BIBLE STUDY – THE GOSPELS

GOSPEL OF MATTHEW – PART 1

First Gospel and first book of the New Testament.

AUTHOR

Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi {see Mark 2:14; Luke 5:27, 29}. Before Yeshua called him, he was a tax collector {Matthew 9:9 ff.}. It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel writers did. Perhaps he did this to show how great an ascendancy he had been granted when Adonai called him, for tax collectors were despised and considered the lowest of people. The Gospel itself bears the impress of one knowledgeable of currency, for the Gospel writer speaks quite specifically about a two-drachma tax {Matthew 17:24}, a four-drachma coin {verse 27}, and the various talents {18:24; 25:15 ff.}.

DATE AND PROVENANCE

Scholars are divided about the date when Matthew was written primarily because there is still debate about which Gospel was first written: Matthew or Mark. If Mark was written before Matthew, then Matthew was very indebted to Mark for a great deal of material, and vice versa. Those who argue for Matthew’s priority do so on the basis that Matthew’s Gospel was:

1 -- recognized in the early church as the first Gospel

2 -- written to those who first needed a written account -- the Jews, and

3 -- placed first in the New Testament canon. Whether it preceded or followed Mark, most scholars are certain that it was written before the destruction of Jerusalem {AD 70} because the temple is spoken of as still standing {Matthew 24:15}. Irenaeus indicated that Matthew wrote this Gospel while Peter and Paul were in Rome. This would make the time of writing in the 60s.

PURPOSE

APOLOGETICS

Matthew wrote to a community of Greek-speaking Jewish believers, located in a centre such as Antioch in Syria. The community was surrounded and beset by Jews hostile to the claims of Yeshua and the believer’s community. Matthew wrote as a Jew for Jews. In Yeshua of Nazareth, Matthew contends, the Old Testament reached its appointed goal. Yeshua is the Moshiach of Israel’s expectation. In the opening chapter Matthew identifies him as “the Son of David, the Son of Abraham” {1:1}, indeed as “YHVH with us” {verse 23}. In later chapters Yeshua is revealed as the Son of Man of Daniel 7 and the Suffering Servant of Isaiah 53. Throughout the book {Matthew 1:22–27:10} the events of Yeshua’ life are represented as the “fulfilment” of Old Testament prophecies. He comes to offer Israel salvation from sin {1:21}. Nevertheless, the Jews have rejected Him as their Moshiach, and have thus placed themselves in the most perilous position {11:20-24; 21:33-46}. One explanation for Israel’s rejection of Yeshua is the failure of the Jewish religious leadership to prepare the people for His coming. In the strongest language, Matthew denounces the teachers of the Law and the Pharisees. They have forsaken the Word of YHVH in favour of their own traditions {chapter 15}.

TEACHING THE CHURCH

Matthew also wrote as a believer for believers. He presents Yeshua as a new Moses, indeed as YHVH incarnate, expounding His own Law for His people {chapter 5}, now newly constituted around his person under the leadership of the apostles {10:2-4; 16:18-19; 23:8-10}. If the believers is to function properly, the teaching of the Moshiach on a host of moral and spiritual issues must be taken with utmost seriousness {chapters 5–7, 18}. To aid this purpose, Matthew takes the form of a theological textbook or a handbook for the church, to instruct the people of YHVH concerning the Person and work of Yeshua. That these teachings may be more readily and firmly grasped, Matthew presents them in a highly organized and memorable way. To facilitate the learning of the material, he arranges Yeshua’ teachings in five major discourses {interlocked with narrative portions} in which teachings of the same kind are clustered together {e.g., chapter 10 consists of a charge to missionaries, and chapter 13 consists of seven parables of the Kingdom}. Matthew’s leading theological themes may be identified as the Son of YHVH {Yeshua is YHVH incarnate, “YHVH with us”}, the Kingdom of YHVH {in Yeshua, YHVH is invading history to inaugurate his final rule}, the salvation of YHVH {as the Servant-King, Yeshua has come to “save His people from their sins,” 1:21}, and the people of YHVH {Yeshua has come to build His Church, a redeemed Community consisting of both Jews and Gentiles}.

CONTENT

THE COMING OF THE SAVIOR {1:1–2:23}

His Name reveals His mission: “Yeshua” {1:1} means “YHVH saves.” He is “the Son of Abraham,” Who comes to fulfil YHVH’s ancient promises to Jews and Gentiles {Genesis 12:1-3}. He is “the Moshiach,” the Son of David {Matthew 1:1}, Who comes to inaugurate the Kingdom of YHVH {4:17}. More than that, as evidenced both by prophecy {1:22-23} and by the nature of His conception {verses 18-20}, He is “YHVH with us” -- now come to “save His people from their sins” {verse 21}. As the Son of David, and in accord with prophecy, He is born in Bethlehem {2:1-6}. Drawn by the star of Israel’s Moshiach {cf. Numbers 24:17}, Gentiles come to worship Him {Matthew 2:1-12}. When Herod seeks to destroy Him, Yeshua finds sanctuary in a gentile land; YHVH’s calling His Son from Egypt marks the beginning of a mighty saving work -- nothing less than a new exodus under Yeshua, the new Moses {verses 13-20}. Having been born in the humblest of circumstances, Yeshua now comes to live in Nazareth {verses 21-23}.

THE BEGINNINGS OF MINISTRY {3:1–4:25}

In face of the judgment that Yeshua is about to execute {as evidence of the Kingdom’s arrival}, John the Baptist calls Israel to repentance {3:1-12}. Yeshua’ submission to John’s baptism, and the voice from heaven, show Him to be a King who serves His subjects by taking their sins upon Himself {verses 13-17}. Like Israel at the exodus, Yeshua is led into the wilderness for a period of testing {4:1}. When the devil seeks to turn Him away both from YHVH and from His appointed mission, Yeshua gains victory by depending upon YHVH and His Word {verses 1-11}. Returning to Galilee, Yeshua deliberately settles in territory with both Jewish and Gentile inhabitants {verses 12-16} and begins a ministry of preaching {like John, He calls for repentance in face of the dawning Kingdom}, teaching {He calls His first disciples}, and healing {verses 17-25}.

THE SERMON ON THE MOUNT {5:1–7:29}

Just as Moses ascended Sinai to receive YHVH’s Law for Israel, so Yeshua -- as both the new Moses and as YHVH incarnate -- ascends the mountain to set forth His instruction for the citizens of the Kingdom of YHVH {5:1-2}. He begins with gospel {not Law}, declaring that YHVH shall surely save those who -- beset by sin -- trust in YHVH’s mercy, obey His Commands, and long for Him to establish His righteous rule in the earth {verses 3-12}. Toward that end, disciples are a preservative {salt} and a witness {light} in a sinful society {verses 13-16}. As the One Who has come NOT to abolish the Law and the Prophets but to bring them to completion {i.e., to usher in the new age to which the Old Testament pointed -- verse 17}, Yeshua calls His disciples to steadfast obedience to YHVH’s Law as now expounded by the Lawgiver Himself {verses 18-20}. YHVH’s Commands embrace inner desires as well as outward actions, must not be watered down or rationalized, and call for more radical obedience than ever before, now that the end has come {verses 21-48}. In their giving, praying, and fasting, disciples are to combat hypocrisy by YHVH-centeredness and self-forgetfulness {6:1-18}. Adonai’s Prayer {verses 9-13} calls upon YHVH to honour His Name by establishing His rule on earth, and to pardon, protect, and provide for His children. Given this prayer, and given the disciples’ YHVH-centred view of reality {verses 19-24}, there is no cause for anxiety {verses 25-34}. Disciples must be discerning without being judgmental {7:1-6}, and depend on YHVH for the power needed to love others {6:7-12}. Having completed His exposition of the Law {5:21–7:12}, Yeshua now calls would-be disciples to follow Him {7:13-14}, warns against false teachers {verses 15-20}, and insists that true disciples do YHVH’s will {verses 21-23}.

THE AUTHORITY OF YESHUA {8:1–9:38}

Having given his authority verbal expression in teaching {7:28-29}, Yeshua now gives it visible expression in a series of healing miracles, again revealing Himself as the Servant of Isaiah {8:17}. He heals a leper, a centurion’s servant, and a bleeding woman by His Word {8:1-13; 9:20-22}. His touch dispels a fever and raises a dead person {8:14-15; 9:23-25}. A combination of word and touch cures the blind {9:27-31}. As “YHVH with us,” Yeshua calls for unqualified allegiance {8:18-22}. Though lacking even, the natural protection enjoyed by animals {verse 20}, He demonstrates His Sovereignty over the natural world -- and thus His Deity -- by calming the storm {verses 23-27}. In direct confrontations with demons, He shows His Superiority over them {8:28-34; 9:32-33}. Exercising YHVH’s own authority, He declares sins forgiven {9:1-8} and calls sinners to repentance and to discipleship {verses 9-13}. Joy over the Kingdom’s inauguration is mingled with longing for its consummation {verses 14-17}. The summary of 9:35-38 echoes 4:23-25, recalls chapters 5–7, and prepares for the next major discourse.

YESHUA’ CHARGE TO THE MISSIONARIES {10:1-42}

In response to the prayers that He has Commanded, the Moshiach now invests 12 disciples with apostolic authority and sends them out into His harvest field {9:37–10:4}. The discourse speaks both of the apostles’ immediate mission {10:5-15} and of the church’s broader mission {verses 16-42}. For now, the apostles are to concentrate on evangelizing Jews {verse 6}, in preparation for the mission to Gentiles {28:19}. The “worthy” are those who welcome the apostles and their message; the “unworthy,” those who reject them {10:11-15}. In the broader mission, there is sure to be persecution {verses 16-19, 24-25}, but this will actually aid the witness {verses 17-23}. YHVH will save His faithful missionaries {verses 19-23} but judge those who oppress them and who disown the Moshiach {verses 26-39}. A sure reward awaits both the herald and the recipient of the message {verses 37-42}.

MOSHIACH ADONAI {11:1–12:50}

The judgment John predicted is already under way; one’s stand in the last judgment would be determined by his response to the words and works of Yeshua {11:2-6}. Like His herald, Yeshua meets with widespread hostility and indifference {verses 7-19}. Given the finality of the grace attending His ministry, those who reject Him will suffer the severest judgment {verses 20-24}. Yet there are others -- the lowly, the burdened, the teachable -- who learn {by revelation from YHVH the Father and YHVH the Son} that the “Adonai of heaven and earth” is also the “gentle and humble” YHVH Who comes to give rest to those who trust in Him {verses 25-30}. As the one who ushers in the new age {12:6}, Yeshua claims that He is Adonai of the Shabbat {verses 1-8}. True rest {11:29} comes to those who come to Yeshua. Viewing Yeshua as the destroyer of the Shabbat, the Pharisees ascribe His miraculous powers to Satan {12:22-24}. On the contrary, says Yeshua, the rule He is inaugurating is crushing Satan’s empire {verses 25-29}. To reject this truth in the full awareness of what one is doing is to commit the unforgivable sin against the Holy Spirit {verses 30-32}; the Words of Yeshua’ accusers expose them as persons destined for condemnation {verses 33-37}. The requested sign from heaven will not be given. Yeshua’ resurrection is the only sign they need.

THE PARABLES OF THE KINGDOM {13:1-58}

This, the third of Matthew’s five great discourses, contains seven parables. In the parable of the sower, four kinds of soil -- hard, shallow, cluttered, and fruitful -- illustrate the various responses to Yeshua’ preaching {13:3-9, 18-23}. As those who have received Yeshua’ proclamation of the Kingdom {4:17}, the disciples are given more light, but the crowds must accept that initial proclamation before further light is given {13:10-17, 34-35}. In both the parable of the weeds {verses 24-30, 36-43} and the parable of the net {verses 47-50}, Yeshua assures His disciples that the final judgment will separate true believers from false, and warns against hasty, premature judgments {cf. 7:1-5}. The parables of the mustard and the yeast {13:31-33} contrast the smallness of the Kingdom’s inauguration with the fullness of its consummation. The parables of the hidden treasure and the pearl {verses 44-46} depict the Kingdom as a value far surpassing all others {cf. 6:33}. Thus, illuminated by Yeshua, disciples have new treasures to add to their old {13:51-52}. The people of Nazareth, on the contrary, echo the crowds’ lack of understanding and the Pharisees’ hostility {verses 53-58}.