 13:35, is literal.十八， 15日，报价从马太13时35分，是字面。
Passages which suggest the Gospel of Matthew might be quoted from heretical writings of the second century and from apocryphal gospels--the Gospel of Peter, the Protoevangelium of James, etc., in which the narratives, to a considerable extent, are derived from the Gospel of Matthew.通道建议马太福音可能是引述自邪教的著作的第二个世纪，从猜测福音-福音黄匡源， p rotoevangelium詹姆斯等，在其中的叙述，到相当程度，是来自马太福音。
Tatian incorporated the Gospel of Matthew in his "Diatesseron"; we shall quote below the testimonies of Papias and St. Irenæus.达提安纳入福音马太在他的“ diatesseron ” ;我们会引用下面的证词帕皮亚和圣irenæus 。 For the latter, the Gospel of Matthew, from which he quotes numerous passages, was one of the four that constituted the quadriform Gospel dominated by a single spirit.对于后者，马太福音，从他寻获许多通道，是其中的四个构成quadriform福音为主的单一的精神。 Tertullian (Adv. Marc., IV, ii) asserts, that the "Instrumentum evangelicum" was composed by the Apostles, and mentions Matthew as the author of a Gospel (De carne Christi, xii).良（ adv.马克。 ，四，二）断言，即“的文书evangelicum ”组成，由使徒，并提到马修作为作者的一个福音（德卡尔基督圣体，十二） 。
Clement of Alexandria (Strom., III, xiii) speaks of the four Gospels that have been transmitted, and quotes over three hundred passages from the Gospel of Matthew, which he introduces by the formula, en de to kata Maththaion euaggelio or by phesin ho kurios.克莱门特在亚历山大（ strom. ，三，十三）讲四个福音已转交，并寻获超过300通道，从马太福音，这是他所介绍的公式，恩德，以字maththaion euaggelio或由何phesin kurios 。
It is unnecessary to pursue our inquiry further.这是不必要的来追求我们的进一步调查。 About the middle of the third century, the Gospel of Matthew was received by the whole Christian Church as a Divinely inspired document, and consequently as canonical.约中的第三个世纪，马太福音收到了整个基督教作为一个神的灵感的文件，因此，作为典型。 The testimony of Origen ("In Matt.", quoted by Eusebius, "Hist. eccl.", III, xxv, 4), of Eusebius (op. cit., III, xxiv, 5; xxv, 1), and of St. Jerome ("De Viris Ill.", iii, "Prolog. in Matt.,") are explicit in this repsect.的证词，奥利（ “在马特” ，所引述的尤西比乌斯， “历史。传道书” ，三，二十五， 4 ） ，尤西比乌斯（业务引文中，三，二十四，五;二十五， 1 ） ，以及圣杰罗姆（ “时点viris总部位于伊利诺州” ，三， “ Prolog的，在马特。 ” ）是明确的在这repsect 。 It might be added that this Gospel is found in the most ancient versions: Old Latin, Syriac, and Egyptian.它可能会补充说，这是福音中发现最古老的版本：旧拉丁语，叙利亚，埃及和沙特阿拉伯。 Finally, it stands at the head of the Books of the New Testament in the Canon of the Council of Laodicea (363) and in that of St. Athanasius (326-73), and very probably it was in the last part of the Muratorian Canon.最后，它站在元首的书籍的新约圣经，在佳能公司的理事会老底嘉（ 363 ）并在这方面，圣亚他那修（ 326-73 ） ，很可能那是在最后部分的穆拉多利残卷佳能。 Furthermore, the canonicity of the Gospel of St. Matthew is accepted by the entire Christian world.此外， canonicity的福音圣马太是接受整个基督教世界。
II.二。 AUTHENTICITY OF THE FIRST GOSPEL真实性的第一福音
The question of authenticity assumes an altogether special aspect in regard to the First Gospel.问题的真实性承担完全的特殊方面，关于第一福音。 The early Christian writers assert that St. Matthew wrote a Gospel in Hebrew; this Hebrew Gospel has, however, entirely disappeared, and the Gospel which we have, and from which ecclesiastical writers borrow quotations as coming from the Gospel of Matthew, is in Greek.早期基督教作家断言，圣马太福音写在希伯来语;这希伯来语福音，然而，完全消失，和福音，我们有，从哪个教会作家借用报价作为未来从马太福音，是在希腊。 What connection is there between this Hebrew Gospel and this Greek Gospel, both of which tradition ascribes to St. Matthew?哪些方面是有这个希伯来语之间的福音和希腊这福音，这两项研究的传统，赋予圣马太？ Such is the problem that presents itself for solution.就是这样的问题，介绍了自己的解决办法。 Let us first examine the facts.首先让我们看看事实。
A. TESTIMONY OF TRADITION答：传统的证词
According to Eusebius (Hist. eccl., 111, xxxix, 16), Papias said that Matthew collected (synetaxato; or, according to two manuscripts, synegraphato, composed) ta logia (the oracles or maxims of Jesus) in the Hebrew (Aramaic) language, and that each one translated them as best he could.据尤西比乌斯（ hist.传道书。 ， 111 ，第39届， 16 ） ，帕皮亚说，马修收集（ synetaxato ;或，根据两个手稿， synegraphato ，组成） ，电讯局长logia （签或格言耶稣）在希伯来文（阿拉姆语）的语言，和每一个翻译他们当作最好的，他可以。
Three questions arise in regard to this testimony of Papias on Matthew: (1) What does the word logia signify?三个问题中出现的关于这证词帕皮亚对马修： （ 1 ）什么字logia意味？ Does it mean only detached sentences or sentences incorporated in a narrative, that is to say, a Gospel such as that of St. Matthew?这是否意味，只有超脱服刑或服刑纳入了一项说明，这就是说，一个福音，如认为圣马太？ Among classical writers, logion, the diminutive of logos, signifies the "answer of oracles", a "prophecy"; in the Septuagint and in Philo, "oracles of God" (ta deka logia, the Ten Commandments).其中经典作家， logion ，小型的图案，象征“的答案签” ， “预言” ，在septuagint和在斐洛， “签上帝的”局长（电讯局长deka logia ，十诫命） 。 It sometimes has a broader meaning and seems to include both facts and sayings.它有时具有更广泛的意义和似乎既包括事实和说法。 In the New Testament the signification of the word logion is doubtful, and if, strictly speaking, it may be claimed to indicate teachings and narratives, the meaning "oracles" is the more natural.在新约圣经的意义字logion疑问，如果严格来说，它可能会声称表明，教诲和说明，意思是“签”是较为自然的事。 However, writers contemporary with Papias--eg St. Clement of Rome (Ad Cor., liii), St. Irenæus (Adv. Hær., I, viii, 2), Clement of Alexandria (Strom., I, cccxcii), and Origen (De Princip., IV, xi)--have used it to designate facts and savings.然而，当代作家与帕皮亚-例如圣克莱门特的罗马（广告肺心病， L III）号结论，圣i renæus（ a dv.h ær。 ，我，八， 2 ） ，克莱门特在亚历山大（ s trom.，我c ccxcii） ，和奥利（德原理，四，十一） -都用它来指定的事实和储蓄。 The work of Papias was entitled "Exposition of the Oracles" [logion] of the Lord", and it also contained narratives (Eusebius, "Hist. eccl.", III, xxxix, 9). On the other hand, speaking of the Gospel of Mark, Papias says that this Evangelist wrote all that Christ had said and done, but adds that he established no connection between the Lord's sayings (suntaxin ton kuriakon logion). We may believe that here logion comprises all that Christ said and did. Nevertheless, it would seem that, if the two passages on Mark and Matthew followed each other in Papias as in Eusebius, the author intended to emphasize a difference between them, by implying that Mark recorded the Lord's words and deeds and Matthew chronicled His discourses. The question is still unsolved; it is, however, possible that, in Papias, the term logia means deeds and teachings.工作帕皮亚题为“的论述，该签” [ logion ]主“ ，还载有叙述（尤西比乌斯， ”历史。传道书“ ，第三，第39届，第9 ） 。另一方面，在谈到有关福音马克，帕皮亚说，这传道者写的所有基督曾说过和做过，但补充说，他成立了之间没有连接主的熟语（ suntaxin吨kuriakon logion ） ，我们可能会认为，这里logion包括所有基督说，没有。不过，这似乎是说，如果两个通道，对马克和Matthew其次是对方在帕皮亚作为在尤西比乌斯，作者有意强调它们之间的差异，暗示马克记录主的言行和Matthew记载他的话语。问题是尚未解决;然而，它可能是，在帕皮亚，任期logia手段的先进事迹和教诲。
(2) Second, does Papias refer to oral or written translations of Matthew, when he says that each one translated the sayings "as best he could"? （ 2 ）第二，是否帕皮亚是指口头或书面翻译的马修时，他说，每一个翻译的说法“作为最好的，他可以”呢？ As there is nowhere any allusion to numerous Greek translations of the Logia of Matthew, it is probable that Papias speaks here of the oral translations made at Christian meetings, similar to the extemporaneous translations of the Old Testament made in the synagogues.有没有任何典故众多希腊翻译的logia马太，这是有可能帕皮亚讲这里的口头翻译上作出的基督教会议，类似该即席翻译的旧约作出的，在犹太教堂。 This would explain why Papias mentions that each one (each reader) translated "as best he could".这将解释为什么帕皮亚提到，每一个（每个读者）翻译“作为最好的，他可以” 。
(3) Finally, were the Logia of Matthew and the Gospel to which ecclesiastical writers refer written in Hebrew or Aramaic? （ 3 ）最后，分别是logia马太福音和哪个教会的作家是指以书面或在希伯来语阿拉姆语？ Both hypotheses are held.这两个假设举行。 Papias says that Matthew wrote the Logia in the Hebrew (Hebraidi) language; St. Irenæus and Eusebius maintain that he wrote his gospel for the Hebrews in their national language, and the same assertion is found in several writers.帕皮亚说，马修写了logia在希伯来文（ hebraidi ）语文;圣irenæus和尤西比乌斯认为，他写道：他的福音为希伯来人在其国家的语言，相同的说法是，发现在几个作家。 Matthew would, therefore, seem to have written in modernized Hebrew, the language then used by the scribes for teaching.马修会，因此，似乎有在书面现代化希伯来语，语言，然后所用的文士教学。 But, in the time of Christ, the national language of the Jews was Aramaic, and when, in the New Testament, there is mention of the Hebrew language (Hebrais dialektos), it is Aramaic that is implied.但是，在时间的基督，国家的语言，犹太人是阿拉姆语，而当，在新约圣经，有提及的希伯来文（ hebrais dialektos ） ，这是阿拉姆语是默示的保证。 Hence, the aforesaid writers may allude to the Aramaic and not to the Hebrew.因此，上述的作家，可能暗示该阿拉姆语，而不是向希伯来文。 Besides, as they assert, the Apostle Matthew wrote his Gospel to help popular teaching.此外，由于他们断言，使徒马太写他的福音，帮助受欢迎的教学。 To be understood by his readers who spoke Aramaic, he would have had to reproduce the original catechesis in this language, and it cannot be imagined why, or for whom, he should have taken the trouble to write it in Hebrew, when it would have had to be translated thence into Aramaic for use in religious services.要理解他的读者谁阿拉姆语发言，他将不得不重现原来的catechesis在这方面的语言，不能想象为何，或为谁，他应该采取的麻烦，将它写在希伯来语，何时才会有已被翻译成阿拉姆语再使用，在宗教服务。
Moreover, Eusebius (Hist. eccl., III, xxiv, 6) tells us that the Gospel of Matthew was a reproduction of his preaching, and this we know, was in Aramaic.此外，尤西比乌斯（ hist.传道书，三，二十四， 6 ）告诉我们，福音马太是一个复制的，他的说教，这是大家都知道，是在阿拉姆语。 An investigation of the Semitic idioms observed in the Gospel does not permit us to conclude as to whether the original was in Hebrew or Aramaic, as the two languages are so closely related.调查研究闪米特人的成语，观察在福音中不容许我们得出结论，至于是否原来是希伯来文或阿拉姆语，因为这两种语言是如此密切相关。 Besides, it must be home in mind that the greater part of these Semitisms simply reproduce colloquial Greek and are not of Hebrew or Aramaic origin.此外，它必须在首页记住，大部份的这些semitisms简单重现希腊和口语不是希伯来语或阿拉姆语的起源。 However, we believe the second hypothesis to be the more probable, viz., that Matthew wrote his Gospel in Aramaic.然而，我们认为，第二种假设是更可能的，即，马修写他的福音，在阿拉姆语。
Let us now recall the testimony of the other ecclesiastical writers on the Gospel of St. Matthew.现在，让我们记得的证词，其他教会作家对福音的圣马太。 St. Irenæus (Adv. Haer., III, i, 2) affirms that Matthew published among the Hebrews a Gospel which he wrote in their own language.圣irenæus （ adv. haer ，三，我， 2 ）申明，马修出版之间的希伯来一福音，其中他写道：在他们自己的语言。 Eusebius (Hist. eccl., V, x, 3) says that, in India, Pantænus found the Gospel according to St. Matthew written in the Hebrew language, the Apostle Bartholomew having left it there.尤西比乌斯（ hist.传道书。 ，第五，第十， 3 ）说，在印度， pantænus发现福音根据圣马太写在希伯来文的语言，使徒巴尔多禄茂离开它。 Again, in his "Hist. eccl."再次，在他的“历史。传道书” 。 (VI xxv, 3, 4), Eusebius tells us that Origen, in his first book on the Gospel of St. Matthew, states that he has learned from tradition that the First Gospel was written by Matthew, who, having composed it in Hebrew, published it for the converts from Judaism. （六二十五， 3 ， 4 ） ，尤西比乌斯告诉我们，俄，在他的第一本书对福音的圣马太，国说，他了解到，从传统的第一福音作者马修，谁后，组成，它在希伯来语，出版，它为转换从犹太教。 According to Eusebius (Hist. eccl., III, xxiv, 6), Matthew preached first to the Hebrews and, when obliged to go to other countries, gave them his Gospel written in his native tongue.据尤西比乌斯（ hist.传道书，三，二十四， 6 ） ，马修鼓吹首先希伯来人，当有责任去其他国家，给了他们，他福音的书面在他的母语。 St. Jerome has repeatedly declared that Matthew wrote his Gospel in Hebrew ("Ad Damasum", xx; "Ad Hedib.", iv), but says that it is not known with certainty who translated it into Greek.圣杰罗姆已一再宣称，马修写他的福音，在希伯来文（ “广告damasum ” ，某某“ ;广告hedib ” ，四卷） ，但是他说，这是不知道与肯定谁翻译成希腊文。 St. Cyril of Jerusalem, St. Gregory of Nazianzus, St. Epiphanius, St. John Chrysostom, St. Augustine, etc., and all the commentators of the Middle Ages repeat that Matthew wrote his Gospel in Hebrew.圣西里尔的耶路撒冷，圣格雷戈里的nazianzus ，圣埃皮法尼乌斯，圣约翰金口，圣奥古斯丁，等等，所有评论家的中世纪的重复，马修写他的福音，在希伯来文。 Erasmus was the first to express doubts on this subject: "It does not seem probable to me that Matthew wrote in Hebrew, since no one testifies that he has seen any trace of such a volume."伊拉斯谟是第一个表示怀疑就这个问题： “它似乎并不可能，我认为马修中写道，希伯来语，因为没有人证明，他看到任何踪影，这样的量” 。 This is not accurate, as St. Jerome uses Matthew's Hebrew text several times to solve difficulties of interpretation, which proves that he had it at hand.这是不准确的，正如圣杰罗姆用途马修的希伯来文多次来解决解释上的困难，这证明他已在手。 Pantænus also had it, as, according to St. Jerome ("De Viris Ill.", xxxvi), he brought it back to Alexandria. pantænus也有它，因为，根据圣杰罗姆（ “时点viris总部位于伊利诺州” ， XXXVI ）号决议，他所带来的回亚历山大。 However, the testimony of Pantænus is only second-hand, and that of Jerome remains rather ambiguous, since in neither case is it positively known that the writer did not mistake the Gospel according to the Hebrews (written of course in Hebrew) for the Hebrew Gospel of St. Matthew.不过，证词pantænus只是二手，即杰罗姆仍然比较模糊，因为在两宗个案是积极众所周知，作者并没有错误，福音根据希伯来（书面当然，在希伯来文）为希伯来语福音的圣马太。 However all ecclesiastical writers assert that Matthew wrote his Gospel in Hebrew, and, by quoting the Greek Gospel and ascribing it to Matthew, thereby affirm it to be a translation of the Hebrew Gospel.不过，所有的教会作家断言，马太福音写他的希伯来文，并引述希腊福音和ascribing它马修，从而确认这是一个翻译希伯来文的福音。
B. EXAMINATION OF THE GREEK GOSPEL OF ST.乙考试的希腊福音圣。 MATTHEW马修。
Our chief object is to ascertain whether the characteristics of the Greek Gospel indicate that it is a translation from the Aramaic, or that it is an original document; but, that we may not have to revert to the peculiarities of the Gospel of Matthew, we shall here treat them in full.我们的行政的目的是，以确定是否特点，希腊福音表明，这是一个翻译从阿拉姆语，或这是一个原始文件;不过，我们可能没有回复到的特殊性福音马太，我们应在这里对待他们在爆满。
(1) The Language of the Gospel （ 1 ）语言的福音
St. Matthew used about 1475 words, 137 of which are apax legomena (words used by him alone of all the New Testament writers).圣马太用约1475字， 137 ，其中apax legomena （所用的字眼是由他单独负责所有新约圣经的作家） 。 Of these latter 76 are classical; 21 are found in the Septuagint; 15 (battologein biastes, eunouchizein etc.) were introduced for the first time by Matthew, or at least he was the first writer in whom they were discovered; 8 words (aphedon, gamizein, etc.) were employed for the first time by Matthew and Mark, and 15 others (ekchunesthai, epiousios, etc.) by Matthew and another New Testament writer.这些后者七十六顷古典; 21顷发现，在septuagint ; 15 （ battologein biastes ， eunouchizein等）首次引进的时间由Matthew ，或至少他是第一个作家在他们被发现; 8字（ aphedon ， gamizein等） ，受聘为第一次由Matthew和马克，和另外15 （ ekchunesthai ， epiousios ，等等） ， Matthew和另一个新约圣经的作家。 It is probable that, at the time of the Evangelist, all these words were in current use.很可能，在时间的传播者，所有这些的话，在目前的使用情况。 Matthew's Gospel contains many peculiar expressions which help to give decided colour to his style.马太福音包含了许多独特的表现形式，帮助，让决定色彩，他的风格。 Thus, he employs thirty-four times the expression basileia ton ouranon; this is never found in Mark and Luke, who, in parallel passages, replace it by basileia tou theou, which also occurs four times in Matthew.因此，他雇用了34倍，表达basileia吨ouranon ，这是从来没有发现在马克和卢克，谁，在平行通道，取代它的basileia头theou ，其中还发生了4次马修。 We must likewise note the expressions: ho pater ho epouranions, ho en tois ouranois, sunteleia tou alonos, sunairein logon, eipein ti kata tinos, mechri tes semeron, poiesai os, osper, en ekeino to kairo, egeiresthai apo, etc. The same terms often recur: tote (90 times), apo tote, kai idou etc. He adopts the Greek form Ierisiluma for Jerusalem, and not Ierousaleu, which he uses but once.我们必须注意，同样的表达：何pater何epouranions ，何英文tois ouranois ， sunteleia头阿洛诺斯， sunairein登录， eipein钛字tinos ， mechri工商业污水附加费semeron ， poiesai操作系统， osper ，英文ekeino到开罗， egeiresthai载脂蛋白等，同时条款往往重演：手提包（ 90倍） ，载脂蛋白手提包，启伊杜等，他所采用的希腊形式ierisiluma为耶路撒冷，而不是ierousaleu ，他用途，但一旦。 He has a predilection for the preposition apo, using it even when Mark and Luke use ek, and for the expression uios David.他有一个偏好介词载脂蛋白，使用它，甚至当马克和卢克使用18.3.2000 ，以及为表达uios大卫。 Moreover, Matthew is fond of repeating a phrase or a special construction several times within quite a short interval (cf. ii, 1, 13, and 19; iv, 12, 18, and v, 2; viii, 2-3 and 28; ix, 26 and 31; xiii, 44, 4.5, and 47, etc.).此外，马修是喜欢重复一个短语或一个特别的建设，多次内部相当短的时间间隔（参见二， 1 ，第13和第19条;四， 12 ， 18 ，和V ， 2 ;八， 2月3日和28日;第九，第26和第31条;第十三， 44 ， 4.5 ，和47 ，等等） 。 Quotations from the Old Testament are variously introduced, as: outos, kathos gegraptai, ina, or opos, plerothe to rethen uto Kuriou dia tou prophetou, etc. These peculiarities of language, especially the repetition of the same words and expressions, would indicate that the Greek Gospel was an original rather than a translation, and this is confirmed by the paronomasiæ (battologein, polulogia; kophontai kai ophontai, etc.), which ought not to have been found in the Aramaic, by the employment of the genitive absolute, and, above all, by the linking of clauses through the use of men .报价从旧约是不同的介绍，作为： outos ， kathos gegraptai ，冰核，或opos ， plerothe向雷滕反对派kuriou直径头prophetou等，这些语言的特殊性，尤其是重复相同的字和词句，将表明希腊的福音是一个原始而不是一个翻译，并证实了这一点由paronomasiæ （ battologein ， polulogia ; kophontai启ophontai等） ，这些不应该被发现，在阿拉姆语，由就业的格绝对的，和，上述所有，由挂钩的条款通过使用男性。 . 。 . 。 oe, a construction that is peculiarly Greek.光电，一间建筑是peculiarly希腊。 However, let us observe that these various characteristics prove merely that the writer was thoroughly conversant with his language, and that he translated his text rather freely.不过，让我们观察到这些不同的特征，证明只是作者是彻底熟识他的语言，和他的翻译文本，而不是他的自由。 Besides, these same characteristics are noticeable in Christ's sayings, as well as in the narratives, and, as these utterances were made in Aramaic, they were consequently translated; thus, the construction men .此外，这些相同的特点是显着基督的说法，以及在叙述，和，因为这些言论提出了在阿拉姆语，他们因此翻译;因此，建设的男子。 . 。 . 。 de (except in one instance) and all the examples of paronomasia occur in discourses of Christ.德（除在一个实例）和所有的例子paronomasia发生在基督的话语。 The fact that the genitive absolute is used mainly in the narrative portions, only denotes that the latter were more freely translated; besides, Hebrew possesses an analogous grammatical construction.事实，即格的绝对主要是用于在说明部分，只意味着后者则更多的自由翻译;此外，希伯来语，具有类似的语法建设。 On the other hand, a fair number of Hebraisms are noticed in Matthew's Gospel (ouk eginosken auten, omologesei en emoi, el exestin, ti emin kai soi, etc.), which favour the belief that the original was Aramaic.在另一方面，相当数量的hebraisms都注意到，在马太福音（ ouk eginosken奥滕， omologesei英文emoi ，萨尔瓦多exestin ，钛额敏启的SOI等） ，其中赞成的信念，即原来是阿拉姆语。 Still, it remains to be proved that these Hebraisms are not colloquial Greek expressions.尽管如此，仍有待证明，这些hebraisms不是希腊的口语表达。
(2) General Character of the Gospel （ 2 ）一般性质的福音
Distinct unity of plan, an artificial arrangement of subject-matter, and a simple, easy style--much purer than that of Mark--suggest an original rather than a translation.鲜明的统一计划， 1人为的安排，主题事项，和一个简单，易用的风格-更纯，比对马克-建议一原，而不是一个翻译。 When the First Gospel is compared with books translated from the Hebrew, such as those of the Septuagint, a marked difference is at once apparent.当第一个福音是比较书籍的翻译，从希伯来文，例如那些对septuagint ，显着不同的是，在一次明显的。 The original Hebrew shines through every line of the latter, whereas, in the First Gospel Hebraisms are comparatively rare, and are merely such as might be looked for in a book written by a Jew and reproducing Jewish teaching.原希伯来语的光芒，通过每一行后者，而在第一福音hebraisms是比较罕见的，只是这种可能寻求在一本书，写的犹太人和复制犹太教学。 However, these observations are not conclusive in favour of a Greek original.然而，这些意见不是决定性的赞成，一个希腊的原。 In the first place, the unity of style that prevails throughout the book, would rather prove that we have a translation.摆在首位，团结的作风盛行，整个预订，宁愿证明，我们有一个翻译。 It is certain that a good portion of the matter existed first in Aramaic--at all events, the sayings of Christ, and thus almost three-quarters of the Gospel.可以肯定的是，一个良好的部分问题的存在，首先在阿拉姆语-在所有的事件，熟语基督的，因此，几乎四分之三的福音。 Consequently, these at least the Greek writer has translated.因此，这些至少希腊作家翻译。 And, since no difference in language and style can be detected between the sayings of Christ and the narratives that are claimed to have been composed in Greek, it would seem that these latter are also translated from the Aramaic.而且，由于没有差异，在语言和风格可以侦测之间的熟语基督和叙述都声称已组成，在希腊，似乎这些后者也翻译从阿拉姆语。 This conclusion is based on the fact that they are of the same origin as the discourses.这一结论是基于事实，即他们是同一来源，作为论述。 The unity of plan and the artificial arrangement of subject-matter could as well have been made in Matthew's Aramaic as in the Greek document; the fine Greek construction, the lapidary style, the elegance and good order claimed as characteristic of the Gospel, are largely a matter of opinion, the proof being that critics do not agree on this question.团结计划和人工的安排，主题事项，以及可能已取得了马修的阿拉姆语，因为在希腊的文件;罚款希腊建设， lapidary风格，优雅和良好秩序声称为特征的福音，主要是见仁见智，证明批评者不同意在这个问题上。 Although the phraseology is not more Hebraic than in the other Gospels, still it not much less so.虽然用语的不是更多的hebraic比在其他的福音，还是不少得多。 To sum up, from the literary examination of the Greek Gospel no certain conclusion can be drawn against the existence of a Hebrew Gospel of which our First Gospel would be a translation; and inversely, this examination does not prove the Greek Gospel to be a translation of an Aramaic original.概括起来，从文学研究，希腊，福音没有一定的结论，可以得出对存在一个希伯来语的福音，我们首先福音将是一个翻译;成反比，这项考试并不证明希腊福音是一个翻译一个原来的阿拉姆语。
(3) Quotations from the Old Testament （ 3 ）报价从旧约
It is claimed that most of the quotations from the Old Testament are borrowed from the Septuagint, and that this fact proves that the Gospel of Matthew was composed in Greek.据称，大部分的报价从旧约是借来的，从septuagint ，并认为这事实证明，福音马太组成，在希腊。 The first proposition is not accurate, and, even if it were, it would not necessitate this conclusion.第一命题，是不准确的，而且，即使有，也不会需要这样的结论。 Let us examine the facts.让我们看看事实。 As established by Stanton ("The Gospels as Historical Documents", II, Cambridge, 1909, p. 342), the quotations from the Old Testament in the First Gospel are divided into two classes.所确立的斯坦顿（ “福音作为历史文献” ，第二章，剑桥， 1909年，页342 ） ，报价从旧约在第一福音分为两个班。 In the first are ranged all those quotations the object of which is to show that the prophecies have been realized in the events of the life of Jesus.在第一类是不等，所有这些报价的目的，就是要表明，该预言已经实现了在事件的生命，耶稣。 They are introduced by the words: "Now all this was done that it might be fulfilled which the Lord spoke by the prophet," or other similar expressions.他们所提出的话： “现在，所有这样做，它可能完成，其中主发言由先知， ”或者其他类似表达。 The quotations of this class do not in general correspond exactly with any particular text.引文这一类不一般的完全一致，与任何特定的案文。 Three among them (ii, 15; viii, 17; xxvii, 9, 10) are borrowed from the Hebrew; five (ii, 18; iv, 15, 16; xii, 18-21; xiii, 35; xxi, 4, 5) bear points of resemblance to the Septuagint, but were not borrowed from that version.三，其中（二， 15人;第八， 17人;二十七，九，十）是借来的，从希伯来语;五（二， 18岁;四，十五，十六;第十二， 18日至21日;第十三章， 35条;二十一世纪， 4 ， 5 ）承担的相似点，向septuagint ，但并没有从借来的版本。 In the answer of the chief priests and scribes to Herod (ii, 6), the text of the Old Testament is slightly modified, without, however, conforming either to the Hebrew or the Septuagint.在答复中的祭司长和文士，以希律（二，六） ，文旧约是略加修改，如果没有，然而，符合要么希伯来文，或septuagint 。 The Prophet Micheas writes (v, 2): "And thou Bethlehem, Ephrata, art a little one among the thousands of Juda"; whereas Matthew says (ii, 6): "And thou Bethlehem the land of Juda art not the least among the princes of Juda".先知micheas写道： （五， 2 ） ： “和你伯利恒，埃夫拉塔，艺术一点，其中数以千计的juda ” ;而马修说， （二，六） ： “你和伯利恒的土地juda艺术并非最不重要的，其中王子juda “ 。 A single quotation of this first class (iii, 3) conforms to the Septuagint, and another (i, 23) is almost conformable.一个单一的报价，这一流的（三，三）符合本septuagint ，和另一个（我23 ） ，几乎符合。