The Gospel of Matthew
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The Church fathers considered it to
be written by Matthew. Irenaeus (150AD) stated that Matthew also issued a
written Gospel among the Hebrews in their own dialect while Peter and Paul were
preaching at Rome. Eusebius (325AD) quotes Papias, the Bishop of Herapolis in
Asia Minor saying, “Matthew wrote the logia in the Hebrew tongue and everyone
interpreted as he was able.”
Internal evidences
The only clue within the text was
the calling of Levi whose name is substitutd by the name Matthew, and the
addition of the words, “tax collector.” Why different names or is he the same
person?
1. Matthew
preferred the name Matthew over Levi as Levi implies a pre-Christian name
2. He
is identified as a tax collector. This implies he has some sort of education
3. The
fact that Matthew is used as the title of the book shows that he is the
authentic and not a borrowed name.
Structure
GD Kingsbury noted that in 4:19 and
16:28, a formula that divides the gospel into three sections
1. 1-4:16
Deals with the person of Jesus
2. 4:17-16:20
the proclamation of Jesus
3. 16:21-28
Suffering, death and resurrection of Jesus
Peter Ellis says there is an
agreement between 2 and 12 to Chapter 14 and 28 with chapter 13 acting as the
middle part.
Matthew and his community
After the destruction of Jerusalem
in 70AD, a Rabbi Johannan ben Zakkai gathered a group of Pharisees at Jamnia to
interpret the Torah and to regulate the Jewish life (Rabbinic Judaism). Around
85AD, abbi Simon formulated the 18 benedictions which were to be used in the
synagogues. Out of this 12 were a curse to Christians and anyone who would not
say “Amen” and they were expelled from the synagogues.
Purpose
Many consider Matthew to be a kind
of Midrash – daras- seek/inquire. It is a kind of commentary to explain the OT
and its fulfillment in person to Jesus. Some see its purpose was to project the
law in a fuller perspective. Jesus is projected as the new Moses.
Lectionary
MD Goulder argues that is was
written to be used liturgically by supplying consequtive readings based on the
Jewish festal year.
Cathechesis
(to teach or instruct)
The discourses of Jesus, one of the
obvious characteristics of Matthew indicates that s was meant to be a
catechetical document fo the building of a Christian discipleship, new convert
and baptismal candidates.
Missionary Propaganda
Since one of the main intention of
Matthew is to demonstrate that Jesus is the Messiah, it is possible to see the
gospel as a primary tool to be used in the Church, mission to the nonbelievers.
To relate the church with Israel/
Church – Greek – Ekklesia – The
called – out of the community – by God for a special purpose. The new community
that came up with the coming of Jesus is not just a congregation but a
continuation of Israel (whom God has called). This is why Matthew emphasized on
the usage of Church (Ekklesia).
According to the Jewish rule at
least ten men has to be present in order to have a service in the synagogue.
Therefore, Jesus said, “Where two or three are gathered in my name” By this
time, there was already a sort of division between the Jews and the followers
of Jesus.
To show the apocalyptism and the
end time events (Matt. 24 and 25).
Polemic Against Jews
This is another concern of Matthew
(Chap 6:1-18) In these passages, Jesus was visibly rude towards the Jews, All
these express the hostility between the believers and the nonbelievers.
Characteristics
Genealogy – It is distinct from
other gospels s it begins with Abraham. Matthew has manipulated the names. For
instance: There are more than 42 names but names such as Ahaziah, Jehoash,
Amaziah (Kings of Judah) which are omitted, and the last set has only 13 names.
He is giving an approximate number of names which some scholars consider as
symbolic of perfection (of the set of 14). Matthew has generations or periods
in mind and not just kings.
Compared with Mark’s language,
Matthew is careful in his expression and systematic in his linguistic style. As
a whole, Matthew appears to be a corrective of Mark’s gospel. Eg: Mk 1:32 is
corrected in Matt 8:16)
These passages are not so different
in English, but they do have differences in the Greek version. Eg: Mk. 6:5-6 –
Matt. 13:58
It is predominantly Jewish. The
books are divided with five sections based on the formula “after Jesus had
finished these sayings, five sermons”
Fulfillment quotations
Of all the evangelists, Matthew
tries to show that Jesus is the fulfillment of the OT prophecies. He uses more
than 50 quotations. Teachings on the church.
Kingdom
Matthew also emphasizes much on the
reign of God realized through Jesus. He uses the phrase “kingdom of God” five
times and “Kingdom of Heaven” 33 times.
He preferred using the phrase
Kingdom of Heaven because the gospel was initially intended for the Jewish who
would not usually take the name of God. Son of David is used nine times.
Ethical teachings
Compared to the Gospels, Matthew
emphasizes more on this aspect. There are six opposite comparisions. “The Lord
says this… but I tell you…” Also, love is greatly emphasized (Golden rule).
Numerical structure
3, 5 and 7 occurs prominently in
Matthew. 3=fullness, completeness. 5=Grace, 7=perfection.
Jewish particularity and universal
significance of Matthew’s Gospel
Chap 10:5-6, 23; 15:24. Matthew is
the only gospel writer that records the words of Jesus regarding mission to the
Jewish alone. On the other hand, against this particular reason, there is
implosive universalism throughout the gospel. Starting from the genealogy to
the confessions of the Roman centurion. And then, lastly, on the commission
that Jesus gave.
Rolf Walker: “This tension can be
explained by Matthew’s view on salvation mystery.” He divided it into three
periods.
1. Israel
– Abraham to Jesus’ birth, pre-messianic period.
2. The
period of Jesus where the proclamation of the Gospel is to Israel alone.
3. The
period of the church where the proclamation of the gospel includes the
gentiles.
John Meyer: His is an apocalyptic
approach. Three periods:
1. Israel
2. Jesus
until the cross and resurrection
3. The
consummation which includes the Gentile mission.
Amy-Jill Levine: According to her,
Matthew’s historical perspective encompasses 2 axes – temporal and social-axes.
The temporal axis: Refers to the
chronological sequence of events. During his lifetime, Jesus respects the
traditional elects position of Israel and first brings his mission to the Jews.
With the death and resurrection, exclusive privileges is ended and the mission
is extended to the gentiles as well. This extension does not however, abrogate
the prior mission to Israel even though the Jews are not exclusive objects of
the mission.
The social axis: cuts across the
lines of race and gender. In this perspective, the marginalized positively
respond to Jesus while others in possession of power often respond negatively.
The gospel seems to look more benevolently on those who are mobile and without
a fixed position than it does to those who are securely fix in positions of
power. The social axis represents the incorporation of the marginal elements of
a patriarchal society into the new people of God.
Five discourses (Theological
significance)
1. Sermon on the Mount (Matt 5-7)
Jesus’ teaching on the law. He
gives a fuller interpretation of the law. There are 6 opposites in this sermon,
“do not commit adultery-but I tell you..” Jesus deals with the root cause of
evil – the human heart. “I have come not to nullify the law, but to fulfill the
law.” But he was healing on the Sabbath and so on. When Jesus interprets the
law he is fulfilling it in a manner that God intended when he gave the laws.
Fulfilled can also mean that it is fulfilled in his person (being). He alone
can fulfill the demands of the law. Everything has to do with the will of God
(obedience).
2. Mission (Matt 10)
Sending his disciples for mission,
depending on Jesus, practicing what is preached.
3. Parables (Matt. 13)
Focus is on the kingdom of God and
judgment (to those who hear and obey; and those who hears but do not obey or
perceive). The value of the kingdom is incomparable to everything else,
therefore, one must be willing to bypass all so as to inherit the kingdom of
God.
4. Church discourse (Matt 18)
Church discipline, forgiveness
(which is the whole issue); humility, like that of a child.
5. Eschatology and Apocalyptic
The kingdom of God is the eschatological order in which evil is
purged from God’s universe and the righteous enter into the blessing of eternal
life. This concept is echoing in Matthew very clearly. In Matthew’s Gospel
there is a tension which belongs to the heart of the Gospel-a tension between
realized and realistic eschatology. The kingdom of God is indeed an
eschatological blessing which will finally effect the complete transformation
of human life in the age to come. The kingdom of God will be God’s final act
fulfilling his redemptive purpose both in salvation and judgment.
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