1

The Gospel according to

Matthew


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with

Dr. Bill Creasy


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Copyiight 2u14 by William C. Cieasy

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The Gospel according to Matthew
Introduction


Traditional Author: St. Matthew, the Apostle

Traditional Date Written: A.D. 65-75

Period Covered: 6/5 B.C.-A.D. 32


The Gospel according to Matthew sits at the head of the New Testament,
functioning as a swinging door that links the Old and New Testaments. Written by a Jew
for a Jewish audience, Matthew begins with a genealogy: The book of the genealogy of
Jesus Christ, the son of David, the son of Abraham . . . (Matt. 1:1). The first verse
swings back to the Hebrew Scriptures and Gods covenant with Abraham in Genesis
12:2-3, picks up Gods covenant with David in 1 Chronicles 17:10-14, and brings both
forward to introduce his story. You will recall that Gods covenant with Abraham
introduces the plan of redemption when God tells the great patriarch, all the families of
the earth will find blessing in you, (Genesis 12:3), and in his covenant with David God
says, I will raise up your offspring after you who will be one of your own sons, and I
will establish his kingdom. He it is who shall build me a house, and I will establish his
throne forever. I will be a father to him, and he shall be a son to me. (1 Chronicles
17:11-14). In a metaphorical sense, the door of salvation swings on the hinges of the
Abrahamic and Davidic covenants.

Matthew then continues by introducing a three-part genealogy that moves from
Abraham through David, David through the Babylonian captivity, and the Babylonian
captivity through the birth of Christ. In one deft movement Matthew not only links the
entire linear narrative of the Hebrew Scriptures to the birth of Jesus, but he also makes
the birth of Jesus the culminating event in Jewish history.

The Hebrew Scriptures end chronologically with Malachi, written c. 430 B.C.,
and Matthew begins chronologically with the birth of Jesus in 6/5 B.C. Between the two
a variety of important events occur.

331 B.C. Alexander the Great defeats Darius, king of Persia, ending 200 years
of Persian rule.

323 B.C. Alexander dies on his return from Persia and his four generals divide
the kingdom: Antipater and Cassander get Macedon and Greece;
Lysimachus gets Thrace and Asia Minor; Seleucus gets Syria; and
Ptolemy gets Palestine and Egypt.

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167 B.C. Antiochus Epiphanes IV, a Selecuid king of Syria, attacks Jerusalem
and desecrates the temple. Mattathias, a priest of Judea, raises a revolt
against Syria, which is led by his son, Judas Maccabaeus. The
revolution results in a brief period of Jewish independence.

63 B.C. The Roman general, Pompey, takes Jerusalem and the people of Israel
come under Roman rule. Israel stays under Roman rule throughout the
entire period of the New Testament.

40 B.C. The Roman senate appoints Herod as king of Judea.

31 B.C. Caesar Augustus becomes Roman emperor, establishing Imperial
Rome and displacing the Roman Republic.

19 B.C. Herod the Great begins a major renovation and expansion of the
temple in Jerusalem. The work continues throughout the New
Testament period until Jerusalem and the temple are destroyed in the
Jewish revolt of A.D. 66-73.

During this intertestimental period (c. 430 B.C. through c. 100 B.C.) additional
Scripture was written in Greek: among the historical booksTobit, Judith, 1 Maccabees
and 2 Maccabees; among the wisdom booksThe Book of Wisdom and Sirach; and
among the prophetsBaruch, seven complete books in all. Additional Greek material
was also added to Daniel and Esther. The Hebrew Scriptures, with the addition of this
Greek deuterocanonical material, expanded the 39 books of the common canon of
Hebrew Scripture to 46 books that comprised the fuller Greek Septuagint canon, the
books accepted as the Old Testament by most Roman Catholic and Eastern Orthodox
churches. The full canon of Scripturethat is, what books (of both the Old and New
Testaments) that were considered inspired by God and accepted by the Church as
normativeremained in flux until A.D. 393 when the Council of Hippo produced a
definitive list, which was then validated in A.D. 397 at the Council of Carthage, affirmed
in A.D. 405 by Pope Innocent I and incorporated into St. Jeromes translation of
Scripture in the early 5
th
century A.D., the Latin Vulgate, which became the definitive
bible of Christendom for the next 1,000 years. It is this larger canon of Scripturethe
73 books of the Greek Septuagint canon included in The Catholic Study Biblewe will
be studying in our class.

In the Roman Empire of Jesus day, a number of divisions and factions had
developed within Judaism. The Pharisees emerged from the synagogues that were
scattered throughout the Mediterranean world. Devout and holy people, the Pharisees
observed the Mosaic Law, believed in immortality and resurrection, and held that the
whole of the Hebrew Scriptures was the inspired word of God. The dark side of the
Pharisees was excessive legalism and self-righteousness, which Jesus condemned. The
Pharisees were the dominant sect of Judaism at the time of Jesus: Joseph, Mary and
Jesus would have been included among them, as well as Paul and most of the Apostles.

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The Sadducees emerged from the priesthood and those associated with it. On the
whole, they were people of high social status and wealth, with a vested interested in the
functioning and finances of the temple in Jerusalem and in maintaining the status quo.
Theologically conservative, they viewed the Torah (Genesis, Exodus, Leviticus, Numbers
and Deuteronomy) as the highest form of divine inspiration, relegating the rest of
Scripture to a secondary position.

The Zealots were determined to end Roman oppression through violent
revolutionary means. We might think of them as Jewish patriots; the Romans thought of
them as terrorists. Jesus included Simon the Zealot among his disciples (Matthew 10:4).

The Essenes were men who removed themselves from the constant strife of the
battling Jewish sects and lived ascetic lives in remote desert communities, spending their
time in prayer, fasting and communal life and awaiting the coming of the Righteous
One. Their thinking embraced a decidedly apocalyptic vision. John the Baptist may
have been an Essene, and Jesus was clearly influenced by their thinking. The Essenes are
not mentioned in Scripture, but Jesus possibly alludes to them in Matthew 19:11-12, as
they renounced marriage, lived celibate lives and focused exclusively on the imminent
coming of the kingdom of heaven.

This is the historical and cultural milieu in which Matthews narrative takes place,
and as with all art, the Gospel according to Matthew mirrors the time and culture from
which it emerges.

Standing at the head of the New Testament, Matthews story plays an important
role in the literary structure of the Bible itself. Harvard Professor Frank Kermode
observes that the Old Testament is to the New Testament as A is to B in Hebrew
parallelism. If we look at an example of parallelism in Psalm 6:10 we read:

A The Lord has heard my plea;
B The Lord will accept my prayer.

The B line doesnt simply repeat A; it exceeds it, transforming the A line and fulfilling it.
Note that the verb has heard in the first line is in the past tense, while the verb in the
second line will accept is in the future tense. The psalmists condition hasnt changed,
but the strength of his faith has. A long, dark road of anguish and suffering lies behind
the first line, while faith lies behind the second. So it is with the Old Testament and the
New. The Gospel according to Matthewthe first book of the New Testamentreflects
this pattern of stepped-up parallelism. It is intimately linked to the Old Testament, but
it fulfills it, and in fulfilling it, transforms it.

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Matthews story is artfully structured, along the lines of Hebrew poetry:

A Narrative: Jesus as Messiah, Son of God (1-4)
Minor discourse: John the Baptist identifies the authority of Jesus (3:7-12)
B Great Discourse #1: Demands of true discipleship (5-7)
C Narrative: The supernatural authority of Jesus (8-9)
D Great Discourse #2: Charge and authority of disciples (10)
E Narrative: Jews reject Jesus (11-12)
F Great Discourse #3: Parables of the
Kingdom of Heaven (13)
E Narrative: Disciples accept Jesus (14-17)
D Great Discourse #4: Charge and authority of church (18)
C Narrative: Authority and invitation (19-22)
B Great Discourse #5: Judgment on false discipleship (23-25)
A Narrative: Jesus as Messiah, suffering and vindicated (26-28)
Minor discourse: Jesus identifies the authority of the church (28:18-20)

Notice that the whole chiastic structure is enveloped by the name of Jesus.
Reaching back to Isaiah 7:14, Matthew says, they will call him Immanuelwhich
means God with us (1:23). At the last line of the Gospel, Jesus says, And surely I am
with you always, to the very end of the age (28:20). This device is common in Hebrew
poetryespecially in the Psalms: it is called inclusio.

Matthew builds the entire chiastic structure of his story on an underlying 3-part
Christological foundation: 1) the person of Christ (1:1-4; 16), 2) the proclamation of
Christ (4:17-16:20), and 3) the suffering, death and resurrection of Christ (16:21-28:20).
In addition, prior to Chapter 13, the central element of the chiasm, Jesus directs himself
to the Jewish people: they neither listen to him nor understand him; after Chapter 13, he
directs himself to his disciples, who accept him and believe in him. The Greek word
seismos rumbles beneath the narrative. It occurs seven times: 8:24, 21:10, 24:7, 27:54,
28:2, and 28:4. It suggests an earthquake, a sudden shock that shakes the storys
foundations, recalling Haggai 2:6-7:

For thus says the Lord of hosts: In just a little while I will shake the
heavens and the earth, the sea and the dry land. I will shake all the
nations, so that the treasures of all the nations will come in. And I will fill
this house with glory, says the Lord of hosts.

If we move from the gospels overall structure to a particular story within the
structure, we see the same careful craftsmanship at work. Take, for example, the Sermon
on the Mount, Matthew 5-7. We read in Matthew 4: 23 that He went around all of
Galilee, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing
every disease and illness among the people. As the story proceeds, we have several
examples of Jesus teaching, preaching and healing. In Matthew 5-7 we experience his
teaching.

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Matthew writes, When he saw the crowds, he went up the mountain, and after he
had sat down, his disciples came to him. He began to teach them, saying . . .. And here
the teaching begins. It is a carefully structured, four-part exposition of the Law. Part 1
(5:3-16) introduces the teaching with nine striking and memorable statements: Blessed
are the poor in spirit, for theirs is the kingdom of heaven. Blessed are they who mourn,
for they will be comforted. Blessed are the meek, for they will inherit the land . . . and
so on. Notice that each statement takes the form of Blessed are X for they shall be Y,
and each statement offers a paradox: the poor in spirit will have the kingdom of heaven;
those who mourn will be comforted; and the meek are the last people one would think
will inherit the land. The sequence ends with a final paradox: blessed are you when
they insult you and persecute you and utter every kind of evil against you because of
me. The nine statements certainly capture the attention of Jesus audience! And then he
follows up the blessedness with two statements of responsibility: 1) you are the salt
of the earth and 2) you are the light of the world. With the blessedness spoken of in
the previous nine statements comes responsibility to make people thirsty for God and to
be an example to the world.

When we move to Part 2 (5:17-48), Jesus introduces six propositions that exceed
the Law. He is very clear that he has not come to abolish the law or the prophets . . . but
to fulfill them (5:17). In his first proposition Jesus says, You have heard that it was
said to your ancestors, You shall not [murder]; and whoever [murders] will be liable to
judgment. But I say to you that whoever is angry with his brother will be liable to
judgment (5:21-22). Again, we have a clearly defined form, You have heard it said X,
but I tell you Y. And each proposition takes us inside a principle of the Law. The
premeditated murder of another human being is not an isolated event; it is the final act in
a sequence of events. Jesus tells us that when we feel such anger toward another person
deal with it at that point. Left to grow, it will result in murder. Likewise with adultery:
like murder, it is the final act in a sequence of events. No one wakes up in the morning
and says: I think Ill commit adultery today! Rather, adultery, like murder, begins
subtly, by looking at someone lustfully, and then it proceeds inexorably, step-by-step to
the final act. Jesus tells us to nip such feelings in the bud. Each of the six propositions
that exceed the law operates in the same way, each using the same formulaic statement,
You have heard it said X, but I tell you Y.

Part 3 (6:1-7:6) addresses six concrete actions to implement the Law, the first
three focusing on the three pillars of devotional Judaism: almsgiving, prayer and fasting.
Each takes the common expression of an action and presents it paradoxically: 1) do not
give to the needy with great show, but give anonymously; 2) do not pray to be seen, but
pray privately; and 3) do not fast publicly, but fast in secret. Acquiring wealth, worrying
and judging function in the same way.

Finally, Jesus offers an nine-part dramatic call to action, capped by the astonishment of the
crowd (7: 1-29).

The symmetry of Jesus teaching adds to its impact and to his audiences ability to
remember it: Part 1 begins with nine statements; Part 2 continues with six propositions
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that exceed the law; Part 3 offers six concrete actions to implement the law; and Part 4
closes with a dramatic nine-part call to action9, 6, 6, 9.

Such a carefully structured teaching is not accidental: it reflects a master teacher
at work, as well as a master narrator carefully crafting his story.

As we proceed through Matthews gospel we find such a master narrator at his
task. Keep in mind that Matthew is a Jewish author writing for a Jewish audience and
that he uses literary techniques familiar to his readers. Our job as contemporary readers
is to engage the gospel from this perspective, understanding how the story is told,
understanding the historical and cultural context from which it emerges, and engaging the
gospel on its own terms, not imposing ours upon it. In doing so we produce an authentic,
nuanced reading and a much deeper understanding of the text.

And that is what becoming an educated reader of Scripture is all about.
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The Gospel according to Matthew
Outline


I. Narrative: Jesus as Messiah, Son of God (1-4) A

A. The Genealogy of Jesus (1:1-17)
i. Prologue (1:1)
1. Abraham to David (1:2-6a)
2. David to Babylonian captivity (1:6b-11)
3. Babylonian captivity to Jesus (1:12-16)
ii. Epilogue (1:17)

B. The Birth of Jesus (1:18-2:23)
i. Birth (1:18-25)
ii. V isit of the Magi (2:1-12)
iii. Flight to Egypt (2:13-18)
iv. Return to Nazareth (2:19-23)

II. Preparation (3:1-4:25)

A. John the Baptist paves the way (3:1-17)
i. John arrives (3:1-6)
ii. Minor discourse: John identifies the authority of Jesus
(3:7-12)
iii. John baptizes Jesus (3:13-17)
B. Satan tempts Jesus (4:1-11)
C. Jesus moves to Capernaum (4:12-17)
D. Jesus chooses his disciples (4:18-22)
E. Jesus begins preaching, teaching and healing (4:23-25)

III. Great Discourse #1: Demands of true discipleship (5-7) B

A. Introduction (5:1-16)
i. Prologue (5:1-2)
ii. The fruits of blessedness (5:3-12)
1. Those who are poor in spirit (5:3)
2. Those who mourn (5:4)
3. Those who are meek (5:5)
4. Those who hunger and thirst for righteousness (5:6)
5. Those who are merciful (5:7
6. Those who are pure in heart (5:8)
7. Those who are peacemakers (5:9)
8. Those who are persecuted because of righteousness (5:10)
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9. Those who suffer because of Jesus (5:11-12)

iii. The responsibilities of blessedness (5:13-16)
1. Salt of the earth (5:13)
2. Light of the world (5:14-16)
B. Six propositions that exceed the Law (5:17-48)
i. Prologue (5:17-20)
1. Proposition #1: Murder (5:21-26)
2. Proposition #2: Adultery (5:27-30)
3. Proposition #3: Divorce (5:31-32)
4. Proposition #4: Oaths (5:33-37)
5. Proposition #5: Conflict (5:38-42)
6. Proposition #6: Love (5:43-48)
C. Six concrete actions to implement the Law (6:1-7:6)
i. Prologue (6:1)
1. Action #1: Almsgiving (6:2-4)
2. Action #2: Prayer (6:5-15)
3. Action #3: Fasting (6:16-18)
4. Action #4: Serving God (6:19-24)
5. Action #5: Not worrying (6:25-34)
6. Action #6: Not judging (7:1-6)
D. Conclusion (7:7-29)
i. Prologue (7:7-12)
1. The narrow gate (7:13-14)
2. A tree and its fruit (7:15-23)
3. Wise and foolish builders (7:24-27)

IV. Narrative: The supernatural authority of Jesus (8-9) C

A. The man with leprosy (8:1-4)
B. The faith of the centurion (8:5-13)
C. Peters mother-in-law (8:14-15)
D. People of Capernaum (8:16-17)
E. The cost of following Jesus (8:18-22)
F. Jesus calms the storm (8:23-27)
G. The demon-possessed men at Gadara (8:28-34)
I. The paralytic (9:1-8)
J. The calling of Matthew (9:9-13)
K. The question about fasting (9:14-17)
L. The dead girl at Capernaum (9:18-19; 23-26)
M. The woman with the bleeding (9:20-22)
N. The blind man (9:27-31)
O. The deaf man (9:32-34)
P. Epilogue (9:35-38)

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V. Great Discourse #2: Charge and authority of disciples (10) D

A. Prologue (10:1-5a)
B. Instruction (10:5b-42)

VI. Narrative: Jews reject Jesus (11-12) E

A. Prologue (11:1)
B. John the Baptist doubts Jesus (11:2-19)
C. Korazin, Bethsaida and Capernaum question Jesus (11:20-24)
D. Jesus turns to the Father for support (11:25-30)
F. The Pharisees doubt Jesus (12:1-14)
G. Jesus heals the sick (12:15-21)
H. The Pharisees doubt Jesus (12:22-37)
i. The Pharisees accuse Jesus of being in league with Beelzebub
(12:24-37)
I. The Pharisees demand a miraculous sign (12:38-45)
J. Jesus mother and brothers doubt him (12:46-50)

VII. Great Discourse #3: Parables of the kingdom of heaven (13) F

A. Prologue (13:1-3a)
B. Parable of the seeds (13:3b-23)
C. Parable of the weeds (13:24-30)
D. Parable of the mustard seed (13:31-32)
E. Parable of the yeast (13:33)
F. Jesus explains the parables (13:34-43)
G. Parable of the hidden treasure (13:44)
H. Parable of the pearl (13:45-46)
I. Parable of the net (13:47-50)
J. Epilogue (13:51-58)

VIII. Narrative: Disciples accept Jesus (14-17) E

A. Doubt and resolve (14:1-36)
i. John the Baptist beheaded (14:1-12a)
1. Jesus told (14;12b)
ii. Jesus leaves Capernaum and the crowds follow him (14:13)
1. Jesus heals the sick (14:14)
2. Jesus feeds the crowd (14:15-21)
3. Jesus sends the disciples home and dismisses the crowd
(14:22)
iii. Jesus prays (14:23-24)
iv. Jesus returns to Capernaum, walking on the water (14:25-33)
1. Peter tests Jesus (14:28-32)
2. The disciples acknowledge Jesus as Son of God (14:33)
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v. The crowds acknowledge Jesus (14:34-36)

B. Increasing confidence (15:1-16:12)
i. Pharisees criticize Jesus again (15:1-2)
1. Jesus rebukes the Pharisees publicly (15:3-11)
2. Jesus rebukes his disciples privately (15:12-20)
ii. Jesus travels to Tyre and Sidon and meets the Canaanite woman
(15:21-28)
iii. Jesus feeds another crowd (15:29-39)
iv. Pharisees ask for a sign again (16:1-4)
1. Jesus rebukes the Pharisees publicly (16:2-4)
2. Jesus warns the disciples about the Pharisees (16:5-12)
v. Peters confession of faith (16:13-28)
1. Peters confession (16:13-16)
2. Jesus response (16:17-28)
vi. The transfiguration (17:1-13)
vii. Jesus heals the boy with a demon that his disciples couldnt heal
(17:14-23)
viii. Jesus pays the temple tax, although he declares he doesnt have to
(17:24-27)

IX. Great Discourse #4: Charge and authority of the church (18) D

A. Jesus defines the greatest in the kingdom of heaven (18:1-14)
B. Jesus defines the churchs authority (18:15-20)
C. Jesus defines the churchs obligation to forgive (18:21-35)

X. Narrative: Authority and invitation (19-22) C

A. Teaching on divorce (19:1-15)
B. Teaching on secular wealth (19:16-30)
C. Teaching on ones position in the church (20:1-28)
i. Jesus gives sight to the blind (20:29-34)
D. Jesus enters Jerusalem (21:1-11)
i. Jesus wrecks the temple (21:12-17)
ii. Jesus prophesies the end of temple worship (21:18-22)
E. The priests question Jesus authority (21:23-27)
F. Jesus questions the priests and Pharisees integrity (21:28-22:14)
i. The Pharisees strike back: paying taxes to Caesar (22:15-22)
ii. The Sadducees strike back: marriage and the resurrection (22:23-
33)
iii. The Scribes strike back: the greatest commandment (22:34-40)
iv. The Pharisees try again: Whose son is the Christ? (22:41-46)

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XI. Great Discourse #5: Judgment on false discipleship (23-25) B

A. Jesus savages the religious leaders (23:1-39)
B. Judgment (24:1-51)
i. The disciples call attention to the temple buildings (24:1)
ii Jesus prophesies the destruction of the temple (24:2)
iii. The disciples rephrase their question (24:3)
iv. Jesus answers their rephrased questions (24:4-35)
1. Answer regarding the destruction of the temple (24:5-6)
2. Answer regarding the sign of Jesus return (24:7-8)
3. Answer regarding the interval between the destruction of
the temple and Jesus return (24:9-14)
4. Answer regarding Jesus return (24:15-35)
5. Answer regarding the time of Jesus return (24:36-51)
v. What to do in the meantime (25:1-30)
vi. What will happen when Jesus returns (25:31-46)

XII. Narrative: Jesus as Messiah, suffering and vindicated (26-28) A

A. The plot against Jesus (26:1-5)
B. Jesus anointed at Bethany (26:6-13)
C. Judas agrees to betray Jesus (26:14-16)
D. The Passover meal (26:17-30)
E. Jesus predicts Peters denial (26:31-35)
F. Agony in the garden of Gethsemane (26:36-46)
G. Jesus arrested (26:47-56)
H. The trial (26:47-27:26)
i. On trial before the Sanhedrin (26:47-75)
1. Peters denial (26:69-75)
ii. On trial before Pilate (27:1-26)
1. Judas hangs himself (27:1-10)
2. The hearing (27:11-26)
I. The punishment (27:27-44)
i. Jesus flogged (27:27-31)
ii. Jesus crucified (27:32-44)
iii. Jesus death (27:45-56)
iv. Jesus burial (27:57-66)
J. The resurrection (28:1-15)

K. Minor Discourse: Jesus identifies the authority of the church
(28:18-20)
i. The great commission (28:19-20)



14

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Jesus was born into a world very different from that of the Old Testament. Although
patriarchal, monarchial, polytheistic and slaveholding, the New Testament Roman
Empire was not insular and tribal like that of the Old Testament; rather, it was
global, comprising not just Italy and Europe of today, but the entire land mass
surrounding the Mediterranean, including all of Asia Minor and North Africa. In
Jesus day, the Roman Empire was multicultural and multilingual, with fully
developed maritime trade, a network of more than 58,000 miles of roads (what we
would call an Interstate highway system), a population of 50-60 million people, a
large and robust economy, and vibrant cultural developments in art, theater, music,
architecture and popular entertainment.

It was also fraught with political strife and rebellious factions, none more
troublesome than the Jews living in Palestine on the far-eastern edge of the Empire.
Within Judaism intrigue, rebellion and infighting permeated society, with the
Sadducees, Pharisees, Essenes and Zealots vying for political power and influence.

Jesus was born into this tumultuous world, and he lived on the extreme edge of its
radical fringe.


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As a liteiaiy genie "gospel" is unique. A gospel is #,2 a biogiaphy of a peison,
although it uoes contain biogiaphical infoimation; it is #,2 an histoiical account
of a peison, although it is iooteu in histoiical time; it is #,2 a fictional account of
a peison, although it uoes incluue miiacles, wonueis anu the laige uose of the
wonuious anu the supeinatuial. Rathei, a "gospel" is an account of the "goou
news" of the coming Kinguom of uou anu of the ieuemption of humanity thiough
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aie many gospel accounts, but common usage geneially iefeis to the foui
canonical gospels: Natthew, Naik, Luke anu }ohn. In this lesson we will exploie
how oui foui uospels came to be wiitten anu how they aie ielateu one to the
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Luke Timothy }ohnson, "The Symbolic Woilu of the New Testament," F7)
G("2"#/% ,& 27) H)8 F)%2'I)#2, pp. 17-81.

Luke Timothy }ohnson, "The Chiistian Expeiience," F7) G("2"#/% ,& 27) H)8
F)%2'I)#2, pp. 8S-1SS.

Luke Timothy }ohnson, "The Synoptic Tiauition," F7) G("2"#/% ,& 27) H)8
F)%2'I)#2, pp. 1S7-142.


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Natthew opens with a genealogy that begins with Abiaham anu extenus 14
geneiations to King Baviu; 14 geneiations fiom Baviu to the Babylonian
captivity; anu 14 geneiations fiom the Babylonian captivity to }esus: S sets of 14
geneiations. Like a swinging uooi between the 0lu anu New Testaments,
Natthew's genealogy swings back to the Abiahamic covenant in uenesis 12 anu
iecalls the 2,uuu-yeai naiiative of the 0lu Testament, leauing uiiectly to the
biith of Chiist anu the fulfillment of uou's piomise to Abiaham that "all the
families of the eaith will finu blessing in |himj" (uenesis 12: S).


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We read in Luke 3: 23 that Jesus began his public ministry at about thirty years old.
To prepare for it John baptizes Jesus in the Jordan River, opposite Jericho.
Immediately after his baptism Jesus moves into the wilderness, where he fasts for
forty days and forty nights, tempted by Satan. Having been tested, Jesus then returns
home to Nazareth, quickly relocates to Capernaum on the northwestern shore of the
Sea of Galilee and chooses twelve disciples who will become his inner circle.

That is the simple chronological sequence Matthew gives us, but it is a sequence
loaded with content and fraught with meaning. We begin to explore it tonight.

16
J''CK,9*,6

Reau: Natthew 1: 1 - 4: 11.

B,3CD19*,6 E$6*3C$#

Bonalu Senioi anu Pheme Peikins, "The uospels anu Acts," F7) :'27,."6 @20$>
J"=.), pp. S71-S86.

"The uospels" anu "The uospel Accoiuing to Natthew," F7) :'27,."6 @20$> J"=.),
pp. 1SS1-1SS2; 1SS2-1SS6.

Luke Timothy }ohnson, "The uospel of Natthew," F7) G("2"#/% ,& 27) H)8
F)%2'I)#2, pp. 16S-186.


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After Jesus baptism and Johns arrest, Jesus relocates to Capernaum, which becomes
the headquarters for his public ministry. Here he chooses his inner circle: Peter and
Andrew, two brothers; and James and John, two brothers and the sons of Zebedee and
Salome. Peter, Andrew, James, John and Zebedee are all from Bethsaida and they are
partners in a commercial fishing business on the Sea of Galilee; Peter and Andrew
now live in Capernaum, while James and John continue living in Bethsaida and are
Jesus cousins; their mother, Salome, is Marys sister or sister-in-law.

We then read that Jesus went around all of Galilee, teaching in their synagogues,
proclaiming the gospel of the kingdom, and curing every disease and illness among
the people (Matthew 4: 23). Teaching, preaching and healing formed the core of
Jesus ministry, and we will explore each one in depth as we study our Gospel.


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The Sermon on the Mount is a brilliant teaching, perfectly structured, consisting of
four perfectly balanced parts:

1) The Beatitudes (5: 3-12), a clever and memorable introduction consisting of
eight counter-intuitive statements, capped by a ninth, all linked together by a
repetitive syntactic pattern and the repetition of consonant and vowel sounds,
closed by two dazzling metaphors of responsibility (5: 13-16).
2) Six propositions that exceed the Law (5: 17-48), presented as six counter-
intuitive statements, linked by a repetitive syntactic pattern.
17
3) Six concrete actions to implement the Law (6:1 -34), presented again as six
counter-intuitive statements.
4) A nine-part call to action, capped by the astonishment of the crowd (7: 1-29).

In this lesson we look in-depth at the Beatitudes.

J''CK,9*,6

Reau: Natthew S: 1 - 7: 29.


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72*11#$3 JC 6AI FB?

In this lesson we focus on Part 2 of Jesus Sermon on the Mount, six propositions
that exceed the Law. Jesus begins this section by saying that he in no way seeks to
eliminate or diminish the Law; rather, he strives to elevate the Law to an impossibly
high level. He does so by probing the inner dynamics of the Law itself. Going far
beyond simple thou shalt not statements, Jesus examines the behavior addressed by
the Law, exploring the psychology of a person who breaks the Law, dissecting his
motives and examining the addictive attraction that sin exerts on ones heart and soul.

As with the Beatitudes, Jesus presents these six propositions that exceed the Law
with counterintuitive statements and repetitive syntactic structures: You have heard
it said A, but I tell you B; you have heard it said C, but I tell you D, and so on.


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72*11#$3 @C 6DEF?

In this lesson we focus on Part 3 of Jesus Sermon on the Mount, six concrete
actions to implement the Law. Beginning with the three pillars of devotional
Judaismalmsgiving, prayer and fastingJesus explores the motives for devotional
practices and for performing good works, or mitzvot, as well as what one might
expect to get in return from doing them.

J''CK,9*,6

Reau: Natthew S: 1 - 7: 29.


18
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72*11#$3 AC 6I=;?

As the Beatitudes introduce the Sermon on the Mount with eight counterintuitive
statements, structured syntactically as Blessed is A, for they shall be B, capped by
Blessed are you . . ., so does the Sermon on the Mount conclude with an nine-part
call to action, capped by the astonishment of the crowd.

Jesus Sermon on the Mount is the first of five discourses that comprise the basic
structural framework of the Gospel according to Matthew and they provide the
foundation on which Matthew builds his theology:

A Narrative: Jesus as Messiah, Son of God (1-4)
Minor discourse: John the Baptist identifies the authority of Jesus (3:7-12)
B Great Discourse #1: Demands of true discipleship (5-7)
C Narrative: The supernatural authority of Jesus (8-9)
D Great Discourse #2: Charge and authority of disciples (10)
E Narrative: Jews reject Jesus (11-12)
F Great Discourse #3: Parables of the
Kingdom of Heaven (13)
E Narrative: Disciples accept Jesus (14-17)
D Great Discourse #4: Charge and authority of church (18)
C Narrative: Authority and invitation (19-22)
B Great Discourse #5: Judgment on false discipleship (23-25)
A Narrative: Jesus as Messiah, suffering and vindicated (26-28)
Minor discourse: Jesus identifies the authority of the church (28:18-20)

This is dazzling narrative art, intricately woven and rock-solid.


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We learned in Matthew 4: 23-25 that Jesus public ministry consisted of teaching,
preaching and healing. In Lesson #10 we examined Jesus healing and his power
over both the natural and the supernatural, elevating him far above the mundane.
There have been many great teachers and preachers, and there have even been great
healerslike Elijah and Elisha who raised the deadbut none who controlled nature
and confounded the supernatural world as we see Jesus do.

In this lesson Jesus rises above mere mortals, and we see the first signs of his divinity.

J''CK,9*,6

Reau: Natthew S: 1-7: 29; 8: 1 - 9: S8.
19
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Lesson #11: Discipleship . . . and Persecution! (Matthew 10: 142)

Once Jesus disciples have witnessed his teaching, preaching and healing, Jesus sends
them out to do the same, but he does so with a dire warning: You wont be
welcomed; you will be hated, persecuted and killed!

After 2,000 years of Christian history, during which Christianity became the
dominant world religion and profoundly shaped western civilization, it is easy to
overlook how radical Jesus message was, not only in his own time and culture, but
also in ours. For the first 300 years after Jesus life on this earth, Christianity was a
persecuted, minority religion in the Roman Empire, triggering wave after wave of
brutal persecutions; only in the 4
th
century did Christianity gain legitimacy, and by
the end of the 4
th
century it became the official religion of the Roman Empire. By
A.D. 1000, Christianity ruled all of Europe and the remains of the Roman Empire
with absolute authority in both secular and religious affairs, at every level in society.

Yet, Jesus was first and foremost a radical reformer, a revolutionary living on the
bleeding edge of the apocalyptic vision. He made peopleespecially those in
powerextremely uncomfortable.

Lesson #12: Conflict and Confrontation (Matthew 11: 1 12: 50)

As we move deeper into Matthew, Jesus takes on a decidedly sharper edge, not
suffering fools gladly. He seems deliberately to antagonize his opponents, escalating
his encounters with them at every turn. What is going on here?

J''CK,9*,6

Reau: Natthew 11: 1 - 12: Su.

B,3CD19*,6 E$6*3C$#

Bi. Bill Cieasy, "Something Smells Fishy. viueo Bible Blast.


4$$5 A 72*,+# =< E< F?

Lesson #13: Let me tell you a story . . . (Matthew 13: 1-53)

We learned in Lesson #5 that Jesus went throughout Galilee teaching, preaching and
healing. We also learned in Lesson #5 that Jesus used several approaches to his
teaching, including: expository teaching, dialectic and parables. Lesson #13
introduces us to Jesus use of parables.

20
The word parable is a compound of two Greek words: para = along side (as in
paramedic or paralegal) and bollo = the verb to throw. A parable is a succinct,
didactic story thrown alongside a common, ordinary truth to illuminate that truth in a
striking and memorable fashion.

Jesus did not invent the parable as a teaching device. Parables are a type of
mashalim, a form of comparison used in the Old Testament, such as Nathans story of
the ewe-lamb in 2 Samuel 12: 1-7 and the story told by the woman of Tekoa in 2
Samuel 14: 1-13. Indeed, Greek rhetoricians used the term to describe a brief
fictional narrative used for comparison, much like an extended metaphor.

Although Jesus did not invent the parable, he was a master in using it. Jesus parables
are clever and memorable, often delighting his audience with surprise and insight.

In this lesson well explore the parables in Matthew 13.

Lesson #14: Crisis (Matthew 13: 54 16: 12)

In Lessons #s11 & 12 Jesus warned us that anyone who follows him will pay a price,
and it will be a high price, indeed. After the interlude of parables in Lesson #13, we
find that Jesus reputation has spread, and in Lesson #14 mounting tensions escalate
into crisis: Jesus is rejected in his hometown of Nazareth; Herod Antipas takes notice
of him; John the Baptist is executed; and Jesus aggressively confronts the religious
leaders who oppose him. Jesus high profile and radical message are quickly leading
him into deep trouble.

J''CK,9*,6

Reau: Natthew 1S: S4 - 16: 12.


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In Lesson #15, Jesus takes his disciples 69 km (about 43 miles) north of the Sea of
Galilee to Panias, (renamed Caesarea Philippi in A.D. 14 by Phillip II, in honor of
Caesar Augustus), a Greco-Roman town at the southwestern foot of Mt. Hermon.
Since the 3
rd
century B.C. Panias had been a cult center for worship of the Greek
God, Pan.

Here, only one thing happens: Jesus asks his disciples, Who do people say the Son
of Man is? (16: 13), and Peter replies on behalf of the group: You are the Messiah,
the Son of the living God (16: 16). Six days later on the Mt. of Transfiguration, the
voice of God the Father validates Peters confession of faith in the presence of two
credible witnesses, Moses and Elijah (as required by Deuteronomy 19: 15).
21
With Jesus identity confirmed, Jesus tells his disciples that they are heading
immediately south to Jerusalem, where he will suffer, be killed and on the third day
be raised. This is stunningand dreadfulnews, news his disciples cannot
comprehend and refuse to accept.

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With Jesus identity fully known, his disciples struggle with the implications of that
identity, both for Jesus and for themselves. For Jesus, being the Messiah, the Son of
the living God means suffering and death at the hands of the religious and political
leaders; for his disciples it means taking up their own cross, being a servant of all and
possibly being killed themselves.

All of this directly contradicts everything people believed about the Messiah.

Jesus disciples are left dazed and confused, while as readers we are left to ponder our
own position in light of this startlingly new Kingdom.

J''CK,9*,6

Reau: Natthew 18: 1 - 2u: S4.

B,3CD19*,6 E$6*3C$#

Bi. Bill Cieasy, "Peter, Pan and the Prophets, viueo Bible Blast.


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Jesus enters Jerusalem on the most crowded day of the year, the beginning of
Passoverthe largest of three annual pilgrimage festivals, during which the
population of Jerusalem swells from 100,000 to 1,000,000 people.

Jesus enters Jerusalem, not as a humble servant, but as a king to the cheers of
thousands: Hosanna to the Son of David, blessed is he who comes in the name of
the Lord, hosanna in the highest! (21: 9). At a time of escalating political tension; at
a time of mounting religious turbulence; at a time of civil terrorism and treason
Jesus actions are utterly incendiary.

And then he lights a match.


22
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With each passing day of Holy Week Jesus escalates his encounters with the
religious leaders, culminating in seven scathing denouncements, calling them
hypocrites, blind guides, a brood of vipers and murdersall this, as he whips the
ever-growing crowds into a frenzy.

Pontius Pilate, the Roman Prefect, along with a contingent of up to 3,000 Roman
legionnaires, has moved up from their headquarters at Caesarea Maritima on the
Mediterranean coast to the Antonio Fortress in Jerusalem, where they monitor closely
Jesus activitiesand go on high alert, fearing a revolt and the inevitable blood bath
that would result.

The religious leaders, too, fear that if Jesus continues down this path he will put
Jewish religious freedom and the very survival of the nation at risk.

As the physicist Carl Sagan once said of the 20
th
-century nuclear arms race: the
United States and the Soviet Union are like two sworn enemies standing waist deep
in gasoline, one with three matches, the other with five. And so it is with Jesus and
the religious and political authorities.

J''CK,9*,6

Reau: Natthew 22: 1 - 2S: S9.

B,3CD19*,6 E$6*3C$#

Bi. Bill Cieasy, "Figs, Trees and Curses. viueo Bible Blast.

Bi. Bill Cieasy, "Taxes for Caesar, viueo Bible Blast.


4$$5 6> 72*,+# =E< =F< =J?

Lesson #19: The Apocalyptic Vision (Matthew 24: 1 25: 46)

After savaging the religious leaders in Matthew 23, Jesus abruptly turns his back on
them and steams up the Mt. of Olives. His disciplesastonished and frightened
trail along behind him, speechless. Finally, one of themto break the tension
points out how beautiful the Temple looks! Jesus spins around, jabs a finger at the
Temple complex and explodes: You see all these things . . . there will not be left
here a stone upon another stone that will not be thrown down (24: 2).

Jesus disciples are dumbfounded, and they ask, stuttering: Tell us, when will this
happen . . .? (24: 3). Jesus answers with the Olivet Discourse, a profoundly
23
disturbing insight into a time of great tribulation, such as has not been since the
beginning of the world until now, nor will ever be (24: 21).
Indeed, within the lifetime of many who lived in Jesus generation, the Jewish revolt
of A.D. 66-73 fulfilled Jesus vision, resulting in the siege of Jerusalem and the total
destruction of the Temple. The historian Tacitus writes that during the revolt of A.D.
66-73 no fewer than 600,000 Jews fought the Romans in Jerusalem; those captured
were crucified, up to 500 per day; and historians today estimate that 1.2 million Jews
died during the span of the Revolt. It was the greatest catastrophe in Jewish history
until the Nazi holocaust of 1939-1944.

Jesus Olivet Discourse fits squarely into the genre of apocalyptic literature, and
foreshadows the masterpiece of that genre, the book of Revelation.

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As Passovei neais, the ieligious leaueis know that if }esus ietuins to the Temple
complex in the moining anu escalates once again, the city will eiupt in an all-out
iiot anu thousanus will uie.

They neeu a plan, anu }uuas pioviues one.

}uuas is a fai moie complex chaiactei one might think. }uuas was one of the
oiiginal twelve uisciples, pait of }esus' "innei ciicle"; }uuas witnesseu the entiie
thiee yeais of }esus' public ministiy, watching anu listening to his teaching,
pieaching anu healing; }uuas was piesent at Caesaiea Philippi, agieeing with
Petei's confession of faith; anu }uuas was tolu of the extiaoiuinaiy events on the
Nt. of Tiansfiguiation, when uou the Fathei valiuateu Petei's confession of faith
in the piesence of Noses anu Elijah. Why woulu such a man "betiay" Chiist.

In this lesson we will exploie the chaiactei anu motives of }uuas Iscaiiot.

J''CK,9*,6

Reau: Natthew 24: 1 - 26: 2S.


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Fiom the moment }esus uescenueu fiom the Nt. of Tiansfiguiation in Lesson
#1S he set his face like flint anu moveu uiiectly into the shauow of the cioss. In
Lesson #21 we begin with the Passovei meal in }eiusalem}esus' "Last
Suppei"anu move thiough his aiiest at the uaiuen of uethsemane.

24
This is extiaoiuinaiily complex anu nuanceu mateiial, anu we shall uo oui best
to giasp the ineffable.


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The }ewish leaueis accuse }esus of blasphemy, a capital offense unuei Nosaic
Law. But the tiial must be kept quiet, lest it tiiggei the iiot that the ieligious
leaueis anu the Romans feai. Thus, Caiaphas the high piiest calls an evening
executive session of the Sanheuiin, the iuling }ewish bouy of elueis. Key
membeis of the Sanheuiin meet at the home of Caiaphas, wheie }esus is founu
guilty of blasphemy anu sentenceu to ueath. Although the }ews aie fiee unuei
Roman iule to exeicise theii own ieligious laws anu customs, they aie not fiee to
caiiy out capital punishment: that is the exclusive puiview of the Roman
goveinment.

The }ewish leaueis theiefoie biing }esus to Pontius Pilate, the Roman Piefect
who has taken up iesiuence in the Antonio Foitiess uuiing Passovei, along with
his tioops, keeping a watchful eye on the ciowus anu maintaining secuiity. As a
Roman Piefect, Pilate has foui piimaiy iesponsibilities: 1) goveinance; 2)
collecting taxes; S) maintaining law anu oiuei; anu 4) exeicising ciiminal anu
civil juuicial functions.

Wanting a ueath sentence, the }ewish leaueis biing }esus befoie Pilate anu
accuse him not of blasphemy (foi blasphemy is not a capital offense unuei
Roman law), but tieason, claiming to be a king: that "% a capital offense.

Like }uuas, Pilate is a moie complex peison than often thought. In this lesson we
will not only follow the tiial itself, but we will exploie Pilate's motives anu
actions as a Roman Piefect.

J''CK,9*,6

Reau: Natthew 26: 26 - 27: 26.

B,3CD19*,6 E$6*3C$#

Bi. Bill Cieasy, "Peters Predicament. viueo Bible Blast.


25
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Ciucifixion is a biutal anu extiaoiuinaiily painful way to uie. Peisian
impalement was its anteceuent, but the Romans piacticeu ciucifixion fiom the
6
th
centuiy B.C. thiough the 4
th
centuiy A.B., the piactice being abolisheu by the
Empeioi Constantine in A.B. SS7, out of ieveience foi Chiist.

Ciucifixion was intenueu to punish an offenuei in the most painful way possible
anu also to teiioiize anu uissuaue otheis fiom committing similai ciimes. The
histoiian Tacitus iecoius that in Rome the place of ciucifixion was outsiue the
Esquiline uate wheie theie weie upiight beams peimanently fixeu in the
giounu. The convicteu ciiminal woulu typically caiiy the ciossbeam, which
coulu weigh ovei 1uu pounus. At the place of execution he woulu be tieu oi
naileu to it thiough the wiists anu the ciossbeam woulu be iaiseu anu affixeu to
the upiight; his feet woulu then be naileu to the upiight.

Ciosses touay have been stylizeu in paintings, sculptuies anu othei foims of ait.
}osephus, the }uuean histoiian of the geneiation immeuiately aftei Chiist, wiites
in his @")/) ,& 9)(0%'.)I that "the soluieis out of iage anu hatieu naileu those
they caught, one aftei one way, anu anothei aftei anothei, to the ciosses, by way
of jest," suggesting that theie was no stanuaiuizeu way to ciucify a peison:
whatevei woikeu at the time anu place woulu uo.

In this lesson we will examine }esus' ciucifixion in uetail, not just the physical act
of ciucifixion, but we will examine ciucifixion fiom the much moie impoitant
peispective of seeing it thiough }esus' eyes.

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In 1 Coiinthians 1S St. Paul uefines the "gospel"the "goou news"as the
ueath, buiial anu iesuiiection of Chiistwho he is anu what he uiu on oui
behalf. In this final lesson on the +,%-). '66,($"#/ 2, K'227)8 we will examine
}esus' iesuiiection fiom seveial peispectives: 1) the liteial, bouily iesuiiection
of Chiist, as it is tolu in oui foui uospels; 2) the cential iole that }esus'
iesuiiection plays in oui salvation; anu S) the piomise of iesuiiection that }esus
gave us.

26
The Gospel according to Matthew
Bibliography


W.F. Albright and C.S. Mann. Matthew (The Anchor Bible, vol. 26). Garden City, New
York: Doubleday & Company, Inc., 1982.

David R. Bauer. Structure of Matthews Gospel: a Study in Literary Design (Bible and
Literature Series, 15). Sheffield, England: Sheffield Academic Press, 1989.

Raymond E. Brown. The Birth of the Messiah, a Commentary on the Infancy Narratives
in Matthew and Luke. New York: Doubleday, 1979.

Raymond E. Brown. The Death of the Messiah, 2 vols. New York: Doubleday, 1994.

B. Cobbey Crisler. The Acoustics and Crowd Capacity of Natural Theaters in
Palestine. Biblical Archeologist, 39 (December, 1976), pp. 128-141.

John R. Donahue. The Gospel in Parable: Metaphor, Narrative and Theology in the
Synoptic Gospels. Minneapolis, Minnesota: Fortress Press, 1990.

William D. Edwards, et al. On the Physical Death of Jesus Christ. JAMA, 255 (March
21, 1986), pp. 1455-1463.

David E. Garland. Reading Matthew: a Literary and Theological Commentary on the
First Gospel. Macon, Georgia: Smyth & Helwys Publishers, 1999.

David B. Howell. Matthews Inclusive Story: a Study in the Narrative Rhetoric of the
First Gospel. Sheffield, England: Sheffield Academic Press, 1990.

Luke Timothy Johnson. The Writings of the New Testament, 3
rd
edition. Minneapolis:
Fortress Press, 2010.

Leon Morris. The Gospel according to Matthew. Grand Rapids, Michigan: William B.
Eerdmans Publishing Company; Leicester, England: Inter-Varsity Press, 1992.

Barclay Moon Newman and Philip C. Stine, eds. A Handbook on the Gospel of Matthew.
London, New York, Stuttgart: United Bible Societies, 1992.

Joseph Ratzinger (Pope Benedict XVI). Jesus of Nazareth, the Infancy Narratives. New
York: Doubleday, 2012.

Joseph Ratzinger (Pope Benedict XVI). Jesus of Nazareth, from the Baptism in the
Jordan to the Transfiguration. New York: Doubleday, 2007.
27

Joseph Ratzinger (Pope Benedict XVI). Jesus of Nazareth Part Two: Holy Week, from
the Entrance into Jerusalem to the Resurrection. San Francisco: Ignatius Press,
2011.

Ricard L. Rohrbaugh and Bruce J. Malia. Social-Scientific Commentary on the Synoptic
Gospels, 2
nd
ed. Minneapolis, Minnesota: Fortress Press, 1993.