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 which was in the winter of the year 66, and the march of Titus from Galilee to Jerusalem, before which place he pitched his camp in the month of March, in A. D. 70. The precise point of time in these three years it is impossible to fix; but it was, very probably, within a short time after the commission of the bloody crimes to which he refers; perhaps in the beginning of the year 67.

This view of these passages and the circumstances to which they refer, with all the arguments which support the inferences drawn from them, may be found in Hug's Introduction, (Vol. II. §4.) He dates Matthew's gospel much later than most writers do; it being commonly supposed to have been written in the year 41, or in the year 61. Michaelis makes an attempt to reconcile these conjectures, by supposing that it was written in Hebrew by Matthew, in A. D. 41, and translated in 61. But this is a mere guess, for which he does not pretend to assign a reason, and only says that he "can see no impropriety in supposing so." (Introd. III. iv. 1, 2.)

Eichhorn suggests, that a reason for concluding that Matthew wrote his gospel a long time after the events which he relates, is implied in the expression used in chap. xxvii. 8, and xxviii. 15. "It is so called, to this day,"—"It is commonly reported, to this day,"—are expressions which, to any reader, convey the idea of many years intervening between the incidents and the time of their narration. In xxvii. 15, also, the explanation which he gives of the custom of releasing a prisoner to the Jews on the feast-day, implies that the custom had been so long out of date, as to be probably forgotten by most of his readers, unless their memories were refreshed by this distinct explanation.

IV.

The circumstances of the times, as alluded to under the last inquiry, afford much light on the immediate object which Matthew had in view, in writing his gospel. It is true, that common readers of the Bible seldom think of it as anything else than a mere complete revelation made to all men, to lead them in the way of truth and salvation; and few are prepared for an inquiry which shall take each portion of the scriptures by itself, and follow it through all its individual history, to the very source,—searching even into the immediate and temporary purpose of the inspired writers. Indeed, very many never think or know, that the historical portions of the New Testament were written with any other design than to furnish to believers in Christ, through all ages, in all countries, a complete and distinct narrative of the events of the history of the foundation of their religion. But such a notion is perfectly discordant, not only with the reasonable results of an accurate examination of these writings, in all their parts, but with the uniform and decided testimony of all the Fathers of the Christian church, who may be safely taken as important and trusty witnesses of the notions prevalent in their times, about the scope and original design of the apostolic records. And though, as to the minute particulars of the history of the sacred canon,