GOSPEL ACCORDING TO MATTHEW

I. INTRODUCTION Gospel According to Matthew, first book of the New Testament. The Gospel According to Matthew (Gospel of Matthew or simply Matthew) is one of the four canonical gospels, one of the three synoptic gospels, and the first book of the New Testament. The narrative tells how the Messiah, having been rejected by Israel, finally sends the disciples to preach his Gospel to the whole world, baptizing in the name of the Father, Son and Holy Spirit.[1] The Gospel of Matthew was composed between 70 and 110 CE, with most scholars preferring the period 80-90 CE.[2] The anonymous author was probably a highly educated Jew, intimately familiar with the technical aspects of Jewish law, and the disciple Matthew was probably honored within his circle as the source of much of the tradition.[3] He drew on three main sources to compose his gospel: the Gospel of Mark; the hypothetical collection of sayings known as the Q source; and material unique to his own community,[4] all of which probably derived ultimately from earlier oral gospel traditions.[5] The Gospel of Matthew begins with the words "The Book of Genealogy [in Greek, "Genesis"] of Jesus Christ", deliberately echoing the words of Genesis 2:4 in the Old Testament in Greek.[16] The genealogy tells of Jesus' descent from Abraham and King David and the miraculous events surrounding his virgin birth,[17] and the infancy narrative tells of the massacre of the innocents, the flight into Egypt, and eventual journey to Nazareth. II. AUTHORSHIP Early Christian writers believed this book to be the earliest of the synoptic Gospels (hence its position at the beginning of the New Testament) and attributed it to Saint Matthew, one of the 12 apostles. They believed that he wrote the Gospel in Palestine, just prior to the destruction of Jerusalem in 70. Although this opinion is still held by some, most scholars consider the Gospel According to Mark the earliest Gospel. They believe, on the basis of both external and internal evidence, that the author of Matthew used Mark as one of his two major sources and a hypothetical collection of Jesus' sayings called Q (from Quelle, German for source) as the second. They doubt, moreover, that the apostle Matthew wrote the book. Whoever the actual author was, he is identified as a Jew partly because his Gospel contains numerous references to Jewish Scripture, law, and ways of life that presuppose the reader's familiarity with them, and partly because other evidence suggests that he wrote chiefly for Christians of Jewish origin. The place where the Gospel was written is not definitely known. Some authorities think it was Palestine; others favor another early Christian center, possibly the city of Antioch in Syria. The commonly accepted time of composition is sometime after 70, perhaps about 80. III. CONTENT The Gospel of Matthew is built around five discourses of Jesus Christ. Each of the five discourses is introduced by a narrative concerning deeds of Jesus. These introductory sections serve as a preparation for the discourses and are interpreted by them. The group of five discourses as a whole is preceded by an introductory narrative and followed by two culminating narratives. The first of these final narratives concerns the passion, and the second, Jesus' resurrection. Thus Matthew is made up of eight fairly distinct sections. The introductory narrative (chapters 1-2) traces the genealogy of Jesus from the Hebrew patriarch Abraham and the Hebrew king David and includes accounts of Jesus' birth and infancy (1:18-2:23). Well-known stories in this section unique to Matthew include the visit of the Magi, the wise men from the East (2:1); the flight into Egypt by Joseph and

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Mary with the infant Jesus to escape the massacre of the male children by Herod the Great, king of Judea; and their return from Egypt after Herod's death. The five narrative-discourse sections, each marked at its conclusion by the formula ... when Jesus finished these sayings, are drawn largely from Mark and Q. The background of the first four narrative discourses is Galilee; Jerusalem is the setting for the fifth. A. FIRST NARRATIVE DISCOURSE Main article: Baptism of Jesus Main article: Sermon on the Mount The first narrative section begins. John baptizes Jesus, and the Holy Spirit descends upon him. Jesus prays and meditates in the wilderness for forty days, and is tempted by Satan. His early ministry by word and deed in Galilee meets with much success, and leads to the Sermon on the Mount, the first of the discourses. The sermon presents the ethics of the kingdom of God, and includes the Beatitudes ("Blessed are...")[18] as its introduction. It concludes with a reminder that the response to the kingdom will have eternal consequences, and the crowd's amazed response leads into the next narrative block.[19] From the Sermon on the Mount The Gospel According to Matthew contains some of the most familiar words in Christendom, including the Lords Prayer and the Beatitudes, both delivered as part of the Sermon on the Mount. The gospel presents the essence of the teachings of Jesus Christ. It is the first book of the New Testament, although most scholars believe it was not the first to be written; its actual authorship is uncertain. This excerpt is taken from the King James version of the Bible. The first narrative (chapters 3-4) tells of Jesus' baptism by John the Baptist, his temptation in the desert, and the beginning of his public ministry. It is followed by the Sermon on the Mount (chapters 5-7), in which Jesus speaks of his coming to fulfill the law and the prophets (5:17) and instructs the multitude as one who has authority (7:29). Included in the sermon are the Beatitudes and the Lord's Prayer (6:9-13). B. SECOND NARRATIVE DISCOURSE The second narrative (8:1-9:34) presents examples of Jesus' ability to heal the diseased and infirm through the power of faith. In the second discourse (9:35-10:42), Jesus commands his 12 disciples to heal and preach to the lost sheep of the house of Israel (10:6) and lays down the conditions of discipleship. From the authoritative words of Jesus the gospel turns to three sets of three miracles interwoven with two sets of two discipleship stories (the second narrative), followed by a discourse on mission and suffering.[20] Jesus commissions the Twelve Disciples and sends them to preach to the Jews, perform miracles, and prophesy the imminent coming of the Kingdom,[21] commanding them to travel lightly, without staff or sandals, and to be prepared for persecution. Scholars are divided over whether these rules originated with Jesus or with apostolic practice.[18] C. THIRD NARRATIVE DISCOURSE The third narrative (chapters 11-12) recounts the mounting opposition of the Pharisees to Jesus' works and teaching. The subject of the third discourse (13:1-52) is the kingdom of heaven. Jesus speaks about it in parables, and when he is asked by the disciples why he speaks in this manner to the people, Jesus answers, To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given (13:11). Included in this discourse are the parables of the sower (13:18-23), the weeds (13:24-30), and the mustard seed (13:31-32). Opposition to Jesus comes to a head with accusations that his deeds are done through the power of Satan; Jesus in turn accuses his opponents of blaspheming the Holy Spirit. The discourse is a set of parables emphasising the sovereignty of God, and concluding with a challenge to the disciples to understand the teachings as scribes of the kingdom of heaven.[22] (Matthew avoids using the holy word God in the expression "Kingdom of God"; instead he prefers the term "Kingdom of Heaven", reflecting the Jewish tradition of not speaking the name of God).[23]

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D. FOURTH NARRATIVE DISCOURSE The fourth narrative (13:53-17:23) begins with the story of the rejection of Jesus by the townspeople of Nazareth (13:53-58). It also reports the death of John the Baptist (14:3-12), a number of miracles and acts of healing done by Jesus, one miraculous act of Saint Peter, the revelation to the disciples at Caesarea Philippi of his divine nature and vocation (16:13-16), the founding of the church (16:17-19), Jesus' foretelling of his passion and resurrection, and the transfiguration (17:1-8). The fourth discourse (17:24-18:35) is concerned with the administration of the church. It is noteworthy that Matthew 16:17-19 and Matthew 18:17 are the only passages in the four Gospels in which the word church appears. The fourth narrative section reveals that the increasing opposition to Jesus will result in his crucifixion in Jerusalem, and that his disciples must therefore prepare for his absence.[24] The instructions for the post-crucifixion church emphasize responsibility and humility.[25] (This section contains Matthew 16:1319, in which Simon, newly renamed Peter, (, petros, meaning "stone"), calls Jesus "the Christ, the son of the living God", and Jesus states that on this "bedrock" (, petra) he will build his churchthe passage forms the foundation for the papacy's claim of authority). E. FIFTH NARRATIVE DISCOURSE The fifth narrative (chapters 19-22) details Jesus' last journey through Judea to Jerusalem, including the entry into Jerusalem, and tells of the driving out of the money changers from the Temple. Also included are controversies between Jesus and the Sadducees and Pharisees over tribute to Caesar, the resurrection, the great commandment in the law (22:36-37), and the ancestry of the Messiah. The final major discourse falls into two parts. In the first (chapter 23), Jesus criticizes the Pharisees and scribes because, among their other faults, they outwardly appear righteous to men, but within ... are full of hypocrisy and iniquity (23:28). In the second part (chapters 24-25), Jesus reveals to his disciples the signs of his glorious return and of the end of the world (24:3). He also speaks to them in the parables of the fig tree (24:32-33), the ten virgins (25:1-13), and the talents (25:14-30) about the coming kingdom of heaven and depicts the last judgment. The anointing of Jesus, his betrayal, the Last Supper, Jesus' agony and arrest in the Garden of Gethsemane, and his trial, crucifixion, death, and burial are related in the first of the two culminating narratives (chapters 26-27). His resurrection and his commission to the disciples to teach all nations (28:19) are reported in the closing narrative (chapter 28). Stories and details unique to Matthew found in these culminating narratives include the death of Jesus' betrayer, Judas Iscariot (27:3-10), the dream of Pontius Pilate's wife (27:19), Pilate's washing his hands of responsibility for Jesus' death (27:24-25), the earthquake following Jesus' death (27:51-53), the guard at the tomb (27:62-66), the earthquake at the time of Jesus' resurrection (28:2-4), and the appearances of the risen Christ to Mary Magdalene and Mary, the mother of James (28:9-10), and later to his disciples in Galilee (28:16-20). Second Coming Jesus travels toward Jerusalem, and the opposition intensifies: he is tested by Pharisees as soon as he begins to move towards the city, and when he arrives he is soon in conflict with the Temple and other religious leaders. The disciples ask about the future, and in his final discourse (the Olivet discourse) Jesus speaks of the coming end.[26] There will be false Messiahs, earthquakes, and persecutions, the sun, moon, and stars will fail, but "this generation" will not pass away before all the prophecies are fulfilled.[21] The disciples must steel themselves for ministry to all the nations. At the end of the discourse Matthew notes that Jesus has finished all his words, and attention turns to the crucifixion.[26] Conclusion: Passion, Resurrection and Great Commission. The events of Jesus' last week occupy a third of the content of all four gospels.[27] Jesus enters Jerusalem in triumph and drives the money changers from the temple, holds a last supper, prays to be spared the coming agony (but concludes "if this cup may not pass away from me, except I drink it, thy will be done"), and is betrayed. He is tried by the Jewish leaders (the Sanhedrin) and before Pontius Pilate, and Pilate washes his hands to indicate that he does not assume responsibility. Jesus is crucified as king of the Jews, mocked by all. On his death there is an earthquake, and saints rise from their tombs. Mary Magdalene and another Mary discover the empty tomb, guarded by an angel, and Jesus himself tells them to tell the disciples to meet him in Galilee. After the resurrection the remaining disciples return to Galilee, "to the mountain that Jesus had appointed," where he comes to them and tells them that he has been given "all authority in heaven and on Earth." He gives the Great Commission: "Therefore go and make disciples of all the nations, baptizing them in the name of the Father and of the
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Son and of the Holy Spirit, teaching them to obey everything that I have commanded you;" Jesus will be with them "to the very end of the age."[28] The Ascension is not mentioned. THEMES IN MATTHEW Woodcut from Anton Koberger's Bible (Nuremberg, 1483): The angelically inspired Saint Matthew musters the Old Testament figures, led by Abraham and David The title Son of David identifies Jesus as the healing and miracle-working Messiah of Israel (it is used exclusively in relation to miracles, and the Jewish messiah is sent to Israel alone);[29] as Son of Man he will return to judge the world (a fact his disciples recognise but of which his enemies are unaware);[30] and as Son of God he has a unique relationship with God, God revealing himself through his son, and Jesus proving his sonship through his obedience and example.[31] The gospel has been interpreted as reflecting the struggles and conflicts between the evangelist's community and the other Jews, particularly with its sharp criticism of the scribes and Pharisees.[32] Prior to the Crucifixion the Jews are called Israelites, the honorific title of God's chosen people; after it, they are called "Ioudaioi", Jews, a sign that through their rejection of the Christ the "kingdom of Heaven" has been taken away from them and given instead to the church.[33] The roots of the gospel in the Matthew-community of the late 1st century give rise to another important title bestowed on Jesus by Matthew, Emmanuel, "God is With Us"meaning that through Jesus, God is with the ecclesia (literally "assembly", but translated as "church"). Theologically, Matthew's prime concern was that the Jewish tradition should not be lost in a church increasingly becoming gentile.[34] This concern lies behind the frequent citations of Jewish scripture, the evocation of Jesus as the new Moses along with other events from Jewish history, and the concern to present Jesus as fulfilling, not destroying, the Law.[35] The Jewish theme in the Gospel of Matthew is apparent in other ways as well. First, nearly every important person in the Gospel of Matthew is Jewish. For example, Jesus, the twelve apostles, and the crowds are Jewish. They never deny their Jewish faith in the gospel. Next, Israel is a common theme in the Gospel of Matthew. For instance, in Matthew 15:31, after a story of the healings of Jesus, the text reads that the crowds praised the God of Israel.[36] Matthew may have been influenced by Jewish Christianity, a movement in the first few centuries CE which saw Jesus as the Messiah, but continued to practice Jewish customs and traditions.[37] The Gospel of the Nazarenes, a Jewish Christian text, possesses similar themes to the Gospel of Matthew. These themes include many Jewish related elements.[36] IV. DISTINCTIVE QUALITIES Notable in Matthew are its emphasis on Jesus as the promised Messiah, the legitimate heir of King David, and on matters pertaining to the church. Evidence that it probably was written for Jewish Christians may be found, for instance, in much of the material unique to this Gospel, which is concerned with representing Jesus as the fulfillment of the Old Testament. Unique, too, is the superior position of Saint Peter, who is singled out by Jesus as the keeper of the keys of the kingdom of heaven (16:19). The deep interest in the disciples generally, which is displayed by all the evangelists, is emphasized in Matthew. The author of Matthew gives the fullest account of how Jesus called them, how he instructed them, how they failed him, and how the risen Christ forgave and rehabilitated them. The influence of Matthew on Christianity has been dominant ever since its composition. Besides its theological importance in the formulation of doctrinean importance shared only by the Gospel of Johnsuch well-known sections as the Beatitudes, the Lord's Prayer, and the passion stories are better known and more frequently read or cited than the parallel passages in the other Gospels.

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