The Gospel of Matthew

The New Testament Class #6

Holly Family , Williston & Saint Anthony Abbott Mission, Inglis

REVIEW:

The Gospel According to Matthew, is one of the four canonical gospels, one

of the three synoptic gospels, and the first book of the New Testament.

AUTHOR:

Although the book does not mention any author by name, the Authorship is

attributed to Matthew Levi, (Hebrew: תיהו Mattay, "Giftמתי ‎‎Mattithyahu orמת

of YHVH"; Greek: Ματθαῖος‎Matthaios), the former tax collector and Apostle

and follower of Jesus. Matthew (Levi) is mentioned five times in the New

Testament: First in Matthew 9: 9, when Jesus calls him to follow Him. In Luke

6:15, Mark 3:18, Matthew 10:3 and Acts 1:13. He is listed in the Gospels as

Levi, son of Alpheus, a publican and tax collector in Capernaum (Matthew

9:9, Mark 2:14, Luke 5:27-29).

WHEN AND WHERE WAS IT WRITTEN (AND CONTEXT):

The Gospel of Matthew was composed certainly after the Gospel of Mark.

Majority expert agreement is late 70’s‎or‎early‎80’s,‎which marks the fall

of Jerusalem to the Romans at the time of the First Jewish Revolt (A.D. 66–70),

and probably at‎least‎a‎decade‎later‎since‎Matthew’s‎use‎of‎Mark‎(70% of Mark

is in Matthew), it presupposes a wide diffusion of that gospel. The post-A.D.

70 date is confirmed within the text by Matthew 22:7, which refers to the

destruction of Jerusalem. As for the place where the gospel was written,

a plausible suggestion is that it was Antioch, the capital of the Roman

province of Syria.

The Gospel of Matthew was held by the church in very high esteem; no

other was so frequently quoted in the non-canonical literature of earliest

Christianity. Early Church Father and Bishop Papias of Hierapolis (c.100-

140 CE), who is cited by the Church historian Eusebius (260-340 CE), as

follows: "Matthew collected the oracles (logia: sayings of or about Jesus)

in the Hebrew language (Hebraïdi dialektōi), and each one interpreted

(hērmēneusen - perhaps "translated") them as best he could.“

OVERVIEW:

The author of Matthew uses the same sequence of events that are

recorded in Mark, but at appropriate intervals he interrupts the narrative

and inserts a group of sayings. It is highly organized. In addition to

materials found in the Gospel of Mark, the Gospel of Matthew contains a

large number of Jesus' sayings (15) and discourses (5)and also a group of stories not found in any of the other Gospels.

A characteristic of the Gospel of Matthew is its “Jewishness”‎and‎its‎high‎regard for the teachings of the Old Testament.

There are approximately fifteen instances in which Matthew interprets some event in the life of Jesus as a fulfillment of a

prophecy in the Old Testament. Evidently, as we read the text, the author of Matthew did not think of Christianity as

something that involved a definite break with the Jewish religion. Instead, he considered Christianity as a continuation

and fulfillment of that which had been set forth in the literature of the Old Testament.

Another characteristic of the Gospel of Matthew is its interest in ecclesiastical affairs. Key point on this is found in

Matthew 16:13-19. Matthew the only gospel that makes a direct mention of the church, much of the instruction recorded

in Matthew is especially appropriate for particular situations that arose in the Christian churches of the first century.

Matthew presents his story of Jesus, the demands of Christian discipleship, and the breaking-in of the new and final age

through the ministry but particularly through the death and resurrection of Jesus.

The Gospel of Matthew contains 28 chapters.

CONTENT OF MARK:

The principal divisions of the Gospel of Matthew:

I. The Infancy Narrative (Matthew 1:1–2:23)

II. The Proclamation of the Kingdom (Matthew 3:1–7:29)

III. Ministry and Mission in Galilee (Matthew 8:1–11:1)

IV. Opposition from Israel (Matthew 11:2–13:53)

V. Jesus, the Kingdom, and the Church (Matthew 13:54–18:35)

VI. Ministry in Judea and Jerusalem (Matthew 19:1–25:46)

VII. The Passion and Resurrection (Matthew 26:1–28:20)

The gospel begins with the prologue (Matthew 1:1–2:23), it starts with a narration of the genealogy of Jesus beginning with Abraham, the father of Israel (Matthew 1:1–17) (and also of Christianity and Islam). From the start of that genealogy Jesus is designated as “the son of David, the son of Abraham” (Matthew 1:1). The kingly ancestor who lived about a thousand years after Abraham is named first, for this is the genealogy of Jesus Christ, the Messiah, the royal anointed one (Matthew 1:16). In the first of the episodes of the infancy narrative that follow the genealogy, the mystery of Jesus’ person is declared. He is conceived of a virgin by the power of the Spirit of God (Matthew 1:18–25). The first of the gospel’s fulfillment citations, whose purpose it is to show that he was the one to whom the prophecies of Israel were pointing, occurs here (Matthew 1:23): he shall be named Emmanuel, for in him God is with us.

Taken to Egypt to escape the murderous plan of Herod the Great. By his time there and his subsequent return after the king’s death he relives the Exodus experience of Israel, and fulfills the words of the Lord spoken through the prophet Hosea, “Out of Egypt I called my son,” (Matthew 2:15). Back in the land of Israel, he must be taken to Nazareth in Galilee because of the danger to his life in Judea, where Herod’s son Archelaus is now ruling (Matthew 2:22–23).

In Matthew 4:12, Matthew begins his account of the ministry of Jesus, introducing it by the preparatory preaching of John the Baptist (Matthew 3:1–12), the baptism of Jesus that culminates in God’s proclaiming him his “beloved Son” (Matthew 3:13–17), and the temptation in which he proves his true nature by his victory over the devil’s attempt to deflect him from the way of obedience to the Father (Matthew 4:1–11). The central message of Jesus’ preaching is the coming of the kingdom of heaven and the need for repentance, a complete change of heart and conduct, on the part of those who are to receive this great gift of God (Matthew 4:17). Galilee is the setting for most of his ministry; he leaves there for Judea only in Mt 19:1, and his ministry in Jerusalem, the goal of his journey, is limited to a few days (Matthew 21:1–25:46).

There are five great discourses of Jesus, each concluding with the formula “When Jesus finished these words” or one closely similar (Matthew 7:28; 11:1; 13:53; 19:1; 26:1). These are an important structure of the gospel. In every case the discourse is preceded by a narrative section, each narrative and discourse together constituting a “book” of the gospel. The discourses are: - The “Sermon on the Mount” (Matthew 5:3–7:27), - The missionary discourse (Matthew 10:5–42), - The parable discourse (Matthew 13:3–52), - The “church order” discourse (Matthew 18:3–35), and - The eschatological discourse (Matthew 24:4–25:46).

In the “Sermon on the Mount” the theme of righteousness is prominent, and even at this early stage of the ministry the note of opposition is struck between Jesus and the Pharisees, who are designated as “the hypocrites” (Matthew 6:2, 5, 16). Righteousness means doing the will of the heavenly Father (Matthew 7:21), both in spirit and law.

Matthew 4:23‎a‎summary‎statement‎of‎Jesus’‎activity‎speaks‎not‎only‎of‎his‎teaching‎and‎proclaiming‎the‎gospel‎but‎

of his “curing every disease and illness among the people”; this is repeated almost verbatim in Matthew 9:35.

The narrative section that follows the Sermon on the Mount (Matthew 8:1–9:38) is composed principally of accounts of

those merciful deeds of Jesus, but it is far from being simply a collection of stories about miraculous cures.

Jesus, in the Sermon (Matthew 5:21–48) both accepts (Matthew 5:21–30, 43–48) and rejects (Matthew 5:31–42)

elements of that law, and in the former case‎the‎understanding‎of‎the‎law’s‎demands‎is‎deepened‎and‎extended. The

best‎commentary‎on‎the‎meaning‎of‎Jesus’‎claim‎that‎he‎has come not to abolish but to fulfill the law (Matthew 5:17).

The nature of the community that Jesus will establish is shown; it will always be under the protection of Him whose

power can deal with all dangers (Matthew 8:23–27), but it is only for those who are prepared to follow him at whatever

cost (Matthew 8:16–22), not only believing Israelites but Gentiles who have come to faith in him (Matthew 8:10–12).

Matthew begins the ecclesial dimensions of Jesus’‎discourse on the church’s‎mission‎(Matthew 10:5–42). Jesus is

moved to pity at the sight of the crowds who are like sheep without a shepherd (Matthew 9:36), and he sends out the

twelve disciples to make the proclamation with which his own ministry began, “The kingdom of heaven is at hand”

(Matthew 10:7; cf. Matthew 4:17), and to drive out demons and cure the sick as he has done (Matthew 10:1).

At this point, their mission is limited to Israel (Matthew 10:5–6)‎as‎Jesus’‎own‎was‎(Matthew 15:24), yet in Matthew

15:16 that perspective broadens and the discourse begins to speak of the mission that the disciples will have after the

resurrection and of the severe persecution that will attend it (Matthew 10:18).

The narrative section of the third book (Matthew 11:2–12:50) deals with the growing opposition to Jesus. Hostility

toward him has already been manifested (Matthew 8:10; 9:3, 10–13, 34), but here it becomes more intense.

The rejection of Jesus comes, as before, from Pharisees, who take “counsel against him to put him to death”

(Matthew 12:14) and repeat their earlier accusation that he drives out demons because he is in league with demonic

power (Matthew 12:22–24).‎But‎they‎are‎not‎alone‎in‎their‎rejection.‎Jesus‎complains‎of‎the‎lack‎of‎faith‎of‎“this‎

generation”‎of‎Israelites‎(Mt‎11:16–19) and reproaches the towns “where most of his mighty deeds had been done”

for not heeding his call to repentance (Mt 11:20–24). In the narrative that constitutes the first part of the fourth book of the gospel (Matthew 13:54–17:27), Jesus is shown preparing for the establishment of his church with its teaching authority that will supplant the blind guidance of the Pharisees (Matthew 15:13–14), whose teaching, curiously said to be that of the Sadducees also, is repudiated by Jesus as the norm for his disciples (Matthew 16:6, 11–12). The church of Jesus will be built on Peter (Matthew 16:18), who will be given authority to bind and loose on earth, an authority whose exercise will be confirmed in heaven (Matthew 16:19). The metaphor of binding and loosing has a variety of meanings, among them that of giving authoritative teaching. This promise is made to Peter directly after he has confessed Jesus to be the Messiah, the Son of the living God (Matthew 16:16), a confession that he has made as the result of revelation given to him by the heavenly Father (Matthew 16:17). (Read Matthew 16: 16-19). The narrative of the fifth book (Matthew 19:1–23:39) begins with the departure of Jesus and his disciples from Galilee for Jerusalem. In the course of their journey Jesus for the third time predicts the passion that awaits him at Jerusalem and also his resurrection (Matthew 20:17–19). At his entrance into the city he is hailed as the Son of David by the crowds accompanying him (Matthew 21:9). He cleanses the temple (Matthew 21:12–17), and in the few days of his Jerusalem ministry he engages in a series of controversies with the Jewish religious leaders (Matthew 21:23–27; 22:15–22, 23–33, 34–40, 41–46). Matthew reveals the forward movement toward the fulfillment of God's plan for Jesus' sacrificial death in four scenes in Matthew 26:1-15, and afterwards, the Institution of the Eucharist : 1. Jesus' announcement that the Passover will signal his coming crucifixion and the plotting of the chief priests and elders with the High Priest to kill Him (Mt 26:1-5). 2. The woman disciple who anoints Jesus in preparation for his death and burial at a banquet in Bethany (Matthew 26:6-13). 3. Judas Iscariot's betrayal of Jesus to the religious leaders (Mt 26:14-15).

4. Central to Matthew is the Institution of the Eucharist – The Offering of the Body and Blood of Christ (Matthew 26:26-30 ).

CONTEXT: Mark is the only Gospel writer who records the time Jesus was placed on the Cross: It was the third hour (9 AM) when they crucified him (Mark 15:25). The "third hour" Jewish time was also when the first Tamid lamb was sacrificed in the Temple and its blood splashed against the sacrificial altar as the Levites blew the silver trumpets and the Temple doors were opened for the morning worship service (Edersheim, The Temple: Its Ministry and Services, page 108). That morning was a compulsory Sacred Assembly and all religious Jews would be in attendance at the Temple. The offering of the Tamid lamb included a wafer of unleavened bread (Lev 6:12-14) and red wine (Ex 29:40-42; Sir 51:14-15). The officiating priest elevated the wafer above the altar and broke it before laying it on the altar fire. That Old Covenant ritual is reminiscent of the New Covenant ritual. In the sacrifice of the Mass, unleavened bread and wine are offered on the altar, but instead of being destroyed with the victim of sacrifice on the altar fire, the bread, elevated and broken before the altar, and wine are transformed into the victim of sacrifice. Jesus Christ becomes the REAL PRESENCE on the altar, then and forever when the Eucharist is Celebrated until Christ’s return.

The Crucifixion and Resurrection of Christ, Chapters 27:27-28:20, begin with the Condemned Christ is mocked by Roman Soldiers Matthew 27:27-31; The soldiers' mistreatment of Jesus, including mocking Him, spitting in His face and striking him, recalls what parts of the prophecy of God's suffering servant by the 8th century BC prophet Isaiah: (Isaiah 53:1-12).

Two verses that are especially close to the suffering Jesus endured at the hands of the Roman guards are verses 3 and 7-8: “He was spurned and avoided by men, a man of suffering, accustomed to infirmity, one of those from whom men hide

their faces, spurned, and we held him in no esteem (Isaiah 53:3) and Though he was harshly treated, he submitted and opened not his mouth; like a lamb led to the slaughter or a sheep before the shearers, he was silent and opened not his mouth. Oppressed and condemned, he was taken away” (Isaiah 53:7-8a). MATTHEWS CONTINUAL REFERENCE OF JESUS AS FULFILMENT OF THE OLD TESTAMENT IS CLEARLY VISIBLE. Jesus is Crucified (Matthew 27:32-44) : “And when they came to a place called Golgotha (which means Place of the Skull), they gave Jesus wine to drink mixed with gall. But when he had tasted it, he refused to drink.” (Matthew 27:33-34). The Death of Jesus (Matthew 27:45-56). “And about three o'clock [the ninth hour] Jesus cried out in a loud voice, Eli, eli, lema sabachthani?" which means, "My God, my God, why have you forsaken me?“(Matthew 27:46) (also see Psalm 22).

The Resurrection of the Christ (Matthew 28:1-10 ) “Then the angel said to the women in reply, "Do not be afraid! I know that you are seeking Jesus the crucified. 6 He is not here, for he has been raised just as he said. Come and see the place where he lay. 7 Then go quickly and tell his disciples, He has been raised from the dead, and he is going before you to Galilee; there you will see him.” (Matthew 28: 5-6). The Gospel of Matthew ends with the Great Commissioning (Matthew 28:16-20) “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, 20i teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age.”

RESOURCES USED AND RECOMENDED: - NAB Bible, at: http://www.usccb.org/bible/books-of-the-bible/index.cfm - Agape Bible Study at:http://www.agapebiblestudy.com/Agape_Bible_Studies_Menu.php - The Temple, Its Ministry and Services as they were at the time of Christ by Alfred Edersheim, at: http://www.ntslibrary.com/PDF%20Books/The%20Temple%20by%20Alfred%20Edersheim.pdf

Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C.