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Posted 11.26.07
Scholarship on the Gospel of Matthew is on-going, just as one might expect. But some
things are generally agreed upon.
There is general agreement on the time and place of this gospel's composition. Assuming
Matthew's use of the Gospel of Mark and the hypothetical source called Q (from Quelle,
German for "source") and its apparent awareness of the destruction of Jerusalem (22:7),
which took place in A.D. 70, this gospel must have been composed in the last decades of
the first century A.D. Moreover, since it appears that this gospel was quoted by Ignatius of
Antioch and by the author of the Didache(both early second century), it must have been in
existence some time before the turn of the century. The usual estimate is that it was
composed somewhere about A.D. 80-90 in Syria (perhaps Antioch) or in nearby Palestine.
The Gospel of Matthew is an anonymous work, written by a Greek-speaking Jewish Christian
who was acquainted with scribal habits of composition. The scribes of his day--and their
rabbinic successors of the late first century and following--sought to preserve, systematize,
and apply the traditions of their masters in order to fashion Jewish life for a new era
following the destruction of the Temple. Eventually their work was preserved in written
collections that contain the rabbinic traditions, particularly the Mishnah and the Talmuds of
Babylonia and Jerusalem. So, too, Matthew sought to preserve, systematize, and apply the
traditions of Jesus in order to fashion Christian community in his time and place. His gospel
has often been called a handbook for parish life. If there is an author's "signature" within
this gospel, it may well be at 13:52: "Every scribe who has been trained for the kingdom of
heaven is like the master of a household who brings out of his treasure what is new and
what is old." This seems to coincide with Matthew's own way of working. He preserves the
old (often quoting from the Old Testament and using traditions about Jesus that he has
received), and he applies them, addressing his readers with the message of Jesus
concerning life together in community.
One of the most prominent features of this gospel is the way that the evangelist connects
the ministry of Jesus with the Old Testament. He sees the Old Testament as being fulfilled
on various occasions. Here he uses his famous "formula quotations," in which he says that a
given event took place to fulfill what was written in the Old Testament, sometimes naming
the book where the passage is found. The "formula quotations" appear at 1:22-23; 2:15,
17-18, 23; 4:14-16; 8:17; 12:17-21; 13:14-15, 35; 21:4-5; 27:9-10; cf. also 2:5-6.
Other features of the Gospel of Matthew are summarized in the essay called "Preaching
from Matthew's Gospel: Major Themes and Forms of Teaching."
One of the matters on which interpreters disagree is how the Gospel of Matthew should be
outlined. Some propose that it should be divided into three main portions: (1) 1:1-4:16 (on
the identity of Jesus); (2) 4:17-16:20 (on Jesus' ministry); and (3) 16:21-28:30 (on Jesus'
fate in suffering, death, and resurrection).
Others consider chapters 1-2 a preamble (section A below), chapters 26-28 an epilogue
(section C), and chapters 3-25 a central section containing five blocks of narrative and
discourse (section B). There is much to commend the latter. A feature that supports it in
particular is that each of the five parts in section B ends with a recurring refrain ("When
Jesus had finished saying these things" or the like). In this way, one can see how "Matthew
the scribe" has systematized the teachings of Jesus in discourses on ethics, discipleship,
parables, community discipline, and last things. The outline according to this view is as
follows:
A. Birth and Infancy Narrative, 1:1-2:23
The evangelist who wrote the Gospel of Matthew (whom we shall call "Matthew" in spite of
his anonymity) was very much interested in the teaching of Jesus.
For him, Jesus bears the usual Christological titles (Christ, Lord, Son of God, Son of man,
and Son of David), and there is a story to tell about him. But above all, Jesus is the teacher
of Israel in his earthly ministry and teacher of the church after his resurrection.
The Gospel of Matthew is rightly called the "ecclesiastical gospel." It is the only gospel in
which the word "church" appears (16:18; 18:17), and it is filled with teachings that gave
shape to the early church and that continue to do so in the present. It is only in this gospel,
for example, that we have the baptismal formula (28:19) and the familiar version of the
Lord's Prayer (6:9-13). Beyond that, this gospel provides an abundance of moral teaching
that is both personal and corporate in its effects.
Here we shall review some of the major themes in this gospel and one of the forms in which
themes appear (parables).
1. The Kingdom of Heaven. The phrase appears thirty-two times in the Gospel of Matthew.
Although like the other synoptic evangelists, Matthew uses the term "kingdom of God"
(12:28; 19:24; 21:31, 43), he obviously prefers to use "kingdom of heaven." The most
probable reason is that, for him, it is more reverential. In major Jewish traditions, if a
person can avoid using the word "God" and can make a substitute for it (such as "the Holy
One" or "heaven"), it is good to do so. There is a saying in the Mishnah, for example, "let
the fear of heaven be upon you" (Aboth 1.3), in which "the fear of heaven" clearly means
"the fear of God." Even many a Christian can easily utter "for heaven's sake," but to say "for
God's sake" borders on (or even crosses the boundary into) cursing.
By means of this expression, Jesus reached back into the scriptural tradition of Israel where
it is affirmed that God is king of the universe and reigns over all things, both nature and
human affairs (Psalms 22:28; 47:2, 7-8; 95:1-3; 103:19; Isaiah 43:15; 44:6). But God's
reign was not always evident in the history of Israel. In various eras of that history, God's
reign became a future hope (Psalms 102:12-22; 145:10-13; Daniel 7:18; Micah 4:6-8).
Jesus revitalized the concept of the reign of God, affirming that it is both a present reality
and a future hope. It is dawning already, so that its effects are made known in the healings
that Jesus performed; and the ethic that he taught was essentially a "kingdom ethic," that
is, a declaration of what life in God's kingdom (or under the rule of God) entails. As the
dawn precedes the rising of the sun, but its effects can be seen as lighting up the present,
so the ministry of Jesus was, in this way of thinking, a time in which the effects of the
kingdom could be seen, even if its coming in its fullness had to be awaited as a future
event. This theme, so prominent in Mark and Luke as well, is at the center of Jesus'
proclamation in the Gospel of Matthew. It is mentioned, for example, in nine of Jesus'
parables in that gospel.
2. Parables. Parables are a form of teaching, not a theme of it per se. There are about three
dozen parables in the Synoptic Gospels (depending on how one defines a parable). There
are twenty in the Gospel of Matthew. Of these, thirteen are assigned for reading in Year A.
In the year 2007-2008 they appear as follows:
The Sundays of July 13--July 27, 2008:
The Sower and Its Interpretation (Matthew 13:3-9, 18-23), Lectionary 10.
The Weeds in the Wheat and Its Interpretation (Matthew 13:24-30, 36-43), Lectionary
11.
The Treasure in the Field (Matthew 13:44), Lectionary 12, within 13:44-52.
The Pearl of Great Price (Matthew 13:45-46), Lectionary 12, within 13:44-52.
The Dragnet (Matthew 13:47-50), Lectionary 12, within13:44-52.
The Sundays of September 14--October 12, 2008:
The Unforgiving Servant (Matthew 18:23-35), Lectionary 19, within 18:21-35.
The Workers in the Vineyard (Matthew 20:1-16), Lectionary 20.
The Two Sons (Matthew 21:28-32), Lectionary 21.
acts of reconciliation (18:15-20) and forgiveness (18:21-35). But that love is not to be
practiced only in one's relationship to fellow believers. In the Sermon on the Mount, Jesus
declares to his disciples that the love ethic is to be extended to every person, even one's
enemies: "I say to you, Love your enemies and pray for those who persecute you, so that
you may be children of your Father in heaven; for he makes his sun rise on the evil and on
the good, and sends rain on the righteous and on the unrighteous" (5:44-45).
5. Finally, the Gospel of Matthew is above all a story about Jesus. It portrays Jesus as the
Davidic Messiah, the Son of God; he is a regal figure, one who has authority on earth. But
he is a suffering Messiah, one who suffers for his people. In this gospel Jesus is both royal
and compassionate. He finally gives his life for the people. He came "to serve and to give his
life as a ransom for many" (20:28). That was intended from the beginning when the angel
announced to Joseph concerning Mary: "She will bear a son, and you are to name him
Jesus, for he will save his people from their sins" (1:21).
14), and the disciples of Jesus are to be salt and light in the world (5:13-16), exhibiting the
higher righteousness of the kingdom.
As the leader of a community, the evangelist seeks to impress on his hearers and readers
that the church must be open, mission-minded, seeking to reach all persons with the
gospel. On the other hand, once persons have become disciples of Jesus, there are
expectations. In this respect, the author of Matthew is not different from other writers of the
New Testament, including the apostle Paul. Although some would want to contrast Matthew
and Paul, it cannot finally be done across the board.
Other possible problems have to do with Christian-Jewish relationships. Here there are three
issues. First, Matthew's treatment of the Pharisees is one-sided, probably because of factors
in his own day, such as tensions between his church and the synagogues nearby. The
tension is exhibited most of all in chapter 23 where the Pharisees are branded as hypocrites.
But it is not only there. Generally whenever the term "Pharisee" appears, it is pejorative. It
seems that there is no point in the preacher of today attacking ancient straw men when
there is plenty of hypocrisy in our day to deal with. As often said, many an ancient Pharisee
criticized their contemporaries themselves for hypocrisy, so they too knew it when they saw
it.
The second issue comes up specifically on the Sunday of the Passion. During the trial scene,
says Matthew, after Pilate declared himself innocent of the death of Jesus, "the people as a
whole" responded to Pilate, saying "'His blood be on us and on our children!'" (27:25). That
verse has been used as a basis for assigning blame on Jews for all time for the death of
Jesus. Obviously that is an injustice not to be perpetuated or tolerated.
The third issue is that of supersessionism, the idea that the church is the true successor to
Israel and ancient Judaism, and that Judaism is no longer viable in the overall plan of God.
A prime text on this is the Parable of the Wicked Tenants (22:33-46), which is assigned for
October 26, 2008 (Lectionary 25). In that parable Jesus says to his hearers (later identified
as the chief priests and Pharisees, 22:45): "I tell you, the kingdom of God will be taken
away from you and given to a people that produces the fruits of the kingdom" (21:43). In
the final analysis, however, the verse does not actually support supersessionism. It speaks
of the leadership of the Jewish people at that time, who have failed in their offices, not
about Judaism itself. To be sure, in its context the verse implies that the new leadership will
be made up of persons who are followers of Jesus. The question before the preacher then
becomes: How well are we doing in exercising the leadership expected of us?
Finally, the preacher has to ask the question of how relevant the passages assigned are for
today. One of the most helpful ways to proceed is to recall one of the insights of the formcritical movement. The idea there is that everything preserved in the gospels is there for a
churchly purpose, not simply out of biographical interest concerning Jesus. One asks then
about the life setting (Sitz im Leben) that would have caused a particular unit to have been
preserved in a gospel. Was it for catechesis, apologetics, worship, or proclamation? When
one tries to imagine the reason for which a unit has been preserved, it sometimes (not
always!) opens up a way to ask about its use for the present. Texts in antiquity had a
context, and the task for the preacher of today is to re-contextualize them.