Mary (continued) – Matthew

Mary (continued)

(3) Then we come to the events of the next chapter. The supper is given in Bethany. Martha serves. Of course she serves. She always serves when there is opportunity. Waiting on guests, plate in hand, was the innocent delight of her life. One cannot fail to see that, in a single incidental sentence, the Martha of Luke 10:38–42 is sketched again in lifelikeness. It is the same Martha engaged in the same task. But what of Mary in this incident? She is shown in an unprecedented role, strange to an oriental woman and especially to one so retiring in disposition as Mary. Her action not only thrust her into a public place alone, but brought her under outspoken criticism. But after all, this is just what we come to expect from these deep, intense, silent natures. The Mary who sat at Jesus' feet in listening silence while Martha bustled about the house, who remained at home while Martha went out to meet Him, is the very one to hurl herself at His feet in a storm and passion of tears when she does meet Him and to break out in a self-forgetful public act of devotion, strange to her modest disposition, however native to her deep emotion.

Martha was a good and useful woman. No one would deny that, least of all the Master who loved her (John 11:5). But she lived on the surface of things, and her affections and her piety alike found adequate and satisfying expression at all times in the ordinary kindly offices of hospitality and domestic service. Not so Mary. Her disposition was inward, silent, brooding, with a latent capacity for stress and the forthwith, unconventional expression of feelings, slowly gathering intensity through days of thought and repression. Mary would never be altogether at home in the world of affairs. Hers was a rare spirit, doomed often to loneliness and misunderstanding except at the hands of rarely discerning spirits, such as she happily met in the person of her Lord.

V. Mary, the Mother of James and Joses.

Under this caption it is necessary merely to recall and set in order the few facts concerning this Mary given in the Gospels (see Matthew 27:55,Matthew 27:56,Matthew 27:61; Mark 15:40; Mark 16:1; Luke 24:10; compare Luke 23:49–56).

In Matthew 27:55,Matthew 27:56 (parallel Mark 15:40), we are told that at the time of the crucifixion there was a group of women observing the event from a distance. These women are said to have followed Jesus from Galilee, ministering to Him and to the disciples. Among these were Mary Magdalene (see III, above); Mary, mother of James and Joses; and the unnamed mother of Zebedee's children. By reference to Luke 8:2,Luke 8:3, where this group is first introduced, it appears that, as a whole, it was composed of those who had been healed of infirmities of one kind or another. Whether this description applies individually to Mary or not we cannot be sure, but it is altogether probable. At any rate, it is certain that Mary was one who persistently followed with the disciples and ministered of her substance to aid and comfort the Lord in His work for others. The course of the narrative seems to imply that Mary's sons accompanied their mother on this ministering journey and that one of them became an apostle. It is interesting to note that two mothers with their sons joined the company of the disciples and that three out of the four became members of the apostolic group. Another item in these only too fragmentary references is that this Mary, along with her of Magdala and the others of this group, was of sufficient wealth and position to be marked among the followers of Jesus as serving in this particular way. The mention of Chuzas' wife (Luke 8:3) is an indication of the unusual standing of this company of faithful women.

The other notices of Mary show her lingering late at the cross (Mark 15:40); a spectator at the burial (Mark 15:47); and among the first to bear spices to the tomb. This is the whole of this woman's biography extant, but perhaps it is enough. We are told practically nothing, directly, concerning her; but, incidentally, she is known to be generous, faithful, loving, true and brave. She came in sorrow to the tomb to anoint the body of her dead Lord; she went away in joy to proclaim Him alive forevermore. A privilege to be coveted by the greatest was thus awarded to simple faith and trusting love.

VI. Mary, the Mother of John Mark.

This woman is mentioned but once in the New Testament (Acts 12:12), but in a connection to arouse intense interest. Since she was the mother of Mark, she was also, in all probability, the aunt of Barnabas. The aunt of one member and the mother of another of the earliest apostolic group is a woman of importance. The statement in Acts, so far as it concerns Mary, is brief but suggestive. Professor Ramsay (see Paul the Traveler, etc., 385) holds that the authority for this narrative was not Peter but Mark, the son of the house. This, if true, adds interest to the story as we have it. In the first place, the fact that Peter went thither directly upon his escape from prison argues that Mary's house was a well-known center of Christian life and worship. The additional fact that coming unannounced and casually the apostle found a considerable body of believers assembled points in the same direction. That "many" were gathered in the house at the same time indicates that the house was of considerable size. It also appears that Rhoda was only one of the maids, arguing a household of more than ordinary size. There is a tradition of doubtful authenticity, that Mary's house was the scene of a still more sacred gathering in the upper room on the night of the betrayal. We conclude that Mary was a wealthy widow of Jerusalem, who, upon becoming a disciple of Christ, with her son, gave herself with whole-souled devotion to Christian service, making her large and well-appointed house a place of meeting for the proscribed and homeless Christian communion whose benefactor and patron she thus became.

Louis Matthews Sweet

Mary, The Passing Of

See APOCRYPHAL GOSPELS.

Masaloth

mas'-a-loth.

See MESALOTH.

Maschil

mas'-kil.

See PSALMS.

Mash

(mash): Named in Genesis 10:23 as one of the sons of Aramaic In the parallel passage in 1 Chronicles 1:17 the name is given as "Meshech" (meshekh), and the Septuagint (Mosoch) supports this form in both passages. "Meshech," however, is a Japhetic name (Genesis 10:2), and "Mash" would seem to be the original reading. It is probably to be identified with the Mons Masius of classical writers (Strabo, etc.), on the northern boundary of Mesopotamia.

Mashal

ma'-shal (mashal, 1 Chronicles 6:74).

See MISHAL.

Masias

ma-si'-as (Codex Alexandrinus, Masias; Codex Vaticanus, Meisaias): The head of one of the families of Solomon's servants (1 Esdras 5:34); it has no equivalent in the parallel Ezra 2:55 ff; the Revised Version margin "Missaias."

Masman

mas'-man.

See MAASMAS.

Mason

ma'-s'n: The translation of 4 Hebrew words:

(1) charash 'ebhen, "graver of stone" (2 Samuel 5:11);

(2) (3) gadhar (2 Kings 12:12), charash qur (1 Chronicles 14:1), "maker of a wall (or hedge)";

(4) chatsabh, "a hewer or digger (of stones)" (1 Chronicles 22:2; Ezra 3:7).

Lebanon still supplies the greater number of skilled masons to Palestine and Syria (see 2 Samuel 5:11), those of Shweir being in special repute.

See CRAFTS, II, 8; also ARCHITECTURE; BUILDING; GEBAL; HOUSE.

Maspha

mas'-fa (1 Macc 3:46, the Revised Version (British and American) "Mizpeh").

See MIZPEH, 4.

Masrekah

mas'-re-ka, mas-re'-ka (masreqah; Masekka): A place mentioned in the list of ancient rulers of Edom (Genesis 36:31), "before there reigned any king over the children of Israel." Masrekah was the royal city of Samlah, son of Hadad (Genesis 36:36; 1 Chronicles 1:47). The name may mean "place of choice vines," but there is nothing to show in what locality it must be sought.

Massa

mas'-a (massa', "burden"): Descendant of Abraham through Ishmael (Genesis 25:14; 1 Chronicles 1:30). His people may be the Masani of Ptolemy, having Eastern Arabia near Babylon as their habitat. The marginal reading of the heading to Proverbs 31:1–31 mentions Lemuel as king of Massa. If that reading is accepted, it would seem that a tribe and probably a place were named from Ishmael's descendant. The reading is doubtful, however, for where the phrase recurs in Proverbs 30:1–33 (Revised Version (British and American)) it appears to be a gloss.

Massacre Of The Innocents

mas'-a-ker.

See INNOCENTS, MASSACRE OF THE.

Massah And Meribah

mas'-a, mer'-i-ba (maccah umeribhah, "proving and strife"; peirasmos kai loidoresis): These names occur together as applied to one place only in Exodus 17:7; they stand, however, in parallelism in Deuteronomy 33:8; Psalms 95:8. In all other cases they are kept distinct, as belonging to two separate narratives. The conjunction here may be due to conflation of the sources. Of course, it is not impossible that, for the reason stated, the double name was given, although elsewhere (Deuteronomy 6:16; Deuteronomy 9:22) the place is referred to as Massah.

1. First Instance:

This scene is laid in Exodus 17:1 at REPHIDIM (which see) and in 17:6 at HOREB (which see). It is near the beginning of the desert wanderings. In dearth of water the people murmur and complain. Moses, appealing to God, is told what to do. He takes with him the elders of Israel, and smites with his rod the rock on which the Lord stands in Horeb, whereupon water gushes forth, and the people drink. Here Moses alone is God's agent. There is no hint of blame attaching to him. He called the place Massah and Meribah, because of the of the striving of the children of Israel, and because they tempted the Lord (17:7). In some way not indicated, here and at Meribah, God put the Levites to proof (Deuteronomy 33:8).

2. Second Instance:

The second narrative describes what took place at Kadesh (i.e. "Kadesh-barnea") when the desert wanderings were nearly over (Numbers 20:1–13). The flow of water from the famous spring for some reason had ceased. In their distress the people became impatient and petulant. At the door of the tent of meeting Moses and Aaron received the Lord's instructions. In his speech of remonstrance to the people Moses seemed to glorify himself and his brother; and instead of speaking to the rock as God had commanded, he struck it twice with his rod. The flow of water was at once restored; but Moses and Aaron were heavily punished because they did not sanctify God in the eyes of the children of Israel. The "Waters of Meribah" was the name given to this scene of strife. The incident is referred to in Numbers 20:24, and Deuteronomy 32:51 (merobhath qadhesh, the King James Version "Meribah-Kadesh," the Revised Version (British and American) "Meribah of Kadesh"). In Psalms 81:7 God appears as having tested Israel here. The sin of Israel and the ensuing calamity to Moses are alluded to in Psalms 106:32.

The place appears in Ezekiel 47:19; Ezekiel 48:28, as on the southern border of the land of Israel, in the former as "Meriboth-kadesh," in the latter as "Meribath-kadesh" (Meriboth = plural Meribath = "construct singular") where the position indicated is that of `Ain Qadis, "Kadesh-barnea."

In Deuteronomy 33:2, by a slight emendation of the text we might read meribhoth qadhesh for meribhebhoth qodhesh. This gives a preferable sense.

W. Ewing

Massias

ma-si'-as (Codex Alexandrinus, Massias; Codex Vaticanus, Asseias): One of those who put away their "strange wives" (1 Esdras 9:22) = "Maaseiah" of Ezra 10:22.

Mast

See SHIPS AND BOATS, II, 2, (3); 3.

Master

mas'-ter ('adhon, ba`al, rabbi; despotes, didaskalos, kurios, rhabbi): "Master," when the translation of 'adhon, "ruler," "lord" (Sir), often translated "lord," denotes generally the owner or master of a servant or slave (Ge 24:9, etc.; 39:2, etc.; Ex 21:4, etc.; De 23:15 bis; 2Sa 9:9,10 twice; Pr 30:10); elsewhere it is rather "lord" or "ruler" (often king, e.g. 1 Samuel 24:6,1 Samuel 24:8; 1 Samuel 26:16); in the plural 'adhonim, it is, as the rule, used only of God (but see Genesis 19:2,Genesis 19:18; Deuteronomy 10:17; Psalms 136:3, "Lord of lords"; Isaiah 26:13, "other lords"; 19:4 (Hebrew "lords"); 24:2). Ba`al, "lord," "owner," is translated "master": "the master of the house" (Exodus 22:8; Judges 19:22,Revelation 18:23); "the ass his master's crib" (Isaiah 1:3). We have it also translated "masters of assemblies" (Ecclesiastes 12:11). See ASSEMBLIES, MASTERS OF. Compare Ecclesiasticus 32:1, "master (of a feast)," the Revised Version (British and American) "ruler"; John 2:9, "ruler of the feast"; [rabh] (Daniel 1:3; Jonah 1:6, "shipmaster"); rabh, Aramaic, "great," "mighty," "elder" (Daniel 4:9; Daniel 5:11," master of the magicians"); also [sar], "head" or "chief" (Exodus 1:11, "taskmasters"; 1Ch 15:27, "master of the song," the Revised Version margin "the carrying of the ark, Hebrew the lifting up"); `ur, "to call," "to awake," is also rendered "master" in the King James Version, "The Lord will cut off the man that doeth this, the master and the scholar," margin "him that waketh and him that answereth," the Revised Version (British and American) as the King James Version margin (Malachi 2:12).

The verb "to master" does not occur in the Old Testament, but we have in Apocrypha (The Wisdom of Solomon 12:18) "mastering thy power" (despozon ischuos), the Revised Version (British and American) "being sovereign over (thy) strengh."

In the New Testament despotes answers to 'adhon as "master" (1 Timothy 6:1,1 Timothy 6:2; 2 Timothy 2:21), rendered also "Lord" (Luke 2:29,etc.); kurios, is "Master," "Lord," "Sir," used very frequently of God or of Christ (Matthew 1:20,Matthew 1:22,Matthew 1:24), translated "Master" (Matthew 6:24; Matthew 15:27; the King James Version Mark 13:35; Romans 14:4, etc.); kathegetes, a "leader," is translated "Master" (Matthew 23:8 (the King James Version),10); didaskalos, a title very often applied to our Lord in the Gospels, is "Teacher," translated "Master" in the King James Version Matthew 8:19; Matthew 9:11; Mark 4:38; Luke 3:12, etc.; the Revised Version (British and American) "Teacher"; also John 3:2,John 3:10; James 3:1, "be not many masters," the Revised Version (British and American) "teachers"; rhabbi, rhabbei ("Rabbi") (a transliterated Hebrew term signifying "my Teacher") is also in several instances applied to Jesus, the King James Version "Master" (Matthew 26:25,Matthew 26:49; Mark 9:5; Mark 11:21; John 9:2 (the Revised Version (British and American) leaves untranslated) Mark 10:51, "Rabboni," the King James Version "Lord"; John 20:16 ("Rabbouni"), the Revised Version (British and American) "Rabboni," which see).

For "master" the Revised Version (British and American) has "lord" (1 Samuel 26:16; 1 Samuel 29:4,1 Samuel 29:10; Amos 4:1; Mark 13:35; Romans 14:4); "master" for "lord" (Genesis 39:16; 2 Peter 2:1; Revelation 6:10); for "good man of the house" (Matthew 24:43; Luke 12:39), "master of the house"; in Ephesians 6:5, the Revised Version margin gives "Gr lords" (in 6:9, "their Master and yours" is also Greek kurios); instead of "the only Lord God and our Lord Jesus Christ" (Jude 1:4), the Revised Version (British and American) reads "our only Master and Lord, Jesus Christ," margin "the only Master, and our Lord Jesus Christ"; for "overcame them" (Acts 19:16), "mastered both of them."

W. L. Walker

Mastery

mas'-ter-i, gebhurah, shelet, Aramaic; agonizomai, athleo): "Mastery" occurs twice in the Old Testament and twice in the King James Version of the New Testament: in Exodus 32:18 (gebhurah, "might"), "the voice of them that shout for mastery"; in Daniel 6:24 ([~shelet, "to have power"), "The lions had the mastery of them"; in 1 Corinthians 9:25, agonizomai, "to contend for a prize," to be a combatant in the public games, is translated "striveth for the mastery," the Revised Version (British and American) "striventh in the games"; and in 2 Timothy 2:5, athelo, with the same meaning, is translated "strive for masteries," the Revised Version (British and American) "contend in the games." From the Greek we have the words "athlete," etc..

W. L. Walker

Mastic, Mastick

mas'-tik (schinos): A tree mentioned only in Susanna verse 54 (compare Genesis 37:25 margin). It is the Pistacia lentiscus (Arabic, Mistaki), a shrub which attains a height of 10 to 12 ft., growing in thickets on the slopes round the Mediterranean. The gum which exudes through incisions made in the bark is greatly prized as a masticatory. The smell and flavor are suggestive of the terebinth. It is chewed in order to preserve the teeth and gums. But often men chew it without any special purpose, just because they like it. The mastick produced in Chios is most highly esteemed. It is employed in making perfumes and sweetmeats; in preparing bread a little is sometimes added to the dough just before it is put into the oven.

W. Ewing

Mathanias

math-a-ni'-as: the King James Version in 1 Esdras 9:31.

See MATTHANIAS.

Mathelas

ma-the'-las (Codex Alexandrinus, Mathelas; Codex Vaticanus, Maeelas; the King James Version Matthelas): One of the priests who had married "strange wives" (1 Esdras 9:19) = "Maaseiah" of Ezra 10:18.

Mathusala

ma-thu'-sa-la (Mathousala): Greek form of "Methuselah," the Revised Version (British and American) (Luke 3:37 the King James Version).

Matred

ma'-tred (maTredh, "expulsion"): The mother of Mehetabel, wife of Hadar, one of the kings of Edom (Genesis 36:39; 1 Chronicles 1:50, "Hadad"). The Septuagint and Peshitta designate Matred as male, i.e. as son of Mezahab instead of daughter.

Matri

ma'-tri (maTri, "rainy"): A family of the tribe of Benjamin to which King Saul belonged (1 Samuel 10:21 the King James Version).

Matrites

ma'-trits (ha-maTri): The Revised Version (British and American) translation of maTri with the definite article, "the Matrites" (1 Samuel 10:21).

Mattan

mat'-an (mattan, "a gift"):

(1) A priest in the house of Baal, slain by Jehoiada before Baal's altar (2 Kings 11:18; 2 Chronicles 23:17).

(2) The father of Shephatiah a contemporary and persecutor of Jeremiah (Jeremiah 38:1), one of those who put Jeremiah into Malechiah's dungeon (38:6).

Mattanah

mat'-a-na (mattanah; Codex Vaticanus, Manthanaein; Codex Alexandrinus, Manthanein): A station of the Israelites which seems to have lain between Beer and Nahaliel (Numbers 21:18 f). The name means "gift," and might not inappropriately be applied to a well in the wilderness (Budde translates "Out of the desert a gift"; see The Expository Times, VI, 482). Some would therefore identify it with Beer. This is improbable. There is now no clue to the place, but it must have lain Southwest of the Dead Sea.

Mattaniah

mat-a-ni'-a (mattanyaha, "gift of Yah"):

(1) King Zedekiah's original name, but changed by Nebuchadnezzar when he made him king over Judah instead of his nephew Jehoiachin (2 Kings 24:17).

(2) A descendant of Asaph (1 Chronicles 9:15), leader of the temple choir (Nehemiah 11:17; Nehemiah 12:8). Mentioned among the "porters," keepers of "the storehouses of the gates" (Nehemiah 12:25), and again in Nehemiah 12:35 as among the "priests' sons with trumpets."

(3) May be the same as (2), though in 2 Chronicles 20:14 he is mentioned as an ancestor of that Jahaziel whose inspired words in the midst of the congregation encouraged Jehoshaphat to withstand the invasion of Moab, Ammon and Seir (20:14 ff).

(4-7) Four others who had foreign wives,

(a) the Matthanias of 1 Esdras 9:27 (Ezra 10:26);

(b) the Othonias of 1 Esdras 9:28 (Ezra 10:27);

(c) the Matthanias of 1 Esdras 9:31 (Ezra 10:30);

(d) the fourth of these in 1 Esdras 9:34 the King James Version has had his name blended into that of Mattenai, and the two appear as the composite name Mamnitanemus (Ezra 10:37). He is a son of Bani.

(8) A Levite, father of Zaccur, ancestor of Hanan the under-treasurer of the Levitical offerings under Nehemiah (Nehemiah 13:13).

(9) One of the sons of Heman the singer, whose office it was to blow the horns in the temple-service as David had appointed it (1 Chronicles 25:4,1 Chronicles 25:5). He was head of the 9th division of the 12 Levites (1 Chronicles 25:16), who were proficient in the Songs of Yahweh (1 Chronicles 25:7).

(10) One of the sons of Asaph who helped Hezekiah in the fulfilling of his vow to cleanse the house of the Lord (2 Chronicles 29:13).

Henry Wallace

Mattatha

mat'-a-tha (Mattatha): Son of Nathan the son of David in the genealogy of Jesus (Luke 3:31).

Mattathah

mat'-a-tha: the Revised Version (British and American).

See MATTATTAH.

Mattathias

mat-a-thi'-as (Mattathias). The persons of this name in the Apocrypha are:

(1) Mattathias the father of the Maccabees.

See ASMONEANS; MACCABEES.

(2) One of the 7 who stood on Ezra's right hand as he read the law (1 Esdras 9:43) = "Mattithiah" of Nehemiah 8:4.

(3) The son--probably the youngest (compare 1 Macc 16:2)--of Simon the Maccabean, treacherously murdered along with his father and his brother Judas by his brother-in-law Ptolemy, son of Abubus in the stronghold of Dok near Jericho in the 177th Seleucid--136-135 BC (1 Macc 16:14).

(4) Son of Absalom, one of the two "captains of the forces" who in the campaign against Demetrius in the plain of Hazor gallantly supported Judas, enabling the latter to turn an impending defeat into a great victory (1 Macc 11:70).

(5) One of the three envoys sent by Nicanor to treat with Judas in 161 BC (2 Macc 14:19). No names of envoys are given in the account of 1 Macc 7:27 ff.

(6) One of the sons of Asom who put away his "strange wife" (1 Esdras 9:33) = the King James Version "Matthias" = "Mattattah" of Ezra 10:33.

In addition to these two of this name are mentioned in the New Testament:

(7) Luke 3:25, "son of Amos."

(8) Luke 3:26, "son of Semein."

S. Angus

Mattattah

mat'-a-ta (mattattah): the Revised Version (British and American) for "Mattathah" in the King James Version (Ezra 10:33). The same as "Mattathias" of 1 Esdras 9:33, the King James Version "Matthias" (which see).

Mattenai

mat-e-na'-i, mat'-e-ni (mattenay, "liberal"):

(1) (2) Two who married foreign wives, one a son of Hashum (Ezra 10:33; in /RAPC 1Es 9:33 "Altanneus"); the other a son of Bani (Ezra 10:37).

(3) A priest in the days of Joiakim son of Jeshua (Nehemiah 12:19), representing the house of Joiarib.

Matter

mat'-er: This word being a very general term may express various ideas. the Revised Version (British and American) therefore frequently changes the reading of the King James Version in order to state more definitely the meaning of the context (compare Exodus 24:14; 1 Samuel 16:18; 1 Kings 8:59; 2 Samuel 11:19; Esther 3:4; Psalms 35:20; Psalms 64:5; Proverbs 16:20; Proverbs 18:13). dabhar, and the Greek logos, both meaning "word," are very frequently translated by "matter." hule, "wood," is rendered "matter" in James 3:5 the King James Version (the Revised Version (British and American) "how much wood is kindled"; compare Sirach 28:10). Job 32:18 translates literally, "words"; also Daniel 4:17, "sentence." diaphero, "to carry in different places," "to differ," is rendered "to make matter" (Galatians 2:6). The meaning is "it makes a difference," "it matters," "it is of importance."

A. L. Breslich

Matthan

mat'-than (Textus Receptus Matthan, Westcott and Hort, The New Testament in Greek Maththan): An ancestor of Jesus, grandfather of Joseph the husband of Mary (Matthew 1:15).

See MATTHAT.

Matthanias

mat-tha-ni'-as (Codex Alexandrinus, Matthanias, Codex Vaticanus, Matan):

(1) One of those who put away their "strange wives" (1 Esdras 9:27) equals "Mattaniah" of Ezra 10:26.

(2) the King James Version "Mathanias" (1 Esdras 9:31) equals "Mattaniah" of Ezra 10:30. Codex Vaticanus, followed by Swete, reads Beskaspasmus.

Matthat

mat'-that (Matthat, Maththat): The name of two ancestors of Jesus in Luke's genealogy (Luke 3:24,Luke 3:29), one being the grandfather of Joseph, the husband of Mary.

Matthew

math'-u: 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 Matthaios, and Maththaios, is a Greek reproduction of the Aramaic Mattathyah, 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 (ho telones, 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 portitores, serving under the publicani, 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, Introduction to the New Testament, 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 (Strom., iv.9) gives the explicit denial of Heracleon that Matthew suffered martyrdom.

G. H. Schodde