New Testament Survey

The Gospel According to Matthew

Lesson 6

Authorship

(1) Although all four Gospels are unsigned, the first Gospel is traditionally ascribed to Matthew Levi. As far as we know, the four Gospel accounts never circulated without appropriate designations (eg “According to Matthew,” “According to Mark”).

(2) Eusebius, a fourth century historian, has a quotation from Papias (who is thought to have died about 140 AD) which the early church took to mean that Matthew first wrote his Gospel in Aramaic. Eusebius wrote in his Church History (39:3:16):

“But concerning Matthew he (Papias) writes as follows: ‘So then Matthew wrote the oracles in the Hebrew language, and every one interpreted them as he was able.’”

However, there is much disagreement about the meaning of this quotation and among the disputed points are the following:

· Oracles (logia) may mean “gospel” (and Papias uses this term elsewhere to refer to Mark’s writings) but this is not certain.

· Some take the word translated “wrote” to mean something like “compiled” or “arranged.”

· Some take the expression “in the Hebrew language” to mean in Hebrew or Aramaic style rather than language.

(3) Support for an early Hebrew/Aramaic Gospel of Matthew is also found in the following quotation from Ireneaus (ca 130-200):

“Matthew also issued a written Gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church” (Against Heresies 3:1:1).

(4) Eusebius also says concerning Origen (185-254):

“In his first book on Matthew’s Gospel, maintaining the Canon of the Church, he (Origen) testifies that he knows only four Gospels, writing as follows: ‘Among the four Gospels, which are the only indisputable ones in the Church of God under heaven, I have learned by tradition that the first was written by Matthew, who was once a publican, but afterwards an apostle of Jesus Christ, and it was prepared for the converts from Judaism, and published in the Hebrew language’” (Church History 6:25:3).

(5) Elsewhere Eusebius writes concerning one Pantaenus “who had charge of the school of the faithful in Alexandria” and who was sent to India with the gospel:

“It is reported that among persons there (in India) who knew of Christ, he found the Gospel according to Matthew, which had anticipated his own arrival. For Bartholomew, one of the apostles, had preached to them, and left with them the writing of Matthew in the Hebrew language, which they had preserved till that time” (ibid).

(6) We need to keep in mind that the Eusebius material is second-hand and while some accept the notion of an original Aramaic Gospel, others remind us that no copy has been found. Moreover, some scholars point out that the Greek text shows no sign of having been translated from Aramaic.

(7) We note that the Gospel of Matthew appears to have been referred to by Ignatius (ca 115 AD) and to have been quoted by the author of the Didache (ca 110). It is quoted literally in Polycarp’s epistle (about 117 AD). Perhaps it was also quoted earlier (eg Clement in 95-98 AD) but this is not certain. In a passage in the so-called Epistle of Barnabas (ca 117-130 AD), Matthew is quoted as scripture. In the following centuries many such quotations appear in writings of the early so called “church fathers” (see our The New Testament Canon).

(8) Little is known about Matthew. A tax collector or publican, he was called by Jesus to be one of the twelve (Matt 9:9-13; 10:3) but after being listed as one of the apostles in Acts 1:13, he disappears from the pages of scripture. Tradition records that he preached in Palestine for about 15 years and then went to foreign nations such as Ethiopia, Macedonia, Syria and Persia, finally dying in Ethiopia or Macedonia. However, the legends are unsubstantiated. Tax collectors were hated by the Jews because they purchased from the Romans the right to collect revenue. They were regarded as traitors who had sold out to the Roman oppressors. Moreover, they had a reputation for dishonesty because many of them exploited their position for personal gain.

(9) Some point out that only in this Gospel is Matthew referred to as “the tax collector” (10:3) and some suggest that there is a sense of self-depreciation here. Interestingly he does not, like Luke (chapters 18 and 19), record stories which place tax gatherers in a good light. Mark (2:14) and Luke (5:27 ff) speak of the call of “Levi” but in this connection the Gospel of Matthew uses “Matthew” (“Gift of God”) and “Jesus Himself may have given him this name” (William Hendriksen, Gospel of Matthew). This would explain why Matthew would value this name so highly and use it here. Luke says that Levi “left everything behind” (5:27) but Matthew’s Gospel does not mention this. These and other touches seem to speak of a humble self-effacing man.

(10) Some have pointed out that the book contains indications of having been written by a Palestinian Jew. Among other things the author is:

· Well acquainted with the geography of Palestine (eg 2:1, 23; 3:1, 5, 13; 4:12-13, 23-25; 8:5, 23, 28 etc).

· Aware of Jewish history, customs and the like (eg 1:18-19; 2:1, 4, 22; 14:1 etc).

· Familiar with the Old Testament Scriptures (eg 1:2-16, 22-23; 2:6, 15, 17-18, 23).

· Inclined to use Jewish terminology (eg 2:20-21; 4:5; 5:35, 47; 6:7, 32).

· Inclined to include material which is of primary interest to Jews - teaching material which is unique to this Gospel (eg the teaching on the relationship of the Law to the Kingdom of Heaven (5:17-20), His teaching on oath taking (5:33-37), almsgiving (6:1-4), fasting (6:16-18), Israel’s reaction to the Messiah (22:1-14) and the hypocrisy of the Pharisees in chapter 23).

(11) Matthew’s background may show through in his references to money (eg among other things, he uses three terms for money not found elsewhere (17:24, 27; 18:24) and he alone makes reference to silver, gold and brass). Nowhere in the four Gospels is he recorded as saying anything but Hendriksen points out that “as a tax collector, experienced in writing and in keeping records, and of necessity versed in more than one language, the services of Matthew would be very valuable to Jesus and to the cause of the gospel” (ibid).

Time and Place of Composition

(1) Since Matthew predicts the fall of Jerusalem in chapter 24, it is likely that the Gospel was written before 70 AD. If the testimony of Ireneaus is accepted, that Peter and Paul were preaching in Rome at the time, then it seems likely that this gospel was composed about 60-70 AD. (Some would place its composition as early as 40 AD). Some point out that the situation presupposed by Matthew fits the period prior to the destruction but not after it.

(2) “Most scholars take Antioch as the place of composition. Antioch was a Greek-speaking city with a substantial Jewish population; and the first clear evidence of anyone using the Gospel of Matthew comes from Ignatius, bishop of Antioch at the beginning of the second century” (D. A. Carson, The Expositors Bible Commentary, volume 8).

However, this is not at all certain. Some have suggested Palestine.

Destination, Purpose, Theme and Characteristics

(1) Papias, Ireneaus, Origen, Eusebius and Jerome all say that Matthew’s Gospel was written initially for the Jews and this certainly appears to be the case. With a few exceptions (eg “Immanuel,” “Golgotha,” “Eloi”), he does not add explanatory notes when dealing with Hebrew terms and customs, or when mentioning matters relating to the topography of Palestine.

(2) The discourses of Jesus recorded by Matthew mention many things of interest to the Jews but of little interest to the Gentile.

(3) Some understand Ireneaus to have said that Matthew wrote to convert the Jews by demonstrating that Jesus was the awaited Messiah. In his Introduction to the New Testament, Theodor von Zahn says:

“(The) apologetical and polemical character of the book, as well as the choice of language, make it extremely probable that Matthew wished his book to be read primarily by the Jews who were not yet Christians. It was suited to Jewish Christians who were still exposed to Jewish influence, and also to Jews who still resisted the Gospel.”

On the other hand, Origen and Eusebius expressed the view that this Gospel was written for Jews who were already Christians.

(4) Although the matter is complicated by discussions about “Q” and Matthew’s alleged dependency on Mark (see our The New Testament Canon), it does seem apparent that Matthew pictures Jesus as “the new Moses” - a theme which would have had great appeal to a Jewish audience. Among other things:

Moses

Jesus

Survives Pharaoh’s slaughter of male babies (Ex 1:22 ff).

Survives Herod’s slaughter of the male infants in Bethlehem (Matt 2).

Flees from Egypt to save his life (Ex 2:15).

Taken to Egypt when His life is in danger (Matt 2:13 ff).

Ascends Mount Sinai to receive the Law of God (Ex 19:3 ff).

Ascends a mountain to deliver His most comprehensive statement about life in the new Kingdom (Matt 5:1). Luke locates this sermon on “a level place” (Lk 6:17) so likely it was delivered on a mountain plain.

Delivers the Law to the people following a fast of forty days and forty nights (Ex 34:28).

Forty day fast occurs just prior to the Sermon on the Mount (Matt 4:2).

Responsible for the first five books of the Bible according to Jewish tradition.

Teachings arranged by Matthew into five extended discourses.

“when Moses was coming down from Mount Sinai (and the two tablets of the testimony were in Moses’ hand as he was coming down from the mountain), that Moses did not know that the skin of his face shone because of his speaking with Him. So when Aaron and all the sons of Israel saw Moses, behold, the skin of his face shone, and they were afraid to come near him” (Ex 34:29).

“Jesus took with Him Peter and James and John his brother, and led them up on a high mountain by themselves. And He was transfigured before them; and His face shone like the sun, and His garments became as white as light. And behold, Moses and Elijah appeared to them, talking with Him” (Matt 17:1-3). (Mark does not mention Jesus’ face in Mk 9:2-13, while Luke simply says that “the appearance of His face became different” - Lk 9:29).

(5) We have seen that the Jews were an expectant people. They knew from scripture that it was through their nation that the Christ was to come (Rom 9:5) and a multitude of prophesies combined to give details of His birth, life, teaching, death and resurrection. The Gospel of Matthew is the most “Jewish” of the four, and throughout the book there is emphasis upon the fact that Jesus is the long awaited Messiah of the Old Testament, the One who has come in fulfilment of Old Testament prophecy and the One who has established the Kingdom of God spoken of by the prophets. Matthew demonstrates, initially to the Jews of his day (both believing and unbelieving) and then ultimately to all of every age, that in Jesus, the ancient prophesies concerning the King and the Kingdom are completely realized. Let’s look at some specifics.

Jesus the Messiah

(1) The opening words of Matthew’s Gospel introduce us to “Jesus the Messiah, the son of David, the son of Abraham” (1:1). Only in the seed of Abraham would all the nations be blessed (Gen 12:3) and only a descendant of David could qualify to sit upon His throne in accordance with Old Testament prophecy (2 Sam 7:12-16). Thus the Messianic qualifications of Jesus Christ are the subject of the very first verse of Matthew’s Gospel. When we look at Luke’s genealogy of Jesus, we see that “Luke’s list ascends from Jesus to Adam and is written for all mankind” (W. H. Griffith Thomas) but Matthew only goes back to Abraham, father of the Jewish nation. Matthew continues to emphasise the fact that Jesus fulfils Old Testament prophesy:

· He is Immanuel (“God with us”), born of a virgin (1:22-23) as Isaiah foretold (Isa 7:14).

· He was born in Bethlehem (2:6) as predicted by Micah (5:2).

· He went to and was recalled from Egypt (2:15) as mentioned in Hosea 11:1.

· He was announced by John as Isaiah prophesied (3:3; cf Isa 40:3).

· He cured all the sick (8:16-17) fulfilling the prophecy of Isaiah (Isa 53:4).

· His teaching in parables (13:3) confirmed Isaiah (Isa 6:9).

· He suffered, and His Passion and Death were a fulfilment of the prophecies of Scripture (Isa 53:3-12; Psa 22:13-22).

· He proclaimed Himself the Messiah by His approving Peter’s confession (16:16-17) and by His response to the high priest (26:63-64).

(2) It is in keeping with Matthew’s purpose and plan that:

· Some 13 times the word “fulfil” is used in connection with Old Testament prophesy. Thus Herod’s slaughter of the infants (2:17), Christ’s residence at Nazareth (2:23), His ministry in Galilee (4:4), miraculous labours (8:17), teaching in parables (13:35) and other details connected with His ministry (e.g. 21:4; 26:54, 56; 27:9) are said to constitute a fulfilment of Old Testament prophecy.

· On nine occasions Matthew employs the expression “it is written” while on seven different occasions Jesus Himself calls the attention of His listeners to the Old Testament with the words “have you not read.” Matthew cites from or quotes the Old Testament at least 65 times.

(3) Matthew’s Jewish audience needed assurance that Christ’s death was not a defeat but rather that the crucifixion took place in accordance with “the predetermined plan and foreknowledge of God” (Acts 2:23). Thus we find recorded:

· Christ’s own prophesy about His impending death (15:21) and resurrection (26:32).

· His betrayal for 30 pieces of silver (27:9).

· The division of His garments as He hung upon the Cross (27:35).

· The abuse hurled at Him (27:39, 43).

· His dying cry (27:46).

All are said to constitute a fulfilment of Messianic prophecy. Surely any honest Jew familiar with the Old Testament and confronted by Matthew’s testimony would echo the words of Peter - “Thou art the Christ, the son of the Living God” (16:16).

The Kingdom

(1) The glorious Davidic Kingdom eagerly awaited by the Jews is another theme which permeates this Gospel. Matthew refers to the “kingdom of heaven” over 30 times. John the Baptist and Jesus have the same message: “Repent, for the kingdom of heaven is at hand” (3:2 cf 4:17). Jesus instructs His disciples to preach this same message to “the lost sheep of the house of Israel” (10:7 - “The kingdom of heaven is at hand”). To Peter, Christ promises “the keys of the kingdom of heaven” (16:19), a promise fulfilled at Pentecost, when Peter preaches the first gospel sermon. That Jesus casts out demons by the Spirit of God is evidence that “the kingdom of God has come upon you” (12:28). To an expectant audience, Matthew’s Gospel rings out the clear message – “The long awaited Messianic kingdom spoken of in the Jewish scripture is at hand – God’s promises and Kingdom programme have not failed!”

(2) The Kingdom is spiritual in nature, and it is significant that the first great discourse of Christ recorded by Matthew begins with the words; “Blessed are the poor in spirit for theirs is the kingdom of heaven” (5:3). Merrill C. Tenney has:

“The spiritual principles of the kingdom were embodied in the Sermon on the Mount of which Matthew gives the fullest record. It defined Jesus’ position with regard to the Law, for He said that He came “not to destroy but to fulfil.” He demanded a righteousness that exceeded the standard of Jewish legalism for it was inward not outward, spontaneous, not legalistic; gauged by a person and not by a code. Its highest standard was God Himself: ‘Ye therefore shall be perfect, as your heavenly Father is perfect’ (Matt 5:48). In this respect He went beyond the Law when He said; ‘Ye have heard that it was said to them of old time...but I say unto you’” (New Testament Survey).

We will see that Matthew is intent upon explaining the nature of the Kingdom and he does this by recording five lengthy discourses of Jesus. This Gospel is built around these five discourses.

(3) Matthew helps us see why the Jewish nation as a whole, especially the religious leaders, failed to enter that Kingdom – “(The) sons of the Kingdom shall be cast into the outer darkness” (8:12). Jewish enemies of the truth are exposed. The parable of the Vineyard (21:33-45) concludes with the warning: “Therefore I say to you, the kingdom of God will be taken away from you, and be given to a nation producing the fruit of it” (21:43). We are told that “the chief priests and the Pharisees...understood that He was speaking of them” (21:45). Similarly in Jesus’ parable of the Rejected Invitation (22:1-14), those who reject the King’s invitation picture the Jewish nation as a whole. Matthew focuses upon the increasing opposition to Jesus among the Jews, culminating in the demand that He be executed. He shows how the nation as a whole disqualified itself from Kingdom membership and why Gentiles become the focus.

(4) Matthew tells us of the universal nature of the Kingdom. He informs us early on that the genealogy of Jesus contains Gentiles (eg Rahab and Ruth) and that His first worshippers were Gentiles (2:1-2). Of the Roman Centurion, Jesus says “I have not found such great faith with anyone in Israel” (8:10) while Christ’s withdrawal to Galilee is said to fulfil Isaiah’s prophesy that “Galilee of the Gentiles” would see “a great light” (Matt 4:15-16). The Gospel closes with the Great Commission: “make disciples of all the nations” (28:19).

(5) “At the broadest level we may say that Matthew’s purpose is to demonstrate...that the church, the community of those both Jew and Gentile who bow unqualifiedly to Jesus’ authority, constitutes the true locus of the people of God and the witness to the world of the ‘gospel of the kingdom...’” (D.A. Carson, Commentary on Matthew).

Matthew records Jesus’ words to Peter which make it clear that the church is the earthly phase of the Kingdom (“I will build my church...I will give you the keys of the kingdom of heaven” - 16:18-19). That Kingdom was established on the day of Pentecost in Acts 2.

Outline

(1) Various suggestions have been made as to how to outline the Gospel of Matthew. In their Introduction to the New Testament, D. A. Carson, D. J. Moo and L. Morris say:

“The most frequently proposed structures turn on the observation that Matthew presents five discourses, each of which begins in a specific context and ends with a formula found nowhere else…(and) the five discourses are so clearly marked, from a literary point of view, that it is well-nigh impossible to believe Matthew did not plan them.”

The formula marking the end of these five discourses reads “The result was that” or “And it came about that when Jesus had finished...” In each case this concluding formula is transitional and prepares for the next section.

(2) The existence of these five main blocks of teaching means that in Matthew’s Gospel the emphasis is upon teaching. This Gospel “contains the largest block of discourse material found in the Gospels.... (And) these discourses comprise about three-fifths of the entire Gospel” (Tenney). Jesus does indeed teach outside of these five blocks, but still the formula observed, marking the end of the five discourses, is valid.

(3) These five discourses are introduced, separated and completed by what are sometimes called narratives. We will suggest how these discourses and narratives relate to one another. Let’s keep in mind when looking at both discourses and narratives that:

“Matthew does not attempt to arrange the events of his record in chronological order. The addresses and parables of Jesus are reported consecutively, although they may have been spoken at different times, and materials scattered in other records - especially in Luke - are found combined in Matthew” (H. Leo Boles Commentary on Matthew).

(4) For example, that Matthew reports a series of miracles in a cluster, does not necessarily mean that they occurred at the same time because Matthew tends to combine materials of a like nature. Interestingly, he favours groups of three such as: three divisions in the genealogy of Jesus (chapter 1), three temptations (4:1-11), three examples of justice (6:1-18), three cures (8:1-15), three parables of the seed (13:1-32), three denials of Peter (26:69-75), and so on (38 such groups in all). Other patterns are discernable.

(5) Because Matthew’s arrangement is so closely related to the purpose of his Gospel, it is worth taking a little time to view the five discourses in the context of the book as a whole. Consider the following:

Introduction - Chapters 1 and 2

(1) The genealogy of Jesus with special focus upon His Abrahamic and Davidic descent.

(2) Accounts of Jesus’ birth and infancy (1:18-2:23) including such unique material as the visit of the magi from the east, the flight from Herod into Egypt and the return from Egypt after Herod’s death.

First narrative - Chapter 3:1 to Chapter 4:25

(1) John the Baptist’s ministry.

(2) Jesus’ baptism by John.

(3) Jesus’ temptation in the desert.

(4) The beginning of Jesus’ public ministry in Galilee.

(5) The first narrative introduces the first of the five discourses. Having spoken of Jesus’ preaching (4:17) and teaching (4:23), Matthew next gives a sample of this in the first discourse - the Sermon on the Mount.

First Discourse: Sermon on the Mount - Chapter 5:1 to Chapter 7:29

(1) At the heart of this sermon is the idea that God expects from the citizens of the Kingdom a righteousness which exceeds ritualism and goes beyond externals - a righteousness which “surpasses that of the scribes and the Pharisees” (5:20).

(2) Citizens of the Kingdom will be blessed by possessing right heart attitudes (5:3-12) such as poverty of spirit, mercy and purity of heart.

(3) By their lives, citizens of the Kingdom are to be a light to a world in darkness and anti-decay agents (“salt”) in a world which is morally corrupt (5:13-16).

(4) In a series of six antitheses - “you have heard...but I say to you” (5:21, 27, 31, 33, 38, 43), Jesus “contrasts the people’s misunderstanding of the law (of Moses - Rex) with the true direction in which the law points according to His own authority as the law’s ‘fulfiller’ (…v 17)” (Carson). In this section Jesus also “goes further than the Law into the very heart” (A.T. Robertson Word Pictures). Thus, citizens of the Kingdom must combat anger, lust, falsehood and desire for revenge (5:21-48).

(5) Hypocrisy must be avoided in such matters as almsgiving, prayer and fasting

(6:1-18).

(6) The Kingdom must be placed above all else - it must be our focus (6:19-24) and we must not let lack of trust in God distract us from this proper focus (6:25-34).

(7) Citizens of the Kingdom must not engage in hypocritical judgments (7:1-5), must exercise proper discernment (7:11) and apply the Golden Rule (“Therefore however you want people to treat you so treat them” - 7:12).

(8) Citizenship of the Kingdom involves correct choices:

· The narrow gate (God’s way) must be chosen above the wide gate (7:13-14).

· The good tree (producing good fruit, truth) must be chosen above the bad tree (producing bad fruit, error - 7:15-20).

· Obedience must be chosen above disobedience (7:21-23).

· The firm foundation (Christ’s teaching) must be chosen above the shifting foundation of all alternatives (7:24-27).

This first discourse ends with the concluding formula: “The result was that when Jesus had finished these words, the multitudes were amazed at His teaching; for He was teaching them as one having authority, and not as their scribes” (7:28-29). This concluding formula with the mention of Jesus’ authority leads into the next narrative where Jesus demonstrates this authority in a succession of miracles.

The Second Narrative - Chapter 8:1 to Chapter 10:4

A number of miracles in this section show Jesus’ power and authority:

· The healing of the leper (8:1-4).

· The Centurion’s servant (8:5-13).

· Peter’s mother-in-law (8:14-15).

· The demon-possessed (8:16-17, 28-34).

· The paralytic (9:1-7).

· The Synagogue official’s daughter and the woman with a haemorrhage (9:18-26).

· The blind men (9:27).

· The dumb man (9:32-33).

· Christ’s stilling of the storm (8:23-27).

Thus Jesus acts with authority as well as teaching with authority (7:28).

Among other things also recorded here is the call of Matthew (9:9). This second narrative ends with Christ speaking of the need for “workers” (9:38) and His commissioning the twelve (10:1-4). This quite naturally leads into the second discourse on mission and persecution (10:5-11:1).

Second Discourse: Mission and Persecution - Chapter 10:5 to Chapter 11:1

This second discourse begins with Jesus instructing the twelve prior to His sending them out on a local preaching tour. We are told that having “summoned his twelve disciples” (10:1), “Jesus sent (them) out after instructing them: ‘Do not go in the way of the Gentiles, and do not enter any city of the Samaritans; but rather go to the lost sheep of the house of Israel’” (10:6). It is clear that Jesus’ instruction in

10:5-16 relate to this local preaching tour. It is also clear that versus 10:17 ff look ahead to the events of the Great Commission following Jesus’ return to heaven. The connecting link is the reference to persecution (10:16-17). Some think that Jesus delivered this discourse as a unit while others think that Matthew, in keeping with his practice of grouping like materials, combines this material.

Among other things we learn from this discourse that:

· The message of the Kingdom is to be freely and widely proclaimed (10:7-8).

· God’s messengers are to go out trusting in His providential care (10:9-10).

· Some will welcome the message (10:11-13) and some will persecute the messengers and incur guilt (10:14-15).

· The apostles have the promise of inspiration (10:19-20).

· Betrayal and sufferings are to be expected by those who are disciples of the One who was so treated (10:21-25) but God’s people are not to fear in light of His providence (10:26-31).

Authentic discipleship involves:

· Open, ongoing confession of Christ as Lord of one’s life (10:32-33).

· The refusal to let any earthly tie hinder devotion to Christ (10:34-37).

· Willingness to carry one’s cross for Him (10:38-39).

· The response to such disciples is equivalent to response to Jesus Himself

(10:41-42).

The transitional “And it came to pass that when Jesus had finished…” (11:1) brings this second discourse to an end and leads into the third narrative.

Third Narrative - Chapter 11:2 to Chapter 12:50

The theme of opposition to the Kingdom holds this section together.

· This section opens with John’s question “Are you the expected One?” (11:3). In response, Jesus points John back to the OT prophecies concerning the Messiah, reminding the Baptist that these OT prophecies found fulfilment in His ministry. John is warned not to entertain doubts about Jesus (11:6) but the Lord’s assessment of John is gracious (11:2-19).

The theme of real opposition to the Gospel ties this section together. Matthew records:

· Jesus’ condemnation of the unbelieving Galilean towns of Chorazin, Bethsaida and Capernaum (11:20-24).

· Jesus’ conflict with the Pharisees over the Sabbath (12:1-14).

· The Pharisees accusations against Him (12:24).

· Jesus’ condemnation of that “evil and unbelieving generation” (12:25-45, especially 39).

Evident tension between Jesus and His own family (12:46-50) contribute to the theme of opposition to the Kingdom which dominates this third narrative.

Third Discourse: Kingdom Parables – Chapter 13:1-53

The so-called Sermon in Parables recorded in chapter 13 describes various aspects of the kingdom in a series of eight illustrations which fall naturally into two groups. The first group of four parables is delivered to “great multitudes” (13:1-35) while the second group of four parables is delivered to “His disciples” alone (13:36-52).

We have just seen opposition to the Kingdom (third narrative), and now Matthew records Jesus’ explanation that His parabolic teaching functions to reveal further truth to the good-hearted on the one hand, while concealing that truth from the hard-hearted on the other (13:10-17). Jesus explains that “whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him” adding “Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand” (13:12-13). Thus those who make improvement by using their opportunities will gain further insight while those who possess stubborn hearts will be further hardened.

Group 1 Parables

(Great multitudes present)

(1) The various soils (13:1-23)

Receptivity to the Gospel is determined by the condition of the heart. The kingdom results from sowing the Word of God in honest and good hearts.

(2) The Wheat and the Tares (13:24-30, 36-43)

The “enemy” (the devil) sows, not God’s word, but counterfeit seed. The Judgment will reveal the difference.

(3) and (4) The mustard seed (13:31-32) and the Leaven (13:33)

From a small beginning the kingdom grows both outwardly and inwardly.

Group 2 Parables

(Disciples present)

(1) and (2) The hidden treasure (13:44) and the pearl of great price(13:45-46)

Such is the value of the Kingdom that we are to be ready to sacrifice whatever is necessary in order to obtain it.

(3) The dragnet (13:47-50)

The certainty of final judgment.

(4) The scribe/kingdom disciple (13:52)

The trained disciple understands that the Kingdom promises of the Old Testament find their fulfilment in Jesus’ work and he is able to bless others with his teaching because of this correct understanding.

The transitional “And it came about that when Jesus had finished these parables” (13:53) takes us into the fourth narrative which begins with the rejection of Jesus at Nazareth. This opposition reminds us that one reason Jesus spoke in parables was to conceal the truth from the hard-hearted.

Fourth Narrative - Chapter 13:54 to Chapter 17:27

From this section it is clear that polarization around Jesus is intensifying.

Examples of opposition include:

· Jesus rejected at Nazareth (13:54-58).

· John’s death at Herod’s hands (14:1-12).

· Debate with the Pharisees about traditions of the elders (15:1-9).

· The demand for a sign from the scribes and Pharisees and Jesus warning against them (16:1-13).

· The challenge concerning the two drachma tax (17:24-27).

Opposition is continuing to increase.

Examples of notable miracles include:

· The two feedings (14:13-21; 15:29-39).

· Walking upon the water and Peter’s experience (14:22-34).

· Healing of the Canaanite woman’s daughter (15:21-28).

· The Transfiguration (17:1-13).

Peter’s confession “Thou art the Christ the Son of the living God” (16:16) marks an important turning point. Jesus has spoken of His death before in veiled terms (9:15; 12:39-40; 16:4) but having accepted Peter’s confession; He speaks openly of His impending death. Two of the three predictions by Jesus about His death recorded by Matthew are found in this section (16:21; 17:22-23).

Matthew 16:17-19 and Matthew 18:17 are the only passages in the four Gospels in which the word “church” appears.

Fourth Discourse: Greatness in the Kingdom – Chapter 18:1 to Chapter 19:2

In this chapter Jesus’ discourse shows up the carnality of the question with which the chapter opens: “Who then is greatest in the kingdom of heaven?” (18:1). The disciples’ concern for “greatness” stands in contrast with Jesus’ radical teaching about life in the Kingdom.

· Humility is central to life in the Kingdom (18:1-4 - “become like children”).

· Little ones must not be caused to stumble and a “woe” is pronounced upon anyone who would cause such stumbling (18:5-9).

· Saving the lost is of vital importance in the Kingdom (18:10-14).

· Forgiveness is essential to Kingdom living. So too is the disciplining of those who treat brethren unfairly (18:15-35).

The transitional “When Jesus had finished these words, He departed from Galilee and came into the region of Judea beyond the Jordan” (19:1), leads into the Judean Ministry.

Fifth Narrative - Chapter 19:3 to Chapter 23:39

Chapters 19 and 20 contain several surprising teachings about conduct in the Kingdom, including the following:

· Divorce is forbidden except for immorality.

· “it is more difficult for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God” (chapter 19).

· “the last shall be first, and the first last;” and “whoever wishes to become great among you shall be your servant” (chapter 20).

The events of the week leading up to the crucifixion are said to be fulfilments of prophesy. Jesus’ arrival in Jerusalem is said to fulfil OT prophecy (“Behold your King is coming to you, gentle and mounted on a donkey” - 21:5; cf Isa 62:11; Zech 9:9). After cleansing the Temple, Jesus appeals to Isa 56:7 and Jer 7:11 - “It is written, ‘MY HOUSE SHALL BE CALLED A HOUSE OF PRAYER’; but you are making it a ROBBERS’ DEN” (21:13). The cursing of the fig tree (21:18-22) represents the barrenness of Israel.

This section also features a string of controversies with the religious leaders, including their questioning the source of Jesus authority (21:23-27). This is followed by Jesus’ use of parables to condemn Jewish rejection of God (21:28-22:14). Three questions are asked of Jesus (22:15-40), two at least designed to trap Him, following which Jesus silences the Pharisees with His own question about the Messiah (22:41-46). Chapter 23:1-36 and 23:37-39 contain Jesus’ stinging denunciation of the Pharisees and His lament over Jerusalem respectively.

Fifth Discourse: The Olivet Discourse – Chapter 24:1 to Chapter 26:1

Chapter 24:1-34 contains Jesus’ prophesy concerning Jerusalem’s destruction in the days of that generation. This is followed by a prophecy concerning the Second Coming of Christ (24:35-44) and parables urging readiness at all times (24:45-25:30). The discourse ends with a description of the final judgment (24:35-25:46).

Many students of scripture associate the “signs” of Matt 24:1-34 with the second coming of the Lord, but in my view this is a mistake. Jesus is clear that His coming in Judgment at the end of time will be unheralded (see our The signs of Matthew 24: Destruction of Jerusalem or Second Coming of Christ?).

This fifth and final discourse ends with the formulaic transitional verse: “And it came about that when Jesus had finished all these words, He said to His disciples, “You know that after two days the Passover is coming, and the Son of man is to be delivered up for crucifixion” (26:1-2). Mention of the plot against Jesus and the cross lead into the Final Section.

Final Section – Chapter 26:2 to Chapter 28:20

In rapid succession we are told of:

· Jesus’ anointing at Bethany (26:6-13).

· Judas’ arrangement to betray Jesus (26:14-16).

· The Lord’s Supper (26:17-30).

· Prediction of abandonment and denial (26:31-35).

· Gethsemane (26:36-46). The arrest (26:47-56).

· Jesus before the Sanhedrin (27:1-2).

· Judas’ death (27:3-10).

· Jesus’ appearance before Pilate (27:11-26).

· Jesus’ treatment by the soldiers (27:27-31). The crucifixion and mocking (27:32-44).

· Jesus’ death (27:45-50).

· The tearing of the veil, resurrection of certain saints and the Centurion’s exclamation (27:51-56).

· Jesus’ burial (27:57-61).

· The guard at the tomb (27:62-66).

The final chapter contains Matthew’s account of the resurrection (28:1-17) and the giving of the Great Commission (28:18-20).