Teaching and Courses / Home Page / Syllabus
Synoptic
Gospels (A255-051
& A706-051)
MW 4:55-6:10 BO 208 Spring
2006
Professor Earl Richard (ext 3058)
Hours: MWF: 10:30-11:30; 2:30-3:30 & TTh: by
appointment
e-mail: richard@loyno.edu
Observations:
1. Introduction
2. Mark
4. Luke
3. Matthew
Class 20: Matthew--Study of 26:1-28:20
An Exegetical Study of the Gospel of Matthew
3/22/06
We arrive here
at the last segment of our study of Matthew, whether the most important
in Christian terms, namely, the passion, death and resurrection of
Jesus, or one of the least edited parts of Matthew's redaction of
Mark--perhaps out of reverence and a sense of fidelity to the
traditional story of the Master's last days. Clearly, the final
chapters of Matthew constitute an important part of the Matthean
biography and, like its beginning, calls for serious attention because
of its thematic, narrative, and overall theological importance for
Matthew, the Judaeo-Christian evangelist and the intended
predominantly, early Jewish-Christian audience.
Jesus' entry
into Jerusalem was a dramatic one, an entry, which stressed his kingly,
Davidic character and his immediate cleansing of the temple that it
might become what it was meant to be, namely, a house of prayer.
Jesus then proceeded to preach in the temple and its environs the
following day, engaging both the crowds and the Jewish
authorities; in the latter case he denounces, in a chapter-length
speech, the teaching and practice of the scribes and Pharisees.
The Jerusalem ministry ends with an even longer speech, the fifth and
last of the five major discourses. With the help of the
Markan anti-apocalyptic speech (chap 13), Matthew constructs a
long, complex disputation on Christian eschatology, beginning with the
present time, addressing the signs of the times, the sure signs of the
Son of Man's return, the great need for preparation, readiness, and
productive activity as prelude to the final judgment (chapters
24-25). It is at this point in the Matthean narrative that our
observations on the last class are to be situated, namely, the
beginning of the plot against Jesus and the preparations for his
Passover meal with his disciples.
Overall Structural Observations for Chapters 26, 27, and 28.
The final three chapters of Matthew's story owe generally to their
Markan prototype, namely, they cover Jesus' activity from Wednesday to
Thursday (chap 26), then from Friday morning through Saturday (chap
27), and finally the activities of Sunday (chap 28). The time
sequence is Markan as well; also the Markan episodes generally, have
been taken over in a rather faithful and straightforward manner.
Matthew follows the Markan text rather closely, especially in chaps
26-27 but often makes minor modifications and in some cases significant
additions of block of sayings material or narratives. The final
chapter, however, after serious borrowing from the Markan empty-tomb
narrative, becomes a unique Matthean creation. It will call for
careful attention on our part.
As I have said
many times, one gets the impression in reading these solemn chapters
(and several other sections of the Matthean narrative) that the
evangelist and community have left their work in an incomplete
state. The evangelist and community seem to have focused their
attention with far greater attention on some segments of the vita than
on others. Perhaps the author did not finish the task of
redaction of the Markan story and has retained a preliminary draft of
some sections, which, with time, would have received far more
redactional attention. This is conjectural, of course.
Study of Matt 26:1-27:66--Meal, Passion & Death.
From the outset one notices the extensive alternation in 26:1-27:14 of
scenes about Judas' and Peter's (& others) treacherous or cowardly
behavior and other more pertinent narrative episodes (use of synopsis
here--Throckmorton, pp. 181f):
conspiracy against
Jesus (26:1-5)
anointing at
Bethany (26:6-13)
Judas agrees
to betray Jesus (26:14-16)
preparation
for the Passover (26:17-19)
the traitor
(26:20-25)
institution of the
Lord's supper (26:26-29)
Peter's denial
predicted (26:30-35--others included)
Jesus in Gethsemane
(26:36-46--involving Peter)
Jesus taken
captive (26:47-56--led by Judas)
Jesus before council
(26:57-68)
Peter's denial
(26:69-75)
Jesus delivered to
Pilate (27:1-2)
the death of
Judas (27:3-10)
the trial before
Pilate (27:11-14).
Practically all of the above is borrowed from the Markan sequence (see
earlier observations on the Mark passion). Only the episode of
Judas' death (27:3-10) has been added and thereby prolongs the
alternating pattern taken over from Mark. While in Mark the
"betrayal and denial" sequence underscores the pathos of failed or
misguided discipleship, in Matthew the two sets of episodes become
increasingly integrated into the Matthean story by references to Jesus'
forthcoming death and its salvific purpose.
As regards the
conspiracy against Jesus, one notes that Matthew emphasizes the
forthcoming passion by adding still another Son-of-Man saying about
Jesus' death (26:2) and underscores still further the complicity of the
political and religious leaders (v. 3--here as elsewhere Matthew
identifies the high priest as Caiaphas--see also v. 56); note also that
Matthew routinely eliminates the Markan scribes from the passion story
(though see v. 57 once more). The following episodes of the
anointing and the meeting of Judas with the Jewish authorities remains
basically unchanged as Matthew presents these as leading inevitably to
Jesus' passion and death; only the introduction here of the 30 pieces
of silver (26:5) from Zech 11:12 prepares the reader for the later
account of Judas' death (27:3-10) and the acquisition of the
potter's field or "Field of Blood" for that money, as well as Matthew's
explicit but mixed prophetic citation.
Both the
episodes of the preparation for the Passover meal and of the meal
itself are rather faithful to the Markan original. In the former
Matthew omits the folkloric touches of the Markan finding of the room
and in the latter there is emphasis on the meal as salvific (for the
forgiveness of sins--v. 28) and, as in Mark, as a foretaste of the
heavenly banquet--Matthew has Jesus call God "my Father" (v. 29), a
clear indication of Jesus' special sonship in Matthew. Two other
episodes are virtual reproductions of the Markan source: that at the
meal concerning Judas the traitor (vv. 20-25) and that immediately
after the meal predicting the disciples' denial (30-35). Both
show minor signs of redaction, whether Judas' use of traditional titles
for Jesus (Lord and Rabbi) or the evangelist's stress on the disciples'
complete failure (Peter: "I will never" or also "all the
disciples"--vv. 33, 35).
Both Jesus'
prayer in Gethsemane (26:36-46) and his arrest in the garden (47-56),
while faithful to the Markan text, also show serious signs of
redaction, In the first case there is much emphasis on and
rewording of Jesus' sublime prayer of submission to the Father's will
(see Matthew vv. 39, 42, and 44). Again we hear God addressed by
Jesus as "my Father" (vv. 39 and 42). In the second case, that of
Jesus' arrest, the disciples' resistance is underscored by its failure
and Matthew's insistence that God will not intervene (with legions of
angels) , and further stresses that the passion is proceeding according
to the Scriptures (v. 54). Matthew, of course, as does Luke as
well, omits the mysterious episode of the young man who escapes arrest
by shedding his clothes (see Mark 14:51-52).
The relatively
lengthy episodes of the Jewish trial and of Peter's pathetic denial
(26:57-75) also follow Mark rather closely and are typically compressed
in Matthean fashion by the omission of seemingly unnecessary details
and repetition. There are some changes during the course of the
trial, such as the addition of legal language of "oath," "verdict,"
(vv. 63 and 66), of the focus on "messiahship" (63 and 68), and a
less-guarded (than Markan) use of the title "Son of Man" (64). In
the case of the denial, the changes are stylistic and of a narrative
nature and really do not alter the pathetic character of Peter's
activity.
The story of
Judas' death, as is true of the quite different version in Acts
1:15-20, is quite odd both in its content and apparent function in the
Matthean story. Minimally, one must wonder at the repentance of
the character and his declaring Jesus innocent and yet the suicide and
paradigmatic fate of the traitorςcommentators routinely present
non-satisfactory discussion of the episode.
We turn to
Jesus' trial before Pilate and note that Matthew stresses repeatedly
his title as governor (see 27:2f). Again, the evangelist follows
Mark but adds much to the description of Pilate (vv. 19, 24-25) and
emphasizes again Jesus' messiahship (vv. 17, 22) and innocence
(often). In the events following Jesus' condemnation, either
Matthew stresses Jesus' regal character more so than Mark (see scarlet
robe, crown of thorns, a reed in Jesus' right hand as well as the
ironic homage given him during the mockery by the soldiers--vv. 27-31)
or in the crucifixion and death scenes (27:33-44 and 45-56) Matthew
makes much use of Christological titles (especially in the former):
Jesus the King of the Jews (37), Son of God (40, also 43 and 54), and
King of Israel (42--oddly here Matthew omits the title of Messiah),
prepares for the later guard scenes and Jewish polemics (v. 36),
emphasizes Jesus' trust in God (43), and finally in the death scene
introduces much apocalyptic language to describe Jesus' death (the
splitting rocks or earthquake, the open tomb, the rising of the death
and their appearance to many--vv. 51b-54) as the end of the old age and
the beginning of the new.
Finally, the
burial scene (27:57-61) is much compressed and the death scene brought
to a rapid ending by the introduction first of the women characters,
who will figure so prominently in the resurrection narrative and the
well-known tomb guards. The latter is to play a significant role
in the Jewish-Christian polemics concerning the resurrection (27:62-66).
...the presuppositions of [this]
episode are that both Pilate and the Jewish
leaders agree that Jesus was
really dead, and that they knew where he was
buried. The story about the
guard is meant to give the lie to the rumor that
Jesus' body had been stolen (see
Matt 28:11-15). Thus the death of Jesus
and the place of his tomb have
been confirmed first by his friends and then
by his foes (Harrington, Matthew, 406).
One might go one step further in explaining the underlying story,
namely, the controversy between Christians and Jews about Jesus' death,
the empty tomb, and especially the Christian claim that Jesus was risen
from the dead.
All agreed that the tomb was
empty. The issue was how did it got empty.
Matthew carefully established
that Jesus was really dead, that the place of
his burial was known to both
friends and foes and that there was a guard
on the tomb under the direction
of the chief priests and Pharisees. Thus
he prepares for the Christian
explanation of the empty tomb: Jesus was
raised from the dead (ibid., 407).
Study of 28:11-20ςResurrection and Commission.
The final chapter of Matthew's Gospel takes its clue and indeed its
first episode from the Markan text but the remainder of the chapter
from its own store of oral tradition. Matthew 28 then begins as a
relatively serious rewriting of Mark 16:1-8, namely, the empty-tomb
story (whether the occurrence of an earthquake and other cosmic
phenomena, the rolling back of the stone, the presence once more of the
guards, the transformation of the young man into an angel and the
odd disappearance of Peter in the command to meet Jesus in
Galilee). The story remains the same save that the women run
rapidly away to tell the disciples (28:1-8). Other less minor
changes are an emphasis on Jesus' resurrection, the positive response
of the women as witness to Jesus' appearance, and the emphasis once
more on the apocalyptic character of the Christ-event.
The major
change at this point is the Matthean addition of an appearance of the
risen Jesus to the women (vv. 9-10). The episode is a virtual
doublet of the earlier message of the angel to the women; in this case
the women express proper reverence to the returning Master (on the
theme of worship, see also v. 17) and the message to go to Galilee is
repeated.
Matthew
returns briefly to the tomb guards to dwell once more on the basis for
the rumor of the previous story and to provide a response for the
community at large (vv. 11-15). The overall story and polemic
about the basis of the Christian position (the resurrection) is a
concern for the Matthean community and the author insists that "this
story is still told among the Jews to this day" (v. 15). This
episode along with other rather severe polemical exchanges underscore
the depths to which the two communities descended as they fought for
survival and for the right to the title "the true Israel." Even
here there are winners and losers and the fighting, especially here,
is bitter--but Matthew and the Matthean community turn to the
world mission and certainly must have kept their eye on the reaction
and needs of the people of Israel now referred to simply as "the Jews."
The final
scene of Matthew's Gospel, after taking its clue from the Markan
message to meet Jesus in Galilee, takes place on a mountain in the
North (28:16-20). The story of the meeting between Jesus and the
eleven is well known, whether the reaction of worship or that of
doubt--17, but not as well-known as that of his commissioning of his
Jewish-Christian disciples to go out, missionize, and baptize
"all nations." Believe it or not, there is much debate
about most aspects of this conclusion, whether Jesus is really Son of
God or of Man (theme of proleptic parousia) in this final scene, or
whether the mission is a new one to Gentiles or a universal mission
to both Jew and Gentile. Regardless, the final liturgical
formula invites all to share in the community's life and mission, and
especially the final command of Jesus is for his disciples to teach
what Jesus has done, taught, and generally is doing during his endless
presence among his followers. Jesus is of course present in every
telling of the Matthean story, in the great speeches of Mosaic
inspiration as he too sends out his followers from his mountain base
(see Deuteronomy 34), in the reading and celebration of the vita of the
one who is described as "God with us," the one who is always present as
the Matthean community turns its attention to both "the lost sheep of
the house of Israel" (10:6) and beyond to those who would seek "the
child who has been born King of the Jews" (2:1).
All is not
perfect for this Judaeo-Christian community, neither in its
relationship with the synagogue across the street and as regards
Judaeo-Christian relations in general, nor within the community
itself. On the one hand, as this faction of the Jesus movement
sets about demonstrating to itself and to its Jewish neighbors that it
is the true Israel, there are many signs of dialogue and creative
exchanges but also of heated, polemical, and severe exchange that is
punctuated by invective and condemnation (whether calling fellow Jews
"children of hell" or its leaders "hypocrites"--see 23:15 and 13 &
often). Again, the rejection of claims and counterclaims have
left traces of overt polemics, condemnation, and invective.
Whether Matthew would have agreed with Paul that Israel is still God's
people (see Romans 9-11), it is clear that the evangelist's hope is
that Israel will one day say "Blessed is he who comes in the name of
the lord" (23:39) and change its mind (21:28-32; see two sons parable)
and accept God's invitation to the Son's wedding banquet (22:1-10; see
the wedding feast parable). Surely the mission to Israel is still
an objective and hope, indeed, a major one for the Matthean community.
On the other
hand, one is perhaps shocked to hear the evangelist's concerns that as
the community sets about its daily and missionary tasks and is
experiencing "the hatred of the nations because of [Jesus'] name," that
many are falling away, even betraying one another, and, more chilling,
that "the love of many [is] growing cold" (see 24:9-14 for
citations). As the little ones stray from the community, many in
the community do not see their duty vis-à-vis these members in a
clear way (how many time must I forgive?--see chap 18 generally and the
"stray sheep" parable in particular). There are quarrels about
seniority and reward (see 20:1-16--the parable of the workers in the
vineyard and its Matthean context). Indeed, there is much to be
desired as concerns Matthean community life and missionary
commitment.
Matthew's text, as
did that of Mark (see 16:8 and the doubtful conclusion), ends on a
precarious, or chilling note. As Jesus receives his eleven
disciples in Galilee and "they worship him," the evangelist notes
ominously that "some doubted" (28:17). The entire story however
ends with Jesus' promise to be with them "always, to the end of the
age" (v. 20). Despite these concerns one detects here the
optimism of Matthew for the community in the midst of the vicissitudes
of faith, doubt, and the world mission to all the children of Abraham,
both Jews and Gentiles.
Good luck first with the
thematic reading of Matthew this weekend and then Monday with the exam.
Class 19: Matthew--Study of 19:1-25:46
An Exegetical Study of the Gospel of Matthew
3/20/06
We focus our
attention here on two large blocks of Matthean text, first, a
long complex narrative (chapters 19-23) and, secondly, the last of the
major Matthean discourses (chapters 24-25). The narrative itself
is somewhat of a misnomer since one whole chapter (23) is in effect a
bitter, polemical speech against the Jewish leaders. However,
this discourse does not form part of the long eschatological speech of
chapters 24-25 and is not marked off by a special speech formula as are
the five major discourses. Also of interest are the sources
employed by Matthew at this point in the composition of the Gospel.
Study of Matt 19:1-23:39--Jesus' Final Teaching: En Route & In Jerusalem.
The Matthean chapters between the community discourse (chap 18) and the
lengthy eschatological speech (chaps 24-25) correspond closely,
in structure, to the Markan sequence of events. Thus, chapters
19-20 of Matthew constitute Jesus' final journey on the way to
Jerusalem and are a near-verbatim use of Mark chapter 10--the major
addition being the parable of the laborers in the vineyard
(20:1-16). Chapters 21-22 of Matthew pick up where the preceding
journey ended and constitute Jesus' entry into the holy city and his
early activity there, being therefore a close use of Mark chapters
11:1-12:37--the major addition in this section is that of two parables,
which Matthew associates with that of the wicked tenants, namely, the
two sons and the marriage feast (21:28-32 and 22:1-14,
respectively). Chapter 23 of Matthew, employing a brief episode
of condemnation of the scribes (Mark 12:38-40), becomes a
chapter-long condemnation of the Jewish authorities of the time--the
chapter consists mainly of a series of "woes" against the scribes and
the Pharisees
We begin our
study by considering each subunit as Matthean reflections upon the
Markan story, whether as acceptance of the Markan perspective or as
slight to minimal modifications and developments of story and themes,
save the radical additions in chapter 23.
Study of Matthew 19-20--Jesus' Journey to Jerusalem.
Matthew accepts Mark's perception of Jesus' final journey as one
of teaching and healing as she approaches Jerusalem and thereby
underscores his destiny there (see especially 20:17-28).
Interestingly, Matthew takes over the Markan data in toto and refocuses
it as a continuation of the thematic concerns of the community
discourse of chap 18, namely, Mark's material is made to stress
community concerns.
In 19:1-15 the
issues of marriage, divorce, celibacy, and children are addressed as
they relate to the kingdom. Like Mark earlier, Matthew discusses
marriage and divorce, allowing for the exception of porneia or
unchastity (19:9), then adds an extended concern about "celibacy
for the kingdom" (vv. 10-12--clearly an interest of the contemporary
community), and finally, in discussing children, employs them, in
typical Christian fashion, as exemplifying the ideal of the kingdom
(13-15).
There follows
in 19:16-26 another community concern, namely, the rich and the
kingdom, in the guise of the well-known story of the rich man and
Jesus' response to his refusal to renounce his possessions to follow
him. The story is taken over from Mark in relatively verbatim
fashion (Matthew modifies, of course, the kingdom of God to "of
heaven," omits some "commandments," and downplays Jesus' emotions,
etc). Immediately and serving, as in Mark, to introduce a
dialogue about the rewards of those who have followed Jesus,
there follows a question from Peter, leading into the dialogue, about
discipleship and reward (19-27-20:16). Peter's question
leads into a long response on Jesus' part, first about
renunciation and reward for disciples (19:27-30), namely, a hundredfold
reward here in this life and eternal life later. Interestingly,
in accord with the theme of Jewish and Christian continuity Matthew
insists (v.28) that there will be a special reward for the twelve,
namely, "judging the twelve tribes of Israel").
The long
sequence on community, particularly, on the theme of money, riches, and
finance, is brought to an end with the beautiful, stark parable of the
laborers in the vineyard (20:1-16). The well-known story, about
the Master who hires laborers at all hours of the day and pays them all
"the accepted day's wages" and who is roundly criticized by those who
have "borne the burden of the day and the scorching heat" (v. 11), is
put to the theme of discipleship and reward. Presumably in the
community there have arisen issues of seniority, of relative merit and
assumption of positions in the community, and of status and commitment
and so Matthew addresses the issue with this parable from the Jesus
tradition preserved by his community (M material). Clearly the
earliest hired are the senior members from the Judaeo-Christian period
who seemingly resent the "Johnny-come-lately" Gentiles as they assume
positions of authority and power within the community--or even other
members (Jewish and Gentile Christians) who forget that the gift of
faith is precisely a gift from a generous Master, who rewards all,
earlier and later members, with the gift of salvation, a gift which is
not the product, first and foremost, of one's labor but of divine love
and gift.
The journey
ends with two important episodes from the Markan repertoire, namely, a
passions-resurrection prediction (which focuses on Jesus as both savior
of humanity and as model of service to others--20:17-28) and a mildly
edited version of the healing of two blind men (see the original story
of blind Bartimaeus in Mark 10:46-52), who also serve as ideal
disciples exemplifying the acceptance and following of Jesus on his way
to Jerusalem (20:29-34).
Study of Matthew 21-22--Jesus' Entry and Early Preaching in Jerusalem.
Once again Matthew follows the Markan sequence of events, though with
substantial to moderate changes both in sequence and in presentation of
themes and focus. The first major change concerns Jesus' entry
into the city and Jesus' immediate activity there (21:1-17). As
in Mark (11:1f) Jesus enters the city accompanied by crowds, but in
Matthew there is an emphasis on Jesus fulfilling the Scriptures
(formula citation from Zech 9:9), his being a kingly, Davidic figure,
his riding in on two animals (see discussion of Matthew's understanding
of the prophetic text), and especially the addition of another reaction
to Jesus' entry in vv. 10-11 by the Jerusalem crowds, where he is
greeted as "the prophet Jesus from Nazareth in Galilee." The
entry however is followed immediately by the cleansing of the temple,
an episode that Matthew has moved up one day from the Markan
sequence. Matthew follows the Markan text closely, but adds
further to the theme of cleanliness in vv. 14-16, where in Jesus heals
and, thereby, cleanses "the blind and the lame" that they, like the
temple, might be clean and might make the temple a house of
prayer. To the objection of Jewish authorities, Jesus notes that
even "the infants and nursing babies" recognize what they are not
willing to, namely, that Jesus is the messianic Son of David (v. 15).
The fig tree
pericopes (21: 18-22), once separated in Mark by the cleansing of the
temple, are now a single unit in Matthew and become the occasion for a
discussion of the power of faith, even of "little faith," namely,
"whatever you ask for in prayer with faith, you will receive" (22).
The remainder
of this long section, 21-23-22:46, consists of a tightly edited Markan
series of five controversy stories and the parable of the wicked
tenants (11:27-12:37a). Matthew retains all five conflict stories
(about the authority of John, the tribute to Caesar, the resurrection,
the great commandment, and about David's son) and edits them minimally
(for example Matthew identifies the denarius as "the coin used for the
tax"--22:19, and the commandment concerning love of God as "the
greatest and first commandment"--22:38) but expands the theme raised by
the parable of the wicked tenants, namely, the contrast, conflict, and
overall relation between Judaism and the (Jewish) Christian
community. There results from Matthean editing a series of three
(really four) parables in 21:28-22:14, which address Jewish Christian
issues, whether the two sons parable, which speaks of Jewish and
Gentile responses to God's call in history and in the Christ-event, or
the wicked tenant parable, which addresses Israel's rejection of Jesus
and its consequent dispossession as God's people in favor of a new
people (the Jewish Christian community) and an insistence on
productivity as essential for God's (new or old) people, or the
marriage feast parable, which underscores Matthew's sense of salvation
history and Israel's rejection of various invitations, the destruction
of its city, and the acceptance of that invitation by the less worthy
types, who in their turn must be worthy of that call (the robe
story--22:12-14). Finally, it should be noted that despite all
this discussion and adamant insistence on Israel's negative reaction,
Matthew is not kind to the Jewish Christian community by
insisting on productivity (see 21:41, 43 and 22:10-14),
particularly as the evangelist prepares to speak about the community's
increase in lawlessness, that its love is growing cold, and that many
are falling away (24:10, 12).
Study of Matthew 23--A Speech against the Jewish Leaders.
As noted earlier Mark ends Jesus' temple preaching (following the five
controversy stories) by adding negative and positive examples of
religious behavior: the ostentatious and greedy scribes and the
generous widow (12:37b-44). Matthew omits the second and employs
the first as the inspiration for an entire chapter of denunciation of
both the scribes and the Pharisees. Clearly this chapter is
intended as a critique of the contributors to the formation of the
rabbinic movement and thus opponents of Matthew's Jewish Christian
community.
The chapter
begins as a critique of Pharisaic practice, whether in their lack of
mercy, or ostentatious behavior or their desire for titles (vv.
1-12--the titles would make for an interesting study of the Jewish
structures and customs Matthew wished to avoid or emulate). The
second part of the speech (vv. 13-36) is given to seven short to medium
to lengthy "woes" that address the issues of proselytism, casuistry,
and purity and terminates with the accusation that they are the
"descendants of those who murdered the prophets" (v. 31).
Scholars are quick to point out that the severity of the polemics and
of the prophetic denunciation points to a full break with the synagogue
and its leadership. Indeed, Jesus' sending of prophets, sages,
and scribes who will be rejected (killed, crucified and flogged--vv.
34f) was a rather pessimistic prognosis for future relations between
the groups.
The speech
ends with a final warning to and lament over the beloved city of
Jerusalem (37-39), a text that is taken verbatim from the Q
Source. Its intent in Matthew is hard to determine, whether
optimism for a future Jewish mission, a warning about pending judgment
or a condemning apocalyptic vision.
Study of Matt 24:1-25:46--Matthew's Eschatological Discourse.
In narrative, structural, and thematic terms one sees immediately that
Matthew is following the Markan story. Both the narrative setting
(24:1-3) and the form and initial themes of the speech are borrowed
rather faithfully from the Markan prototype (chap 13). Thus the
first part of the speech (24:1-36) is a faithful reproduction of the
Markan discourse (13:1-32), while the second (24:36-25:46) is a
thematic continuation of the Markan text, but an entirely new extension
of the discourse drawn from Q and M material.
The Beginning of the Birth Pangs
(24:1-14). Employing the Markan introduction to the speech (note
that the endtime event is characterized in a personal way by Matthew as
"the sign of your coming and of the end of the age"--v. 3), Matthew
(following Mark) speaks of early signs, which mark not the end of the
age but the beginning only of the birth pangs (or the present age--long
before the end). Even the maltreatment
of missionaries is to be expected and much community disruption (some
falling away, the love of many growing cold, and the growth of
lawlessness--vv. 10-12). And also like Mark, Matthew insists that
the good news must be proclaimed to the whole world before the end (14).
The Endtime Signs and the Coming of the Son of Man
(24:15-31). There will be unmistakable signs of the end, whether
the desolating sacrilege of Daniel or false messiahs and prophets or
the coming of the Son of Man like a flash of light or the darkening of
the constellations--the reader is to pray that this does not occur "in
winter or on a Sabbath" (20--clearly this is a nice Jewish touch) and
especially that those days be cut short.
Call for Watchfulness
(24:32-44). The above signs are unmistakable, like the budding of
the fig tree in Spring time (24:32-33), nonetheless, the day and the
hour are unknowable, for only the Father knows this (36). So
there is constant need for watchfulness, just as in the case of Noah,
or disaster in daily life or the coming of the burglar at night
(37-44), "for the Son of Man is coming at an unexpected hour" (v. 44).
Lessons about Delay and Watchfulness before the Judgment
(24:45-25:46). There follows a veritable tract on Christian
eschatology. Matthew presents four complex stories to mark the
beginning of the wait and its ending. 1) "The faithful and the
unfaithful servant" (24:45-51). Two servants are presented, one a
wise and faithful servant, the other a wicked slave, and their activity
is judged in relation to Master's return--generous reward for the
first, severe punishment for the second.
2) In light of
the unknown time of the Master's return, another parable is told, "the
ten bridesmaids" (25:1-13), all of whom fall asleep, but are not all
wise. Anticipating the delay of the bridegroom's coming (Jesus'
return) the wise have prepared themselves (as every believer should)
with extra oil to accomplish their task (in this case lighting the path
of the bridegroom). Again, there is the constant theme of reward
and punishment (some enter and others are dismissed at the closing
door).
3) "The
parable of the talents" (25:14-30). This parable appears with
much variation in Luke but is still recognizable as a Q parable.
Matthew here wishes to focus on the interim time, the time between the
two comings of the Master--how is one to spend that time and earn the
Master's approval. The life of the believer is to be seen as a
time of testing (see already the two preceding parables), a time when
one is given money in trust. One's job is to be a good financier,
that is, to make a profit for the Master with the talents lent by the
Master. Each is given a sum; each must be resourceful and
diligent (neither lazy nor neglectful--see discussion of third
servant); each must appear before the Master for judgment: either "well
done, good and trustworthy slave" or "you wicked and lazy slave"
(25:21/23 or 26, respectively).
4) "The last
judgment" (25:31-46). Matthew leads the reader to the final,
grandiose scene of the Son of Man's return, the sorting out of good and
bad, and the discussion of judgment itself based on one's treatment of
Jesus (vv. 40, 45) as though he were one's brother or sister.
While some would suggest that the scene is meant to portrait the Son of
Man's judgment of Gentiles, it seems more appropriate that Matthew is
here terminating a long tract on Christian eschatology with a universal
scene of general judgment based on the active service of all brothers
and sisters and their ability to recognize Jesus in their midst, either
as brother or sister or as God-with-us. This discourse then is
Jesus' parousia speech about present activity and future judgment; it
is about the already and the not-yet and the effect the two have
upon one another and upon Christian behavior and its motivation.,
In the coming class, we will turn our attention to chapters 26-28, the final segment of Matthew's Gospel.
Class 18: Matthew--Study of 11:1-18:35
An Exegetical Study of the Gospel of Matthew
3/15/06
Study of Matthew 11:1-12:50--Jesus and Israel.
Immediately after delivering the mission discourse to the twelve (chap
10) and instructing them to minister only to "the loss sheep of the
house of Israel" (10:6), Jesus sets out with them in tow "to teach and
proclaim his message in their cities" (11:1). The two following
chapters of Matthew are devoted to Jesus' relation to Israel or more
specifically to "this generation" (11:16; 12:39, 41, 42, 45) or Jesus'
contemporaries. Rather than present the outline given in class
(see handout Matthew 5a), I offer the following and comment on its line
of thought. The entire block, chapters 11 and 12, could be
described as "rejection by this generation" and be analyzed or
discussed chapter by chapter:
1) rejection and revelation of
Jesus -- chapter 11:
John and Jesus: both rejected by
this generation (11:1-19),
threats against the unrepentant
cities (11:20-24),
revelation and reception of
Father & Son, and
invitation to carry the Messiah's
yoke (11:25-30);
2) conflict with Jewish
contemporaries -- chapter 12:
Jesus & the sabbath (12:1-14),
Jesus as God's meek and gentile
servant (12:15-21),
accusations of diabolical
collusion (12:22-37),
only the sign of Jonah is given
(12:38-42),
rejection by this evil generation
(12:43-45), and
rejection by own family &
creation of new family (12:46-50).
In the initial section, one encounters first the theme of rejection and
a condemnation of those who are still un-repentant in their
rejection. The theme of rejection here is personified in a
dialogue about John the Baptist and Jesus (a dialogue initiated by an
embassy of John's disciples, who come to inquire whether Jesus is the
Messiah--11:2-3). The beautiful discussion about John leads
invariably to the dramatic and pathetic rejection of both John (the
ascetic) and Jesus (the "joyful one"--vv. 18-19). The scene of
rejection is terminated by a prophetic condemnation of the
non-remorseful cities of Galilee (vv. 20-24). Following these
poignant scenes of rejection and condemnation, chapter 11 terminates
with a beautiful pericope about Jesus as revealer of Father and Son
(vv. 25-27) and itself brought to a climax by Jesus' invitation to the
believers to carry his "easy yoke and light burden" (30).
The second
section (chap 12) is far more pessimistic, as Matthew focuses on Jesus'
conflict with and rejection by his contemporaries. Employing two
Markan controversy stories involving the sabbath (vv. 1-14--from Mark
2:23-3:6), Matthew defends Jesus' rather free attitude toward the Law
and presents him as authoritative teacher about the sabbath-- these two
episodes (the plucking of grain and a healing, both on the sabbath)
present examples of the Messiah's easy yoke and light burden. The
reaction of the Pharisaic audience is indeed fatal (see v. 14).
Before moving on to further extended controversy with the Pharisees,
Matthew presents Jesus, via a formula citation from Isa 42:1-4, as
God's meek and gentle servant in the midst of opposition (15-21).
The
controversy against Jesus extends to his exorcisms, for the Jewish
leaders accuse him of collusion with Satan (22-37). Jesus, of
course, responds that the source of his power is not Satan but God's
power, an activity that marks the beginning of God's reign (28).
The debate here then, between the Matthean community and its Pharisaic
or rabbinic contemporaries, is about the source of Jesus' power.
Indeed, they demand a sign for such a claim and are refused but
promised only the sign of Jonah, whether the belief in Jesus'
resurrection as reflecting Jonah's stay three days in the sea monster's
belly or the audience's conversion in light of Jonah's preaching to the
Ninevites (38-42--even the Wisdom of Solomon is invoked in this
regard). The rejection of Jesus, Matthew warns, leads to the
condemnation of this evil generation (v. 45) and includes the
rejection, alienation from, and condemnation even of Jesus' family
(46-50)--the story however ends on a positive note, for Jesus has
formed a new family of those "who do the will of [the] Father in
heaven" (50). This long section of rejection of Jesus by his
contemporaries mirrors, most probably, the rejection both of the Jewish
mission and the difficulties of the Jewish Christian community of the
author's time.
Study of Matt 13:1-53--Parabolic Discourse.
Chapter 13, almost in toto, constitutes a parable speech, a greatly
extended reproduction of Mark 4, again expanded with the help of Q and
M material. The overall discourse consists of seven parables, two
parabolic explanations and other complementary material. This
chapter too is greatly explained and understood, if one discerns its
rather clear twofold structure, namely, vv. 1-35 as addressed to the
crowds (including the disciples) and consisting mainly of Markan
material and 36-52 as addressed directly only to the disciples and
consisting entirely of M material. Via this parabolic discourse
Matthew addresses both outsiders (the Jewish community or neighboring
synagogues) and insiders (the Jewish Christian community or the
evangelist's community) and their response to Jesus' preaching about
the kingdom.
The first part
of the discourse then addresses the crowds or outsiders who are
variously described as bad soils in the parable and allegory of the
sower (vv. 3-9 & 18-23), whether as Jesus' audiences (the
authorities in 12:24f, the crowds in 12:15f and 13:1f, Jesus' family in
12:46) or as potential converts or intractable outsiders (vv. 10f,
34f). The treatment here of the good soil or of the disciples is
decidedly more positive than it was in Mark (see vv. 8, 16-17, 23) but
there is here already a veiled warning in the presentation of the
harvest's yield from the Markan 30 to 60 to 100 percent yield to
a new, diminishing productivity of 100 to 60 to 30 percent and perhaps
even to nothing (see vv. 8 and 23). Note that the good soil,
which presumably includes or consists of the disciples, understands the
word and yields in varying measures. Other parables, such as the
wheat and the weeds as well as the fishnet (later) focus on the mixed
character of the kingdom. In the first case one is probably
reminded of the mixed, ethnic (Jew and Gentile) character of the
Matthean community and in the second the mixture probably relates to
the presence of good and bad in the community, a situation attested to
by the reluctance of many to seek the strays and the author's great
concern about handling community problems (for both see chapter
18). The other parables (the mustard seed and the yeast--vv.
31-32 and 33 respectively) address outsiders and insiders reminding
them that there is room in the large reality (large shrub or tree) for
all as the community grows and that one should approach this reality
with confidence that the end product will be huge (mustard seed
parable) and that there is room for confidence and hope, as the reality
is dynamic and unstoppable (like yeast in dough).
After focusing
repeatedly on the obscure character of parables and of the obscure
character faith itself to outsiders (in the first part of the
discourse), who, without faith or commitment, see no more than riddles,
Matthew turns in the second part to insiders more particularly.
These parables, along with those of the first part, deal with the
nature of the kingdom, the mixed and varying responses to Jesus'
preaching about the kingdom, how one should respond to it (with joy and
resolute commitment), multiple warnings about eschatological judgment,
about production, about challenge, a" who accept the new (Jesus'
teaching as fulfilling the old) and the old (the Law and the prophets
and Jewish tradition, as interpreted by Jesus--v. 52).
Study of Matt 13:54-17:23--Jesus Preaches and Prepares for the Future. We move now to a long narrative section, over four chapters, where Jesus travels about Galilee and beyond. Here
Mt adheres closely to the Markan
thread of narrative, inserting little
of major importance beyond
pericopes about Peter (14:28-31;
16:16-19; 17:24-27) and the
discourse on church life (chap.
18). These inserts manifest
Mt.'s intention: to introduce or
strengthen the ecclesiological
dimension and to tie it closely
to the Christological
dimension. As Jesus prepares to go to his
passion, he forms his church and
prepares it for a similar destiny
(Meier, Matthew, 156).
Indeed Matt 13:54-16:20 is a close reproduction, with rather minor
changes, of Mark 6:1-8:30, while Matt 16:21-17:27 is an equally
verbatim borrowing of Mark 8:31-9:32. In effect, these four long
chapters form two rather distinct blocks of material or narrative; the
first (13:54-16:20) focuses on Jesus' reception and rejection
throughout Galilee as he ministers far and wide among Jews and, beyond,
among Gentiles; the second (16:21-17:27) lends its attention more
specifically to the third part of the biography, namely, Jesus' destiny
or death and resurrection.
Matt 13:54-16:20.
Jesus turns his attention, following Mark rather closely, to his
hometown, where he is rejected in "their" synagogue (13:54), to the
story of John's death as a pre-figuration of his own rejection by
political authorities (the story is edited to resemble even more Jesus'
own trial and death at the hands of another politically weak public
figure --14:1-12), to a number of Markan miraculous episodes, which
underscore Jesus' compassion and power among the Jewish audiences
(whether the feeding as an anticipation of the heavenly banquet, the
manifestation of Jesus' almost-magical power at Gennesaret, or his
power over the sea which leads to the ultimate confession of sonship on
the part of the disciples -- 14:33) as well as his insistence that
nothing should hinder the Gentile mission (whether unclean foods or
laws of purity or the assumed mission to Israel only--even the
puppies/Gentiles will have their day--see 15:21-28). The end of
chapter 15 focuses greatly (following the Markan text) on the Gentile
mission as the crowds in Gentile areas, on the occasion of Jesus'
healings, "praise the God of Israel" (15:31) or experience in their
turn the compassion of the Jewish Messiah (15:32-39). As in Mark,
but in a very different way, the block ends 1) on a note of
rejection by the Jewish leaders (16:1-4), 2) on a note of warning to
those of "little faith," who now understand (vv. 5-12--see especially
v. 12), and 3) on the climax of Peter's confession, which is in
reality a revelation from the "Father in heaven"--13-20; see especially
v. 17).
Matt 16:21-17:27.
By means of a distinct formula ("from that time Jesus began to..."),
Matthew has Jesus focus on his trip to Jerusalem, where Thus there will
be in Matthew not just three passion-resurrection predictions but
numerous explicit and implicit references to his coming death as he
approaches and enters Jerusalem (see for example the addition of
17:12b-13).
Interestingly,
the passion-resurrection predictions, in Matthew, take on a very
different form and function as the evangelist reduces or eliminates the
misunderstandings associated with the original threefold pattern of
Mark. Following the first prediction (16:21-23), Matthew greatly
reduces the starkness of Peter's treatment by explaining his objection
("God forbid, Lord! This must never happen to you") and softening his
treatment ("Get behind me, Satan! You are a stumbling block to me"--vv.
22 and 23, respectively). In the second prediction (17:22-23),
Matthew eliminates the disciples' misunderstanding entirely, adds the
temple tax passage at the end of chapter 17, and inserts a lengthy
community discourse in place of the lengthy Markan passage of
misunderstanding and reproach (Mark 9:32-50 becomes the basis of Matt
18:1f).
Other passages
of the Matthean narrative, from 16:24f, become Matthean discussions of
true discipleship (16:24-28), of Jesus' destiny and future glory
(17:1-8 and 9-13) of the healing power even of "little faith"
(17:14-20), and finally of the Matthean community's identity as Jews
and its use of prudential strategy not to give scandal to its
non-Christian Jewish neighbors (the temple tax--17:24-27).
Overall, this long narrative block focuses on the Matthean community's
relationship to Israel, the Law and Jewish custom but also on the
demands of discipleship and the ramifications of Jesus' destiny in
Jerusalem.
Study of Matt 18:1-35--Community Discourse.
At this point Matthew adds a fourth discourse, one which is a new
creation, employing minimally but seriously Markan textual elements and
themes. The chapter focuses on community life, whether status
seeking ("who is the greatest?"--vv. 1f; clearly this is a Markan theme
but one which furnishes the principal theme for the chapter about
community relations), care for little ones (particularly the "stray
sheep"--vv. 12-14), which is to be sought out and brought back to the
fold rather than excluded or ostracized, due process or rules to define
community identity and responsibilities for insiders and outsiders (vv.
15-20), the welcoming back of sinful brothers and sisters (vv. 21-22),
and especially forgiveness (vv. 23-35). Overall, and especially
in the final long parabolic discussion the moral seems to be: if one
exacts justice from others, one can expect the same from God.
Indeed, reciprocal mercy is the chapter's lesson, since one's treatment
of brothers and sisters will be used as the measure for one's treatment
by God--show mercy to fellow believers or receive justice from
God. Matthew here pulls no punches: if you, fellow Christians, do
not forgive, neither will God!
Finally, I
must note that time just will not permit some discussion of the
discourse's intricate structure and many of its thematic nuances; see
especially its treatment of the "little ones," the use of the parable
of the "stray sheep," the long discussion of the disciplinary process
in vv. 15 (drawn from Jewish tradition--much material here from the
Dead Sea Scrolls for discussion), the stern dialogue of Jesus with
Peter, and the long parabolic conclusion of the discourse. This
chapter says much, as does chapter 23, about the life and times of the
early Matthean community.
We will turn our attention
next to a study of Matthew chapters 19-22, 23, & 24-25. Read
also about Matthew's christology in WATSA--Matthew.
Class 17: Matthew--Study of 5:1-10:42
An Exegetical Study of the Gospel of Matthew
3/13/06
As seen earlier, Matthew's Gospel opens with two
large blocks of narrative, one entirely from Matthew's perspective
(chapters 1-2), but the other from the perspective of one who is
acquainted with the Gospel of Mark (chapters 3-4). One must
wonder if and how well the intended reader of Matthew's Gospel saw the
new evangelist's work as a revision of the community's traditional life
of the Master. This long segment of Matthew then provides a
lengthy infancy narrative as well as a revision of Mark's introduction
to Jesus' ministry. Matthew's perspective comes through to the
reader in both. In the first one is immediately and repeatedly
presented with Jesus' Jewish background and place in salvation history;
in the second one discerns more readily his relation to John the
Baptist but also to God and to Israel of old--God declares him
publicly as "Beloved Son" (3:17); he is presented as obedient, faithful
Son and one who ministers to the territory of ancient Israel. The
block of material ends by establishing a setting (4:23-25) for Jesus'
masterful, first speech to assembled Israel --here Israel, particularly
the Judaeo-Christian community, will hear Jesus' interpretation of
God's Torah.
Study of Matt 5:1-7:29--The Sermon on the Mount.
Again, we recall that Matthew carefully constructs five major speeches,
this one with a setting on a nearby mount and beginning with a
striking series of beatitudes, and ending with the first of five speech
formulas: "and when Jesus had finished saying these things"
(7:28). This speech, of course, derives in some measure, from the
Q-Source (see Luke 6:20-49--a sermon which Jesus is said to deliver on a
Galilean plain--see v. 17). Much could be learned from a
comparative study of these two versions. The Matthean version is
considerably longer and is reformulated, expanded, and greatly
rewritten with the help of other Q material and much community oral
tradition-- simple look at a synopsis provides an interesting overview
of Matthew's sources and creativity. It should be noted further
that the sermon is seemingly formulated in relation to Judaeo-Christian
dialogue or, one might prefer, in relation to current polemics--see
5:20; 6:2f; and 7:29, where the issue of interpretation is constantly
related to other Jewish perspectives.
Providing
an outline for the sermon is relatively
easy for the first half (5:1-6:18) but difficult for the second
(6:19-7:29). After a brief setting (5:1-2) the sermon launches
into a series of nine beatitudes ("blessed"--often called
"macarisms"--5:3-12). In contrast to Luke's four macarisms and
four "woes" (Luke 6:20-26), Matthew provides a lengthy series of
eschatological blessings whose fulfillment aims at presence with God in
the kingdom (see chapter 23 for a series of seven Matthean owes).
These macarism have often (correctly, poetically) been described as the
"yoke of the Messiah," for they address those who are poor, who mourn,
who are meek, who hunger and thirst, who are merciful, who are pure,
who strive to be peacemakers (5:2-10), and who, finally, are undergoing
persecution and abuse in the community's current missionary exchanges
(5:11-12). These beatitudes, in contrast to their Wisdom
prototypes, express future, eschatological blessings or rewards as the
community prays: "may your kingdom come" (see 6:10a).
Without missing a beat, the sermon continues to
address the community (see the "you..your" of vv. 11-12) and insists
that the Christian (disciple), despite some adversity, is to live in
and for the world--this is described under the rubrics of salt and light
(5:13-16). In a seemingly rapid move the sermon introduces the
well-known Matthean claim that Jesus has as task the fulfillment
of the Torah (5:17-20). The change in the line of thought is only
apparent, for the discussion is directed to the community's basic
principle of belief and action--like Jesus, Christians are to abide by
the eternal Torah, indeed, to fulfill its every "letter and stroke."
There then follows a series of "six
antitheses" (5:21-48), examples and models each one of Jesus'
teaching regarding the Torah. Employing a recurrent, similar
formula ("you have heard it was said...but I say to you..."--vv. 21-22,
27-28, 31-32, 33-34, 38-39, and 43-33), the Matthean Jesus seeks to
lead the reader to a deeper, truer (and sometimes, paradoxically,
different) appreciation of the teachings of the Torah, whether about
murder and anger, about adultery and lust, about divorce, oaths, or
retaliation and non-resistance, or about love of neighbor and even of
enemies. The above antitheses must be viewed in light of
the Matthean community's contest with other Jews about the true nature
of Judaism after A.D. 70.
At least one group--the early rabbinic
movement--placed great emphasis on studying, and living
the
Torah. Matthew's task was to show that Jesus (and his
followers), far from being an enemy
of the Torah, fulfilled it in his teaching and
action, and thus gave to it the appropriate
interpretat-
ion for the changed situation of Judaism. The
usual
Christian categories of intensification (anti-
theses 1, 2, 5) and
abrogation (antitheses 3, 4, 6) do not apply to Matthew's
situation. For him,
the operative word was "fulfillment."
The biblical text in each case is the starting point, and one
can find
early Jewish rabbis who agree with Jesus at almost every
point...(Harrington, Matthew,
91).
Having rerminated the
series of antitheses by insisting that the following or lfulfilling of
the Torah has the attainment of divine perfection in view of or being
perfect like [the] Father in heaven" (5:48), the sermon addresses the
cornerstone acts of Jewish piety, as also having divine favor in view
of or receiving a "reward from your Father in heaven" (6:1). Also
in the heat of polemicss the matthean author insists that the
Jewish-Christian community, like all good Jews, perform the requiosite
acts of piety but in contrast to the "hypocrites" of the day, they
perform them from a proper motive and in a proper manner. Once
again all three acts are presented and critique in a similar threefold
p[attern. Only the middle exam[ple, thjat of prayer, is expanded
by the astute addition of the "Lord's Prayer" (6:7-15). IOt would
be most helpful here to examine matthew's text of the pralyer L(as
contrasted to that of Luke 11:1-4) as being a more-pronounced Jewish
version with an eschatological focusl.
The second part of the
sermon is in reality a pronounced continuation of lthe discourse's
preceeding imperatives, for there follows first a long list of
Wisdom-like saying issued as commands and illustrastions of proper
behavior (6:19-7:12) and then a final list of warnings and advice about
futgure judgment (7:13-27). On3e should note that the first block
terminates and is summarized as examplifuying the golden rule, a
rule which is said to examplify or lsummarize the Law and the prophets
(7:12). The second block, aemploying apocalyptic materials from
the Q-Source, turns to the issue of proper and threatening motivation
for a productive life of discipleship. The sermon concludes on a
polemical as well as a more properly Judaeo-Christian note. In
the first case Matthews inisists that Jesus (and thus the community)
teaches with authority and in great contrast witht he contemporaries'
scribes, and, in the second, implies that all true Israelites accept
Jesus' interpetation of the Torah.
Study of Matt 8:1-9:38--Matthew's Miracle Chapters.
Immediately, upon finishing the sermon, Jesus is described as going
down the mountain and healing a leper who comes to him. Thus
there begins a series of miracles, which occupy the whole of chapters
8-9. This large block of narrative material comes principally
from Mark, but is augmented with Q and M material, whether miracles or
traditional material about discipleship or mission.
Interestingly, the entire, long block of material is structured as
involving three sets of three miracles each and each set ending with
narratives or dialogues concerning discipleship or mission.
On the one hand, careful
redactional analysis of the nine or ten miracles of chapters 8-9 would
contribute greatly to an understanding of Matthew's presentation of
Jesus, namely, as a divine agent who has God's power to heal (first set
of miracles), whose activity suggests the in-breaking of God's kingdom
(second set of miracles as signs of this), and whose activity elicits
faith and indeed a call for mission and harvesters (third set of
miracles and a transition to the mission discourse of chapter
10). Finally, these various miracles forecast the community's
mission to Jew and Gentile.
On the other hand, each
set of miracles leads to and prepares for a progressive discussion of
the themes of discipleship and mission. The first set (8:1-127)
is concluded by a dialogue with "would-be-followers" (vv. 18-20).
The development of the theme of discipleship, however, is carried on
after the second set of miracles (8:23-9:8), when one encounters
successful calls to follow and discussion about issues raised and
involved in being followers (9:9-17). Finally, following the
third set of miracles (9:18-34) there occurs a transitional
narrative about mission (vv. 35-38) and a chapter on mission and of
Jesus' sharing of his powers as he sends his disciples on mission
(chapter 10).
Study of Matt 10:1-42--Matthew's Mission Discourse.
Matthew's miracle chapters end seamlessly by noting that those who are
healed by Jesus respond in faith and thus illustrate the great need for
laborers in view of the Lord's harvest (9:37-38). It is thus at
this point that Matthew inserts a second major speech, namely, the
mission discourse. This lengthy speech is composed of initial
Markan episodes which are quickly supplemented with much Q and M
material about discipleship and the vissicitudes of mission activity.
The Markan episode about
the choice and the list of the twelve (Mark 3:13-19) is employed and
edited to provide an introduction to and sending of the twelve.
Seizing upon Markan episodes Matthew underscores the choice of the
twelve as a restoration of Israel for the following Jewish mission, for
in vv. 5-6 the disciples are instructed to go only "to the lost sheep
of the house of Israel." The instructions given are drawn
variously from the Markan or Q-Source, instructions about preaching the
nearness of the kingdom, about healing and cleansing, about giving and
receiving, and especially about "travelling light." The task of
the Matthean community then is first to Israel even in its post-70 A.D.
context as it continues to participate in dialogue and tension with the
sysnagogue across the street and continues to deal both with acceptance
and rejection of its missionaries. Later will come the Gentile
mission.
The speech does not
terminate at this [point but addresses the situation, the hardship, and
the challenges of outside opposition (vv. 19-20) and inward tension of
mission (21-23). Indeed, the disciples in mission and life will
undergo the experience of the Master--they are to give freely, be
prepared for the good and the bad, and thus be like the Master
(24-25). The discourse ends with a long series of instructions,
drawn from the Q-Source about fearless confession of the message
(26-33), on the cost and challenge of discipleship (34-39), and on the
promise of reward, for those who receive them receive Jesus and in turn
receive the Father who sent him and "none of these will lose their
reward" (40-42).
After giving this speech
to his disciples, Jesus sets out with them on a mission "to teach and
proclaim his message in their cities" (11:1).
Class 16: Matthew--Study of 1:1-4:25
An Exegetical Study of the Gospel of Matthew
3/8/06
To appreciate
the work of Matthew, one must, of course, compare it to the story of
Mark, but, especially, one must read it as an entirely new life of
Jesus for a new audience and from a vastly different
perspective. We have explored the first, i.e., Matthew as a
serious revision of Mark, at some length during our first two days of
introduction to the Gospel of Matthew. Our objective in that
study was to do as extensive a redactional examination of Matthew as
two class sessions would allow. Our goal was to examine Matthew's
text in relation to that of Mark to see how and how-extensively the
former made use of the latter to compose this new life of the
Master. Matthew, of course, greatly expanded the story and
considerably modified the messages and myriad themes of Mark's Gospel.
As important
as such a redactional study might be for gathering insights into
Matthew's composition and thought, it is nonetheless the second
activity, i.e., the examination of Matthew as a new, independent work,
which is, in the final analysis, the more important and
beneficial. We turn our attention then to an extended exegetical
study of Matthew's story and overall content. So we began our
first of five days of analysis. The Gospel was divided into five
discrete blocks of material, relying not primarily on structural units
but focusing on relatively equal lengths of text and combining several
structural units to allow for a more even look at all part of
Matthew. Our first day of analysis looked at the first four
chapters of the Gospel, namely, all the narrative units prior to the
sermon on the mount.
Study of Matt 1:1-2:23--Infancy Narratives.
Matthew's first two chapters serve to present the story's character in
terms of Jewish background, birth and (briefly) childhood. By
means of what may appear as rather simple pericopes, Matthew introduces
the reader to a host of christological and other important Matthean
themes. The focus of this brief narrative is clearly Jesus'
identity as the Jewish Messiah of Davidic adoption and divine origin
(born of the Spirit and called Son by God). The narrative focuses
on his divine protection and already on his rejection as well as
acceptance. At the same time the themes of salvation history and
mission are clearly introduced as forming part of the overall story's
dynamics. Finally, there is a host likewise of Jewish themes and
issues that suffuse the entire infancy narrative.
The plot and
sequence of the infancy narrative is fairly simple. Following a
brief title and extended paternal genealogy, the birth of Jesus is
introduced in a rather formulaic manner, a story that speaks of a
virgin birth, an announcement of birth that follows a well-known OT
pattern (see Gen 16:8, 11; 17:19), involving a dream sequence, a first
of many formula citations, and a brief statement of realization: Joseph
awakes; does as he is commanded; the child is born and named Jesus
(1:24-25). There then follows the extended, dramatic stories
about the wise easterners who came to find the Messiah, Herod's attempt
to prevent the coming of the messianic age, Jesus' safe sojourn in
Egypt, and his final settlement in Nazareth (2:1-23).
Title, Genealogy, and Statement about Jesus' Place in the History of Salvation
(1:1-17). From the outset Jesus is described as the son or
descendent of Abraham, the father of Judaism, that is, the Gentile who
is called by God to be the father of a great nation, the people of
Israel. Jesus' genealogy is traced back in numerical terms
(generations of 14 X 14 X 14--see v. 17) to the generations of Israel's
history back to Abraham, without missing and emphasizing his relations
to God's beloved king David (1:1, 6--see also v. 20). The
genealogy itself is in all probability drawn from OT sources (1
Chronicles and Ruth) and is designed to anchor Jesus in legal and
religious terms into a solid Jewish background, namely, Jesus as son of
Joseph, as descendent of the royal line of David, and as son of
Abraham, the great Gentile and father of Judaism.
Also it should be stressed that Matthew underscores
the continuity of salvation history, especially, in v. 17.
Mt underlines the fact that his genealogy is
carefully divided
into three sets of fourteen generations. Why
does Mt cast
Israel's history into this artificial mold, even to
the point of
arbitrarily dropping names of Judean kings?
Around the time
of Mt, Jewish apocalyptic thought was greatly
concerned with
dividing the world's history into neat periods of
seven's, con-
sisting of so many "weeks" of years. Mt sums
up Israel's roller-
coaster history by counting two "weeks" of
generations (2 X 7
= 14 generations) from Israel's beginnings in
Abraham to its
high point in King David, two more weeks from its
high point to
its low point in the disaster of the Babylonian
exile, and two
further weeks during its ascent to its goal, Jesus
the Messiah.
Jesus Christ thus begins the seventh period, the
period of per-
fection and fulfillment. Hence Mt uses
an apocalyptic conven-
tion to proclaim that God has secretly ordered the
economy of
salvation so that all of Israel's history moves
smoothly towards
the Messiah (Meier, Matthew, 3-4).
Further noting that "the third part of the genealogy contains only
thirteen generations," Meier concludes: "The Messiah closes out the
sixth and final period of the old Israel and introduces the seventh
period, the period of fulfillment, the period of the Messiah" (ibid., 5). (I would note here that Viviano in NJBC, p. 635 is less sanguine about the above explanation and not so sure about the interpretation of v. 17.)
Overall, one might say of this beginning:
In presenting Jesus to the reader, Matthew takes
pains to un-
derscore his Jewishness. In the first verse
one learns that he
is a descendant of David and Abraham, two great
figures of
Jewish tradition. Both reappear in
Jesus' genealogy (1:2 and
6) where they serve as anchor points in the author's
sweeping
schema of salvation history (1:17). Thus, the
genealogy situ-
ates Jesus within the culture that expected and
received the
long promised Messiah. Jesus, Matthew insists,
is that Jewish
Messiah, for he is the adopted son of Joseph,
himself a son of
David (1:20--Richard, Jesus, 146).
Matthew's
sense of salvation history pervades the entire Gospel: from a note of
universalism in 1:1, to a sweep of history to the present of the main
character, to the transformation of parables (e.g., the marriage
feast--22:1-10) to relate God's offer of salvation to Jew and Gentile,
to the mission first to Israel (10:5-6) then to all nations
(28:19). Salvation history, of course, involves all of time from
Abraham (as both Gentile and Jew) to the end of time (28:20).
The Birth of Jesus
(1:18-25). The story, after its complex yet simple sweep of
salvation history leading to the present of the story (vv. 1-17), moves
quickly to introduce Jesus into the narrative. Just as the Gospel
itself begins with "the book of the genealogy (or birth--genesis) of Jesus the Messiah" in v. 1, so the story proper begins with the "birth" (genesis
once more) in v. 18 "of Jesus the Messiah." Beyond the
narrative's appeal to contemporary Jewish marital customs to provide
the proper context for Jesus' unusual origin and conception (from the
Spirit and situated within a Jewish, Davidic, and righteous home),
there is in the pericope of Jesus' birth a clear reliance on Jewish
prototypes for the announcement- of- birth pattern (see earlier),
namely, the appearance of an angel with a divine message to Joseph
about the conception and naming of the child (vv. 20-21). Thus
the birth story focuses on the "conception from the Holy Spirit" and
"the virgin birth" (using Isa 7:14--parthenos as a synonymous
translation for "young girl") to make a theological rather than a
biological statement. On the one hand Jesus' conception is
unusual and owes, in a special way, to divine intervention. On
the other, the birth is described as that of a first-born--the child of
a young girl or virgin (note that Matthew knows of other children
(13:55-56--see also the obvious meaning of 1:25).
A note on
Matthean Christology, particularly, as it relates to the birth
narrative is in order here.
One must seriously attend to Matthew's treatment of
the sonship
theme in chapters 1-2. It seems clear that the
author advocates
a higher christology than do the Gospel of Mark and
the Q-Source.
A careful reading of 1:18-25, devoted to the origin
of Jesus Christ,
shows a consistent attempt on Matthew's part to
stress Jesus' divine
sonship. By means of passive expressions
("that which is con-
ceived in her," 1:20, "she was found to be with
child," 1:18, and
"Mary of whom Jesus was born," 1:16), an impersonal
construction
("a virgin shall conceive," 1:23), divine
intervention ("of the Holy
Spirit," 1:18, 20), and the repeated insistence
either upon Mary's
virginity or Joseph's non-involvement in the
conception (1:18, 20,
23, 25), Matthew insists that Jesus has God for
Father. Indeed
this is the function of the virginal conception in
the story (Jesus,
150).
Matthew's Christology focuses then on sonship, indeed, divine sonship (see further development in Jesus,
pp. 150f). Important here in this first part of the narrative are
the statements of 1:23 (Jesus as "God with us"), and two other
passages, where God declares Jesus to be the son promised by the
prophets (2:15), and proclaims him publicly as such at the baptism
scene (3:17).
Lastly, it
should be said that the presence formula of 1:23 initiates an important
Matthean theme for the author's christology. Jesus, in view of
God's promised covenant of presence and in replacement of the divine
presence or shekinah, which was associated with the Jerusalem
temple, now becomes, for the believer the living presence of God,
a presence that will be a reality until "the end of the age"
(28:20--see discussion also of Viviano in NJBC, 635).
The Rest of the Story: the Magi, the Star, & the Flight to Egypt
(2:1-23). Matthew turns next to the young child's setting in
Jewish history, choosing to speak indirectly of his rejection and
acceptance but also of his persecution at the hands of the political
and religious authorities and even of "all Jerusalem" (2:3--this theme
will be greatly amplified throughout the story of Jesus). The
story chosen is a fanciful, folkloric one of wise men (magi)
from the East who come in search of the "king of the Jews" (2:2).
The story of future and perennial interest of the Gentile world in the
Messiah and his mission is situated in a definite historical setting,
that of Herod the Great, king of Palestine from 37-4 B.C. The
characters are interesting, indeed later iconography has greatly
developed and embellished the story of "the three wise men," and the
details and drama of their story has caught the fancy of later
generations, whether their identity, their focus on the stars, their
gifts, and their ultimate function in the Matthean story. They
are, at a minimum, proleptic models for Gentile believers, who will
seek Jesus the Jewish Messiah. Indeed, they come to seek him;
they find him despite the opposition of Herod; they are "overwhelmed
with joy," and offer their gifts before returning to "their own
country" (2:1-12).
The story of
the magi is also the occasion for Matthew to interweave a cherished
Davidic, kingly or royal aspect of Jesus' messiahship. Not only
is Jesus descended from David (see genealogy and 1:20) but also he is
well-known to have been born in Bethlehem, David's city, for he is
destined to rule God's people, Israel (2:6--see also the kingly entry
into Jerusalem of 21:4-5 and 9).
The story of
the magi also becomes the occasion not only for introducing political
and religious opposition to Jesus (all are frightened because of him
and the king is double-crossed by the Oriental visitors--2:3 and 12,
respectively; also v. 16), but also serves as the introduction for a
brief history of Jesus (the new Israel) as a parallel and creative
reliving of that of the old Israel, whether the people of Israel or
Moses (a similar story is told about Moses in Josephus; see Meier, Matthew, 13).
...Jesus is presented by Matthew as the New
Israel. Narratively the
author has drawn an extensive parallel between the
early part of
Jesus' life and the history of the chosen
people. As Israel had ar-
rived in Egypt under the direction of Joseph,
sojourned there, suf-
fered the slaughter of its male children under the
Pharaoh, but
nonetheless witnessed the salvation of Moses and the
numerous
episodes associated with the Exodus-event (water,
sonship [Exod
4:22-23], desert sojourn, temptations, 40 days of
fasting, the stay
on Mount Sinai, and the ten plagues),* so Matthew
attempts a
"rerun" of Israel's history in the childhood and
early ministry of the
gospel's hero. Jesus is led into Egypt by one
named Joseph (2:l3),
where he dwells for a while (l4). There is a
slaughter of male Jewish
children, this time by Herod (l6). In a
parallel manner the object of
the slaughter finds safety (l3-15). The early
ministry of Jesus, if
one were to see the theme of salvation as a
Christian exodus (first
personally for Jesus and then for the community soon
to be founded),
then the themes of water, sonship, desert sojourn,
temptations, 40
day fast, the mount of beatitudes, and the 10
miracles (chaps 3-9)
form fitting parallels for the new
Israel. According to Matthew Jesus
not only fulfils the OT prophecies but relives its
history. [*note: "The
OT history referred to is found in the final
chapters of Genesis and
the first part of the book of Exodus"--from Jesus, 147-48).
This fanciful story of the old and new Israel (see 13:52 on the theme
of the old and the new) brings the reader back finally to the life of
Jesus known in the tradition (see Mark 1:2f), for God calls his Son out
of Egypt (2:15) and the young child is re-immersed into the
contemporary history of the Herodian family and Nazareth of Galilee
(2:19-23), from where he will reemerge at the time of baptism (3:13).
Study of Matt 3:1-4:25--Beginnings.
It is at this point, of course, that the Matthean story (3:1f) picks up
the Markan storyline (1:2f), that is, the appearance, preaching, and
baptizing activity of John. Matthew, as we have already seen,
follows carefully, but also seriously edits the Markan text,
particularly, the content about John's eschatological preaching and
characterization of Jesus as an eschatological figure (3:7-10 and
12--from Q) and concern about Jesus' baptism (3:14-15). These
additions are incremental as Matthew adds these in three short blocks
within the Markan story. Much could be said here about Matthew's
presentation of John as contrasted to that of Mark and even of Josephus
(and of Luke). Also one must note already Matthew's severe
treatment of the Pharisees (and Sadducees) in 3:7-10. This is in
effect a prelude, by means of Q materials (see Lukan version in 3:7),
of the Matthean community's rocky and even polemical relationship with
the synagogue across the street as seen in chapter 23.
Matthew
focuses, as did Mark, on Jesus' baptism (3:13-17) and temptation
(4:1-11). Both episodes are edited, the first by the addition of
the early community's reservations about Jesus' baptism "for the
forgiveness of sins" and by insistence on the public character of his
identity as Son of God, and secondly by the lengthy addition of three
OT-like temptations, taken from the Q-Source. In both episodes
Jesus' sonship and especially his fidelity to God are
underscored. The new Israel, in contrast to the old Israel, does
not test God but lives instead by God's word (note the extensive use of
OT passages, especially from Deuteronomy, to express Jesus' reaction to
temptation).
The remainder
of chapter 4 (vv. 12-25) is devoted to the beginning of Jesus' Galilean
ministry. Here Matthew delves into Jewish history and geography
to situate Jesus' work in Galilee, in effect further underscoring
Jewish and Christian continuity (vv. 12-16). Here also one
encounters the well-known biographical formula: "from that time Jesus
began to preach..." (v. 17--see also 16:21). Clearly, Matthew
stresses the turning point of the story as Jesus devotes his time and
energies (in Markan terms) to the Jewish mission.
Matthew
follows the Markan storyline as Jesus, with minor editorial changes, is
made to call his first disciples away from their fishing nets
(4:18-22--note that Simon is already identified as Peter). At
this point Matthew deviates greatly from the Markan sequence of events
and eliminates "the day of Capernaum" (Mark 1:21-38) and prepares a
brief introduction (4:23-25--see 9:35f as a parallel summary) for the
forthcoming sermon on the mount (chapters 5-7). Matthew presents
Jesus as an itinerant Galilean (see Isa 8:23f or 9:1-2), who goes about
northern Israel preaching and teaching in "their synagogues" and
attracting people from Syria, and "from Galilee and the Decapolis and
Jerusalem and Judaea and from beyond the Jordan" (4:24-25). It is
to these crowds that Jesus will address his first major discourse.
A final brief
note should be made concerning Matthean usage here (4:23), as
elsewhere, about "their synagogues." Either one can say with Harrington, Matthew,
72: "in the Matthean context the reference to 'their synagogues' begins
a motif that runs through the Gospel and serves to distance Jesus'
followers from other Jews" or more categorically with Meier, Matthew, 35: "Mt consistently speaks of the Jewish synagogues as their synagogues; he writes after his church's break with the synagogue."
We will turn next time to the following study of Matthew:
the sermon on the mount--chapters
5-7,
Matthew's miracle
chapters--chapters 8-9, &
the mission discourse--chapter 10.
Class 15: Matthew--Jewish Revision of Mark
In view of the Author's Purpose
3/6/06
a. Overview of Matthean Redaction or Creative Editing.
An appreciation of Matthew's work and perspective must either start
with the realization that it is in large measure a rewriting of Mark or
must view this new work as the result of extensive rethinking and
rewriting of Mark as the community's most treasured possession, but one
that needed much updating to address the community's needs. A
review of current scholarship still leads us to accept the most basic
solution to Matthean origin, namely, that its author borrowed about 90%
of the Markan story, and material more generally (c. 600 of Mark's 661
verses), a quantity of material, which constitutes a little less than
two-thirds of Matthew's overall content. The remainder of Matthew
comes from the well-known Q-Source (c. 235 verses in common with Luke),
and a rather large amount (c. 233 verses) from the community's oral
tradition. This material, which derives from these diverse
sources, is dispersed throughout the Gospel of Matthew and in
interesting patterns of use and creative adaptation. The goal of
today's class has been to show how Matthew's story or plot along with
its continual appeal to speech on the part of the hero derives
primarily from the editing of the Markan narrative, which itself
becomes the uniting element for extensive additions from Q and oral or
M material, ranging from the birth to the resurrection
narratives.
Matthew edits
the Markan story in such a way as to enhance two of its strengths, its
narrative-discourse potential on the one hand and its unforgettable
excellence as story telling on the other. In the first case,
Matthew receives Mark's two major speeches, the parable and
anti-apocalyptic discourses (chapters 4 and 13, respectively), greatly
expands and restructures both by using Q and M materials (chapters 13
and 24-25, respectively), and constructs and adds three more major
speeches (two inspired by minor or more extensive Markan borrowing and
[chapters 10 and 18] a third by expansion of a Q speech [chapters
5-7]). There results from this activity the well-known fivefold
narrative-speech pattern, which Matthew clearly delineates by the
fivefold formula: "and when Jesus had finished (speech/word)" at 7:28;
112:1; 13:53; 19:1; and 26:1. Not only is this formula striking
but it occurs only five times and in each case serves both to indicate
the end of a major discourse and to introduce a new narrative block
(see handout). In the second case, Matthew develops further the
biographical features of the story of Jesus by underscoring its
threefold emphases, namely, the story's introduction of the subject
(1:1-4:16), the character's work or career (4:17-16:20), and finally
the subject's destiny (16:21-28:20). This is clearly underscored
by a twofold formula ("from that time on Jesus began to..."), at the
two transitional points of the biographical schema, namely, 4:17 and
16:21.
In more
general terms, we focused on Matthean redaction or editing of sources,
principally Mark, but also Q and M. Employing insights from
(much) earlier scholarship, we insisted that Matthew displays a wide
range of redactional tendencies, namely, expansion, rearranging or
grouping of materials, abridging , clarifying, omitting, substituting
or use of symmetry or balance. Each of these tendencies can be
illustrated at great length (see handout 2c). Clearly Matthew
expands the Markan story by adding much material at the beginning and
end of the story and by multiplying the Markan speeches. Each of
these expansions or additions could be examined to seek the reasons for
their addition, whether Moses typology (the mountain episodes, the
fivefold speeches), Jewish concerns more generally (relations to
Abraham, other Jewish figures, the guards at the tomb as related to
Jewish claims about Jesus' resurrections, etc) or issues pointing to
the Jewish and Gentile missions (the magi, the final commissioning
scheme). Matthew adds considerably to the material about John the
Baptist and makes great use of the parables from the Q-Source and oral
tradition to construct and expand speeches and various dialogues (see
chapters, 10, 13, 18, 21-22, and 24-25).
Further,
Matthew loves to rearrange and group materials, whether the assembling
of miracles (from Mark and other sources) in chapters 8-9 (9 or 10
miracles--see another collection of miracles in chapter 12), of seven
woes in chapter 23, nine beatitudes in chapter 5, six "it was
said...but I say to you..." (or some similar formula) in chapter
5 also, three works of piety in chapter 6 (alms, prayer, and
fasting). In this context we would recall a host of multiple
Matthean formulas used throughout the Gospel (see handout 2c).
Matthew also abridges Markan (and even Q) materials repeatedly; in fact
a favorite Matthean tendency is to borrow repeatedly from Mark's
episodes but to reduce these greatly by compressing their content
and by retaining only the essentials of the story. Perhaps the (one of
the) most dramatic examples of this is Matthew's reproduction (9:18-26)
of the Markan double miracles of Jairus' daughter and the woman with
the hemorrhage (5:21-43). The latter uses no fewer than 23 verses
to tell the twofold, intertwined stories, while Matthew reduces the
complex to 9 verses (see Throckmorton # 107, pp. 83-85). For
other examples of compression see also #s 106 and 111. Finally, I
should remind you of the many omissions of Markan episodes by Matthew:
the parable of the seed growing secretly (4:26-29), the healing of the
blind man in stages (8:22-26), the strange episode of the naked young
man (14:51-52), and other pericopes related to Mark's day of Capernaum
(1:21-39).
At this point
I would remind you of our discussion of Matthew's construction of
chapter 23 or the woe chapter. While some would like to combine
chapters 23 with 24-25 to make a threefold chapter speech to balance
the threefold chapters of the sermon on the mount (5-7), it is
relatively clear that the complex of chapters 23-25 form two Matthean
speeches, the first (23) to "the crowds and disciples" (23:1) and the
second (24-25) to "his disciples" (24:1 & 3). The
construction of chapter 23 is seemingly related to the sequence of
events in Mark (see 11:27-12:44), where, after having employed and
expanded the source's fivefold controversy stories and one parable (the
wicked tenants), Matthew employs Mark's severe attack on the scribes
(12:38-40) as the inspiration and starting point for an extended
polemical chapter against Israel's leaders, in Matthean terms, "the
scribes and Pharisees" (see vv. 2, 13, 15, 23, 25, 27, 29).
Matthew omits the short parallel passage about the widow's gift (Mark
12:41-44) and retains and uses that about the scribes (Mark 37b-40) to
begin a new speech condemning Israel's leaders. The speech, in
general terms, now consists of blocks and short sayings from M and Q,
principally Q however (see Throckmorton # 210, pp. 165-168). One
can be more precise still. If one looks at the Q-Source more
closely, one can gain still more insight. If one examines Luke
11:29-54, one will note that the whole passage (Throckmorton #s
152-154, pp. 119-122) consists of a speech by Jesus to the crowds; one
might suspect this was a relatively complete Q speech (much as Luke's
sermon on the plain might be viewed--6:20-49). It is
interesting that Matthew employs the first two blocks (#s 152 and 153,
pp. 119-120) in chapters 12 and 5 but uses the remainder of the long
speech (Luke 11:37-54) throughout chapter 23, whether in vv. 25-26, 23,
6-7, 27, 4, 29-31, 34-36, and 13 (see Throckmorton # 154, pp.
120-122). While it would be interesting and taxing to study
Matthew's method of use of Q passages from that speech to formulate the
overall construct of chapter 23, it is clear that the overall construct
is the result of the most-heated debate between the Matthean community
and the "synagogue across the street." Finally, Matthew ends the
chapter with a "lament over Jerusalem" (23:37-39), a passage borrowed
from another section of the Q-Source.
Also we came
prepared for a study of Matthew's expansion of the parable chapters
(chapter 13 and its relation to Mark 4); note the Matthean focus is no
longer on the Markan allegory of the sower (4:13-20) but now on a
twofold structure of a speech to outsiders (13:1-35) and to insiders or
disciples (36-52). We did not look at the construction of
Matthews 18, which employs, in a quite different way, Mark 9:33-48 to
formulate a community discourse concerning its weakest members.
The structure is Matthean and the discourse's content is decidedly
taken from Mark, Q, and M (see Throckmorton # 129-136, pp. 106-110
We did not
have time to examine Matthean use of Q material, whether very literal
or verbatim use as compared to the Lukan text (see Throckmorton #s 2,
4, and 8, or Matthew's use of a proposed Q speech to formulate the
sermon on the mount (contrast Matthews 5-7 with Luke 6:20-49)
We also,
regrettably, did not look at Matthew's use of M material, whether the
thematic blocks on alms, prayer, and fasting (see Throckmorton #s 28,
29, and 31 or Matthew 6:1-4, 5-8, and 16-18). It would also have
been interesting to examine Matthew's use of M material or parables to
supplement Markan units in chapters 13, 25, and 21:28f. The
unique material of the infancy and resurrection narratives would have
required special attention.
b. Matthew's Jewish Editing and Its Relation to the Evangelist's Purpose for Writing
and consequently that writer's and the community's many concerns and
overall perspective (the title is intentionally long because it intends
to summarize our task at this point. It is clear not only from
our study of the Matthean redaction of sources and also more generally
that the author is seriously concerned positively and negatively with
"things Jewish." One often speaks of the Matthean Gospel being a
Jewish editing of Mark and other sources. It is claimed, and I
fully agree, that Matthew insists that the church, particularly the
Jewish-Christian community, is the true Israel and that Jesus is the
new Israel or Messiah of Jewish expectation. He is the son of
Abraham; he is the new Moses. Not only does Matthew propose a
Christology and ecclesiology to supplement and correct those of Mark
but stresses greatly the continuity between God's dealings with Israel
and now with the Judaeo-Christian movement or new Israel. Indeed,
Matthew insists that God's Torah continues to be valid as Jesus brings
God's plan to its ultimate consummation (see statements by Kingsbury
and Kee on class handout 2d).
More important
and certainly greatly insightful is the following statement of
Harrington:
'For fifteen years or so the
religious and political center of
Judaism had been destroyed.
The heart of Jewish piety--the
temple--had ceased to function,
and all Judaism had to answer
the question, Who is the true
Israel? Apocalypticists like the
authors of 4 Ezra and 2 Baruch
clung to the hope that those
who remain faithful in the
present tribulation will finally be re-
warded when God's kingdom comes. Political revolutionaries
like the Zealots continued the
armed struggle for a while only
to go down to defeat at
Masada. Law-oriented Jews like the
scribes and Pharisees joined
Yohanan ben Zakkai in his rabbi-
nical academy at Yavneh (Jamnia)
by the Mediterranean coast
and devoted themselves to the
understanding and observance
of the biblical statutes and the
traditions surrounding them.
Christians like Matthew answered that the Church is now 'the
true Israel' in that Jesus of
Nazareth is the Messiah of Jewish
expectation and the fulfillment
of the Old Testament promises'
(Harrington, cited in Richard, Jesus 144ςunderling added).
Matthew and its community of Jewish-Christians find themselves fully
involved in the discussion and claim that they are the true
Israel. Matthew attempts repeatedly to show the readers that they
(the Jewish- Christian community--with its Gentile members also) are
the true Israel, the new people who have inherited the vineyard (see
Matt 21:41 & 43). It is not the "synagogue across the street"
but Matthew's church which is the heir to Israel's claim to be God's
people, the one that has inherited the "eternally-valid Law" and the
Jewish Messiah, i.e., Jesus the son Abraham.
So why did
Matthew write? To update Mark, surely, but especially to assist
the Jewish Christian (and even the Gentile) members of the community to
assess their Jewish heritage in terms of God's role (theology: God's
eternal plan for Israel and the nations), of Jesus' role (christology:
God's special, final agent, Messiah who is eternally present with God's
people and who, on the mountain, initiates a new age with Jesus as
teacher and master--see 28:16f; 23:8, 10), and of the community's
character and mission (ecclesiology and ethics: a community open to
all, true to its Jewish heritage, and challenged ethically and
theologically to be and live as 'the true Israel' of God).
God's promise
(and Law) to Israel continues to be valid in the new, true Israel (or
Church), for it is Matthew's Jewish-Christian community that has
accepted the Messiah of Jewish expectation. Indeed, according to
Matthew, Jesus is eternally present as "God with us" (see 1:23 and
28:20--also 10:40; 18:5, 20; 25:40, 45) and speaks God's message and
interprets God's Law for Jew and Gentile--read 7:12 carefully.
Matthew then is about Jewish Christian claims as they are expressed in
dialogue with "the synagogue across the street" (or Jewish
contemporaries) and proclaimed to the Jewish-Christian community as it
launches its world-wide mission to baptize all nations (28:18-20).
Class 14: Matthew--Literary, Narrative & Structural Introduction
Matthew's Rewriting of Mark with the Help of Q and M Materials
2/22/06
At first
blush, and certainly on a surface level, Matthew's Gospel is very
similar to that of Mark; indeed, it, along with Mark and Luke, is
called a Synoptic Gospel. This extensive, often literal similarity has
puzzled readers through the centuries. However, any serious look
at each of the Synoptic texts will reveal an even more striking
dissimilarity in structure, content, tone, and theology; we need to
examine each factor for each of these, for Matthew, as well as Luke,
was written for quite different reasons and for an entirely different
community than were its sources: Mark or the Q-Source.
On the one
hand, Matthew has greatly expanded Mark first by adding considerably to
the beginning and ending of the story (chapters 1-2 and 28, the infancy
and resurrection stories, respectively) and secondly by adding greatly
to Mark's parable and apocalyptic speech chapters (4 & 13 of Mark
versus 13 & 24-25 of Matthew) and by constructing three new
speeches in chapters 5-7 (sermon on the mount), chapter 10 (mission
discourse), and chapter 18 (community discourse). We noted at the
end of the class that each of these five major speeches ends with the
formula: "and when Jesus had finished [+ expression of saying or
preaching]..." (see 7:28; 11:1; 13:53; 19:1; 26:1). From
such an observation one is forced to conclude that the central part of
Matthew consists of alternating sections of narrative followed, five
times, by an extensive speech. Besides, this author certainly
presents Jesus speaking more frequently and being repeatedly engaged in
giving such long speeches (add also chapters 23 and 28). In fact
the curtain of the gospel narrative comes down as Jesus is speaking and
promises to be with his followers until the end of the age (28:20).
On the other
hand, Jesus is certainly more obviously Jewish in this Gospel (see
later). Thus, the center of this Gospel is punctuated by five
major narrative and speech blocks of material, indicated above.
In this way Matthew seemingly signals five speech sections as a
parallel to the five Books of Moses (this is of course debated).
Many other Jewish themes, interests, and concerns are addressed
repeatedly by Matthew. Clearly, Matthew is writing for a (not
the) Jewish Christian community and wishes to address their interests
and concerns. Also and, of equal importance, the overall
narrative is devoted to the three parts of classical biography: an
introduction or beginning of the Jewish Messiah's life (1:1-4:16), the
hero's mission of preaching, teaching, and healing (4:17-16:20), and
the hero's destiny in Jerusalem (16:21-28:20). These structural
parts are also clearly marked by formulaic indicators at 4:17 and
16:20: "then Jesus began to..." Once again these structural
features are debated and their function discussed. Matthew, then,
may be greatly dependent on Mark (use of 90% of that Gospel) but
is a vastly different literary and theological creation, one which
greatly edits Mark and expands the earlier story with material from the
Q-Source and from the community's oral tradition; see Jesus: One and
Many, 133-34, for a discussion of literary Matthean issues, especially
the evangelist's style, vocabulary, and creativity more generally.
On the third
hand (if we had one more, I would gladly use it here), we should
indulge even briefly in noting the extensive editing or expansion of
Mark, which Matthew has brought about by modifying and expanding the
Markan plot and by adding considerably from the Q-Source and other
(oral) material from the community's tradition. Chapters 1-2 are
entirely Matthean, whether the genealogy, birth episode, stories of the
wise men, attempted murder of the child Jesus, and the eventual
settlement in Nazareth. It is at this point (chapter 3 = Mark
1:2f) that Matthew picks up the Markan plot with the story of John the
Baptist. Of course Matthew corrects Mark's inadvertent
mis-citation of Mal 3:1 as though it were from Isaiah (see class
notes). At this point also one encounters both the serious
expansion of John's role (note the addition of new material in the
following: 3:1-6 + 7-10 + 11 + 12 + 13 + 14-15 + 16-17--the additions
are indicated by underlining) and of Jesus' temptations (the original
terse statement of Mark 1:12-13 becomes the setting for a threefold
encounter of Jesus with the demonic Tempter in the episodes of the
bread, the temple, and the mountain; these of course appear in a
slightly different order in Luke 4:1f and so derive from the Q-Source.
What I have
just done in the above paragraph for Matthew 1:1-4:11, as being related
(or not) to Mark 1:2-13, could and should be done for the entire
Matthean text. In effect the handout given in class (Matthew 1b)
gives an outline for just such an interesting task and rewarding
exercise. In our own case, we accomplished this task only for the
first ten chapters of Matthew in the last class owing to a lack of
time. I would end this part of the discussion by underscoring
four related, important changes brought about by Matthew between
chapters 4 and 10 in the editing of Mark. 1 & 2) Matthew has
dismantled the important Markan "day at Capernaum" by displacing or
omitting texts, especially 1:38 and using the Markan summaries as a
setting for the newly-placed and created sermon on the mount (4:12-25
and chapters 5-7, respectively). The importance of 1:38 for Mark
relates to Jesus' missionary role and assertion that even he must be
about the ever-widening world mission. Matthew has another
purpose here and thus prepares the reader and characters in the story
for the first major speech. 3) Immediately after the long speech
of chapters 5-7, one encounters in chapters 8-9 a grouping of 9/10
miracles, which the evangelist has drawn from Mark chapters 1, 2, 4,
and 5 as well as Q and oral community tradition; miracle episodes which
had previously served various purposes in the Markan text (as related
to commands of silence, to Jesus' identity and role, Jesus' successful
mission in Galilee, etc) are now used to construct a lengthy section of
activity and discussion by Jesus (chapters 8-9). We will have
occasion later to discuss their Matthean function and meaning.
And 4) Matthew employs two Markan episodes, both dealing with the
twelve (the choice and sending of the 12--3:13-19a and 6:6b-13,
respectively), to form the basis for a new speech, namely, the mission
discourse of chapter 10 (the speech is clearly connected to and
prepared for by the ending of chapter 9--see vv. 35-38). Again
the use of the same episodes b
y both Mark and Matthew could not be more striking; in the former they
form part of the evolving plot and Jesus' developing missionary
formation and strategy as he gradually chooses (trains) and sends out
his disciples as he makes even greater journeys of mission throughout
Galilee and the surrounding areas; in the latter these episodes
establish the setting for the commissioning and sending (missionary)
discourse of Matthew's fivefold structure.
We did not see
the following but I would emphasize other important (and, in many ways)
obvious Matthean modifications of the Markan plot. In chapters
11-12 Matthew expands greatly earlier Markan issues, namely, the role
of and material about John the Baptist and the extensive controversy of
Jesus with Jewish leaders (Matthew dismantles Mark's threefold
accusation of chapter 3 and merges the Jewish accusations and expands
the controversies between Jesus and the authorities by transferring the
earlier Markan Sabbath stories of chapter 2 to form a long
action/controversy section in chapters 11-12--see the parallel
controversy/woe construct in Matthew 23. Further, one should look
at and appreciate Matthew's revisions of both Markan speeches; namely
the parable chapter of Mark 4 becomes a restructured and greatly
expanded discourse first to the crowds (including the disciples) and
then to the disciples (see 13:1-35 and 36-52) and the anti-apocalyptic
discourse of Mark 13 increases threefold in length and becomes an
extensive instruction on Christian eschatology in Matthew 24-25.
One could also spend time on Matthew's minimal use of Markan material
to construct a community discourse in chapter 18. Time does not
permit our discussion of Matthew's repeated, minor and extensive
revision of the Jerusalem scenes and passion episodes (21-23, 24-25,
and 26-27), and finally of Matthew's construction of post-death or
resurrection narratives, beyond and in contrast to Mark's empty tomb
narrative (contrast Mark 15:40-16:8 with Matthew 27:55-28:20).
We ended our
class discussion by reiterating the multiple structural indicators in
Matthew, whether the evangelist's threefold structure to enhance the
story line and the Gospel's biographical character (use of a classical
biographical, threefold format of beginnings, career, and destiny) or
the use also of a fivefold speech structure to focus on Jesus' ministry
as underscoring further the evangelist's Jewish or Moses typology.
In our next
look at Matthew we will focus even further on Matthew's redactional
activity, particularly the evangelist's Jewish revision of Mark and
beyond that a discussion of the author's purpose for writing, the
community's situation, especially its dialogue and controversy (even
mission outreach toward) "the synagogue across the street."
Reread Matthew
(with Mark in mind and with the Matthean community also in mind), and
visit Jesus: One and Many, chap. 5, especially the second half of the
chapter's discussion.
So finally, we
will turn our attention next to Matthew's redactional activity in
rewriting Mark, for we are able to insist that Matthew is in large
measure a Jewish rewriting of Mark's early text. Our goal will be
to see Matthew at work and to discern the setting, purpose, and message
of this new Christian creation.
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Richard, Jesus: One and Many
THE GOSPEL OF Matthew
Chapter 5
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The composition of Mark, the first gospel, was
an event of momentous consequences, for it established an
organizational sequence and a measure of standardization for the Jesus
tradition. Mark set in motion a development which greatly
modified the nature of this tradition. Prior to Mark's
composition Christian culture was essentially oral in character but
following this initiative there began to appear other similar works
(see Luke 1:1-4). This chapter, therefore, will be devoted to one
of Mark's first successors.
"Why a New Gospel?"
It is important to inquire, in general terms,
about Matthew's reason for writing. Scholars concede that Mark's
Gospel was a prized possession of the Matthean community, for it was
this document which its leaders and teachers employed in their ministry
and which its members relished as part of their liturgy. Mark
then would have attained a respectable status in some Christian
communities of the eastern part of the Roman empire.
Why then a new gospel? A
satisfactory response must of necessity remain conjectural and, in
part, paradoxical. On the one hand, Mark was held in such
esteem by Matthew's church, that one of its leaders employed it as the
basis of a new composition. Then, as now, imitation is an
impressive witness of esteem. On the other hand, Matthew felt no
inhibition in modifying and expanding the work of an esteemed
predecessor. Some in the community then no longer considered Mark
adequate for their needs, even while respecting that author's
accomplishment.
By contrasting Matthew with Mark, particularly
the former's redactional passages, we are able to discern an author and
a community's concern about new problems, new issues, and a contrasting
interpretation of who Jesus was. A community, living in a
different part of the empire, consisting of a heterogeneous membership,
and at a further remove from the time of Jesus and the Palestinian
milieu of the beginnings, confronted a new situation requiring
reinterpretation of the Jesus tradition. The gospel exhibits a
Jewish community, at least in its point of view, whose concern for the
Gentile mission is paramount. The composition of Matthew, no
doubt, was the culmination of a lengthy process of teaching, of
Judaeo-Christian exchange, and of a successful Gentile mission, a
process which accounts for the gospel's mixture of Jewish and Gentile
elements. The evangelist offers a new appropriation of the
tradition, now applied specifically to the community's situation.
A bold example is Matthew's application of the parable of the stray
sheep, not in relation to Jesus' ministry, as in Luke 15:3-7, but to
community leaders' responsibility toward wayward fellow Christians
(18:12-14). In this way the tradition acquired a more
ecclesiastical character, much as Pharisaic oral interpretation made
"the tradition of the Fathers" more actual for later
generations. Both the Matthean community and its evangelist
needed the Jesus tradition applied to their situation.1
While Mark by the act of writing had imposed
some restraints and order upon the Jesus material, oral tradition
persisted within the communities alongside Mark's Gospel.
Far from exhausting the traditions concerning Jesus, the author of the
first gospel had made a judicious choice of episodes and sayings to
compose a life of the Master. Members of the communities
continued to recite stories and sayings of the Lord, even though with
the appearance of Mark the tradition began to be standardized.
Oral materials continued to exist alongside written texts, but
gradually ceded ground to the latter.2 In this chapter then
we turn to one of Mark's successors, Matthew, a gospel which is the
product of a discerning use of oral and written sources and of its
author's literary talent and theological vision.
"Matthean Redaction"
The first book of the New Testament has been
popular within the Christian community throughout the
centuries. Its position at the beginning of the NT corpus
owes probably to its length, extensive teaching and ethical materials,
and superb craftsmanship. Matthew treats Jesus' life more
extensively than Mark; a genealogy, annunciation and birth narratives,
several extended speeches by Jesus, and resurrection appearances are
added. These new materials are interwoven with the story known
from Mark to form the author's new biography of Jesus.3
Use of Sources. It is generally agreed
that Matthew employed three distinct sources: the Gospel of Mark, the
hypothetical Q-Document, and an amorphous group of traditions usually
labeled "M." Despite 19th-century attempts and some recent
interest4 to justify the priority of Matthew, it is readily admitted
that the narrative structure of the gospel is Markan, for the birth and
resurrection aside, Matthew's story-line is derived, even though its
plot is further developed. Differences between the two in
sequence and style are explained by Matthew's redactional
activity. Further, Matthew has reproduced fully 90% of the first
gospel in its text. Beyond this one concludes that Matthew
offers a later ecclesiological and christological perspective than does
Mark; for example, Jewish-Christian relations are more focused as
are speculations concerning Jesus' lordship.
The second source employed is the well-known
Q-Document, a written source with which Matthew and Luke supplemented
their Markan outline. This document and its eschatological
content had profound effects upon Matthew's perception of the
Christ-event.5 Lastly, Matthew used traditions stemming from the
author's own community. Analysis of this unique material
indicates that it was oral in nature, representative of the community's
concerns, and conducive to the author's purposes. In these
passages one finds many of Matthew's major characteristics: Jewish
background of the Jesus movement, urgency of the Gentile mission, and
the challenging, moral and jugmental character of the evangelist's
message.
If these sources contributed the gospel's
content, the resulting composition with its intricate patterns and
unique perspective is the work of the later writer whom, following
later tradition, we call Matthew. Both story-line and content
were borrowed from Mark and edited to achieve specific goals.
This basic story was supplemented with materials from Q and oral
tradition, materials which were inserted within the Markan outline to
form a series of major speeches for Jesus, the narrative's principal
character. In typical editorial fashion episodes are rewritten to
underscore the author's point of view, as for example in the healing of
Simon's mother-in-law:
Matt
8
Mark l
l4 And Jesus, having gone 29 And immediately having gone
into the house
of
out from the
synagogue he
Peter,
went into
the house of
Simon and
Andrew with
James and
John.
saw his mother-in-law 30 Now Simon's mother-in-law
laying down and
sick
lay sick with a fever and
with a
fever
immediately they told him
of her.
l5 And he touched her hand 3l And having come he lifted
and the fever
left
her, having taken her
her and she rose
and
hand; and the fever left
served
him.
her; and she served them.
Matthew eliminates extraneous details (locale, list of apostles,
repetitions) to focus upon the central character's activity. As a
result only Jesus and the woman appear in the Matthean text. This
and other such editorial activity give this gospel a solemn and severe
tone.6
Matthew adds freely to the Markan outline
materials acquired from other sources. The teaching of John
the Baptist found in Mark is expanded by adding Q material (3:7f); the
same occurs in the temptation narrative (4:lf). Matthew
expands the eschatological discourse of Mark l3 by rewriting it,
amplifying it with Q material, and then adding an entire chapter
consisting of M and Q parables concerning the last days (chaps
24-25). Beyond this the author judiciously chooses materials from
available sources: shortening, expanding, modifying, clarifying,
omitting, and at times exchanging one episode for another.7
Matthew interweaves these sources to produce a continuous life of the
Master, one which provides the narrative's hero ample scope for the
major speeches which the author wishes to communicate to the community.
Creativity. Since each text has a style,
vocabulary, and point of view of its own, Matthew is no exception, for
by its author's literary choices and habits a unique personality and
theology are revealed to the reader. From the brief episode
reproduced above, some understanding of the author's stylistic
tendencies is gained. In this episode, as usual, Matthew follows
Mark's story-line faithfully but eliminates the ubiquitous "and" (kai)
and employs a more complex sentence structure. Further,
while Matthew's favorite connective is "then," a term employed 90 times
versus Mark 6 and Luke l5, many others are used and thereby give this
gospel variety and natural flow. Among these connectives, for
example: "in that/those day(s)," "at that time," participial
constructions with postpositive "and" (de, especially "and seeing") and
genitive absolutes, few have parallels in Mark and Luke. On the
whole, one can say that Matthew's style and command of Greek is
superior to that of Mark and John but inferior to Luke's.
Improvement over Mark's unpolished style is reflected in a larger
vocabulary, modification of poor grammatical constructions (especially
the historical present) and tautology, and greater variety and
complexity of sentence structure.
Grouping of Jesus material from various
sources according to topics and types is clear evidence of Matthean
editing. For example, the author has gathered in two chapters
(8-9) ten miracles and in one (l3) a number of parables. In both
cases the cue was provided by Mark (chaps l-2 and 4
respectively). Later in the gospel closely following the Markan
sequence, Matthew treats the parable of the wicked tenants. Since
in the Markan sequence it is oddly sandwiched between a series of
controversy stories and since it deals with a favorite theme, Matthew
adds to it two parables also dealing with Jesus' call to and rejection
by Israel, namely, the two sons and the marriage feast
(2l:28-22:l4). In deference to contemporary Jewish piety, Matthew
gathers sayings of Jesus on the three exemplary works: almsgiving,
prayer, and fasting, each of which is introduced by "when you
(neg.)...but when you (pos.)..." (6:2-l8). After a short
introduction on the validity of the Law or Torah, the author in six
successive paragraphs writes about some of the principal issues of that
Law: murder, adultery, divorce, swearing, retaliation, and love of
one's enemies. A formulaic construction introduces each, "you
have heard it was said...but I say to you..." (5:2l-48). Interestingly,
a seventh (the perfect number) is not given for the passage ends with
the admonition: "You, therefore, must be perfect, as your heavenly
Father is perfect" (5:48--note that the Lukan parallel, 6:36, uses the
term "merciful"). Other examples of Matthean grouping involve the
great thematic discourses, the logical placing of the infancy and
resurrection stories at the beginning and end of the Markan sequence,
and the accumulation of eschatological materials around Mark l3 (Matt
23-25).
Also interesting in Matthew's method of
composition is the concern for the development of ideas or
themes. Formulas and themes are repeated and contrasted: "brood
of vipers" (3:7; l2:34; 23:33), "suffer for Christ's sake" (5:ll;
l0:l8; l3:2l; 24:9), beatitudes and woes (5:3f and 23:l3f), gospel of
the kingdom (4:23; 9:35; 24:l4; 26:l3), receiving Jesus (l0:40; l9:5;
also 25:40).8 This technique adds cohesion to the narrative,
consistency to its themes, and depth to its author's perspective.
An extended example, the author's theme of mission, will illustrate the
importance of this technique for Matthew. The gospel ends with a
command to make disciples of all nations, a theme which extends
throughout the narrative. Indeed, the first chapters
underscore the promise of a Jewish mission in the person of Jesus who
will save his people (l:2l, a pun on his name) and who will be the
ruler and king of the Jews and in anticipation that of Gentiles (coming
of the wise men, 2:lf). After the preparation by John the
Baptist, Jesus begins the mission in earnest, when he preaches the
"gospel of the kingdom" (4:23 and 9:35) and sends his disciples on a
mission to the Jews (l0:6). The central chapter (l3) is focused
on the nature of the kingdom and those who "hear the word of the
kingdom" (l3:l9). Further there is preparation for the world
mission in chapters l8 (on community) and 22 (the wedding feast), when
the disciples will preach "the gospel of the kingdom" (24:l4).
Remembering that they have one Father and one teacher and master
(23:8-l0), they will set out with "all authority" to "make disciples of
all nations," baptizing and teaching as the Lord had commanded them
(28:l8-20). The theme of mission, therefore, is carefully
developed from beginning to end of the gospel. Its Jewish and
Gentile character as well as the related themes of authority, teaching,
and community are finely interwoven to underscore the importance of
mission and its relation to other aspects of Matthew's message.
A fondness for balance can be seen in the
author's juxtaposition of negative and positive elements, narratives
and discourses, theoretical with practical statements, and narratives
with statements of OT fulfilment. As an example of this
phenomenon, especially the alternating of positive and negative
statements (also a case of theory followed by examples), we cite
l8:5-l4. Vv 5 and 6 state the positive and negative principles of
community life; there then follow examples of negative (7-9) and
positive (l0-l4) practice.9 The alternation of narrative
and discourse will be examined below, but the author's use of the Old
Testament merits more attention at this point. If Matthew, like
the other gospels, employs freely the Jewish scriptures to interpret
the Christian reality, its use of formula citations underscores its
uniqueness. No fewer than l2 times Matthew introduces quotations
with a stereotyped formula such as "then was fulfilled what had been
spoken by the prophet...., saying" (l:22-3; 2:5-6, l5, l7-8, 23;
4:l4-6; 8:l7; l2:l7-2l; l3:l4-5, 35; 2l:4-5; and 27:9-l0). These
citations do not follow the usual promise-fulfilment pattern, where the
citation comes first and its realization follows, but usually follow a
Matthean narrative for which they provide documentation. Whatever
their origin it is clear that Matthew employs these formula citations
throughout to emphasize the continuity in sacred history from Israel to
the new Israel. The extended use of typology will be examined
later in regard to Matthew's presentation of Jesus and the Christian
community.
An important feature of Matthean composition
is a love for architectonic features such as symmetry (chiasmus,
inclusio, alternation, and balance), summaries, numbers, repetition,
and formulas of various kinds. Their function in the gospel's
structure should be stressed for they provide an aesthetic quality, a
structured cohesion, and a depth of perception on Matthew's part which
is sometimes overlooked.10 The chiasmus (a-b-c-b'-a' or the like)
provides an artistic touch as well as focuses attention upon the
central element of the structure. Matthean examples are often
related to OT citations (4:l0 = Deut 6:l3 and l3:l5 = Isa 6:l0); some
scholars even view the whole gospel as forming a chiasmus around
chapter l3.11 The use of numbers is also of interest since
Matthew often arranges episodes or blocks of material in twos, threes,
fives, and sevens; in some cases these numbers seem to have symbolic
value, as in the genealogy where Jesus' ancestry is presented in three
groups of fourteen, 2 x 7, where Jesus is the final and perfect
component of the end-time (l:l7).
"Structure and Matthean Purpose"
Our study shows that the Matthean narrative
gives the reader numerous architectonic, thematic, and linguistic
indicators of its plan and purpose. Remembering that a
literary text reveals its organization on at least two levels, we begin
our investigation of Matthew's plan by considering the diversity of its
structural indicators. By examining Matthew's plan we will
discern its purpose and its particular perspective on the community
(ecclesiology) and its Lord (christology).
Structure of Matthew. Since the pioneer
study of B.W. Bacon in l930 scholars have become accustomed to
defending a fivefold structure for Matthew. The theory is based
upon the fivefold use of the formula, "and when Jesus had finished..."
(7:28; ll:l; l3:53; l9:l; 26:l) to mark the ending of major
discourses. Further, each speech is preceded by a narrative
section. The overall pattern then consists of an introductory
birth account, a concluding death-resurrection narrative, and in
between these five alternating narrative-discourse sections:
A. Arrival of the Messiah (l-2)
B. The Messiah and His Kingdom (3-25)
l. Proclamation of the Kingdom
narrative: Beginnings in Galilee (3-4)
discourse: Sermon on the Mount (5-7)
2. Spreading of the Kingdom
narrative: Authority of Jesus (8-9)
discourse: Missionary Discourse (l0)
3. Mystery/Nature of the Kingdom
narrative: Rejection and Acceptance (ll-2)
discourse: Parabolic Discourse (l3:l-52)
4. Life within the Kingdom
narrative: Life of the New Community (l3:53-l7:27)
discourse: Discourse on Community Life (l8)
5. Establishment of the Kingdom
narrative: Conflict and Consumation (l9-23)
discourse: Eschatological Discourse (24-5)
C. Death/Passion/Resurrection of the Messiah (26-8).12
Following Bacon's suggestion, some see the five discourses as
corresponding to the five books of Moses and, therefore, hint at a
Moses-Jesus typology.
Building on this proposal some suggest that
the whole is constructed in a chiastic pattern either as alternating
narratives and discourses or as parallel blocks of material with the
parabolic discourse as the central element.13 Thus, there are
correspondences between blocks of material which suggest a chiastic
structure: the beatitudes and woes in sections l and 5, birth and death
in parts A and C, mission/reception (l0:40) and community/reception
(l8:5) in the second and fourth discourses, and the crisis point in the
third speech (l3:36) marking private as opposed to public instruction.14
Some scholars object to this fivefold pattern
because they reject a Moses-Jesus typology, since such a theory would
relegate Jesus' passion, death, and resurrection to the status of an
appendix or epilogue to the great speeches.l5 Instead, they
appeal to the twofold formula "from that time Jesus began to..." at
4:l7 and l6:2l, and propose the following structure:
A. Coming of the Messiah: the beginnings l:l-4:l6
(Old and New; God with us; person of Jesus)
B. Public Ministry of the Messiah 4:l7-l6:20
(preaching, teaching, and healing--divine power;
also climax of ministry in chapter l3)
C. Passion and Death of the Messiah l6:21-28:20
(salvation to all: risen Jesus = God with us).l6
The above presents an interesting developmental scheme, for its three
parts underscore the essential components of classical biography: the
presentation, work or achievements, and destiny of the hero.
Thus, each formula would introduce a new stage in the development of
Jesus' life: the beginning of his preaching ("the kingdom of heaven is
at hand" 4:l7) and the first announcement of the passion (l6:21).
One could complement this outline by appealing to the formula citations
since they also contribute to Matthew's evolving portrait of Jesus as
God's envoy.l7
The major difficulty I see in this approach is
the dismissal by its advocates of the obvious discourse structure of
chapters 5-25. The introduction and conclusion of these speeches
are clearly discernible;l8 their structural and thematic prominence in
the central section of the gospel underscores their importance in the
author's plan. If one examines the summaries, 4:23; 9:35; ll:l;
l6:2l; l7:22-3; and 20:l7-9, which appear in the gospel, one discovers
interesting structural data. The first three are closely related
to the fivefold discourse structure, while the second three are
not. Instead the latter introduce the three traditional passion
predictions. Matthew adds a fourth prediction of the passion
(26:2), which, in association with the previous verse, forms both the
conclusion of the final great discourse and the introduction of the
passion narrative. If the summary of l6:21 seems to support the
threefold structure, that of 4:23, coming so soon after the
introduction of the ministry, does not. Finally, the author's
penchant for structural connectives should give reason for pause, since
Matthew contrasts Jesus' power in words and deeds (speech of part l and
narrative of part 2), concludes narratives and introduces speeches with
identical summaries (4:23-5; 9:35-7) and retells the history of Israel
as the life of Jesus in chapters 2-9, thereby linking what most
outlines propose as distinct parts of the story. Matthew's
multifaceted techniques of composition should make us wary of settling
for too simple an outline to explain this intricate
narrative. Instead all pertinent structural indicators
should be taken seriously and their function sought in relation to the
author's plan.
The two schemes examined above, we believe,
are based on structural features stemming from the author's
redaction. Instead of choosing between them we seek in Matthew's
Gospel a justification for both since one is related to the genre of
the work (biography, the threefold structure) and the other to the
author's purpose (the teaching of the risen Lord, the fivefold
discourses). That justification is found in the dynamic structure
indicated by the inclusio of l:23 and 28:20. At the beginning of
the gospel, following on a heavenly messenger's announcement of Jesus'
divine conception and mission, one finds the first formula citation in
support of the angel's message concerning the birth and naming
(l:22-3). Parallel to the explanation of the name of Jesus (God
"saves") is that of the messianic name, "Emmanuel" or "God with
us." Jesus, therefore, is considered God's very presence and his
ministry the work of God. It is with this key theme that Matthew
ends: "and lo, I am with you always, to the close of the age"
(28:20b). The risen Lord will abide with the community as
mediator between heaven and earth, a theme which Matthew narratively
stesses at the finale by leaving Jesus in the midst of his followers
(also see John 20:29). Matthew has structured the story to focus
upon the pre- and post-resurrection activity of Jesus as God's abiding
presence in the world. The author, between the structural
components of the opening and closing elements of the "inclusio",
treats the various facets of this divine presence. Reception of
Jesus means reception of the Father who sent him (l0). There is
eschatological blessedness for those who witness the divine presence
and attend to its heavenly message (l3:l6-17). In the communion
of believers (l8:20) and in the reception and care of the lowly and
needy (l8:5 and 25:40, 45) Jesus, the divine envoy, continues to be
present.
Why, therefore, does Matthew present several
structural schemes? These we believe should be explained in
relation to Matthew's choice of genre and purpose for writing on the
one hand and perception of who Jesus was, what he did, and what his
life meant for believers on the other. Thus, choice of the
biography to address the community's needs, a choice influenced by
reverence for, and yet need to revise, Mark, goes a long way in
explaining Matthew's insistence upon the narrative of Jesus'
life. It is the life and teaching of the Master which personify
the promise of l:23 that he would be Emmanuel. The whole gospel
is a progressive and developing portrait of Jesus not only as Messiah
but as God's only Son. This picture Matthew etches by
employing the developmental pattern of the biography.
Matthew was interested not primarily in past
events, but in the post-resurrection situation of the community.
The final verse of the gospel promises Jesus' continuing presence among
his followers (28:20b). The Master will be present in the
community's life (18:20) and its attention to the needy (25:35f), and
especially through its hearing, guarding, and doing all that Jesus said
(28:20a). It is correct to envision this gospel as "a collection
of sermons" spoken by the risen Lord to his own,19 since Matthew has
collected Jesus' teachings into five major (and some minor) discourses
and, by situating them within the ministry and by subsuming them under
the final command of the risen Lord, has blurred the distinction
between the pre- and post-resurrection activity of Jesus. The
community, as had the original disciples, listens to and observes all
that the Master commands. Matthew's choice of the biographical
genre and concern for the community's situation have deeply affected
the structure of the composition.
The Church as the True Israel. Matthew's
Gospel as opposed to Mark and Luke underscores Jesus' Jewish
background, authority, and teaching. Thus the Matthean community
represents a milieu, history, and theology distinct from those of the
other Synoptics. It seems necessary as preliminary to our study
of Matthew's christology, to submit that community and its self
perception to an ecclesiological and sociological examination.20
20th-century scholarship has rarely failed to
note the Jewish character of Matthew and to contrast this with its
refreshing interest in the Gentile mission. In fact, many
other data (e.g., attitude toward the Law, the Jewish authorities, and
Jewish themes and heroes) render uncertain the identity and makeup of
this community. Was it Jewish Christian in whole or in
part, or was it Gentile primarily? Although some have
suggested that the latter is true, on the whole scholars accept the
following assessment: "The Matthean community was a mixed group, but
the majority apparently was Jewish Christian."21 Further,
there is debate concerning its relation to the synagogue.
Some insist, basing their argument upon texts which speak of "their
scribes and their synagogues" (7:29; 9:35, etc.) as opposed to ours,
that the Matthean community still situated itself within Judaism;
others argue for a complete separation between the two; while still
others, espousing some form of either thesis, propose that the Matthean
community was geographically and theologically close to the synagogue,
either in open animosity with the emerging Rabbinic movement or in some
type of symbiotic relationship. Presently, scholarship
prefers the separation between Matthew's community and the synagogue.22
Related to this issue is the background of the
author, traditionally called Matthew--see 9:9 where the author modifies
Mark's call of Levi (Mark 2:l4) to that of Matthew. Was the
author Jewish, as most scholars insist, or Gentile instead (perhaps a
non-Jewish Semite)?23 The arguments revolve around the author's
acquaintance with the Jewish scriptures (and the complex issue of the
origin of the formula citations), knowledge of customs and themes, and
attitude both toward Judaism and the Gentile mission. While
we lean to the first option, we think that detailed examination of the
ecclesiological data in Matthew's Gospel calls for a nuanced
perspective and reduces the either/or character of the issue.
First we will examine the community's stance
with regard to Jewish and Gentile traditions to gain historical
perspective. After that we will consider the community's self
perception. There are statements in the gospel which
indicate that the community, at least in the initial stages of its
evolution, was Jewish. When the Matthean Jesus is
confronted by the persistence of the Gentile Canaanite woman, he states
(addition to the Markan source): "I was sent only to the lost sheep of
the house of Israel" (l5:24). Such statements and Matthew's
attitude, in many passages, toward the Law (Jesus has come not to
abolish but to fulfill it--5:l7), Jewish piety (which he calls
"righteousness"), Jewish typology and history, point to an author and a
community deeply immersed in things Jewish. The Matthean
parables acquire historicizing features whereby servants become Jewish
prophets and other characters become transparent Jewish and Christian
types; see especially the series of parables: the two sons, the wicked
tenants, and the marriage feast: 2l:28-22:l0. Further,
there is in Matthew a concerted effort to combine the old and the new:
as fulfilment or return to the original sense of the Torah (antitheses
of 5:2lf), the new imitating the old (the community's rules of conduct
are based upon regulations found in the Torah and contemporary Judaism,
l8:l5-17), or a combination of the two (the scribe who employs both new
and old--l3:52). There are, then, many indications that the
Matthean community was of Jewish origin.
Matthean traditions, however, are not simply
Jewish and certainly not pro-Jewish. Perhaps with the exception
of John, Matthew qualifies as the most anti-Jewish of the
gospels.24 The Jewish leaders are rarely spared and the woes of
chapter 23 reach a high level of polemics. Pharisees,
Sadducees, and elders receive damaging criticism from Jesus, whether
for empty gestures and prayer, ostentatious and self-serving acts of
piety or for "neglecting the weighter matters of the law"
(23:23). They are accused of killing the prophets and
building their tombs yet since they occupy the seat of Moses, they are
to be obeyed (23:l-2). Their own practice, however, is severely
condemned--they are even called "children of hell" (23:l5).
The Jews generally are blamed for Jesus' death and the gospel adds a
telling sentence to the parable of the invited guests: "The king was
angry, and he sent his troops and destroyed those murderers and burned
their city" (22:7). The destruction of Jerusalem is seen as
punishment for Israel's refusal to accept the Messiah. Perhaps
the worst condemnation leveled against Judaism is found in an exchange
between Pilate and the Jewish populace (a passage unique to Matthew),
when the people answer: "His blood be on us and on our children"
(27:25).25
Additionally, the gospel reveals an
overarching concern for the Gentile mission. From the start
one reads of Gentile ancestry for Jesus and of wise Gentiles who come
from the East to do homage to the king of the Jews. Many
non-Jews are favorably portrayed in this gospel, and so its author
finds congenial the saying about the centurion: "not even in Israel
have I found such faith" (8:l0). Further, the Matthean
parables foresee the inclusion of Gentiles into the "kingdom of the
heavens," seen as a present reality (the wicked tenants and the
marriage feast). The book ends with a mandate for universal
mission to the nations (not just Gentiles).26
We conclude that the mixture of Jewish and
Gentile elements in Matthew owes to the historical development of the
community. What began as a Jewish community, with time and
segregation from the synagogue, became a mixed group of believers for
whom the Jewish past, both positive and negative, was a constitutive
part of the story of Jesus and his followers. Indeed, in
presenting an exclusive mission to Israel during Jesus' ministry (chap
l0) and then a universal mission on the authority of the risen Jesus
(chap 28), Matthew remained faithful to tradition.
It was a gradual drifting away from the
controlling influence of the synagogue and the increasing impact of the
Hellenistic culture of the Diaspora rather than a rhetorical plea for
openness to the Gentile mission,27 which led the author to view the
community thus. Matthew is a product of its time, a period we
might describe as follows:
For fifteen years or so the religious and political
center of Judaism had been destroyed. The heart of
Jewish piety--the temple--had ceased to function, and
all Judaism had to answer the question, Who is the true
Israel? Apocalyptists like the authors of 4 Ezra and 2
Baruch clung to the hope that those who remain faithful
in the present tribulation will finally be rewarded
when God's kingdom comes. Political revolutionaries
like the Zealots continued the armed struggle for a while
only to go down to defeat at Masada. Law-oriented Jews
like the scribes and Pharisees joined Yohanan ben Zakkai
in his rabbinical academy at Yavneh (Jamnia) by the Me-
diterranean coast and devoted themselves to the under-
standing and observance of the biblical statutes and the
traditions surrounding them. Christians like Matthew
answered that the Church is now "the true Israel" in that
Jesus of Nazareth is the Messiah of Jewish expectation
and the fulfillment of the Old Testament promises.28
Matthew's Gospel should then be situated
historically and theologically in the aftermath of the Judaeo-Roman war
when different groups in Palestine and the Diaspora were competing to
see who would become the heirs of Israel's traditions. The open
conflict with the emerging Rabbinic movement (heirs of the Pharisaic
group of the Second Temple period) would have left its mark in the form
of the polemical elements of the gospel, while the ideals of Israel
would have found rhetorical expression in this community's
self-perception. Following W. Trilling,29 recent scholars view
Matthew as claiming that the Christian community had become the heir of
the promises made to Israel, for its members had recognized and
accepted the ruler who was to shepherd God's people (2:6 = Micah
5:2). Israel, as tenants of the vineyard, had refused to offer
produce to God, so the kingdom was taken away from it "and given to a
nation producing...fruit" (2l:43). In the eyes of Matthew Israel
ceased to be God's chosen people (contrary to Paul in Romans 9-ll)
though the mission to its members did not cease (23:34). In its
stead came those who, like little children, welcomed the Messiah as Son
of David, i.e., the ones who bring forth perfect praise (2l:l5-16), the
ones whose righteousness exceeds that of the scribes and Pharisees
(5:20), the ones who receive Jesus and thereby receive the one who sent
him (l0:40). Related to the gospel's ecclesiology, indeed its
foundation, is its christology, for not only is God's people identified
with the community, but also God's reign or lordship is exercised by
the risen Jesus as Son of God and Son of Man.
The Matthean Jesus: "God with Us"
Matthew, in choosing to revise Mark's
narrative, opted for the vita or gospel genre. Paramount for
understanding this narrative's message is the appreciation of its
portrait of Jesus, the story's main character. From Mark
Matthew drew the central elements of the life of Jesus: numerous
episodes dealing with the Master, the sequence of these events, and a
variety of christological titles and concepts. No longer
does the story of the Messiah commence with the preaching of the
forerunner, John the Baptist, but it begins, as in ancient
historiography, with a statement in the form of birth stories of the
hero's relationship to the supernatural world and of his role in the
divine plan.
Presentation of Jesus. Before picking up
the Markan narrative in chapter 3, Matthew presents two chapters which
consist of a genealogy, birth story, and early threats to the child's
life. From the outset the author states that the work is
about a man named Jesus. Clearly this personal name is of
importance to author and community since in the narrative it has a
heavenly origin (first use of command and achievement pattern, l:2l and
25), since it anchors Jesus into the Jewish community via a genealogy
(l:l6), and since his name, as the result of a pun, manifests advanced
christological speculation ("he will save his people from their sins,"
l:21). It is important to note how the hero is introduced in the
narrative. Matthew ends the genealogy by mentioning "Joseph
the husband of Mary, of whom Jesus was born, who is called Christ"
(l:l6). From the start the gospel draws an important
distinction and therefore connection between the character of its story
(Jesus) and the faith proclamation claiming that this individual
fulfils all Jewish expectations concerning the Messiah.
After this initial presentation of the story's principal character,
Matthew repeatedly refers to him simply as Jesus--only at l:l and l8 is
he called "Jesus Christ."
In presenting Jesus to the reader, Matthew takes
pains to underscore his Jewishness. In the first verse one
learns that he is a descendant of David and Abraham, two great figures
of Jewish tradition. Both reappear in Jesus' genealogy (l:2
and 6) where they serve as anchor points in the author's sweeping
schema of salvation history (l:l7). Thus, the genealogy
situates Jesus within the culture that expected and received the long
promised Messiah. Jesus, Matthew insists, is that Jewish
Messiah, for he is the adopted son of Joseph, himself a son of David
(l:20).
Matthew presents Jesus as "teacher" or
"rabbi"30 and provides him with rabbinic learning and
rhetoric. Thus Matthew wishes to defend "the thesis that
Jesus Messiah is the new Moses and the new Israel, and the fulfillment
of the Law and the Prophets. This thesis which could only
be directed to a Jewish audience, is supported by the type of argument
accepted in Jewish learning."31 Some have objected to the
idea that Matthew intended a Moses-Jesus typology but, I believe, on
insufficient grounds. Jesus' attitude, in Matthew, toward
the Law is evidence of this, for the Torah is presented as eternally
valid and Jesus has the widsom and authority to interpret that Law
according to God's intention.32 He has come to fulfil the
Law, to seek obedience to its weightier matters (justice, mercy, and
faith, 23:23), and to teach the commandments upon which "all the law
and the prophets depend" (22:40; note the special emphasis in vv. 36
and 40 upon the Law, both additions to Mark l2:28f). Even
the six antitheses of Matt 5:21-48, (on murder, adultery, divorce, vows
and oaths, retaliation, and hatred of enemies) are based on a contrast
between the Torah as mediated by Moses and the new Law proposed by
Jesus; "his mission has rather the positive scope of giving the Laws
and the Prophets their eschatological fullfillment, a prophetic
fullness which rescinds the letter of the Law even as it completes its
meaning."33 The expression "it was said to the men of old"
refers to divine speech, that is, the words of God as contained in the
books of Moses. Further, the fivefold structure of the
great speeches has usually been related in some way to the five books
of Moses, thereby signaling further connection with the great lawgiver
of Judaism. Many point out, correctly, that there are no
correspondences between the speeches and the individual books of the
Torah. Instead, one should see here a general comparison
between Moses and Jesus both of whom are situated on a mountain (Sinai
versus the mount of beatitudes) for their great "legislative"
endeavors.34 A general contrast seems intended; the stress upon
the Law and its proper interpretation by Jesus throughout the sermon
(chaps 5-7) would support such a conclusion. The ending of the
last book of the Torah and therefore of Moses' life forms an
interesting parallel to the end of Matthew's Gospel. In
Deut 34, after a farewell speech in view of his departure, Moses goes
up Mount Nebo where he commissions Joshua for his task. At
the end of Matthew, Jesus, once more on a mountain (28:14), commissions
his disciples for the world mission. Matthew also retains from
Mark the Moses/Elijah theme of the transfiguration (again on a
mountain). Like Moses Jesus is a lawgiver, teacher, and preacher,
for he teaches and interprets with authority.
Beyond that, Jesus is presented by Mattthew as
the New Israel. Narratively the author has drawn an
extensive parallel between the early part of Jesus' life and the
history of the chosen people. As Israel had arrived in
Egypt under the direction of Joseph, sojourned there, suffered the
slaughter of its male children under the Pharaoh, but nonetheless
witnessed the salvation of Moses and the numerous episodes associated
with the Exodus-event (water, sonship [Exod 4:22-23], desert sojourn,
temptations, 40 days of fasting, the stay on Mount Sinai, and the ten
plagues),35 so Matthew attempts a "rerun" of Israel's history in the
childhood and early ministry of the gospel's hero. Jesus is
led into Egypt by one named Joseph (2:l3), where he dwells for a while
(l4). There is a slaughter of male Jewish children, this time by
Herod (l6). In a parallel manner the object of the
slaughter finds safety (l3-15). The early ministry of
Jesus, if one were to see the theme of salvation as a Christian exodus
(first personally for Jesus and then for the community soon to be
founded), then the themes of water, sonship, desert sojourn,
temptations, 40 day fast, the mount of beatitudes, and the 10 miracles
(chaps 3-9) form fitting parallels for the new Israel.
According to Matthew Jesus not only fulfils the OT prophecies but
relives its history.
Equally, Jesus is the fulfilment of the Law
and the Prophets. A dominant feature of this gospel is its
frequent and astute use of formula or fulfilment quotations.36
Despite their complex character and origin, it is reasonable to
conclude that they represent a conscious, lengthy, and scholastic
attempt to relate the Jesus tradition, via Rabbinic and other midrashic
techniques, to the world of Judaism and its "eternally valid"
Torah.37 Practically everything that Jesus does or says is
subsumed under the rubric of prophecy and fulfilment: the miracles of
healing (8:17 = Isa 53:4), the parables (13:35 = Ps 78:2), the royal
entry into Jerusalem (21:5 = Isa 62:11 and Zech 9:9).
Crucial to the author's use of this device is the conviction Jesus'
life and ministry constitutes the time of fulfilment for all of
Israel's hopes and dreams.
Messianic expectation then is crucial for
understanding Matthew's presentation of Jesus, especially the use of
the title "Christ". We have already noted Matthew's insistence
that Jesus is the one whom believers call the Christ (1:16; also 22:17,
22). On several occasions the title is used in discussions about
the Jewish Messiah: where he is to be born (2:4), what kinds of deeds
he is to perform (11:2), or what his relation to David is
(22:42). In each case the implication is that Jesus fulfils these
requirements. Sometimes the title "Christ" functions within
confessional scenes involving other important titles (16:16-20;
26:63-4) and will require further examination. Its use at 1:17
merits further attention owing to the author's temporal scheme.
Jesus as Messiah closed out the Old Age and begins the New. By
the use of multiple sevens (the perfect number), Matthew insists that
"the Messiah closes out the sixth and final period of the old Israel
[6x7 or 3x14] and introduces the seventh period, the period of
fulfilment, the period of the Messiah."38
Finally on two occasions, Matthew employs the
appellation "Jesus Christ." The first (1:1) introduces the
entire book and identifies Jesus as the Messiah in the line of David
and Abraham. He is the royal Messiah expected by the Jews
and indeed enters the city to be greeted twice as "Son of David"
(21:9,15), only to be rejected officially as "King of Israel"
(27:11f). Besides, Jesus sends his disciples (10:6) and
states that he is "sent only to the lost sheep of the house of Israel"
(15:23). He is the Jewish Messiah, the one foreannounced as "Son
of David," and is also the universal Messiah, as suggested by the title
"Son of Abraham," who in Genesis was promised a progeny as numerous as
the sands and called source of blessings for all (Gen 12:3; see Matt
8:11 where Gentile believers replace faithless Jews). The
second use of the appellation "Jesus Christ" serves to introduce an
important pericope on the origin of Jesus, a passage to which we return
below.
Toward a Higher Christology. Matthew
makes significant use of the titles "Son of God" and "Son of
"Man". There has been debate concerning the role these play and
the relative importance they have for understanding Matthew's
christology. The discussion begins with the views of Kingsbury
who insists that the central title for appreciating Matthew's portrait
of Jesus is "Son of God" understood as royal appellation.
According to him "Son of God" provides the key for appreciating the
other Matthean titles for it is a confessional appellation.
Further, "in consequence of the unique relationship that exists between
Jesus Messiah, the Son of God, and God his Father, the Father entrusts
the Son with divine authority (exousia)."39 It is as Son of
God that Jesus teaches, preaches, and gives his life in obedience to
the Father. Son of Man then is a public, judgmental title
and "is only marginally significant...as a vehicle for setting forth
the earthly activity of Jesus (it does not occur until
8:20)."40 J.P. Meier, however, has taken issue with this
analysis in a reexamination of the function which "Son of Man" plays in
Matthew's Gospel. Statistically, it plays a more important
role than does "Son of God" (30 versus 9 or 12
occurrences). Besides, its use by Matthew merits more
careful attention since, as was seen in Mark, the two titles and their
meanings interrelate on numerous occasions and, as Meier points out,
"Son of Man has the widest conceivable span of meanings," which "form a
continuum of meaning, an arch of tension spanning public ministry,
passion and exaltation, rule of the world, and final judgment."41
On the one hand, the title "Son of Man" is
more important in Matthew's redaction of the Jesus tradition than in
Mark. Matthew retains the variety which the title had acquired in
its Markan redaction and further emphasizes Jesus' role as Son of Man
both as a future, eschatological figure and as one who acts with power
in the present among believers, i.e., the time of the story's
characters and that of the ideal audience. On the other hand, the
expression "Son of God" or "Son" (said of Jesus) receives increased
attention in Matthew's composition, particularly in the infancy
narratives, temptations, and confessional and mockery scenes.
Nonetheless, it seems to me that neither title
provides the key to Matthean christology. Both play vital and
complementary roles in Matthew's presentation of Jesus. Regardless of
how one interprets Matthew chapter 3 and following, perhaps imposing
Mark's low christology upon the text, one must seriously attend to
Matthew's treatment of the sonship theme in chapters 1-2.
It seems clear that the author advocates a higher christology than do
the Gospel of Mark and the Q-Source. A careful reading of
1:18-25, devoted to the origin of Jesus Christ, shows a consistent
attempt on Matthew's part to stress Jesus' divine sonship.
By means of passive expressions ("that which is conceived in her,"
1:20, "she was found to be with child," 1:18, and "Mary of whom Jesus
was born," 1:16), an impersonal construction ("a virgin shall
conceive," 1:23), divine intervention ("of the Holy Spirit," 1:18, 20),
and the repeated insistence either upon Mary's virginity or Joseph's
non-involvement in the conception (1:18, 20, 23, 25), Matthew insists
that Jesus has God for Father. Indeed this is the function of the
virginal conception in the story.
The author continues the theme of divine
sonship in chapter 2. After an introductory narrative
concerning Jesus' identity as "King of the Jews", "Christ" and "ruler
or shepherd" (2:2, 4, 6), Matthew studiously employs the terms "child"
and "mother" (avoiding any hint that Joseph might be his real
father),42 thereby extending the notion of Jesus' divine sonship and
relating it to the "rerun" of Jewish history. Thus the
climax of the chapter is the divine statement: "Out of Egypt have I
called my son" (2:15). God is the first to give Jesus this
title.
Among other indications that Matthew espouses
a higher christology we might briefly discuss two: Jesus' frequent
references to God as his Father and wisdom motifs. On sixteen
occasions Jesus refers to God as "my Father" and, on another, the Son
of Man, it is said, will come "in the glory of his Father"
(16:27). All excepting two of these are unique to Matthew and so
require more attention, especially since most come from the author's
special sources or owe to the editing of Mark or Q. Where a) Mark
and Luke have "will of God," b) Luke "before the angels of God," c)
Mark "kingdom of God," or d) "Abba, Father," Matthew offers a) "will of
my Father in heaven" (12:50), b) "before my Father who is in heaven"
(10:32 twice), c) "my Father's kingdom" (26:29), and d) "my Father"
(26:39). While borrowing one occurrence from Mark (8:38 = Mt
16:27) and one from Q (Lk 10:22 = Mt 11:27), it seems that Matthew has
seized upon this expression to depict the unique relationship which
exists between God and Jesus, a relationship which could be predicated
of no other human.43
Also of importance in understanding Matthew's
presentation of Jesus are the beginnings of a wisdom christology which
we detect in various passages of the narrative. It is
especially 11:25-27 (also v.19), 23:34f., and the eschatological
discourse (chaps. 24-25) which show the clearest traces of such
thinking. Jesus like Wisdom is the revealer of the
apocalyptic secrets of the Father (ll:25-27).44 Further,
Jesus seen as Son of Man and as Wisdom (Matthew applies the Q saying to
Jesus--see Luke 11:49) is the one who sends God's messengers to
Israel. The change which Matthew has imposed upon the Q
saying is a good indication of the movement from a lower to a slightly
higher christology: "In Q Jesus is one, or perhaps even the last, of
Wisdom's ambassadors, but in Matthew Jesus is more than the last
messenger before the Eschaton. He is the personage who sent
all of the messengers."45 Meier is correct when he says:
"The fusion of apocalyptic and sapiential themes in the service of a
high christology could not be clearer."46 The agency
christology of Mark (Jesus is sent--9:37), while not rejected by
Matthew (see 10:40), undergoes development whereby Jesus himself
becomes the "sender" of messengers. Matthew, however, seems
not to have related such thinking to pre-existence.47
Presence Formulas: God with Us. We now
direct our attention to an overview of the author's
christology. Matthew is both a story which tells the life
of the Jewish Messiah and an ecclesiological and moral tract or
collection of speeches for the community which the Messiah has
founded. The author has chosen as strategy two basic
structures: a biography by which to retell the life of Jesus and a
narrative within which to situate speeches and commission, i.e., the
threefold and fivefold outlines. Related to these is the inclusio
of l:23 and 28:20, "God with us." It is to a discussion of this
depth structure and its relation to Matthew's christology that we
direct our attenion.
Revising the Markan story which the community
revered, Matthew exploits the potential of this narrative
genre. The threefold structure (l:l-4:l6; 4:l7-l6:20; and
l6:2l-28:20) introduces and reveals the identity, develops the
character, and reflects on the destiny of the story's hero.
Recent studies are correct in seeing in the threefold structure the
gradual and full revelation of Jesus' identity as the Christ, who as
Son of God and Son of Man, is God's presence in the world.
The first statement about God's presence among
humans (l:23) stresses Matthew's biographical character. It is
within a discussion of Jesus' origin and identity (l:l8-25) that this
author first chooses to state the thesis of the story: Jesus, as God's
unique or beloved Son, is God's presence in the world. It is to
this function that Matthew dedicates the first formula citation:
all this [story of Jesus' divine origin and birth]
took place to fulfil what the Lord had spoken by the
prophet: "Behold a virgin shall conceive and bear a
son, and his name shall be called Emmanuel" (which
means, God with us) (l:23).
The throne name of the one who is a member of the house of David is
Emmanuel and as such he, as God's divine Son, is God's presence among
humans. This particular occurrence of the presence formula
underscores Matthew's high christology. This section, after an
initial declaration by God of Jesus' sonship (2:l5), terminates with
the public revelation from the heavenly voice: "this is my Beloved Son"
(3:l7).48 The next section also presents a dual
declaration, in this case a confession on the part of Jesus'
disciples. After Jesus walks on the water and calms the sea, the
disciples worship him and declare: "truly you are the Son of God"
(l4:33). The section concludes with Matthew's version of Peter's
confession: "you are the Christ, the Son of the living God"
(l6:l6). Of special note is v. l7 which declares that God ("my
Father who is in heaven") is the source of this revelation. The
third section takes further identification of and witness to
Jesus. In 26:63-64 the high priest pressures Jesus to state
clearly whether he claims to be "the Christ, the Son of
God." Jesus answers unequivocally: "you have said so.
But I tell you, hereafter you will see the Son of man seated at the
right hand of Power, and coming on the clouds of heaven."
While several titles are brought together as they had been previously
by Mark (l4:61-62), it is the Son of God title which interests us here,
a title which Matthew will highlight through editing the mockery scenes
of the crucifixion (27:40, 43). The special sonship is accepted
by Jesus and confessed by the centurion and others ("truly this was the
Son of God," 27:54c) but only after Matthew has presented apocalyptic
or divinely sanctioned signs (27:51-54).49
The first presence formula, therefore,
confirms for Matthew's audience that first of all God was present in
the life of Jesus. The ministry, suffering, death, and
resurrection of the beloved Son (to whom Matthew and earlier traditions
attribute many of the characteristics and functions of the Son of Man)
are declared by Matthew to be a "lived presence," the actual presence
of God in the Son. The Jewish Messiah, God's Son, the
figure of the end-days, has come and his story is being told for all to
hear.
At the end of the narrative Matthew again
employs a presence formula when promising that Jesus will always be
with his community (28:20b). The author returns to this
device to dwell upon the principal theme of the narrative, namely, an
ecclesiology and morality based upon a solidly founded
christology. Expressed succinctly:
Matthew's two major convictions, both of which are
made explicit in his gospel, are (l) that the Law
of God, as given to ancient Israel, is eternally
valid and (2) that Jesus is the final agent and
plenipotentiary through whom God's purpose in the
world is being consummated (Matt. 15:17-18). Put-
ting the two beliefs together, one can say that for
Matthew, Jesus is the inaugurator of the true Israel,
the people through and among whom God's ultimate
purpose for man is to be achieved.50
The risen Jesus, in a final speech to the assembled community,
recapitulates the gospel story (particularly the speeches, the
confession and worship),5l the founding of the community, the
insistence on righteousness, and the proper interpretation of the
divine Torah. He orders the disciples that all be taught "to
observe all that [he has] commanded [them]" (28:20). The
whole life of Jesus--indeed the import of the fivefold structure as new
Torah as well as the threefold schema as the biographically established
presence of God take on new light--becomes the content of the new
teaching. Every time the gospel is preached, it is the
risen Jesus, who, remaining theologically and narratively among the
believers, speaks to the community. The second presence
formula, therefore, stresses that God was present among humans not only
in the past through the life of Jesus but that as this life is retold,
as the risen Jesus speaks again, and as the disciples reenact the
Christ-event (l8:20), God continues in the present, even "to the close
of the age," to be with the community of believers. It is
in the person of the Jewish Messiah that God then (in Jesus' earthly
ministry) and now (within the Matthean community) dwells among the
people.
The final commission gives a striking
description of the risen Lord who lives within the community and leads
it in its task. He is unmistakably presented with the traits of
the Son of Man (with "all authority in heaven and on earth") and yet he
is called Son (juxtaposed with the title "Father"). Thus,
one gets the impression that the frequent close use of the titles "Son
of Man" and "Son of God" by the author is intentional and that the
latter relates especially to Matthew's biographical interests and that
the former emphasizes particularly Matthew's attempt to show that Jesus
as final agent of God (Son of Man) leads his people in perfect praise
to the Father.
Which title then is the key to Matthew's
christology? In answer we begin by citing an interesting sentence
of Meier: "A first, rather embarrassing result [of the study] is that
Matthew is quite capable of making important Christological statements
without titles--witness the sermon on the mount or the predominance of
the simple name Jesus in chapter 28."52 So we propose that it is
the name of "Jesus" which, along with the frequent title "the Christ,"
unites the christology and its various formulations throughout the
Matthean narrative. The gospel begins by speaking of Jesus the
Christ (l:l) and, while it ends by referring simply to Jesus'
commission, it is the same Jesus who has frequently been identified as
"the one who is called the Christ" (l:l6; 27:l7, 22; also l:l, l8;
l6:20; and 26:63-4). The major confessions in Matthew involve the
names of Jesus and a related proclamation of him as Christ; see Peter's
confession which ends simply: "then he strictly charged the disciples
to tell no one that he was the Christ" (l6:20) or the centurion's
confession (27:54) which follows upon the identification twice of Jesus
as "the one who is called Christ" (27:l7 and 22). Even God's
declaration in 2:l5 of Jesus as Son, is enveloped in a narrative where
the title appears frequently: l:l, l6, l7, l8, and 2:4. Also
Jesus' admission to the high priest involves the three titles: Christ,
Son of God, and Son of Man. So it is the name of Jesus which
unites the story from opening to closure and which appears at the end
of each major speech.
Matthew chose to write a life of Jesus, as
earlier Mark had done, and amplified its biographical
characteristics. The gospel, however, goeshas further
in developing this narrative structure. Employing the hint
provided by Mark that Jesus would see his disciples in Galilee (l4:28;
l6:7), Matthew creates a scene where Jesus does appear to his disciples
and stresses, though without Mark's urgency, the passage's missionary
thrust. Matthew brings the story to a close with Jesus on the
mountain, like Moses, initiating a New Age. This the author does
by drawing on the fountain of Jesus tradition so well incorporated in
the vita and its great thematic speeches. In these speeches and
in the life of Jesus are contained the wisdom of God made known and
proclaimed by the beloved Son. In the final commission lies the
authority (actually reiterated here since it is submerged throughout
the vita) of the Son of Man, whose future, heavenly activity impinges
on the present activity of the community. Matthew assures the
community that with Jesus the Christ as its teacher and master (23:8,
l0), the church (l6:l8; l8:l7) now seen as the true Israel must produce
the fruits of righteousness (21:43), because its Father (23:9) desires
perfect praise from its little ones (2l:l6; see l8:lf). Matthew's
portrait of Jesus, therefore, is a christology in search of an
authentic ecclesiology.
NOTES
l. On the church of Matthew see E. Schweizer,
"Matthew's Church," l29-55 in G. Stanton, ed., The Interpretion of
Matthew (Philadelphia: Fortress, l983); J.D. Kingsbury, Matthew
(Philadelphia: Fortress, l977) 78-l06; J.P. Meier, The Vision of
Matthew: Christ, Church, and Morality in the First Gospel (NY: Paulist,
l979) 26-39; and Neyrey, Christ Is Community, 8l-l04.
2. Kelber, The Oral and the Written Gospel.
3. Shuler, A Genre for the Gospels; see also Talbert, What Is a Gospel?
4. C.M. Tuckett, The Revival of the Griesbach
Hypothesis: An Analysis and Appraisal (London: Cambridge University,
l982).
5. Neyrey, Christ Is Community, 67-8l.
6. For a classical study of Matthean
redaction, see H.J. Held, "Matthew as Interpreter of the Miracle
Stories," l65-299 in Bornkamm, Tradition and Interpretation in Matthew;
for Matthew's rewriting of the passion narrative, see D.P. Senior, The
Passion Narrative according to Matthew: A Redactional Study (Leuven:
Leuven University, l975).
7. Kingsbury, Matthew, l4-2l.
8. See D.L. Barr, "The Drama of Matthew's
Gospel: A Reconsideration of Its Structure and Purpose" TD 24 (l976)
349-59.
9. For an examinantion of this Matthean
chapter, confer W.G. Thompson, Matthew's Advise to a Divided Community:
Mt. l7,22-l8,35 (Rome: Biblical Institute, l970).
l0. K.F. Nickle, The Synoptic Gospels: An
Introduction (Atlanta: John Knox, l980) l02-l2, gives a good, brief
survey of Matthew's literary and structural characteristics.
11. J. Fenton, The Gospel of St. Matthew
(Baltimore: Penguin, l963) 14-17; Barr, "The Drama of Matthew's
Gospel," 35l; P.F. Ellis, Matthew: His Mind and His Message
(Collegeville: Liturgical, 1974) 8-25.
12. Meier, Matthew, 5 and D.J. Harrington, The
Gospel according to Matthew (Collegeville: Liturgical, l983) 8-9.
13. Barr, "The Drama of Matthew's Gospel" and
Fenton, Matthew, respectively. Confer also H.B. Green, "The
Structure of ST. Matthew's Gospel" SE l02 (l968) 47-59, who finds a
parabolic or chiastic structure in Matthew with chapter ll as the
central point.
14. Fenton, Matthew, 14-17.
15. D.J. Harrington, "Matthean Studies since Joachim Rohde" 95-98 in Light of All Nations.
16. Kummel, Introduction to the New Testament,
l05-6 and J.D. Kingsbury, Matthew: Structure, Christology, Kingdom
(Philadelphia: Fortress, l975) 1-39; idem, Matthew, 24-28.
17. Kingsbury, ibid., 36.
18. T.J. Keegan, "Introductory Formulae for
Matthean Discourses," CBQ 44 (l982) 415-30; confer also F.V. Filson,
"Broken Patterns in the Gospel of Matthew" JBL 75 (l956) 227-31.
19. Marxsen, Mark the Evangelist, 205-6.
20. Harrington, "Matthean Studies since Joachim Rohde," 98-l04.
21. D.J. Harrington, "Jesus as the Focus of
the Conflict with the Synagogue," 96 in God's People in Christ: New
Testament Perspectives on the Church and Judaism (Philadelphia:
Fortress, 1979); for discussion of the issue see: Kummel, Introduction
to the New Testament, 114-19; Harrington, "Matthean Studies since
Joachim Rohde," 93-l09; Kingsbury, Matthew, 78-l06; and Meier, The
Vision of Matthew, 6-25.
22. See Meier, The Vision of Matthew, 15-17
and Kingsbury, Matthew, 98-l0l, and the earlier works of D.R.A. Hare,
The Theme of Jewish Persecution of Christians in the Gospel according
to ST. Matthew (Cambridge: UP, l967) and D.W. Davies, The Sermon on the
Mount (Cambridge: UP, l966).
23. Meier, The Vision of Matthew, l7-25.
24. See C. Klein, Anti-Judaism in Christian Theology (Philadelphia: Fortress, l978).
25. For a discussion of this passage, confer
Senior, The Passion Narrative according to Matthew, 256-6l, also 338;
and J.A. Fitzmyer, "Anti-semitism and the Cry of 'All the People' (Mt.
27:26)" TS 26 (l965) 667-7l.
26. With J.P. Meier, "Nations or Gentiles in
Matthew 28:l9?" CBQ 39 (l977) 94-l02 contra D.R.A. Hare and D.J.
Harrington, "'Make Disciples of All the Gentiles' (Matthew 28:l9),"
ll0-23 in Light of All Nations.
27. Contra Hare and Harrington, "'Make Disciples of All the Nations'."
28. Harrington, "Jesus as the Focus of the
Conflict with the Synagogue," 96-97; see also J. Neusner, "Judaism in a
Time of Crisis: Four Responses to the Destruction of the Second Temple"
Judaism 21 (l972) 313-27.
29. Das wahre Israel. Studien zu einer
Theologie des Matthausevangeliums (Munich: Kosel, l964).
One would do well to note Meier's caution (The Vision of Matthew, 55,
n. l9) that for Matthew Jesus is the New Israel, though Matt 2:6 gives
some justification for calling the church the "true" Israel; see also
Kummel, Introduction to the New Testament, ll6.
30. Matthew, however, is wary of the title
"rabbi;" see 23:7-8 for the author's view, especially the switch in v.
8, from "rabbi" to "teacher."
31. J.L. McKenzie, "The Gospel according to Matthew," 2:64 in JBC.
32. Kee, Jesus in History, l68-80.
33. Meier, The Vision of Matthew, 240-64, citation 262.
34. See Matt 5:l ("he went up on the
mountain") as opposed to Luke 6:17 ("he came down with them and stood
on a level place").
35. The OT history referred to is found in the
final chapters of Genesis and the first part of the book of Exodus.
36. See the discussion of Kummel, Introduction to the New Testament, ll0-l4.
37. Kee, Jesus in History, l68.
38. Meier, Matthew, 5.
39. Kingsbury, Matthew, 4l.
40. Ibid., 56; see also his discussion in
Jesus Christ in Matthew, Mark, and Luke, 64-73. As we saw
in chap. 4, Kingsbury later advanced a very similar analysis of Markan
thought in The Christology of Mark's Gospel.
41. The Vision of Matthew, 217 and 1l8.
42. Kingsbury, Matthew, 38.
43. See Meier, The Vision of Matthew, 56 and Kingsbury, Matthew, 41.
44. For a survey of the theme and literature,
see F.W. Burnett, The Testament of Jesus-Sophia: A Redaction-Critical
Study of the Eschatological Discourse in Matthew (Lanham: University,
l98l) and Meier, The Vision of Matthew, 76-83. On the background
of the Q saying, confer Marshall, Luke, 430-38.
45. Burnett, The Testament of Jesus-Sophia, l65.
46. Meier, The Vision of Matthew, 80.
47. See Burnett, The Testament of Jesus-Sophia, l69-7l.
48. One should note the change from the second person in Mark 1:11 to the third person in Matthew.
49. D. Senior, "The Death of Jesus and the
Resurrection of the Holy Ones," CBQ 38 (1976) 312-29; on the
relationship of 27:54 (the centurion and companions' confession) to
14:33 (the disciples' confession), see Senior, The Passion Narrative
according to Matthew, 327-28.
50. Kee, Jesus in History, l68-69.
51. See 28:9 and l7 for the author's stress
upon the theme of worship. It should be noted that the
theme of worship contributes to the gospel's closure while that of
confession provides momentum to the overall story.
52. The Vision of Matthew, 2l7.