GGift of God: Gospel of Matthew

Gift of God: Gospel of Matthew

Much has been written regarding Matthew’s gospel – from the original language (Hebrew/Greek) to his name, to the date written, and whether his gospel was taken from Mark’s gospel. Regardless, the gospel is the best that addresses the fulfillment of Old Testament (hereinafter as “O. T.”).  Theologians count thirty-five different prophesies listed in this gospel as fulfilled in Christ (5 times the perfect “7”).  One theologian suggests over 130 quotations and allusions – more than any other book.

The gospel also contains five (5) discourses of our LORD.  Some have hypothesized that it is a model of the O. T. Pentateuch, i.e., presenting Matthew’s gospel as the new Torah and Jesus as the new Moses.  (Source: Concordia Self-Study Bible, Introduction to Matthew, p. 1446).  (See Table II: Matthew’s Discourse’s)

What is in the Name?

The gospel’s name is Matthew, but his given name is likely Levi. Then how did he become Matthew? Some have suggested that the name Matthew was given him by Jesus himself, similar to his name calling of James and John (sons of Boanerges) and Simon (Peter).  Both Mark and Luke’s gospel call him Levi with Mark identifying him as a son of Alphaeus. The Hebrew name Levi means “to join or unite.”  The name Matthew means “gift of God.”  Both names have special meaning.

First, Levi meaning “to join or unite,” is appropriate since Matthew approaches his gospel of connecting the dots and joining the O. T. prophesies to Jesus the Christ. The name Matthew meaning “gift of God,” is also appropriate as his calling came from Jesus himself.  Matthew heeded his LORD’s call and immediately got up and followed his Master. Using his discourses, he provides a gift to his readers showing that Jesus is the Messiah promised ages prior.

Matthew (Levi) was a tax collector and therefore was considered a “sinner” by the Jewish leaders. Jesus saw him sitting at his collection booth and called him. (“Follow Me”) Following his calling, Jesus went to his home with other tax collectors. The Pharisees were very upset as he was associating with “sinners.”  Jesus responded, “For I have not come to call the righteous, but sinners,” (Matthew 9:13b)

The Writing and Dating

Much has been researched and written regarding the original language of Matthew. Some suggest it was written in Hebrew or Aramaic while other suggest it was in Greek. As a tax collector, Matthew was most likely educated, wealthy, and also spoke both Aramaic and Greek.

Dating of the gospel is up for discussion. The gospel itself does not give any indication of the timing. Also, some have suggested two possible scenarios – Matthew was based on Mark’s gospel and then without any connection to Mark.  The first assumption also has two viewpoints based on when Mark was written.  If Mark written earlier, then Matthew’s gospel was likely in the 50s or 60s. If not, then its dating moves back to the seventies. The second assumption is that Matthew did not use Mark as a source document. This assumption places Matthew’s writing earlier versus later.

The Timeline Traced

Why the genealogy? Matthew takes a great deal of time to trace the Christ to Father Abraham and as the Son of David.  Matthew shows a total of forty-two generations from Abraham to Jesus. It was important for Matthew to trace the Christ back to Abraham since he was writing to Jewish Christians. Secondly, his use of “Son of David” is Messianic that connects the promised one of God through this line.

Matthew divides the genealogy into three groups: from Abraham to David, from David to Babylon exile, and then from the exile to Jesus.

The names in the list vary from patriarchs (Abraham, Isaac, and Jacob) to kings, and to people of little-known history.

The genealogy is a list of sinners until the Christ came to redeem those under sin’s curse. Abraham believed and it was credited to him as righteousness, says scripture. His faith in the Promised One of God was unwavering. Despite Israel’s continued sin, God’s promise of a Savior was never withdrawn.

The Birth of the Savior

As the meaning of Matthew’s name (gift of God) implies, the birth of Jesus Christ was the ultimate gift of God. Matthew immediately follows his genealogy with the details of the LORD’s birth. Much has been said about the miraculous birth of Jesus, but the one thing is certain, His birth surpasses all other miraculous births, as Mary’s pregnancy was not from man but from God’s Holy Spirit.

If we review prior stories of miraculous births, we first see Abram’s wife Sarai who was well beyond birth years. Yet, God in His promise, provided the seed to Abram. Then, God told Abrahm to sacrifice his son, Isaac. As Abram was about to take his son’s life, God provided an exit plan. Later, we are told of Hannah, a woman of faith, was unable to conceive.  But as she prayed, Eli heard her anguish and grief and said, “go now in peace, may the God of Israel grant you what you have asked of Him.” (1 Samuel 1:17). The LORD did indeed hear, and her womb conceived a son, Samuel.  And as promised, she dedicated him to the LORD in His service. Finally, we are told of the story of Zechariah and Elizabeth. In their later days – well beyond childbearing – they were to be parents of the forerunner of the Messiah.

As miraculous as these births were, none can compare to God’s intervention with Mary, the mother to be of Jesus.

Matthew begins his story by providing evidence that Joseph and his betrothed, Mary, had not “come together,” prior to marriage. Yet, Mary was pregnant. Divorce was the alternative for Joseph to “avoid public disgrace.”  Yet, the angel of the LORD appeared to Joseph and said, “do not be afraid. . .for what was conceived in her is from the Holy Spirit.” (Matthew 1:20ff) Matthew quotes one of his many prophesies, “a virgin will be with child.”

The Gentile Connection

While the gospel was written to Jewish Christians, Matthew is all-inclusive extending the good news of Jesus to the world.  Chapter two begins by telling the story of the Magi from the east.  These individuals were educated and aware of the past prophesy. (The one born king of the Jews) Their roadmap to Jerusalem was a star. Much has been written as to the star’s origin, but some theologians have hypothesized that the star was not natural, rather, was a divine manifestation of God pointing to the Messiah. (Biblehub.com) Furthermore, Matthew adds “his” to the star suggesting its special nature. The prophet Micah prophesied (750-732 BC) during several kings of Judah.  Micah 5:2 says, “But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times.”  Ephrathah is added to differentiate its location. Ephrathah is a region in Judah.

The star continued to guide their route beyond a brief stop in Jerusalem until it rested over the place where the Messiah was born. Matthew tells us that they “were overjoyed.” Imagine their anticipation having traveled a long distance to see the future king of Israel. They brought gifts that were befitting of royalty – gold, frankincense, and myrrh. Each of these agents is important.

Table I: Source: Biblical Archeology Society

Yes, Matthew only tells of the Gentile visit and not from the Jewish nation. Luke, on the other hand, tells of the lonely shepherds in their field. The angel announced the birth of the Messiah as they then hurried off to see this magnificent event.

The exact date of the Magi visit is unknown. What we do know is that King Herod died in 4 BC. And it was he that the Magi consulted about the king’s location. Many theologians place the birth of Christ between 6 – 4 BC. Regardless, their trip, their worship, their gifts, and its importance are the focal point of Matthew’s insertion.

The Great Escape

For the second time now, an angel of the LORD appeared to Joseph to take the child to Egypt and stay there until instructed to return. Herod was outraged and gave orders to have all baby boys two years and younger slaughtered.

Shortly thereafter, Herod the Great died and his son, Archelaus, assumed control over Judea, Idumea, and Samaria. Then the angel reappeared to Joseph giving the signal to return. (a total of three angel appearances) The child’s safety was still a great concern for Joseph, so he bypassed his original destination to Nazareth in Galilee.

The Forerunner

The synoptic gospels each take a different approach regarding John the Baptist.  Matthew skips Zechariah and Elizabeth’s pregnancy, and John’s birth/childhood. He begins, “in those days,” to jump start John’s preaching in the desert of Judea.  Mark’s gospel begins with the beginning of Jesus’ time as an adult and tells of John the Baptist, including the baptism of Jesus by John.  Then Luke tells of John’s birth and his father’s song of praise. No more details are listed after Luke tells us that he lived in the desert until he appeared publicly.

Again, Matthew lists another prophesy from Isaiah, “A voice of one calling in the desert, ‘Prepare the way for the LORD, make straight paths for Him.’” (Isaiah 40:3) This chapter in Isaiah is the beginning of a section called, “Book of Consolation.”  The prophet Malachi tells us that one like Elijah will come to turn the hearts of Israel to recognize the Messiah. Yes, John was the one like Elijah who came, preached repentance, and baptism.

Matthew reminds his Jewish readers that their salvation is not from Abraham, rather from Christ the Messiah and Him alone! John is also quick to point to the One who is The Prophet that will come in truth bringing salvation. He is the righteous Judge who will separate the chaff from the grain (Judgment Day).

Matthew concludes chapter three with the beginning of Jesus’ ministry – His baptism. Why did He need to be baptized? He needed to fulfill righteousness as He was consecrated by God.  As the Son of Man, he came to be sin for us. Just as the man Jesus was baptized so we too can connect to His work of salvation by being washed clean by the Spirit of God.

Enter: The Evil One

Matthew moves from His baptism to Jesus being led to the wilderness (by the Spirit) to be tempted.  Jesus as true man is not any different that you and me.  All baptized people of God are subjected to the devil’s snares.  Jesus was no different.  To make things worse, Jesus had fasted 40 days and nights.  He could not have been in a more compromised condition; making Him vulnerable to the devil’s antics.

The devil used three different temptations to lure the weakened LORD into sin’s grasp.  First, he addressed His hunger by turning stones to bread.  Second, he took him to the Holy City to the temple’s pinnacle; there tempting him to jump.  Finally, he led Him to a high mountain where he viewed the kingdoms of the world and tempted Him to bow down and worship him.  Each time the LORD responded with scripture to counteract the devil’s snares.

The final verse in this section is very interesting.  “Then the devil left Him.”  Luke adds, “until a more opportune time.”  And then angels came and attended to Him. The phrase added by Luke is very important as the Evil One used multiple opportunities during the three years of Jesus’ ministry to put a wrench in the works with the final temptation in the Garden of Gethsemane.

Let the Ministry Begin!

Matthew tells readers that John the Baptist has now been put in prison.  Jesus returns to Galilee in Capernaum – the land of Zebulun and Naphtali.  The prophet Isaiah prophesied that the LORD would give light to the Gentiles (“the people living in darkness have seen a great light”).  This area was one of concentration during our LORD’s tour in Galilee.  Then, Matthew states, “From that time on Jesus began to preach, ‘Repent for the kingdom of heaven is near.’”

Now’s a suitable time to review Matthew’s chronology of events in these first four chapters through verse seventeen.

• Genealogy
• Birth of Jesus
• Gentile visit of Magi
• To Egypt and return
• John the Baptist, preaching and baptizing
• Jesus’ baptism and temptation
• Initiation of Jesus’ ministry

Jesus and Team Building

Matthew has our LORD walking along the Sea of Galilee.  He sees two brothers – Simon and Andrew – casting their nets into the lake.  Then He says, “Come, follow me.”  The gospel word of invitation (come) followed by follow me.  Their fishing days are over as they now are going to be fishers of men.  “At once,” they followed.  Next, we see Jesus adding two other brothers, the sons of Zebedee, and they too followed Jesus’ invitation immediately.  Luke’s gospel tells us that the Peter/Andrew team were partners with Zebedee and his sons.  These four, along with Matthew, are the only individuals identified being called in Matthew’s gospel. The team eventually included the “dirty dozen,” that would be central to Jesus’ teaching and on-the-job training.  The collection of followers (disciples) now contains a group of fishermen and a tax collector. What a group!

From my study of the Apostle Peter: According to the Apostle Peter Biography: Timeline, Life and Death, fishermen in their day were “gruff, unkempt, vile, shabbily dressed, and often used vulgar language.”  They continued, “The first century fishermen were a man’s man . . . with boisterous tempers.”  This description fits the “brashness” characteristic of the man we know as the Apostle Peter.  How did he change?  Source: From Brash to Bold, by G. H. Roesener and Saturday’s Notes Publishing, April 2020

Prior to the beginning of the first discourse, Matthew tells us important aspects of Jesus’ ministry: preaching and healing.  The healing miracles are more detailed here including various diseases, pain, demon-possessed, seizure disorders, and the paralyzed.  Individually and collectively, Jesus was drawing people from all over: Syria, Galilee, the Decapolis, Jerusalem, Judea, and the region across the Jordan.

These miracles should not be a surprise as the prophet Isaiah prophesied, “then will the eyes of the blind be opened and the ears of the deaf unstopped.  Then will the lame leap like a deer and the mute tongue shout for joy.” (Isaiah 35:5-6)

Matthew’s Discourses: The Old Testament Personified in Jesus

While Matthew addressed his gospel to a Jewish audience, the Gentiles are also included and featured throughout his writing.   In one outline of the gospel, the writer suggests that Matthew’s gospel is definitely a story of Jesus but perhaps is more about the Kingdom of God!  The author divides the book accordingly:

• The King is revealed (chapter 1-4:11)
• The Kingdom is revealed (4:12 – 10)
• The King and His Kingdom are rejected (11 – 27)
• The King is raised (28)

The same author defines the five discourses as:

• The New Law
• Christian discipleship
• The meaning of the Kingdom
• The Church
• Judgment

Table II below was constructed from Brian Phillips, The 5 Discourses of Jesus as published by http://circleinstitute.org/blog/patterns-types-gospel-matthew.

Table II: Matthew’s Discourses

First Discourse: Chapters 5-7 – Sermon on the Mount

As I begin this section, I am reminded of a homily that was offered by a chaplain at one of my client sites in February 2017.  He described the Beatitudes as “The Attitude of Being.”  If you look at its definition, you will find “supreme blessedness or happiness.”

Jesus uses these nine beatitudes to open this discourse followed by a litany of instruction on diverse topics from murder and adultery to loving enemies, giving to the needy and many more.

One source categorizes the discourse as:

• Beatitudes
• Ethical admonitions
• Contrasts between Jesus and Jewish legalistic traditions.

Just where did all this take place?  Well, Matthew tells us that Jesus and the crowd in toe went up on a mountainside (Could be Mt. Tabor).  As Jesus sat down, he began to teach his disciples.  Matthew connects to the O. T. when Jesus ascends to the mountain just as Moses ascended to obtain the Decalogue (“Ten Commandments”).  And when Moses returned to the Israelites, he taught the people the Laws.

As with all discourses, the conclusion is the same, “When Jesus had finished saying these things. . .”

The interim chapters (8-9) in between the discourses are very intriguing.  Much of the text describes Jesus’ healing and raising the dead.  But the chapters also talk about faith of a Gentile, the cost of following Jesus, control over creation (nature), and the need for workers in the Kingdom.  Again, in each of these situations, we can see references to days of old.  The prophet Isaiah prophesied about healing. (Isaiah 35:5-6) The preincarnate Christ also controlled nature in the O. T. on many an occasion – like parting the Red Sea.  The area of discipleship is discussed in several places, including the calling of Matthew.

Second Discourse: The Twelve and their commissioning

At the beginning of chapter 10, the gospel lists the “dirty dozen” by name.  This list follows immediately with the charge to the disciples by the Messiah – authority to do all things in His name.

This section is reminiscent of the O. T. commissioning of the twelve spies sent out by Moses.  Their mission was to report back on any number of fronts – from their strength to the land the type of soil, and the town’s fortification.  Literally, the twelve were sent into a foreign land seeking military-like information. And Jesus too was sending his twelve out into the people of Israel where rejection was likely among many.

Jesus warned his disciples that they would be up against many odds, including being arrested and being flogged in the synagogues.

Digressing to the O. T., the Israelites were subjected to 40 years of wandering for failing to heed the spy’s report from Caleb and Joshua. Rather, they chose to accept the other report from the remaining ten individuals, and God punished them for their lack of faith and trust in His promise.

Just as the Israelites received a good report (Joshua and Caleb) and some rejected, so the disciples would be received by some and yes, rejected by others.  The book of Hebrews reminds us (Faith chapter 11) that Rahab was rewarded for having welcomed the spies by not being destroyed with those who were disobedient.

Third Discourse: Wisdom

Wisdom is one of the words used in scripture that can be misunderstood as being smart or intelligent.  The Bible generally refers to “wisdom” to God Himself.  Proverbs reminds us that wisdom follows the fear of the LORD.  Theologians report that Matthew used the word “wisdom” three times in its gospel (11:19, 12:42, and 13:54).  Chapter 13 opens this third discourse of Jesus.  The backdrop is Jesus and His disciples on the Sea of Galilee.  Large crowds gathered around him, so he got into a boat while the crowds remained on shore.  He began to teach using parables (showing wisdom).

Theologians indicate that Jesus and His words of wisdom compared to king Solomon in the O. T. and his great wisdom and discerning heart.  Each (6) parable talks about the Kingdom of Heaven.   Following the six parables, Jesus left and returned to his home base and there began teaching again to people in the synagogue.  Matthew reports, “people were amazed. . .where did He get His wisdom.” (13:54) Many failed to believe His wisdom since His background had humble beginnings (father, mother). Thus, they took offense at him.

The source of wisdom is not from man but from God.  1 Kings reminds us that Solomon asked God for wisdom and a discerning heart.  And give it He did!  Jesus too as Son of Man is Wisdom Himself.  And in each circumstance, some rejected the message.

Fourth Discourse:  The Church

Before beginning the fourth discourse, Matthew has some intervening chapters (14-18).  Matthew begins by telling of John the Baptist’s demise at the hands of Herod.  Interestingly, the story immediately follows dialogue of a “prophet without honor.”  John the Baptist was indeed the last to prophesy the One coming promised long, long ago.  John’s reward was not earthly, rather an eternal crown of joy for having brought the name of Jesus, the Messiah to many lost sheep of Israel.

These intervening chapters are interesting in the fact that the events tend to distinguish the followers of Jesus from His enemies.  Following Jesus’ departure to a solitary place (northeast shore of Sea of Galilee), Matthew tells of the great feeding of some 5,000 men not including women and children.  Large crowds continued to follow.  Jesus had compassion on the crowds and shows His disciples (and us) how God provides in ways that no one can understand.  Five loaves and two fish fed many with multiple remnants left over.  Not only did He feed, but He also healed many.

Jesus came not only to Israel but also to the Gentiles.  Matthew again reminds his Jewish readers of the Canaanite woman and her faith and then the “gentile feeding,” (4,000).  Chapter 16 opens with Jesus’ opponents requesting a sign (see Matthew 12-sign of Jonah).  The comparison of Jonah in the belly of the whale for three days connects to the Son of Man being in the belly of the earth only to rise victoriously.  Jesus refuses to give them another sign!  And then He departs.  Jesus warns His disciples to be careful not to yield to their hypocrisy (yeast) to spoil the Word.  Peter then confesses his great faith and then Jesus predicts His death.

Chapter 17 connects Jesus to the O.T. at His transfiguration appearing in a glorified state along with representatives of the “Law and Prophets.” (Moses and Elijah) The heart of Jesus’ message to His disciples in chapter 18 is how to act as a body of believers.  He uses the example of faith like that of a child, the lost unmerciful servant, who unlike the forgiving of his debt, failed to do the same on a much smaller scale.

NOTE: Peter J. Leithart in his book, “The FOUR, A Survey of the Gospels,” says, “The word ‘church’ is virtually unique to this chapter.  In 16:18, the word refers to Jesus’ own temple-community that He intends to build on the rock of Peter, and the word has the same connotation in 18:17.  It is used in the Greek O. T. to refer to the ‘assembly’ of Israel and Jesus uses the word to refer to the new Israel of His disciples, in contrast to the ‘Gentiles’ outside.  Matthew 18:17 goes beyond 16:18, however, in indicating that the new ekklesia will have its own structures of authority to enforce the community’s standards.  In short, Jesus is forming an Israel in the midst of Israel, just as Elijah and Elisha had done during the Omride dynasty.”  (pp. 127-128)

Fifth Discourse: Judgment and the Seven Woes

Following several chapters, Matthew begins his fifth and final discourse of our LORD concerning judgment.  In the preceding chapters, Mattew tells of Jesus’ triumphal entry into the City of David.  During the week between His entry and crucifixion, Matthew uses Jesus’ parables to describe how the Son of Man is rejected and even killed.  Jesus also reminds His disciples that all will be invited to the wedding feast.  Some will reject the invitation, but servants were sent out to invite “anyone you find.”

Matthew uses Jesus’ fifth discourse to describe the “Seven Woes” concerning the teachers of the law who do not practice what they preach.

The Concordia Study Bible footnotes the various Jewish sects that would be included in the “teachers of the law.”  They include Pharisees, Sadducees, Essenes, and the Zealots.  The word “WOE” is used in a powerful sense.  The word is often used to express grief, regret, misfortune, or grievous distress stated from such a great affliction of some sort or being in such trouble that an escape out of it seems impossible.

Theologians agree that Jesus is taking on the role of Jeremiah and Ezekiel.  When compared to Jeremiah, Jesus verbally attacks the Jewish leaders just as Jeremiah did in his temple sermons.  Also, Jesus laments over Jerusalem (23:37ff) even as He condemns it.  Jerusalem will be left desolate (Babylonian captivity).  Then, Jesus leaves the temple for the last time, comparing to Ezekiel’s description of the glory of the LORD departing.

The Ultimate Sacrifice

The balance of the week from Palm Sunday is detailed in Matthew’s concluding chapters.  The detail shown here is very important to remove all doubt as to Jesus’ actual death, burial, and resurrection.  The great faith statement of the centurion and his soldiers is extremely important here. (27:54ff) Matthew describes their terrified state at the signs and wonders.  And the centurion exclaimed, “Surely He was the Son of God.”

At His resurrection, Matthew only tells of Jesus’ appearance to the women at the grave site.  That comforting statement of “Do not be afraid,” comes from Jesus’ mouth and instructs the women to tell the disciples to meet Him in Galilee.  The final “Great Commission” concludes Matthew’s gospel and is all-telling.  Jesus’ command to His disciples is simple, straight forward – GO, MAKE DISCIPLES, BAPTIZE, AND TEACH – with the eternal promise to be with them always to the close of the age.  Amen.

Peace

Connected in Him, I stand

GHR

October 2021