Gospel of Matthew

I. Introduction and Dating

Matthew the Evangelist

The evangelist we call Matthew wrote a structured gospel to a Jewish-Christian audience. He employed the tools of rabbis and scribes to promote his view of Jesus as the Christ. He cited Scripture far more times than any other gospel. And he used a pesher style of interpretation, quoting passages freely out of context to prove his point. He rearranged his sources from Mark and the "Q" to create an overarching chiasmus. Yet, besides his additions to the Passion-Resurrection narrative, he followed Mark's flow.

We can date Matthew's gospel to the 80's CE (see Dating the Synoptics).

II. Structure

Like Mark, Matthew constructed his Gospel in two parts: the body of the work (1:1-25:46) and the Passion-Resurrection narrative (26:1-28:28). The body consists of a five step chiasmus; each step contains a narrative portion and a discourse. The first step addressed the origins of the Messiah and the community, along with a discourse on lifestyle within the community; the fifth climaxed with the Temple ministry and the discourse on the end times. The middle steps instructed the missionary how to evangelize and the community how to live. The highest step included discussions on the place of the disciple in the hostile world and a parable discourse about such troubles.

In all, the body of Matthew's Gospel not only introduced the Christ to a believing Jewish community, it also addressed the struggles Jewish Christians faced in a hostile environment.

A. Step A1: Origins
B. First Discourse: Halakhah and Spirituality of Jewish Christians (5:1-7:28)

C. Step B1: Miracles Cycles (8:1-9:35)
D. Second Discourse: Missionary Instructions (10:1-11:1)

E. Step C: Place of the Disciple in a Hostile World (11:2-12:50)
F. Third Discourse: Parables (13:1-52)

G. Step B2: Jesus as the Christ (13:53-17:27)
H. Fourth Discourse: Community Instructions (18:1-19:1)

I. Step A2: Extended Jerusalem Ministry
J. Fifth Discourse: On the Eschaton (23:1-25:46)

K. Passion and Resurrection (26:1-28:28)

III. Synopsis and Commentary

The parts of Matthew's gospel will be denoted by square brackets: [Mt] for passages exclusive to Matthew, [Q] for those in the "Q" source, [M x:xx, L x:xx, J x:xx] for those found in the other gospels (in order, Mark, Luke then John) and finally [Mark-Q overlap]. [GTh xx] refers to the saying from the Gospel of Thomas.

The text sited is from the World English Bible, an open resource text based upon an updated version of the 1901 American Standard Version.

Overview

Step A1: Origin Directory

A. Step A1: Origins

1. Infancy Narrative (1:1-2:23)

a. Genealogy (1:1-17) [Mt]

1 The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

Matthew's gospel began with his title: The book of generations of JESUS CHRIST, son of David, son of Abraham (Mt 1:1). Whether the title referred to the following genealogy, acted as shorthand for the events that genealogy represented or worked simply as a title for the gospel remains unclear. It could be all three. Nevertheless, the verse emphasized the relationship Jesus had with his kinfolk. Implicitly, he was a faithful Jew and inherited the promises God made to Abraham and David. The Nazarene fulfilled the covenant YHWH established with the Patriarch and the great King.

2 Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers. 3 Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram. 4 Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon. 5 Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse. 6 Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife. 7 Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa. 8 Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah. 9 Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah. 10 Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah. 11 Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.

12 After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel. 13 Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor. 14 Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud. 15 Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob. 16 Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.

17 So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

The evangelist constructed his genealogy symmetrically based upon the number "7." It represented fullness and completion. Any multiples of the number carried that meaning. So, the distance from Abraham to David was fourteen generations (Mt 1:2-6); it repeated the same number between David and the Babylonian exile (Mt 1:6-11); the same between the exile and the birth of Jesus (Mt 1:12-16). In constructing the list this way, Matthew emphasized the perfection of divine providence (Mt 1:17). With hindsight, the believer could see God sent his Messiah at the right time in salvation history.

The genealogy mentioned many male figures who had an impact on Judaism's history. But it also listed three women of dubious morality: Tamar (Mt 1:3, Gen 38), Rahab (Mt 1:5 by name association, Jos 2), Ruth (Mt 1:5, Ruth 3); these characters used their sexuality to advance their interests and that of Israeli history. A fourth woman, the "wife of Uriah" was included, possibly a victim of rape (Bathsheba; 1 Kgs 1, 1 Kng 2; 2 Sam 11, 2 Sam 12). Matthew included these names for several reasons. First, he noted sin was part of the nation's history so the Chosen People themselves needed redemption. Second, although ancient Semites considered women the "weaker sex" both physically and morally, they, too, were worthy of salvation. Third, God's plans worked in mysterious ways, even in events that caused shame; this foreshadowed the shameful demise of Jesus.

b. Birth of the Christ (1:18-25) [Mt]

18 Now the birth of Jesus Christ was like this: After his mother, Mary, was engaged to Joseph, before they came together, she was found pregnant by the Holy Spirit. 19 Joseph, her husband, being a righteous man, and not willing to make her a public example, intended to put her away secretly. 20 But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, don’t be afraid to take to yourself Mary as your wife, for that which is conceived in her is of the Holy Spirit. 21 She shall give birth to a son. You shall name him Jesus, for it is he who shall save his people from their sins.”

22 Now all this has happened that it might be fulfilled which was spoken by the Lord through the prophet, saying,

23 “Behold, the virgin shall be with child,
and shall give birth to a son.
They shall call his name Immanuel,”

which is, being interpreted, “God with us.”

24 Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took his wife to himself; 25 and didn’t know her sexually until she had given birth to her firstborn son. He named him Jesus.

Matthew related the story of Jesus' birth as an act of the Spirit that resulted in a virgin birth (Mt 1:18, 20). He needed to explain that short credal statement in terms Jewish-Christians could understand. He did this in three ways: dream revelation (Mt 1:20), voice of God through an angel (Mt 1:20-21) and the fulfillment of prophecy (Mt 1:22-23). When he wrote that Joseph received the dream revelation, he echoed the charism of the famous interpreter of dreams, Joseph (Gen 37:5-11, Gen 40:7-22, Gen 41:1-40). He described this message in terms of later apocalyptic literature through the voice of an angel (Gabriel in Dan 8:15-27, Dan 9:20-27; Raphael in Tobit 12:5-20). And he cited Isa 7:14 combined with Psa 130:8 as the fulfillment of prophecy found in the Hebrew Scriptures. While Matthew did quote Isaiah from a Greek translation of the Hebrew Scriptures (Septuagint) and shifted the pronoun from "you" ("you will call him...") to "they" ("they will call him..."), he cited Scripture as a means to support the beliefs of his community.

In the experience, according to Matthew, Joseph shifted from a reluctance to marry (Mt 1:19) to acceptance (Mt 1:24-25). And he gave his adopted son the name "Jesus," the Greek version of "Joshua" which meant "God saves."

c. The Magi (2:1-12) [Mt]

The Magi
by Jan Joest

After Matthew established Jesus' place in Jewish history as the legitimate Messiah, he shifted from a parochial sense of salvation to a universal level. The visit of the Magi represented a far larger class of pagans than Roman or Greek Gentiles. These were Parthian astrologers who studied the night sky for signs of divine revelation. Astrology had its roots in ancient Mesopotamia and moved west into Greek and eventually Roman cultures. The Magi served the royal court as advisers to the king; hence they wielded power.

1 Now when Jesus was born in Bethlehem of Judea in the days of King Herod, behold, wise men from the east came to Jerusalem, saying, 2 “Where is he who is born King of the Jews? For we saw his star in the east, and have come to worship him.” 3 When King Herod heard it, he was troubled, and all Jerusalem with him.

Protocol demanded these officials report to the political authorities in order to insure their safety (Mt 2:1). Here, they arrived to find a king greater than any they had encountered, based upon their study (Mt 2:2). Of course, this upset the ruthless Herod who had gained his throne through slavish allegiance to Rome (Mt 2:3).

At this point, the reader might ask: why didn't Herod eject them from his court and send them home? There are two reasons. First, Parthia represented a threatening power on the eastern border of the Empire. In 40-37 BCE, their forces drove deep into the eastern Mediterranean basin and established a vassal kingdom in Judea. However, a quick Roman counter offensive pushed them out of the area; then the Senate named Herod as "King of the Jews." Herod could not dismiss the Magi out of hand without facing consequences of Roman displeasure or war with a foreign power. He was stuck in the middle.

4 Gathering together all the chief priests and scribes of the people, he asked them where the Christ would be born. 5 They said to him, “In Bethlehem of Judea, for this is written through the prophet,

6 ‘You Bethlehem, land of Judah,
are in no way least among the princes of Judah;
for out of you shall come a governor
who shall shepherd my people, Israel.’ ”

Second, who was this great king the Magi announced? Matthew answered the question of birthplace by combining Micah 5:2 and 2 Sam 5:2 (Mt 2:5-6). But, notice who cited the Scripture: the religious leadership in Jerusalem (Mt 2:4). They and Herod could not see the signs that brought the Magi to Jerusalem (the "star in the East" in Mt 2:2). Matthew would infer their blindness later as hypocrisy. The leaders would later deny what they pronounced out of their own mouths.

7 Then Herod secretly called the wise men, and learned from them exactly what time the star appeared. 8 He sent them to Bethlehem, and said, “Go and search diligently for the young child. When you have found him, bring me word, so that I also may come and worship him.”

To placate his visitors and find this new King they proclaimed, Herod lied to the Magi. After finding the meaning of the sign (appearance of the star). he sent them on their quest to find the child so he, too, could honor the new King (Mt 2:7-8). His duplicity would become apparent in the slaughter of the innocents (Mt 2:16).

9 They, having heard the king, went their way; and behold, the star, which they saw in the east, went before them until it came and stood over where the young child was. 10 When they saw the star, they rejoiced with exceedingly great joy. 11 They came into the house and saw the young child with Mary, his mother, and they fell down and worshiped him. Opening their treasures, they offered to him gifts: gold, frankincense, and myrrh. 12 Being warned in a dream not to return to Herod, they went back to their own country another way.

But, for now, the Magi followed their sign to the place where Jesus lived (Mt 2:9-10). Overjoyed with the end of their quest, they paid homage with gifts of gold, frankincense and myrrh (Mt 2:11). While much has been written on the meaning of the gifts, we should note they were offerings of riches suitable for a very powerful figure. After their visit, they received divine instructions to return home a different way through a dream (Mt 2:12). Note they received revelation just like Joseph; implicitly, the religious leaders did not. Indeed, the leaders could not see the sign ("star") that brought the Magi on their search.

The problem of sight brings us back to the question: what did the "star" mean? Before the Renaissance, common people considered the movement of stars and planets directed by divine will. After Copernicus and Galileo, scientists discovered that laws of nature, not divine edict, determined the paths of the heavenly bodies. Since the sixteenth century, many have speculated about the "star" as an event of astronomy. This line of reasoning, however, replaced the event with its deeper significance. It was a vehicle of divine revelation. Through the sign, God invited the Magi to seek out the Christ child in a way they could understand: astrology. Matthew used this fact to implicitly fulfill Isa 60:1-6. Salvation for all meant revelation for all.

d. Flight into Egypt and Herod's Slaughter (2:13-23) [M]

The Flight to Egypt
by Murillo

13 Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, “Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him.”

14 He arose and took the young child and his mother by night and departed into Egypt, 15 and was there until the death of Herod, that it might be fulfilled which was spoken by the Lord through the prophet, saying, “Out of Egypt I called my son.”

Matthew injected a transition between the Magi passage and the slaughter of the innocents with two themes: dream revelation (Mt. 2:13-14) and the fulfillment of Scripture (Mt 2:15). An angel told Joseph to take his family and flee to Egypt until Herod died. In this way, the babe represented Judah and his clan migrating; his return would echo the Exodus, summed up in Hosea 11:1.

16 Then Herod, when he saw that he was mocked by the wise men, was exceedingly angry, and sent out and killed all the male children who were in Bethlehem and in all the surrounding countryside, from two years old and under, according to the exact time which he had learned from the wise men. 17 Then that which was spoken by Jeremiah the prophet was fulfilled, saying,

18 “A voice was heard in Ramah,
lamentation, weeping and great mourning,
Rachel weeping for her children;
she wouldn’t be comforted,
because they are no more.”

The evangelist returned to the duplicitous Herod who felt snubbed by the Magi. He lashed out in anger and order the wholesale murder of all the young boys in the area (Mt 2:16). Besides this verse in Matthew, no other evidence exists that such a brutal act ever happened, but the slaughter does resonate with the personality of Herod. He was an evil man. So, Matthew reported the event as a fulfillment of Jer 31:15 (Mt 2:17-18).

19 But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying, 20 “Arise and take the young child and his mother, and go into the land of Israel, for those who sought the young child’s life are dead.”

21 He arose and took the young child and his mother, and came into the land of Israel. 22 But when he heard that Archelaus was reigning over Judea in the place of his father, Herod, he was afraid to go there. Being warned in a dream, he withdrew into the region of Galilee, 23 and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets that he will be called a Nazarene.

After the death of Herod, Joseph received another message in a dream to return (Mt. 2:19-21). However, considering the ill reputation of Herod's son, Archelaus, Joseph settled his family in Nazareth (Mt 2:22-23). "...he will be called a Nazarene..." can not be found anywhere in the Hebrew Scriptures, so its place is a matter of speculation.

When we overview Matthew's Infancy Narrative, we can see the evangelist's concerns for dream revelation and the fulfillment of Scripture. Four times, an angel spoke to believers: three times to Joseph, once to the Magi. If the "Nazarene" comment in 2:23 was included, Matthew cited five Scripture passages. With the introduction of the adult Jesus in chapter three, the need for dream revelation fell to the wayside. Revelation came directly from the words of the Christ. But the need to explain the gospel by citing the Holy Book will continue.

2. Early Ministry of Jesus

Matthew chapters 3-4 marked the transition from Jesus' private life to his public ministry. It began with the person of the Baptist, continued with his baptism by John, his Temptation in the desert, his move to Capernaum and, finally ended with his call of the first disciples. Three qualities marked his arrival on the scene. He adopted John's apocalyptic message ("Repent! The Kingdom is near.") He preached in the synagogues of Galilee. And he exercised his ministry as a folk healer. All three grew his reputation to regional proportions.

a. John the Baptist (3:1-12)

1 In those days, John the Baptizer came, preaching in the wilderness of Judea, saying, 2 “Repent, for the Kingdom of Heaven is at hand!” 3 For this is he who was spoken of by Isaiah the prophet, saying,

“The voice of one crying in the wilderness,
make the way of the Lord ready!
Make his paths straight!”

[M 1:3-5] Matthew introduced John the Baptist with his message of repentance and the immanence of the Kingdom (Mt 3:1-2, Mk 1:4, Lk 3:3). He justified the Baptist's ministry with a quote from Isa 40:3 (Mt 3:3, Mk 1:3, Lk 3:4). This verse pinpointed the place of the Baptist's ministry: the desert.

4 Now John himself wore clothing made of camel’s hair with a leather belt around his waist. His food was locusts and wild honey. 5 Then people from Jerusalem, all of Judea, and all the region around the Jordan went out to him. 6 They were baptized by him in the Jordan, confessing their sins.

John was a wilderness survivalist. He dressed in camel hair and ate foods of the land (Mt 3:4, Mk 1:6) He drew an audience from Judea and along the Jordan road that connected Jerusalem with Damascus (Mt 3:5, Mk 1:5). His audience responded with a baptism while confessing their sins (Mt 3:6, Mk 1:4).

John's ministry was unique. He adapted the mikveh bath and inserted himself as an intermediary. From the time of Jesus to present times, the mikveh immersion merely "cleansed the pollution" of daily life from the Jew and prepared him or her for the presence of YHWH. John shifted that notion. The baptized prepared to enter the Kingdom. Thus, the immersion was a singular event in the life of the penitent. Unlike the mikveh which was practiced on an individual level, his baptism was a communal event.

John also acted as a mediator between the sinner and the divine. He represented God to the baptized and that person to God. In doing so, he created a "baptism of repentance" that his followers emulated. As a result, a community of disciples developed that outlasted his death and spread in the eastern Mediterranean basin (see Acts 18:24-26, Acts 19:1-7).

7 But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, “You offspring of vipers, who warned you to flee from the wrath to come? 8 Therefore produce fruit worthy of repentance! 9 Don’t think to yourselves, ‘We have Abraham for our father,’ for I tell you that God is able to raise up children to Abraham from these stones. 10 Even now the ax lies at the root of the trees. Therefore every tree that doesn’t produce good fruit is cut down, and cast into the fire.

[Q 3:7-9] Matthew integrated John's harsh critique of the religious leaders from Jerusalem. He inferred their evil origin ("children of snakes;" see Gen 3:1, Gen 3:14-15). Then, he charged them with spiritual complacency. They depended upon their place as "sons of Abraham" to justify their place among the Chosen, but they did not heed, much less practice, the words of the prophets. They did not reform, hence they would suffer condemnation ("trees cut down and cast into the fire;" Mt 3:7-10, Lk 3:7-9).

11 “I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you in the Holy Spirit.

[M 1:7-8, Q 3:16] John then defined his ministry and his place viz-a-viz the coming Messiah. He baptized with water but he was unworthy to serve the future Christ. For that mighty leader would baptize with the Spirit (Mk 1:7-8; Mt 3:11 and Lk 3:16 included "and fire" to the verse).

12 His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire.”

[Q 3:17] In Mt 3:12 and Lk 3:17, John added a harvest metaphor to the ministry of the coming Messiah. The Christ would separate the good from the evil like a harvester would shovel wheat into the air on a threshing platform (which was located on the side of a hill). The breeze at the top of the hill would blow the light chaff to the side while the heavier grain would fall back onto the platform. The harvester would shovel up the grain over and over; this implied the ministry of the Messiah would shake up the populace, even produce violence. After the stress-filled times, the Christ would gather the saved ("into his barn") while condemning the unfaithful ("chaff burned in an unquenchable fire").

b. Baptism of Jesus (3:13-17)

The Baptism of Jesus

13 Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 14 But John would have hindered him, saying, “I need to be baptized by you, and you come to me?”

15 But Jesus, answering, said to him, “Allow it now, for this is the fitting way for us to fulfill all righteousness.” Then he allowed him.

16 Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 17 Behold, a voice out of the heavens said, “This is my beloved Son, with whom I am well pleased.”

[M 1:9-11] All the Synoptic gospels described a seminal event in the life of Jesus: his baptism. Only in Matthew did John object to his baptism of the greater. But Jesus insisted the act would "fulfill all righteousness" (in other words, the divine will; Mt 3:13-15). Then, John baptized Jesus. When the Nazarene emerged from the water, he witnessed the heavens rent open (representing the unity of heaven and earth), the descent of the Spirit upon him and the heavenly voice that approved of his "beloved Son" and his offspring's mission (Mt 3:16-17, Mk 9-11, Lk 3:21-22). Note the appearance of the three persons/realities that would later form the doctrine of the Trinity (see Mt 28:19).

c. The Temptation (4:1-11)

1 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 2 When he had fasted forty days and forty nights, he was hungry afterward. 3 The tempter came and said to him, “If you are the Son of God, command that these stones become bread.”

4 But he answered, “It is written, ‘Man shall not live by bread alone, but by every word that proceeds out of God’s mouth.’ ”

5 Then the devil took him into the holy city. He set him on the pinnacle of the temple, 6 and said to him, “If you are the Son of God, throw yourself down, for it is written,

‘He will command his angels concerning you,’ and,

‘On their hands they will bear you up,
so that you don’t dash your foot against a stone.’ ”

7 Jesus said to him, “Again, it is written, ‘You shall not test the Lord, your God.’ ”

8 Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world and their glory. 9 He said to him, “I will give you all of these things, if you will fall down and worship me.”

10 Then Jesus said to him, “Get behind me, Satan! For it is written, ‘You shall worship the Lord your God, and you shall serve him only.’ ”

11 Then the devil left him, and behold, angels came and served him.

[M 1:11-12, Q 4:2-13] Matthew and Luke expanded Mk 1:11-12. In their version, Satan tempted Jesus with three distinct attractions: turn stones into bread (Mt 4:3-4, Lk 4:3-4), jump off Temple roof (Mt 4:5-7, Lk 4:9-12) and rule all the nations (Mt 4:8-10, Lk 4:5-8).

When the devil enticed the hungry Jesus to transform stones into bread, the Evil One tempted him to become the "Great Provider." Just as the Empire fed the people of Rome with bread and pagan religious festivals passed out free meat to the poor of a city, people looked to their leaders for physical sustenance. This created a dependency mentality among the populace. When Jesus rejected that logic, he quoted Deu 8:3; the believer's need for YHWH outstripped any physical hunger.

When Satan tempted Jesus to jump off the roof of the Temple, he quoted Psa 91:11-12. This hymn stated that a faithful leader (king in the Davidic line?) enjoyed divine protection (Psa 91:1-4), especially in time of battle (Psa 91:5-7). The palace would be a place of peace (Psa 91:9-10). The angels would support the leader like servants would carry a Persian potentate throughout his capital in his royal litter (Psa 91:11-12). So, the devil not only enticed the Nazarene to produce a public act of great power, the Evil One framed the Messiah in images of the psalm: the warrior leader. Jesus rejected the test by quoting Deu 6:16. Note the quote from the Torah superseded the psalm verse, both in priority and theological weight.

Finally, Satan dangled the power of the nations before Jesus. The devil offered the Nazarene the seat of Caesar, the pagan "king of kings." The only thing required of Jesus was paganism; he would worship the false idols which Jews and early Christians considered demons in disguise. Jesus dismissed the Evil One with Deu 6:13.

Jesus rejected the image of the Messiah as the Great Provider, the superhuman Temple leader or the new Caesar. Yet, on his own terms, he fulfilled those roles. He multiplied the loaves and fishes for the hungry (Mt 14:13-21, Mt 15:32-39, Mk 6:31-44, Mk 8:1-9, Lk 9:12-17, Jn 6:1-14). He challenged the leaders for supremacy when he cleansed the Temple (Mt 21:12-17, Mk 11:15-19, Lk 19:45-48, Jn 2:13-16). The early Church declared the Risen Lord as the "King of kings" (Rev 17:14, Rev 19:16).

A last note. Matthew and Luke tracked each other thematically but they quoted Scripture word-for-word. Both evangelists used the Greek translation known as the Septuagint.

d. Message and the Fulfillment of Scripture (4:12-17)

12 Now when Jesus heard that John was delivered up, he withdrew into Galilee. 13 Leaving Nazareth, he came and lived in Capernaum, which is by the sea, in the region of Zebulun and Naphtali, 14 that it might be fulfilled which was spoken through Isaiah the prophet, saying,

15 “The land of Zebulun and the land of Naphtali,
toward the sea, beyond the Jordan,
Galilee of the Gentiles,
16 the people who sat in darkness saw a great light;
to those who sat in the region and shadow of death,
to them light has dawned.”

[Mt] Matthew presented the emergence of Jesus through the lens of Scripture. He moved from his hometown of Nazareth to his ministry hub in Capernaum (Mt 4:12-13). Thus, the evangelist quoted Isa 9:1-2 (Mt 4:14-16); the Christ would give "light" to a region "darkened" by the ethnic cleansing that the northern kingdom Israel suffered at the hands of the Assyrians 600 years before.

17 From that time, Jesus began to preach, and to say, “Repent! For the Kingdom of Heaven is at hand.”

[M 1:14-15] Mt 4:17 and Mk 1:15 recorded the initial message of Jesus: "Repent! The Kingdom is at hand."

e. The First Disciples (4:18-25)

18 Walking by the sea of Galilee, he saw two brothers: Simon, who is called Peter, and Andrew, his brother, casting a net into the sea; for they were fishermen. 19 He said to them, “Come after me, and I will make you fishers for men.” 20 They immediately left their nets and followed him.

21 Going on from there, he saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them. 22 They immediately left the boat and their father, and followed him.

[M 1:16-20] Matthew paralleled Mark's call of the earliest disciples. These were two sets of brothers: Simon Peter and Andrew, John and James. In the periscope, Jesus approached Simon and Andrew first with the invitation to "fish for men" (Mt 4:18-19, Mk 1:16-18, Lk 5:10). Then, he called the sons of Zebedee (Mt 4:20-21, Mk 1:19). In both cases, the sets of brothers "immediately" followed the Nazarene (Mt 4:20, Mt 4:22, Mk 1:18, Mk 1:20).

23 Jesus went about in all Galilee, teaching in their synagogues, preaching the Good News of the Kingdom, and healing every disease and every sickness among the people. 24 The report about him went out into all Syria. They brought to him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and he healed them. 25 Great multitudes from Galilee, Decapolis, Jerusalem, Judea, and from beyond the Jordan followed him.

[M 1:39, 3:7] After gathering his core community, Jesus established his ministry of message and healing. He preached in the synagogues throughout Galilee. Along the way, he restored the infirm to wholeness (Mt 4:23, Mk 1:39, Lk 4:37, Lk 4:44). Responding to his growing reputation, the people brought their ill to the Nazarene for healing (Mt 4:24). He created a regional following that stretched from around Galilee, the Sea of Galilee, Judea and the Jordan valley (Mt 4:25, Mk 3:7). Note that the crowds included both Jews and Gentiles (from the pagan area of the Decapolis).

B. Step A1: First Discourse
Sermon on the Mount (5:1-7:28)

Sermon Directory

1. Beatitudes (5:1-12)

The Sermon on the Mount
by Carl Boch

Matthew adapted the blessings found in the Q source. He shifted the emphasis from socioeconomic conditions to the spirituality of the individual believer. He also expanded the blessings.

The term "blessed" (in Greek, "makarios") can also be translated as "happy" or "fortunate." What tied all these meanings together? The presence of God. The term "blessed" implied a theological passive. The believer was blessed, but who blessed him? God. As a result, the believer was happy and fortunate. Note, the believer's disposition depended upon divine initiative.

1 Seeing the multitudes, he went up onto the mountain. When he had sat down, his disciples came to him. 2 He opened his mouth and taught them, saying,

[Mt] Matthew opened the scene with Jesus climbing a mountain (Mt 5:1), like Moses who ascended the heights to receive divine revelation (see Exo 24:1-2, Exo 24:9-18). Then, the Nazarene sat down, assuming the ancient position of the teacher with his disciples at his feet (Mt 5:2). The position echoed that of the Scripture commentator took on the "seat of Moses" in the synagogue (see Mt 23:2). Then he began to teach the Beatitudes, blessings on those who deferred immediate gratification for future fulfillment.

3 “Blessed are the poor in spirit,
for theirs is the Kingdom of Heaven.

[Q 6:20, GTh54] The first beatitude promised the Kingdom to the common folk. Matthew changed Lk 6:20 from the second person possessive ("yours") to the third person ("theirs"). He also added the phrase "in spirit" (Mt 5:3; see Isa 27:15, Isa 66:2, Dead Sea Scrolls 1QH 25). In doing so, he expanded his audience beyond the immediate reader to all the humble.

4 Blessed are those who mourn,
for they shall be comforted.

[Q 6:21b] The second beatitude addressed mourners who would receive divine comfort (Mt 5:4). Here, Matthew shifted the Q's emphasis from crying to laughter (Lk 6:21) to one of grieving. Funerals were a common occurrence in the ancient world. People faced disease, famine and natural upheavals, as well as political oppression and prejudice, on an ongoing basis. Death was in the air. Naturally, they yearned for God's reassurance in the face of so much darkness (see Isa 61:2, Isa 66:10-13).

5 Blessed are the gentle,
for they shall inherit the earth.

[Mt] Matthew's third beatitude said the meek would inherit the earth (Mt 5:5). The term "meek" did not mean weak or timid. The original word Matthew used was "praus" which meant "self-control." The "praus" were centered. They balanced their various passions and directed them towards a goal. They accepted whatever life sent them. But, above all, they focused on God and his will in their lives. These were the true inheritors of the divine promises (the Promised Land; see Gen 26:3, Gen 28:13, Num 34:1-12, Deu 19:8-9).

6 Blessed are those who hunger and thirst for righteousness,
for they shall be filled.

[Q 6:21a, GTh 69b] The next beatitude promised food for the hungry. But, again, Matthew expanded the Q verse (Lk 6:21) from bodily needs to the desire for true piety (Mt 5:6). Now, instead of mere hunger, the yearning for a right relationship with God would be satiated. Those who desired life with God would live with the Almighty.

7 Blessed are the merciful,
for they shall obtain mercy.
8 Blessed are the pure in heart,
for they shall see God.
9 Blessed are the peacemakers,
for they shall be called children of God.

[Mt] In Matthew's next three beatitudes, he presented three virtues that led to the Kingdom. In Mt 5:7, he inferred divine reciprocity for acts of mercy. To receive God's mercy demanded mercy for others. In Mt 5:8 (Dead Sea Scroll 4Q525 2), those who resisted diversions in life and maintained a spiritual focus on God ("pure in heart") would experience the divine ("see God"). In Mt 5:9, those who restored wholeness in people's lives ("peacemakers") would have a special relationship with the Almighty ("sons of God"). Peace in this sense meant more than a cessation of hostilities but true reconciliation between people. The peacemaker brought enemies together. Notice the three virtues promoted a healthy spiritual life. Mercy, a laser-like focus on God and a desire to seek the good of others shifted the believer away from the affairs of the self.

10 Blessed are those who have been persecuted for righteousness’ sake,
for theirs is the Kingdom of Heaven.

[Mt] Matthew added a beatitude to recall the blessing of spiritual poverty ("Kingdom") and to look ahead to suffering ("persecuted for righteousness").

11 “Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake. 12 Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you.

[Q 6:22-23, GTh 68] Matthew edited the final beatitude about persecution. Lk 6:22 detailed the means of oppression while Mt 5:11 streamlined the verse; both implied evangelization was the cause of the opposition by others. Mt 5:12 did the same to Lk 5:23. Persecution was a reason to rejoice, for it promised a heavenly reward. However, Matthew left out the phrase "For in the same way, their fathers did to the prophets."

2. Parables of Salt and Light (5:13-16)

13 “You are the salt of the earth, but if the salt has lost its flavor, with what will it be salted? It is then good for nothing, but to be cast out and trodden under the feet of men.

[M 9:49-50] All three Synoptic gospels recorded the parable of salt (Mt 5:13, Mk 9:49-50, Lk 14:34-35). Jesus compared his disciple to salt deposits found in nature ("You are the salt of the earth"). Some scholars point to the salt pillars that formed with water evaporation around the shore of the Dead Sea (see Gen 19:26, Lk 17:32). They speculate villagers in the area would harvest one of these pillars as a community source of salt. They used the salt to preserve meat and fish. They also used it in their ovens as a means to evenly distribute heat. When the villagers could no longer scoop out pure salt from the pillar, they spread the remaining "dirty" salt on the hamlet road to harden it for the rainy season ("trampled under the foot").

14 You are the light of the world. A city located on a hill can’t be hidden. 15 Neither do you light a lamp and put it under a measuring basket, but on a stand; and it shines to all who are in the house. 16 Even so, let your light shine before men, that they may see your good works and glorify your Father who is in heaven.

[M 4:21, GTh 32, 33b] The Synoptics also recorded the parable of light (Mt 5:14-16, Mk 4:21, Lk 8:16). Jesus compared his followers to light in a dark world. He extended the analogy to a city on a hill (Mt 5:14) and lamp on a stand (Mt 5:15). Both cast light in their environments. Clearly, the analogy of light referred to the example his disciples gave to those in their circle. Jesus expected his followers to act in a way that caused others to praise God (Mt 5:16; Dead Sea Scroll 1QH 18:14).

3. Matthew's Halakhah (5:17-48)

Halakhah Directory

a. Preamble: Fulfill the Law (5:17-20)

17 “Don’t think that I came to destroy the law or the prophets. I didn’t come to destroy, but to fulfill.

[Mt] Matthew began his halakhah (application of the Torah to everyday life) with a declaration. Early critics of the Jesus movement maintained the Nazarene and his followers (especially Paul) wanted to destroy the Torah. In Mt 5:17, Jesus asserted he came to fulfill, not destroy the Law.

Yet, the notion of fulfillment had no lack of controversy. Psa 19:7-10 held the Law was perfect (see Lev 11:45) and implied it was self-explanatory. Yet, the Essene community looked forward to the final authority of its interpretation (the "Teacher of Righteousness" in CD 1:4-12). While the Law in itself was perfect, those who read the Scriptures knew some passages required proper explanation so they could apply these verses to daily life. Practical needs required guidance.

In Matthew, Jesus saw himself as such a Scripture authority. Here, fulfillment meant proper interpretation which Jesus would provide in the following verses.

18 For most certainly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished.

[Q 16:17] Mt 5:18 and Lk 16:17 stressed the permanence of the Torah (see Isa 40:8) even in the smallest command ("iota and serif"), even up to and beyond the Day of YHWH. Again, notice the need to fulfill ("all things are accomplished.")

19 Therefore, whoever shall break one of these least commandments and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven.

[Mt] Jesus shifted to the quality of teaching (Mt 5:19). The lazy instructor who caused minor scandals by his example would still enter the Kingdom, but he would lack standing. The consistent teacher who led by example would have a great reputation before God. Note, Jesus did not compare the lax with the strict but the inconsistent with the consistent. Word and deed should go hand in hand.

20 For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven.

[Mt] Jesus insisted that, in order to enter the Kingdom, Jewish Christians needed to live out the Torah more faithfully than their opponents ("scribes and Pharisees" in Mt 5:20). This did not mean a stricter observance but a more authentic one. In other words, they should keep an eye towards the spirit of the Law, not merely an effort to "build a fence around" the Torah.

b. Interpretation of the Fifth Commandment (5:21-26)

21 “You have heard that it was said to the ancient ones, ‘You shall not murder;’ and ‘Whoever murders will be in danger of the judgment.’ 22 But I tell you that everyone who is angry with his brother without a cause will be in danger of the judgment. Whoever says to his brother, ‘Raca!’ will be in danger of the council. Whoever says, ‘You fool!’ will be in danger of the fire of Gehenna.

[Mt] In Matthew, Jesus began his commentary on the commandment against murder (Mt 5:21; see Exo 20:13, Deu 5:16). He repeated the command with a popular saying that had the same meaning. Then, he warned his followers about judgment for angry insults. The term "Raca" meant "worthless." Imported directly from Aramaic, it questioned the place of the person in society. The term "fool" cut even deeper. In the light of Psa 14:1, it challenged the piety of the insulted. Taken together, both terms encouraged the listener to shun the insulted. With such a serious a result, no wonder Jesus compared the fate of the accuser with standing before the Sanhedrin ("Raca") or eternal condemnation ("fool"; Mt 5:22; Dead Sea Scroll 1QS 7:2).

Gehenna initially referred to the Hinnom valley where a few Judean kings sacrificed their children by fire to idols (2 Kings 23:10). Soon, the faithful looked upon it as the place of the cursed (Jer 7:31, Jer 19:2-6). The "fires of Gehenna" eventually became a code phrase for Hell.

23 “If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 24 leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 25 Agree with your adversary quickly while you are with him on the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 26 Most certainly I tell you, you shall by no means get out of there until you have paid the last penny.

[Q 12:58-59] Matthew continued his theme with a passage from the Q source. In the light of one's own judgment, what should a sinner do? Reconcile before the court appearance. In this case, Jesus shifted the proceedings from the Sanhedrin to a debtor's tribunal; unlike eternal condemnation ("fires of Gehanna"), the imprisoned had the possibility of repayment (Mt 5:25-26, Lk 12:57-59). The lepton (Greek coin in Lk 12:59) and the quadrans (Latin coin in Mt 5:26) were the smallest denominations in circulation.

c. Interpretation of the Sixth Commandment (5:27-30)

27 “You have heard that it was said, ‘You shall not commit adultery;’ 28 but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart.

[Mt] In Matthew, Jesus turned his sights on the prohibition against adultery (Mt 5:27; see Exo 20:14, Deu 5:16). But like his interpretation of the Fifth Commandment, he stressed intent over action. Just entertaining the thought of lust broke the edict (Mt 5:28).

29 If your right eye causes you to stumble, pluck it out and throw it away from you. For it is more profitable for you that one of your members should perish than for your whole body to be cast into Gehenna. 30 If your right hand causes you to stumble, cut it off, and throw it away from you. For it is more profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna.

[M 9:43-47; see Gth 22c] Jesus shifted from sin to its prevention. Speaking in hyperbole, he stressed activities to avoid temptation; he did not encourage self-mutilation. The one tempted should look away (Mt 5:29, Mk 9:47) or turn away (Mt 5:30, Mk 9:43). However, the hyperbole turned the notion of Jewish holiness on its head. Lev 21:17-20 forbade the lame, the blind or the deformed from serving as a Aaronic priest. By extension, only the whole could approach YHWH in worship. Yet, Jesus envisioned the blind, the crippled and the lame more worthy of entering the Kingdom than the unrepentant sinner.

d. Interpretation of Biblical Duties

1) Divorce (5:31-32)

31 “It was also said, ‘Whoever shall put away his wife, let him give her a writing of divorce.’

[Mt] Jesus addressed the social institution of divorce which was allowed under the Mosaic Law (Mt 5:31; see Deu 24:1).

32 But I tell you that whoever puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery.

[M 10:11] However, he forbade divorce, equating it to adultery (Mt 5:32, Mk 10:11, Lk 16:18). Jesus took this strict stance for several possible reasons. First, divorce undercut faithfulness to a spouse and thus encouraged thoughts of adultery. Second, it placed the divorced wife in an untenable position. She either returned to her own kin in possible shame. Or rejected by her family, she lived homeless and was even forced into a life of prostitution. In either case, she might have to care for her children if her former husband repudiated his own offspring.

2) Vows (5:33-37)

33 “Again you have heard that it was said to the ancient ones, ‘You shall not make false vows, but shall perform to the Lord your vows,’ 34 but I tell you, don’t swear at all: neither by heaven, for it is the throne of God; 35 nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 36 Neither shall you swear by your head, for you can’t make one hair white or black.

37 But let your ‘Yes’ be ‘Yes’ and your ‘No’ be ‘No.’ Whatever is more than these is of the evil one.

[Mt] Next, Jesus addressed the problem of swearing an oath (Mt 5:33). The Torah allowed for oaths but insisted upon consistent follow through (see Num 30:2, Deu 23:21, Ecc 5:4). But, a Jew might swear by heaven (Mt 5:34) or by the earth or by Jerusalem (Mt 5:35) or by the hair on his own head (Mt 5:36) in order to defend a statement and, by extension, his reputation. Yet, these oaths had no follow through, thus lacked any real meaning. Instead, they might verge on blasphemy since heaven, the earth, Jerusalem and even one's own hair belonged to the Almighty. So, Jesus dissuaded his followers from swearing any oath. Instead, their "yes" or "no" should be enough (Mt 5:37).

3) Justice (Exo 21:24; 5:38-42)

38 “You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth.’

[Mt] In Matthew, Jesus introduced the subject of justice with the principle of limited retribution (Mt 5:38). To avoid the escalation of clan feuds, Exo 21:24 limited calls for justice to what was lost but no more.

39 But I tell you, don’t resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 40 If anyone sues you to take away your coat, let him have your cloak also.

[Q 6:29] Here, Jesus shifted the principle from a question of limits to a question of giving. If a believer lost in court, for example, he should not only suffer the punishment ("slap on the cheek"), not only give what was demanded ("the tunic") but offer more (Mt 5:39-40, Lk 6:29-30).

41 Whoever compels you to go one mile, go with him two.

[Mt] The same principle applied to Roman conscription of non-citizens (carry supplies for imperial soldiers one mile; Mt 5:41).

42 Give to him who asks you, and don’t turn away him who desires to borrow from you.

[Q 6:30] The principle also included those who borrowed material goods (Mt 5:42, Lk 6:30).

4) Loyalty to Neighbor (5:43-48)

43 “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’

[Mt] In Matthew, Jesus invoked Lev 19:18 and a popular attitude that limited the command's reach. "Love you neighbor, but hate your enemy" merely encouraged xenophobia (Mt 5:43; Dead Sea Scroll 1QS 1-2).

44 But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 45 that you may be children of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust.

[Q 6:27-28, 35] Jesus expanded the Torah injunction to all people, even opponents . He encouraged the faithful to merge that attitude into outreach and prayer (Mt 5:44, Lk 6:27-28). He also portrayed equal treatment of friends and enemies with divine providence (Mt 5:45, Lk 6:35).

46 For if you love those who love you, what reward do you have? Don’t even the tax collectors do the same? 47 If you only greet your friends, what more do you do than others? Don’t even the tax collectors do the same? 48 Therefore you shall be perfect, just as your Father in heaven is perfect.

[Q 6:32-34, 36] Jesus implicitly questioned the effectiveness of charity limited to one's social circle. Through a set of rhetorical questions, he pictured limited outreach as ineffective in evangelization. If disciples could not "step outside of their comfort zones" to serve others, what good was their efforts? They would rank no better than outsiders (Mt 5:46-47). Pagans were not the measure of morality and piety; God the Father was (Mt 5:48, Lk 6:36).

4. Popular Spiritual Practices (6:1-18)

Practices Directory

In this section, Jesus clearly differentiated reasons for spiritual practices. What took priority: intent or behavior? A relationship with God or a burnished reputation before others? Of course, he painted his opponents as caricatures but to make a point. Mere behavior did not suffice in spiritual matters.

a. Almsgiving (6:1-4)

1 “Be careful that you don’t do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 2 Therefore, when you do merciful deeds, don’t sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most certainly I tell you, they have received their reward.

[Mt] Jesus began his commentary on popular spiritual practices with almsgiving. People contributed to the poor. But what was the reason for their motivation? To look good in front of their neighbors (Mt 6:1)? Of course, he condemned such reasoning. But, what did he mean by the phrase "blow trumpets in front of you" (Mt 6:2)? There were a few parallels. The pagan rich would announce their civic beneficence with great fanfare when they made gifts of infrastructure improvements. Some scholars speculate trumpets would blast from towers in Jerusalem to mark times for Jews to pray and give charity at the Temple. But, no evidence existed for a charity parade, especially among Jews on the streets or in the synagogue. Was Jesus simply mixing metaphors?

3 But when you do merciful deeds, don’t let your left hand know what your right hand does, 4 so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly.

[GTh 62c] In light of the previous image, Jesus set forth his principle. Give charity privately. So quietly should one be that his friends didn't know his activity (Mt 6:3-4). The words "left" and "right" didn't merely refer to hands but to those at the left and the right (best friends). Thus, one's confidants would not know what a believer did, only God knew.

b. Prayer and the Our Father (6:5-15)

5 “When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most certainly, I tell you, they have received their reward. 6 But you, when you pray, enter into your inner room, and having shut your door, pray to your Father who is in secret; and your Father who sees in secret will reward you openly.

[Mt] In this passage, Jesus first addressed his religious opponents. And he used the same principle against them: intent over mere behavior for effect. Instead of praying in public to increase one's reputation, pray in private (Mt 6:5-6). Note the audience of Jesus, the poor. At best, they lived in one room homes; the "inner room" was a pantry cabinet which could not fit an adult. Here, Jesus used hyperbole to make his point.

7 In praying, don’t use vain repetitions as the Gentiles do; for they think that they will be heard for their much speaking. 8 Therefore don’t be like them, for your Father knows what things you need before you ask him.

Next, Jesus turned his attention to pagan piety. Worship of the gods was based upon reciprocity. Say the right incantation or sacrifice the right animal to appease the gods and they would grant the supplicants request. This "quid pro quo" mentality required constant prayer for divine help. Jesus chided the pagans for their mindless repetition to gain the desired result. He insisted his disciples should not follow their example (Mt 6:7-8).

9 Pray like this:

'Our Father in heaven, may your name be kept holy.
10 Let your Kingdom come..
Let your will be done on earth as it is in heaven.
11 Give us today our daily bread.
12 Forgive us our debts,
as we also forgive our debtors.
13 Bring us not into temptation,
but deliver us from the evil one.’

[M 11:25, Q 11:2-4] With the two competing prayer examples out of the way, Jesus could introduce his own prayer (Mt 6:9-13, Mk 11:25, Lk 11:2-4) as an example of his spirituality. Like the Beatitudes (Mt 5:2-12, Lk 6:20-23), Matthew expanded the prayer found in the Q source by adding two petitions:

"your will be done on earth as it is in heaven" (Mt 6:10)
"rescue us from (the) Evil (One)" (Mt 6:13)

Like the Q source, the "Lord's Prayer" could speak to present needs but more likely addressed petitions for the end times. At that future event, the Kingdom would arrive, bread would feed the needs of the faithful, transgressions would be pardoned and followers would not face the full force of the Tribulation.

14 “For if you forgive men their trespasses, your heavenly Father will also forgive you. 15 But if you don’t forgive men their trespasses, neither will your Father forgive your trespasses.

[Mt] If Christian reciprocity existed in prayer, it resided in the petition for mercy. Divine forgiveness depended upon social reconciliation. God would withhold his mercy if a believer did the same with his neighbor (Mt 6:14-15).

c. Fasting (6:16-18)

16 “Moreover when you fast, don’t be like the hypocrites, with sad faces. For they disfigure their faces that they may be seen by men to be fasting. Most certainly I tell you, they have received their reward. 17 But you, when you fast, anoint your head and wash your face, 18 so that you are not seen by men to be fasting, but by your Father who is in secret; and your Father, who sees in secret, will reward you.

[Mt] Jesus returned to the competing goals of spiritual practice: intent vs. behavior for effect. Those who fasted for show dressed the part, so they received the attention they craved (Mt 6:16). Christians, however, should wash their face and prepare for the day as usual ("anoint their heads") in order to hide their fasting (Mt 6:17). Pleasing God, not a bragging right, was the goal of the spiritual practice (Mt 6:18).

5. Spiritual Attitudes

a. Possessions (6:19-21)

19 “Don’t lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; 20 but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don’t break through and steal; 21 for where your treasure is, there your heart will be also.

[Q 12:33-34] Matthew derived this passage from the Q source. It addressed the need for detachment from temporal possessions and attachment to spiritual (heavenly) values (Mt 6:19-20, 12:33). Jesus identified the heart as the focal point of one's priorities (Mt 6:21, Lk 12:34).

b. Sight (6:22-23)

22 “The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light. 23 But if your eye is evil, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness!

[Q 11:34-35, GTh 24b] Jesus employed two different analogies for the eye, as a lamp (inward) and as a window (outward). The eye allows light inward, thus "illuminating" the religious and moral way for the believer (Mt 6:22, Lk 11:36). But the eye could also reveal inner thoughts outward through a nasty look that showed evil intent (Mt 6:23, Lk 44:34-35).

c. Anxiety (6:24-34)

24 “No one can serve two masters, for either he will hate the one and love the other, or else he will be devoted to one and despise the other. You can’t serve both God and Mammon.

[Q 16:13] Jesus used a proverb about split priorities as a preamble for his teaching on anxiety. One could not desire both God and wealth. Here, he implied the servant had the power to choose the master (Mt 6:24, Lk 16:13).

25 Therefore I tell you, don’t be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn’t life more than food, and the body more than clothing? 26 See the birds of the sky, that they don’t sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren’t you of much more value than they?

27 “Which of you by being anxious, can add one moment to his lifespan? 28 Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don’t toil, neither do they spin, 29 yet I tell you that even Solomon in all his glory was not dressed like one of these. 30 But if God so clothes the grass of the field, which today exists and tomorrow is thrown into the oven, won’t he much more clothe you, you of little faith?

31 “Therefore don’t be anxious, saying, ‘What will we eat?’, ‘What will we drink?’ or, ‘With what will we be clothed?’ 32 For the Gentiles seek after all these things; for your heavenly Father knows that you need all these things. 33 But seek first God’s Kingdom and his righteousness; and all these things will be given to you as well. 34 Therefore don’t be anxious for tomorrow, for tomorrow will be anxious for itself. Each day’s own evil is sufficient.

[Q 12:22-31, GTh 36] If the disciples chose God, Jesus said, they should envision the bigger picture. Life was more than food or drink or clothing (Mt 6:25, Lk 12:22-23). He used two images to make his point: birds of the air (food and drink in Mt 6:26, Lk 12:24) and lilies of the fields (clothing in Mt 6:28-30, Lk 12:27-28). In the former case, he added a truism; worry was useless (Mt 6:27, Lk 12:25). He even portrayed anxiety as a pagan vice; believers, unlike the Gentiles, put their trust in divine providence (Mt 6:31-32, Lk 12:29-30). Hence, the priority of the disciple should be the Kingdom first, then the needs of the day (Mt 6:33-34, Lk 12:31).

d. Judgment and Wisdom (7:1-6)

1 “Don’t judge, so that you won’t be judged. 2 For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you.

[M 4:24-25, Q 6:37-38] Jesus followed his teaching on anxiety with the parable of the measure (Mt 7:1-2, Mk 4:24-25, Lk 6:37-38). He compared judgment and mercy with grain distribution. Women of a hamlet would gather up their mantle around the waist to form a pocket. A village elder would pour a grain ration into the mantle pocket for her immediate family. Jesus implied this distribution as an analogy for the reciprocity of mercy (see Mt 6:14-15).

3 Why do you see the speck that is in your brother’s eye, but don’t consider the beam that is in your own eye? 4 Or how will you tell your brother, ‘Let me remove the speck from your eye,’ and behold, the beam is in your own eye? 5 You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother’s eye.

[Mt, GTh 26] Jesus continued his teaching on mercy with the parable of the beam (Mt 7:3-5). Many scholars consider this image an absurd joke on the part of the Nazarene. Critics chastised others for the smallest of faults (sprinter in the eye), yet they were blind to their own shortcomings (beam in the eye). Of course, their lack of self-awareness laid them open to the charge of hypocrisy.

e. Proper Prayer Petitions (7:7-11)

6 “Don’t give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces.

[Mt, GTh 93] Jesus began his brief remarks on prayer with a proverb. Don't mingle the holy with the unholy, the clean with the unclean (Mt 7:6). Obviously this saying ran counter to Jesus's ministry among the outcast and sinners. So, what did it really mean? Don't act two-faced. To invoke an American proverb, "Don't party on Saturday night, then act righteous at church on Sunday morning." The Christian might share fellowship with the sinner but that did not mean he or she should emulate the immoral. In the same light, one shouldn't claim to be a disciple yet abandon prayer.

7 “Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 8 For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 9 Or who is there among you who, if his son asks him for bread, will give him a stone? 10 Or if he asks for a fish, who will give him a serpent? 11 If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!

[Q 11:9-13, GTh 94] To address the latter point, Jesus encouraged the efficacy of prayer ("ask..seek...knock" in Mt 7:7, Lk 11:9). He continued in that vein with the parable of the loving father. Such a man would not try to fool his son when he asked for a barley loaf (that looked like a large river stone) or an egg (a balled up scorpion) or long slender fish (a snake look alike; Mt 4:9-10). Certainly, a pagan father would not treat his offspring in such a manner. Thus, prayer had results especially when it asked for "good things" from the heavenly Father (Mt 7:11). We can only assume a disciple would petition for spiritual gifts (charisms).

6. Temptations of Discipleship

Temptations of Discipleship Directory

a. Warning (7:12-14)

12 Therefore, whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets.

[Q 6:31] Jesus set forth the so-called "Golden Rule," an ethics based upon reciprocity. Treat others the way the person wants to be treated. This command summed up the ethics of the Hebrew Scriptures ("the Law and the Prophets"; Mt 7:12, Lk 6:31).

13 “Enter in by the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter in by it. 14 How narrow is the gate and the way is restricted that leads to life! There are few who find it.

[Q 13:24-27] How hard was it to treat others as equal to the self? Mt 7:13-14 framed the parable of the narrow gate in this light. Lk 13:24 placed in the context of entry into the Kingdom. In Matthew, Jesus equated the ethics of equity with salvation. Implicitly, believers should treat each other and outsides in the same way God addressed all humanity.

b. False Prophets (7:15-20)

15 “Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravening wolves.

[Mt] On the heels of his warning ("narrow gate"), Jesus added the caveat against false prophets. He compared them to "wolves in sheep's' clothing" (Mt 7:15)

16 By their fruits you will know them. Do you gather grapes from thorns or figs from thistles? 17 Even so, every good tree produces good fruit, but the corrupt tree produces evil fruit. 18 A good tree can’t produce evil fruit, neither can a corrupt tree produce good fruit. 19 Every tree that doesn’t grow good fruit is cut down and thrown into the fire.

[Q 6:43-44, GTh 45] Jesus continued with the analogies with a parable on fruit (Mt 7:16-19, Lk 6:43-44). Just as the quality of the fruit depended upon the quality of the vine or tree that produced it, the implicit quality of human action depended upon the moral compass of the person. Here, Jesus also implied the person prophesying in the community should be judged by his words and deeds. If he was found wanting, the community should condemn him thus foreshadowing his eternal damnation at the end of time ("...cut down and thrown into the fire").

20 Therefore by their fruits you will know them.

[Mt] In Mt 7:20, Jesus made his point explicit. Prophets within the community will eventually reveal their true intent ("fruit").

c. Lazy Discipleship (7:21-23)

21 “Not everyone who says to me, ‘Lord, Lord,’ will enter into the Kingdom of Heaven, but he who does the will of my Father who is in heaven.

[Q 6:46] Jesus turned to the one who claimed to be a disciple ("Lord, Lord") but didn't live out the message ("will of the Father"). They would not enter the Kingdom (Mt 7:21, Lk 6:46).

22 Many will tell me in that day, ‘Lord, Lord, didn’t we prophesy in your name, in your name cast out demons, and in your name do many mighty works?’ 23 Then I will tell them, ‘I never knew you. Depart from me, you who work iniquity.’

[Mt] He extended the discrepancy between claiming and doing to charisms (Mt 7:22-23). Even those who performed mighty acts in the name of God but did not have a lifestyle consistent with the message would face damnation.

7. Conclusion: Parable of House Builders (7:24-29)

24 “Everyone therefore who hears these words of mine and does them, I will liken him to a wise man who built his house on the rock. 25 The rain came down, the floods came, and the winds blew and beat on that house; and it didn’t fall, for it was founded on the rock. 26 Everyone who hears these words of mine and doesn’t do them will be like a foolish man who built his house on the sand. 27 The rain came down, the floods came, and the winds blew and beat on that house; and it fell—and its fall was great.”

[Q 6:47-49] In the parable of the house builders (Mt 7:24-27, Lk 6:47-49), he described the conditions of the arid deserts to the east of the Mediterranean plane. Rainfall, even in season, was sporadic; downpours, however, could be torrential causing floods. He compared the believer who lived out his faith commitment to the builder who constructed his house on solid bedrock beneath the shifting desert sands. Then, he compared the self proclaimed believer who did not live out the message to the builder who constructed his house on the sand itself; without a firm foundation, his house would collapse under the deluge. The moral? Faith demanded not only assent but commitment.

28 When Jesus had finished saying these things, the multitudes were astonished at his teaching, 29 for he taught them with authority, and not like the scribes.

[M 1:22] Matthew finished the Sermon on the Mount with a comment on the crowd's reaction. Jesus taught based upon "his own authority, not as that of the scribes" (Mt 7:28-29, Mk 1:22, Lk 4:32).

C. Miracles

Matthew's chapters eight through nine contained three miracle cycles. They were divided by two commentaries: a passage on questionable disciples (8:18-22) and a controversy over fellowship and fasting (9:9-17). The cycles closed with a summary (9:35-38).

Miracles Directory

1. First Miracle Cycle (8:1-17)

First Cycle Directory

a. Cleansing a Leper (8:1-4)

The Healing of the Leper
by James Tissot

1 When he came down from the mountain, great multitudes followed him. 2 Behold, a leper came to him and worshiped him, saying, “Lord, if you want to, you can make me clean.”

3 Jesus stretched out his hand and touched him, saying, “I want to. Be made clean.” Immediately his leprosy was cleansed. 4 Jesus said to him, “See that you tell nobody; but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them.”

[M 1:40-45] All three Synoptic gospels presented the healing of the leper (Mt 8:1-4, Mk 1:40-45, Lk 5:12-16). Matthew artfully created a transition from the Sermon on the Mount to these miracle cycles ("coming down the mountain, the large crowd followed him"; Mt 8:1). Matthew edited the narrative to the request of the leper, the agreement of Jesus and the Lord's instruction to fulfill the dictates of the Law (Mt 8:2-4). The evangelist ignored the disobedience of the cleansed man found in Mk 1:15 and Lk 5:15.

b. Healing Centurion's Servant (8:5-13)

5 When he came into Capernaum, a centurion came to him, asking him for help, 6 saying, “Lord, my servant lies in the house paralyzed, grievously tormented.”

7 Jesus said to him, “I will come and heal him.”

8 The centurion answered, “Lord, I’m not worthy for you to come under my roof. Just say the word, and my servant will be healed. 9 For I am also a man under authority, having under myself soldiers. I tell this one, ‘Go,’ and he goes; and tell another, ‘Come,’ and he comes; and tell my servant, ‘Do this,’ and he does it.”

10 When Jesus heard it, he marveled and said to those who followed, “Most certainly I tell you, I haven’t found so great a faith, not even in Israel. 11 I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven, 12 but the children of the Kingdom will be thrown out into the outer darkness. There will be weeping and gnashing of teeth.” 13 Jesus said to the centurion, “Go your way. Let it be done for you as you have believed.” His servant was healed in that hour.

[Q 7:1, 3, 6b-9, 10] The healing of the centurion's servant was one of the few miracles from the Q source (Mt 8:5-13, Lk 7:2-10). The scene was remarkable for two reasons. First, the social status of the centurion and Jesus was reversed. Instead of the oppressor (represented by the soldier) standing over the oppressed (the Jew), the military officer placed himself in the weaker position of seeking help. Yet, second, the centurion insisted upon a "chain of command" logic to the problem. He did not wish to violate kosher by having the Rabbi visit his home. Instead, he urged Jesus to simply give the word to affect the cure just as a commander gave an order and expected it obeyed (Mt 8:8-9, Lk 7:7-8; the Greek wording in these two verses are almost word-for-word). The centurion's insistence spurred Jesus to declare the man's faith superior to that of his fellow Jews (Mt 8:11; Baruch 4:36-37).

c. Healing Simon's Mother-in-Law (8:14-17)

14 When Jesus came into Peter’s house, he saw his wife’s mother lying sick with a fever. 15 He touched her hand, and the fever left her. So she got up and served him.

[M 1:29-31] The last miracle of this first cycle involved Simon Peter's mother-in-law (Mt 8:14-15, Mk 1:29-31, Lk 4:38-39). Jesus and his few companions entered Peter's home only to find the older woman sick. In Matthew, he simply touched her hand to affect the cure; in Mark, he raised her up; In Luke, he rebuked the fever as if it were a demon. In every case, she served them.

As a mother-in-law, the woman sat near the bottom of the clan's pecking order. She lived in the home at the favor of the patriarch (presumably Peter) and could be turned out as a moment's notice. Her sole job was to serve others in the clan. Hence, her healing not only restored her physical health but her place in the family and, by extension, in society. Psychologically, it restored her sense of purpose in the greater scheme of things; it made her whole.

16 When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick, 17 that it might be fulfilled which was spoken through Isaiah the prophet, saying, “He took our infirmities and bore our diseases.”

[M 1:32-34] After he restored Peter's mother-in-law, Jesus was inundated with requests for healing (Mt 8:16, Mk 1:32-34, Lk 4:40-41). The word of his power spread like wildfire. It seemed the entire city brought their sick to his door. While Matthew did not include the detail where Jesus silenced the demons (Mk 1:34, Lk 4:41), he did quote Isa 53:4 to indicate the Nazarene took the diseases of the afflicted upon himself (Mt 8:17).

2. Questionable Disciples (8:18-22)

18 Now when Jesus saw great multitudes around him, he gave the order to depart to the other side.

[Mt] Mt 8:18 marked a change in location from Capernaum to another shore along the Sea of Galilee.

19 A scribe came and said to him, “Teacher, I will follow you wherever you go.”

20 Jesus said to him, “The foxes have holes and the birds of the sky have nests, but the Son of Man has nowhere to lay his head.”

21 Another of his disciples said to him, “Lord, allow me first to go and bury my father.”

22 But Jesus said to him, “Follow me, and leave the dead to bury their own dead.”

[Q 9:57-60, GTh 86] After the transition in Matthew, Jesus addressed the divided priorities of potential disciples. A scribe pledged blind following, but the Nazarene replied with saying rooted in nature; animals have their homes, but the Son of Man did not since his ministry was mobile (Mt 8:19-20, Lk 9:57-58). Another man tried to excuse himself based upon family loyalty. He wished to fulfill his familial obligation to bury his father (the text did not mention whether his relative was alive or dead). Jesus insisted discipleship trumped any ties to the clan; leave family matters to those who obsess over such things (the spiritually "dead"; Mt 8:21-22, Lk 9:59-60).

Note the two types of disciples Jesus addressed: the overly eager and the reluctant. One might find discipleship disappointing when the initial excitement of new faith wore off. The other might just keep making excuses to put off a faith commitment. In both cases, these potential followers might be unreliable.

3. Second Miracle Cycle (8:23-9:8)

Second Cycle Directory

a. Rescue from the Storm (8:23-27)

The Calming of the Storm
by Raphael

23 When he got into a boat, his disciples followed him. 24 Behold, a violent storm came up on the sea, so much that the boat was covered with the waves; but he was asleep. 25 The disciples came to him and woke him up, saying, “Save us, Lord! We are dying!”

26 He said to them, “Why are you fearful, O you of little faith?” Then he got up, rebuked the wind and the sea, and there was a great calm.

27 The men marveled, saying, “What kind of man is this, that even the wind and the sea obey him?”

[M 4:35-41] All three Synoptic gospels recorded the calming of the storm (Mt 8:23-27, Mk 4:35-41, Lk 8:22-25). All three share the same details. Jesus and his disciples sailed on the Sea of Galilee. The Nazarene fell asleep. A wind storm arose (presumably at night when the warm temperature of the water sucked the cooler from the surrounding canyons which caused the violent winds). It nearly capsized the boat they were in. When the disciples panicked, Jesus awoke and calmed the winds. His followers were awestruck.

On a symbolic level, the boat represented the Church, the storm represented opposition and sleeping Jesus represented a feeling of divine distance, even indifference. But, when the Lord did awake, the storm abated. However, this level ignored a deeper truth. Power over the storm indicated the divine presence. Psa 107:23-32 addressed God's power even over the waters, the most feared arena of nature in the ancient world. So, Jesus implicitly not only possessed the power of God himself; he was the presence of YHWH.

b. Exorcism of Two Demonics (8:28-34)

28 When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass that way. 29 Behold, they cried out, saying, “What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time?” 30 Now there was a herd of many pigs feeding far away from them. 31 The demons begged him, saying, “If you cast us out, permit us to go away into the herd of pigs.”

32 He said to them, “Go!”

They came out and went into the herd of pigs; and behold, the whole herd of pigs rushed down the cliff into the sea and died in the water. 33 Those who fed them fled and went away into the city and told everything, including what happened to those who were possessed with demons. 34 Behold, all the city came out to meet Jesus. When they saw him, they begged that he would depart from their borders.

[M 5:1-20] Matthew edited the exorcism at Gadarenes (Gerasenes in Mk 5:1-20 and Lk 8:26-39). Jesus and his disciples sailed to the southeast shore of the Sea of Galilee, the Gentile region of the Decapolis or "Ten (Greek) Cities." There, they encountered two demonics (double the number found in Mk 5:2-5, Lk 8:26-28); the doublet verified the account in Jewish Law (see Deu 19:15). The evangelist removed comments about the self-harm and anti-social behavior found in Mark and Luke but preserved the initial challenge of the possessed, recognizing Jesus as the "Son of God" (Mt 8:29, Mk 5:7, Lk 8:28). Matthew removed Jesus' command to the demons (Mk 5:8, Lk 8:29) and the self-given name of the demons ("Legion" in Mk 5:9, Lk 8:30). Instead, the author continued with the demons plead to enter the herd of swine, to which Jesus agreed. Then, the animals committed suicide (Mt 8:31-32, Mk 5:11-13, Lk 8:32-33). Note the swine were unclean (see Deu 14:8) and their actions implicitly broke the Law (see Gen 9:5). Because of the drama, the herdsmen reported the incident to the inhabitants of the city. The urban dwellers, in turn, begged Jesus and his entourage to leave the area (Mt 8:33-34, Mk 5:16-17, Lk 8:34-37). Note Matthew did not report the fate of the demonics, as compared with Mk 5:15-19 and Lk 8:35-39.

Matthew, like Mark and Luke, included this pericope to emphasize the power of Jesus even in the heart of Gentile (read "unclean") territory. The demonics, the swine, and the Gentiles stressed the evil arena of Satan. Yet, the Nazarene was in control.

c. Healing of the Paralytic (9:1-8)

1 He entered into a boat and crossed over, and came into his own city. 2 Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, “Son, cheer up! Your sins are forgiven you.”

3 Behold, some of the scribes said to themselves, “This man blasphemes.”

4 Jesus, knowing their thoughts, said, “Why do you think evil in your hearts? 5 For which is easier, to say, ‘Your sins are forgiven;’ or to say, ‘Get up, and walk’? 6 But that you may know that the Son of Man has authority on earth to forgive sins—” (then he said to the paralytic), “Get up, and take up your mat, and go to your house.”

7 He arose and departed to his house. 8 But when the multitudes saw it, they marveled and glorified God, who had given such authority to men.

[M 2:1-12] Jesus and his disciples returned to his home base (Mt 9:1, "Capernaum" in Mk 2:1). He taught the crowd in an enclosed space. Meanwhile, several people carried a paralytic to him for a cure. Again, Matthew edited the scene since he eliminated the removal of the roof (Mk 2:4, Lk 5:19). When Jesus saw the cripple, he announced the man was forgiven. Of course, his statement immediately caused controversy with the religious leaders. So, he challenged them. Which was harder to initiate, forgiveness or healing? Or did one imply the other? To prove he had the power to forgive, he declared healing (Mt 9:2-7, Mk 2:5-11, Lk 5:20-25). As a result, the crowd awed at the sight and praised God (Mt 9:8, Mk 2:12, Lk 5:26).

4. Call of Matthew and Fasting Controversy (9:9-17)

The Call of Matthew
by Terbrugghen

9 As Jesus passed by from there, he saw a man called Matthew sitting at the tax collection office. He said to him, “Follow me.” He got up and followed him. 10 As he sat in the house, behold, many tax collectors and sinners came and sat down with Jesus and his disciples. 11 When the Pharisees saw it, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?”

12 When Jesus heard it, he said to them, “Those who are healthy have no need for a physician, but those who are sick do. 13 But you go and learn what this means: ‘I desire mercy, and not sacrifice,’ for I came not to call the righteous, but sinners to repentance.”

[M 2:13-17] In the Synoptic gospels, the call of the tax collector followed the healing of the paralytic. In Mt 9:9, the tax man was named "Matthew," in Lk 5:27 "Levi," and in Mk 2:14 "Levi bar Alphaeus" (note Levi's father had a Greek name; this was not uncommon in partially Helenized Palestine of the first century CE).

The call of Matthew to discipleship led to the controversy over table fellowship. Jesus chose to eat with sinners, traitors and outcasts, in other words, the "unclean." This had two implications. The holy man Jesus made himself unclean by association. And, his audience was worthy of his ministry. He lowered himself to raise up the rejected. The religious leaders were scandalized by his behavior. They equated holiness with purity; those who were holy didn't mix with the unholy (Mt 9:10-11, Mk 2:15-16, Lk 5:29-30). But that was the point of his activity, to call the sinners to repentance and God's mercy. To make his point, Jesus used a medical analogy (Mt 9:12, Mk 2:17, Lk 5:31-32). Then, in Mt 9:13, he closed with a quote from Hos 6:6.

14 Then John’s disciples came to him, saying, “Why do we and the Pharisees fast often, but your disciples don’t fast?”

[M 2:18-22] The three Synoptic gospels turned to another controversy, the question of spiritual practice. The disciples of the Baptist and the Pharisees fasted for two reasons: to atone for violations of the Law in the past and to prepare for the coming of the Kingdom. Why didn't the followers of Jesus do the same (Mt 9:14, Mk 2:18, Lk 5:33)? Jesus answered with three images, the bridegroom, patching used clothing and storing wine.

a. The Bridegroom.

15 Jesus said to them, “Can the friends of the bridegroom mourn as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast.

[M 2:19-20] The first image implied the Messiah in the Kingdom (Mt 9:15, Mk 2:19, Lk 5:34). In the first century, Jews envisioned the Kingdom as a vast wedding banquet (see Exo 24:11, Isa 25:6, Isa 55:1-2, Joel 2:24-26, Psa 23:5, Lk 14:15, Mt 8:11-12). The Nazarene indirectly referred to himself as the Christ. His presence was the Kingdom, so the sins of the past were forgiven and the future glory of God's people was realized. Hence, there was no need for fasting.

b. Patching Cloth.

16 No one puts a piece of unshrunk cloth on an old garment; for the patch would tear away from the garment, and a worse hole is made.

[M 2:21, GTh 47] The next image shifted from the Christ to his message. The Good News was simply that, a pronouncement of something new, a radical change. When people tried to integrate it into a mental framework of traditional Judaism, they found a disjointed union. The Pharisees taught a tradition based upon the lineage of their teachers; Jesus taught a message based upon his own authority. Like sewing a new tight patch onto old relaxed cloth (Mt 9:16, Mk 2:21, Lk 5:36), the new message of the Nazarene did not sync up with the rules and regulations of Pharisaical Judaism. The cloth would eventually tear; conflict between disciples and religious leaders would flare up.

c. New Wine into Old Wineskins.

17 Neither do people put new wine into old wineskins, or else the skins would burst, and the wine be spilled, and the skins ruined. No, they put new wine into fresh wineskins, and both are preserved.”

[M 2:21-22] The parable of the wineskins paralleled that of the patched cloth. New wines and old wineskins were incompatible. Fresh wine would expand and burst the already stretched wineskins. New wine required new skin containers (Mt 9:17, Mk 2:22, Lk 5:37-38; Dead Sea Scroll 1QSa 2). In the same sense, the fresh message of the Good News could not be contained the the stuffy tradition of the Pharisees. The Nazarene's message looked forward to the Kingdom; indeed, it realized the divine presence in the now. The preaching of the religious leaders looked backward to a strict, even blind obedience to the Torah.

Fasting in the context of the Good News made little sense. True, people needed to reform for past sins as they looked forward to the Kingdom. But that outlook didn't take the core of the Good News into account. In and through the words of Jesus, the Kingdom was present. Fasting, while useful as a spiritual discipline, became secondary to the demands of the new evangelion. "Believe in the Good News!"

5. Third Healing Cycle (9:18-34)

Second Cycle Directory

a. Healing of Leader's Daughter and Woman with Internal Bleeding (9:18-26)

[M 5:22-43] All three Synoptic gospels recorded this unusual miracle juxtaposition. One healing weaved inside the narrative of another.

18 While he told these things to them, behold, a ruler came and worshiped him, saying, “My daughter has just died, but come and lay your hand on her, and she will live.” 19 Jesus got up and followed him, as did his disciples.

In Mt 9:18-19, the passage began with the appearance of a generic "ruler" ("Jairus the synagogue leader" in Mk 5:22-23, Lk 8:41-82) who fell to his knees and begged Jesus to heal his daughter. Jesus agreed and set off to the man's abode.

20 Behold, a woman who had a discharge of blood for twelve years came behind him, and touched the fringe of his garment; 21 for she said within herself, “If I just touch his garment, I will be made well.”

22 But Jesus, turning around and seeing her, said, “Daughter, cheer up! Your faith has made you well.” And the woman was made well from that hour.

Then, a woman who suffered from bleeding for twelve years. We can only speculate about the nature of her ailment. We do know it left her ritually unclean thus socially isolated. In faith, she touched the fringe of Jesus' tunic and received relief. Jesus acknowledged her act with the word "Courage" (Mt 9:20-22, Mk 5:24-35, Lk 8:43-48). When we compare Matthew's edit with Mark's account, we find many details missing (the size of the crowd, the woman's impoverishment, the power flow out of Jesus along with his question, her confession of initiative). She was restored not only to health but to her place in society; she was cleansed.

23 When Jesus came into the ruler’s house and saw the flute players and the crowd in noisy disorder, 24 he said to them, “Make room, because the girl isn’t dead, but sleeping.”

They were ridiculing him. 25 But when the crowd was sent out, he entered in, took her by the hand, and the girl arose. 26 The report of this went out into all that land.

Finally, we turn to the matter of the sick daughter. The ruler returned along with Jesus and his entourage to suddenly find his house full of mourners (Mt 9:23). Again note Matthew edited out details of the death announcement in Mk 5:35, Lk 8:49; he cut out the Nazarene's encouragement (Mk 5:36, Lk 8:50) but left in Jesus' terse comment to the mourners (Mt 9:24, Mk 5:39, Lk 8:52). After ejecting the crowd, Jesus took the girl by the hand and raised her up, symbolizing resurrection (Mt 9:25). And again, the evangelist left out many details (the names of the few disciples who witnessed the event, Jesus' command to the girl, her age and her hunger, the instruction to keep the incident quiet; Mk 5:37, Lk 8:31, Mk 5:40-43, Lk 8:54-56).

Unlike Luke who preserved much of Mark's account, Matthew streamlined the narrative to keep the literary flow moving along.

b. Healing of Two Blind Men (9:27-31)

27 As Jesus passed by from there, two blind men followed him, calling out and saying, “Have mercy on us, son of David!” 28 When he had come into the house, the blind men came to him. Jesus said to them, “Do you believe that I am able to do this?”

They told him, “Yes, Lord.”

29 Then he touched their eyes, saying, “According to your faith be it done to you.” 30 Then their eyes were opened. Jesus strictly commanded them, saying, “See that no one knows about this.” 31 But they went out and spread abroad his fame in all that land.

[Mt] While this miracle in Matthew had no direct parallel, it did echo the healing of Bartimaeus (Mt 20:29-34, Mk 10:46-52, Lk 18:35-43). The accounts shared the phrase, "Son of David, have mercy on us" (Mt 9:27, Mt 20:30, Mk 10:47-48, Lk 18:38-39). It also echoed the cleansing of the leper when Jesus gave stern instructions not to spread news of the healing, only to be ignored (Mt 9:30-31, Mk 1:43-45).

c. Healing of the Demonic (9:32-34)

32 As they went out, behold, a mute man who was demon possessed was brought to him. 33 When the demon was cast out, the mute man spoke. The multitudes marveled, saying, “Nothing like this has ever been seen in Israel!”

34 But the Pharisees said, “By the prince of the demons, he casts out demons.”

[Mt] Matthew recorded the unique passage (Mt 9:32-34), but it too echoed the controversy about the source of Jesus' power (Mt 9:34, Mt 12:22-24, Mk 3:22, Lk 11:14-16). Because the religious leaders saw the effectiveness of Jesus' exorcisms, they claimed his authority came from Beelzebul himself.

6. Transition: Miracle Summary (9:35-38)

35 Jesus went about all the cities and the villages, teaching in their synagogues and preaching the Good News of the Kingdom, and healing every disease and every sickness among the people. 36 But when he saw the multitudes, he was moved with compassion for them because they were harassed and scattered, like sheep without a shepherd. 37 Then he said to his disciples, “The harvest indeed is plentiful, but the laborers are few. 38 Pray therefore that the Lord of the harvest will send out laborers into his harvest.”

The summary of the miracle cycles began with a comment about Jesus' mobile ministry (Mt 9:35). It had two thrusts, proclaiming the Good News and healing the sick. But he witnessed the shear magnitude of people's problems, comparing the crowds to flocks at the mercy of predators (Mt. 9:36; see Isa 53:6, Jer 50:6, Psa 119:176).

[Q 10:2] Jesus then commented on the need for help with a harvest analogy. His followers should pray for missionaries ("workers") for the end time in-gathering ("harvest"; Mt 9:37-38; Lk 10:2). The verses from Matthew and Luke track almost word-for-word.

D. Second Discourse:
Missionary Instructions (10:1-11:1)

Instructions Directory

1. Call of the Twelve (10:1-4)

He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 2 Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother; 3 Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; Lebbaeus, who was also called Thaddaeus; 4 Simon the Zealot; and Judas Iscariot, who also betrayed him.

[M 6:7, 3:14-18] The call of the Twelve showed Matthew's def touch as an editor. He echoed the call of disciples and the commission to exorcise demonic spirits with Mark (Mk 6:7, Mt 10:1). And both added the injunction to heal the sick with the call of the Apostles (Mk 3:14-18, Mt 10:1-4). Luke simply listed the call of the Twelve without a commission (Lk 6:13-15). Matthew ordered their names in a symmetric fashion: two sets of brothers (Mt 10:2) then four sets of disciples (Mt 10:3-4).

The last pair mentioned were the most controversial: Simon the Canaanite and Judas Iscariot. Mark and Luke called Simon a "Zealot" (Mk 3:18, Lk 6:15) while Matthew simply referred to his place of origin. In the Jewish Antiquities (XVIII), the historian Josephus called the Zealots "the Fourth Philosophy" of Judaism; they were revolutionaries with an obsessive devotion to the Law, the people and the land of Israel. However, most historians hold the movement only appeared in full form at the time of the Jewish War (66-70 CE), not thirty years earlier in Jesus' lifetime. Hence, the designation of "Zealot" most likely meant the man had a deep religious devotion. When Matthew changed the term to "Canaanite," he focused that love on the people and the land. The two terms don't necessarily conflict since Judaism was both a religion and a people with a homeland.

The name "Judas Iscariot" was self explanatory. All three gospels described him as the betrayer.

2. Travel Instructions (10:5-15)

5 Jesus sent these twelve out and commanded them, saying, “Don’t go among the Gentiles, and don’t enter into any city of the Samaritans. 6 Rather, go to the lost sheep of the house of Israel. 7 As you go, preach, saying, ‘The Kingdom of Heaven is at hand!’ 8 Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give.

Matthew uniquely limited evangelization to the Jewish communities of Palestine (Mt 10:5-6). Notice the parochial limits on the imperative "Go." In Mt 28:19, the command was "to all nations." Following that, he weaved in Mark's theme, "The Kingdom is near" (Mk 1:14, Mt 10:7, Lk 10:9). Third, he doubled the injunction to heal the sick along with a proverb that undercut any sense of reciprocity: "Freely you received, so freely give" (Mt 10:8).

9 Don’t take any gold, silver, or brass in your money belts. 10 Take no bag for your journey, neither two coats, nor sandals, nor staff: for the laborer is worthy of his food.

[Q 10:7] Matthew turned to the travel instructions of Jesus. In all three Synoptics, the Nazarene wanted his missionaries to travel light so they would not attract attention and depend upon the hospitality of others. (Mk 6:8-9, Mt 10:9-10, Lk 10:4). He justified such expectation with the proverb "for worthy is the worker of his wage" (almost word-for-word in Mt 10:10 and Lk 10:7).

11 Into whatever city or village you enter, find out who in it is worthy, and stay there until you go on. 12 As you enter into the household, greet it. 13 If the household is worthy, let your peace come on it, but if it isn’t worthy, let your peace return to you. 14 Whoever doesn’t receive you or hear your words, as you go out of that house or that city, shake the dust off your feet. 15 Most certainly I tell you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.

[Mark-Q Overlap; Q 10:4, Q 10:5-6, Q 10:8-9 and Q 10:10-12] Next, Jesus detailed guest etiquette for his missionaries. They were to greet their hosts with the blessing "Shalom," eat whatever the family presented them (Mt 10:12-13, Lk 10:5-8) and remain with the host family in the duration (Mt 10:11, Mk 6:10, Lk 10:7). If the potential hosts rejected the missionaries, the disciples were to curse them by scraping (Lk 10:1-11) or shaking (Mt 10:14) off their shoes; here, the dust of the ground mean moral inferiority and the realm of the evil serpent (Gen 3:1-7). Indeed, they measured their judgment on those cursed towns as great than God's condemnation of Sodom (Mt 10:15, Mk 6:11, Lk 10:12).

3. Chiasmus of Opposition (10:16-39)

a. Step A1: Warnings of Persecutions (10:16-23)

16 “Behold, I send you out as sheep among wolves. Therefore be wise as serpents and harmless as doves.

[Q 10:3] Jesus warned his followers of the risks they faced. They would enter an environment with evil lurking around every corner ("sheep among wolves"). Note the parallel with the "scattered and harassed sheep in Mt 9:36. He wanted them to think like their evil counterparts yet maintain their high moral standards ("wise as serpents...innocent as doves;" Mt 10:16).

17 But beware of men, for they will deliver you up to councils, and in their synagogues they will scourge you. 18 Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the nations. 19 But when they deliver you up, don’t be anxious how or what you will say, for it will be given you in that hour what you will say. 20 For it is not you who speak, but the Spirit of your Father who speaks in you.

21 “Brother will deliver up brother to death, and the father his child. Children will rise up against parents and cause them to be put to death. 22 You will be hated by all men for my name’s sake, but he who endures to the end will be saved. 23 But when they persecute you in this city, flee into the next, for most certainly I tell you, you will not have gone through the cities of Israel until the Son of Man has come.

Here Matthew imported verses from Mark's "Little Apocalypse." Missionaries would face prosecution in civil courts and synagogues (Mt. 10:17-18; see Mk 13:9, Lk 21:12). The Good News would split clans (Mt 10:21; see Mk 13:12, Lk 21:16). Yet, disciples should not worry about their testimony in advance; the Spirit will guide them (Mt 10:19-20; see Mk 13:11, Lk 21:14-15). They will face hatred but they will be saved through perseverance (Mt 10:22; see Mk 13:13, Lk 21:17-19). Only Matthew added the injunction to flee persecution because the missionaries would not exhaust the task of evangelization before the Second Coming (Mt 10:23).

Notice how Matthew imported the end time prophecies into the present tense. He fused the persecution of the missionaries, in part, with those of the Tribulation.

b. Step B: Don't be afraid (10:24-33)

24 “A disciple is not above his teacher, nor a servant above his lord. 25 It is enough for the disciple that he be like his teacher, and the servant like his lord. If they have called the master of the house Beelzebul, how much more those of his household!

At this point, Jesus injected a proverb about the relationship of the student to his teacher. The ancient student would always receive the instruction and, so, inherit the reputation of his teacher. He employed this saying to implicitly highlight the place of the disciple and as a critique of his opponents. The enemies' actions revealed their evil intent and, thus, their teacher and master, Beelzebub (Mt 10:24-25).

26 Therefore don’t be afraid of them, for there is nothing covered that will not be revealed, or hidden that will not be known. 27 What I tell you in the darkness, speak in the light; and what you hear whispered in the ear, proclaim on the housetops.

[Mark-Q Overlap; Q 12:2-3] Jesus flipped a saying on revelation and used it against his opponents. Just as he revealed the Good News for his followers to openly proclaim, the secrets of his enemies will become publicly apparent (Mk 4:22, Mt 10:26-27, Lk 12:2-3). The saying "nothing is hidden which will not be revealed and the private which will not be known" is almost word-for-word in Mt 10:26 and Lk 12:2. The Gospel would naturally cause deep social fissures, so the disciple should not be afraid.

28 Don’t be afraid of those who kill the body, but are not able to kill the soul. Rather, fear him who is able to destroy both soul and body in Gehenna.

29 “Aren’t two sparrows sold for an assarion coin? Not one of them falls to the ground apart from your Father’s will. 30 But the very hairs of your head are all numbered. 31 Therefore, don’t be afraid. You are of more value than many sparrows.

[Q 12:4-5 and Q 12:6-7] Jesus repeated the command to be fearless in the face of martyrdom (Mt 10:28, Lk 12:4; almost word-for-word between the two). The believer should not fear his opponent but his Maker (Mt 10:28, Lk 12:5) for the disciple had far more value in divine eyes. Here, the Nazarene used two images of little worth, the sparrow and the human hair. The sparrow, a common bird, was an inexpensive offering used by the poor in Temple worship. Hair grew all the time. Both had a place in divine providence. And the disciple had greater worth than even the birds God cared for (Mt 10:29-31, Lk 12:6-7; Dead Sea Scroll 1QS 11b).

32 Everyone therefore who confesses me before men, I will also confess him before my Father who is in heaven. 33 But whoever denies me before men, I will also deny him before my Father who is in heaven.

[Q 12:8-9] Despite the fact he tried to calm their fears even in the face of death itself, Jesus confronted missionaries with THE existential question. Do you publicly acknowledge me as your Lord? Such would implicitly determine their place in the heavenly Kingdom (Mt 10:32-33; Lk 12:8-9).

Three times, Jesus urged his followers: "Don't be afraid." Once in the face of opponents. Once in the face of martyrdom. Once in the needs of daily living.

c. Step A2: Warning of Opposition (10:34-39)

34 “Don’t think that I came to send peace on the earth. I didn’t come to send peace, but a sword. 35 For I came to set a man at odds against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. 36 A man’s foes will be those of his own household.

[Q 12:51, 53] Jesus stated his mission would not bring the blessing of peace. Instead, it would bring division, even in one's own household. Faith would split clans (Mt 10:34-36, Lk 12:51-53; see Micah 7:6)

37 He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn’t worthy of me. 38 He who doesn’t take his cross and follow after me isn’t worthy of me. 39 He who seeks his life will lose it; and he who loses his life for my sake will find it.

[Mark-Q Overlap; Q 14:26-27, 17:33] As a result of internal family strife, there would be a tension over loyalties. What would win out, allegiance to the clan or the faith commitment? The cost was high for the extended family; it was the social safety net of the ancient world. Choosing family over faith meant maintaining familial relationships and economic security. Preferring faith meant social isolation, even abuse and persecution. Jesus insisted upon faith first, knowing full well it could lead to martyrdom ("pick up your cross and follow me;" Mt 10:38, Mk 8:34, Lk 14:26-27) Of course the benefit of faith was eternal life (Mt 10:39, Mk 8:35, Lk 17:33).

4. Benefits to Supporters of the Missionary (10:40-42)

40 “He who receives you receives me, and he who receives me receives him who sent me. 41 He who receives a prophet in the name of a prophet will receive a prophet’s reward. He who receives a righteous man in the name of a righteous man will receive a righteous man’s reward. 42 Whoever gives one of these little ones just a cup of cold water to drink in the name of a disciple, most certainly I tell you, he will in no way lose his reward.”

[Q 10:16] Jesus turned from the subject of the missionary to that of the intended audience. What benefits do the listeners gain in receiving the Good News? Here, Matthew employed a verse found in Luke but changed the verb from "rejecting" to "receiving." (Mt 10:40, Lk 10:16). Instead of the focus on the enemies of the Jesus movement, the evangelist turned his attention upon possible neophytes. In receiving the missionary, they really received God himself, the one who sent his Son and, by extension, his followers. The first benefit was the divine presence.

In Matthew, Jesus listed the second benefit as a share in the missionary's reward. He expected his traveling disciple to have a prophetic role in proclaiming the Good News. He also insisted his representative had the moral and pious life equal to that of a "righteous man." What such a person of faith had to share was his message and his example. Those who openly accepted both shared in the follower's reward. For the Good News and its life-changing message contained a treasure: eternal life. (Mt 10:41). Even the smallest act of charity on behalf of the missionary would not go unrewarded (Mt 10:42).

5. Close of the Discourse,
Continuation of the Narrative (Mt 11:1)

1 When Jesus had finished directing his twelve disciples, he departed from there to teach and preach in their cities.

E. Place of the Disciple
in a Hostile World (11:2-12:50)

Comparison Directory

1. Comparing Believers and Non-believers (11:2-30)

We can divide this section into three parts: 1) discussion on Jesus viz-a-viz the Baptist, 2) condemnation of the towns that rejected Jesus and 3) revelation and openness to potential believers. Notice the subjects grow outward from an internal discussion about the Messiah towards those who haven't absorbed the weight of the Good News.

Believers vs. Non-Believers Directory

a. Jesus vs. John (11:2-19)

John the Baptist
by El Greco

2 Now when John heard in the prison the works of Christ, he sent two of his disciples 3 and said to him, “Are you he who comes, or should we look for another?”

4 Jesus answered them, “Go and tell John the things which you hear and see: 5 the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 6 Blessed is he who finds no occasion for stumbling in me.”

[Q 7:18-20,22-23] Matthew shifted from the subject of missionaries and their opponents to the Baptist and his followers. Where did they live in this landscape of disciples vs. enemies? More to the point, where did Jesus and his followers fit viz-a-viz John? So the question arose: was Jesus the Messiah? (Mt 11:2-3, Lk 7:18-19). The Nazarene didn't answer directly but pointed to his ministry as a fulfillment of Isa 31:1-2 (Mt 11:4-5, Lk 7:22); in other words, he allowed Scripture to answer the question. Then, he concluded with a beatitude: Blessed is the person who is not scandalized by me (Mt 11:6, Lk 7:23). Here, he defined his possible pool of disciples as those who did not explicitly reject him. Notice Matthew's and Luke's passages track closely, mostly word-for-word.

7 As these went their way, Jesus began to say to the multitudes concerning John, “What did you go out into the wilderness to see? A reed shaken by the wind? 8 But what did you go out to see? A man in soft clothing? Behold, those who wear soft clothing are in kings’ houses. 9 But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet. 10 For this is he, of whom it is written, ‘Behold, I send my messenger before your face, who will prepare your way before you.’ 11 Most certainly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he.

[Q 7:24-28] After the discussion between Jesus and the disciples of John, the Nazarene turned to the crowd. John's followers wanted to know where Jesus fit in. Now Jesus would define the place of the Baptist in the scheme of salvation. First, he asked three rhetorical questions concerning the popular fascination with John. Why did people go out to the desert? To see the wind bend reeds in the Jordan River marshes? (Mt 11:7, Lk 7:24) To see a man dressed in luxurious clothing? Don't they live in royal palaces? (Mt 11:8, Lk 7:25) More than a prophet? (Mt 11:9, Lk 7:26) Jesus built up to a crescendo to the fulfillment of Mal 3:1 (Mt 11:10, Lk 7:27). The Baptist was an Elijah figure who would prepare the way for the Messiah.

Note Jesus answered the popular questions about his place and that of the Baptist's by quoting Scripture. Since his place outranked John's based upon the fulfillment of prophecy, the status of his disciples stood above that of the Baptist himself. John was the greatest man who ever lived in this era. But, in the era of the Kingdom, he would sit at the bottom (Mt 11:11, Lk 7:28). Like the Q verses on John's question, these verses from Matthew and Luke track closely, in many parts word-for-word.

12 From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 13 For all the prophets and the law prophesied until John. 14 If you are willing to receive it, this is Elijah, who is to come. 15 He who has ears to hear, let him hear.

[Mt] In Mt 11:12-15, Jesus added an editorial comment. The ministries of John and Jesus were marked with opposition, even violence (Mt 11:12). After all, officials took some offense at their eschatological teachings and executed both men. But, if the people took the long view, they could see prophecy build up to John (Mt 11:13) where he would act as the peak of revelation, an Elijah figure (Mt 11:14). He finished this teaching with an emphatic statement, "He who has ears (to hear), let him hear" (Mt 11:15; see Mt 13:9, 13:43, Mk 4:9, Lk 8:8, Lk 14:35).

16 “But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions 17 and say, ‘We played the flute for you, and you didn’t dance. We mourned for you, and you didn’t lament.’ 18 For John came neither eating nor drinking, and they say, ‘He has a demon.’ 19 The Son of Man came eating and drinking, and they say, ‘Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!’ But wisdom is justified by her children.”

[Q 7:31-35] In Matthew, Jesus turned from the place of his ministry viz-a-viz John's to the opinions of their critics. Some opposed both the Jesus movement and that of the Baptist. To those opponents, Jesus proposed a proverb. Children in the marketplace called out to either play (dance) or mourn (at a funeral) but their listeners did neither (Mt 11:16-17, Lk 7:31-32). In other words, critics sat on the sidelines and did nothing besides make derisive comments. They complained John was too ascetic ("he has a demon;" Mt 11:18, Lk 7:33) but Jesus was too indulgent ("glutton and drunk") , even flirting with the libertine ("friend of tax collectors and sinners"). Yet, actions not idle words would justify the wisdom of their individual ministries (Mt 11:19, Lk 7:34-35).

b. Condemnation of Unbelieving Galilean Towns (11:20-24)

20 Then he began to denounce the cities in which most of his mighty works had been done, because they didn’t repent. 21 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. 22 But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. 23 You, Capernaum, who are exalted to heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until today. 24 But I tell you that it will be more tolerable for the land of Sodom on the day of judgment, than for you.”

In the face of opposition from those who criticized Jesus' and John's ministry, Jesus expanded upon his condemnation of towns he visited (see Mt 10:14-15, Lk 10:10-12). Bethsaida and Capernaum lie on the northern shore of the Sea of Galilee; Chorazin was inland somewhat between the other two towns. He healed the sick there but the inhabitants did not repent (Mt 11:20). He condemned Chorazin and Bethsaida ("woe to you…"); he declared they would suffer a judgment worse than two Gentile cities, Tyre and Sidon (Mt 11:21-22). Capernaum was the home base for Jesus. They witnessed many of his miracles ("exalted to heaven") but they still did not change ("go down to hell;" Mt 11:23). They would suffer worse than Sodom on the Day of YHWH (Mt 11:23-24).

c. Praise of God and Inviting Believers (11:25-30)

25 At that time, Jesus answered, “I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 26 Yes, Father, for so it was well-pleasing in your sight. 27 All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son and he to whom the Son desires to reveal him.

Here, Jesus turned to his followers and potential disciples. First, he praised God for his revelation to his followers (literally "infants;" Mt 11:25-26). Then he shifted the focus to himself as the conduit of revelation; he based this upon his status as the Son. He had an intimate relationship with his heavenly Father. In part, revelation meant involving his followers in that relationship (Mt 11:27).

28 “Come to me, all you who labor and are heavily burdened, and I will give you rest. 29 Take my yoke upon you and learn from me, for I am gentle and humble in heart; and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.”

What did revelation mean to potential disciples? Rest (Mt 11:28). Compared with the demands of Pharisaical Judaism with its edicts and traditions, following Jesus focused less on legalism and more on relationship. Note, however, the emphasis not the results. Judaism established a relationship with God through the Law. Christianity did the same but through devotion to the Messiah (Mt 11:29-30). Both roads to God could be challenging. But the Christian lifestyle didn't concentrate on the details like the regimented one urban Jewish leadership insisted upon.

2. Controversy Quasi-Chiasmus (12:1-45)

Matthew imported several controversy passages from Mark and fashioned them around Isa 42:1-4. The first set of passages consisted of two Sabbath controversies; the second set focused on the type of signs Jesus would display.

Quasi-Chiasmus Directory

a. Step A1: On the Sabbath (12:1-14)

1) Eating Grain on the Sabbath (12:1-8)

1 At that time, Jesus went on the Sabbath day through the grain fields. His disciples were hungry and began to pluck heads of grain and to eat. 2 But the Pharisees, when they saw it, said to him, “Behold, your disciples do what is not lawful to do on the Sabbath.”

3 But he said to them, “Haven’t you read what David did when he was hungry, and those who were with him: 4 how he entered into God’s house and ate the show bread, which was not lawful for him to eat, nor for those who were with him, but only for the priests? 5 Or have you not read in the law that on the Sabbath day the priests in the temple profane the Sabbath and are guiltless? 6 But I tell you that one greater than the temple is here. 7 But if you had known what this means, ‘I desire mercy, and not sacrifice,’ you wouldn’t have condemned the guiltless. 8 For the Son of Man is Lord of the Sabbath.”

[M 2:23-28] In the first controversy passage, the disciples plucked grain on the Sabbath and rubbed it in their hands to peel away the husks thus producing a wheat snack (Mt 12:1, Mk 2:23, Lk 6:1). The opponents of Jesus claimed this violated the ban of work on the Sabbath (Mt 12:2, Mk 2:24, Lk 6:2; see Exo 34:21). Jesus replied with an exception from the life of David in Scripture (Mt 12:3-4, Mk 2:25-26, Lk 6:3-4; see 1 Sam 21:3-6). Then he went on the offensive with a two part argument that was exclusive to Matthew. First, the priests themselves violated the Sabbath codes by preparing the animals for sacrifice (hence, work) but were not held to account (Mt 12:5). Second, works of mercy supersede acts of worship (Mt 12:7; see Hos 6:6). Hence, just as the priests were guiltless, so should his followers be. He finished with the assertion: "The Son of Man is Lord of the Sabbath" (Mt 12:8, Mk 2:28, Lk 6:5).

2) Healing on the Sabbath (12:9-14)

Jesus heals the blind man
by El Greco

9 He departed from there and went into their synagogue. 10 And behold, there was a man with a withered hand. They asked him, “Is it lawful to heal on the Sabbath day?” so that they might accuse him.

11 He said to them, “What man is there among you who has one sheep, and if this one falls into a pit on the Sabbath day, won’t he grab on to it and lift it out? 12 Of how much more value then is a man than a sheep! Therefore it is lawful to do good on the Sabbath day.” 13 Then he told the man, “Stretch out your hand.” He stretched it out; and it was restored whole, just like the other. 14 But the Pharisees went out and conspired against him, how they might destroy him.

[M 3:1-6] In the second controversy passage, Jesus healed on the Sabbath in a synagogue. Of course, his opponents objected, not to the letter of the Law, but its spirit (Mt 12:9-10, Mk 3:2, Lk 6:7). While no injunction existed in the Torah or in inter-Testamental writings or in subsequent rabbinic writings against healing on the Sabbath, they raised the question as a means to open an attack against him. He responded with a rhetorical question on a practical matter. Who would not rescue a valued commodity like an endangered sheep on the Sabbath? (Mt 12:11; see Lk 14:5). Then, by comparison, isn't a human life more valuable than a farm animal's? (Mt 12:12) To make his point, Jesus instructed the crippled man in question to stretch out his withered hand (Mt 12:13, Mk 3:5, Lk 6:10). This episode added to the anger of his opponents and their resolve to eliminate him (Mt 12:14, Mk 3:6, Lk 6:11).

b. Step B: Fulfillment of Scripture (12:15-21)

15 Jesus, perceiving that, withdrew from there. Great multitudes followed him; and he healed them all, 16 and commanded them that they should not make him known, 17 that it might be fulfilled which was spoken through Isaiah the prophet, saying,

18 “Behold, my servant whom I have chosen,
my beloved in whom my soul is well pleased.
I will put my Spirit on him.
He will proclaim justice to the nations.
19 He will not strive, nor shout,
neither will anyone hear his voice in the streets.
20 He won’t break a bruised reed.
He won’t quench a smoking flax,
until he leads justice to victory.
21 In his name, the nations will hope.”

[M 3:7, 12] Here, Matthew spliced two of Mark's verses together, one about the mobile ministry of Jesus (Mt 12:15, Mk 3:7) and the other about the silence of his identity (Mt 12:16, Mk 3:12; see the "Messianic Secret"). These verses acted as a prologue to a quote from the Suffering Servant Song (Mt 12:17-21; see Isa 42:1-4). Note Isaiah defined the servant as God's chosen, Spirit-filled and one who proclaimed universal justice (Mt 12:18; Isa 42:1). The servant would deliver the divine message in a gentle way that would give everyone hope (Mt 12:19-21; Isa 42:2-4). Since this quote formed Step B of the chiasmus, Matthew used the previous and subsequent controversies as proof that Jesus was the Christ.

c. Step A2: On Signs (12:22-45)

1) Beelzebub Controversy (12:22-37)

22 Then one possessed by a demon, blind and mute, was brought to him; and he healed him, so that the blind and mute man both spoke and saw. 23 All the multitudes were amazed, and said, “Can this be the son of David?”

[Q 11:14] The first two verses of this passage set up the Beelzebul controversy. Jesus healed a blind and mute man, symbolizing a lack of faith and witness. After an encounter with the Lord, he had sight and speech; on the spiritual level, the healed man believed and evangelized (Mt 12:22; see Lk 11:14). The crowds reacted with the question, "Could this be David's son?" In other words, did Jesus have God's wisdom which came with divine power, like Solomon? (Mt 12:23).

24 But when the Pharisees heard it, they said, “This man does not cast out demons except by Beelzebul, the prince of the demons.”

25 Knowing their thoughts, Jesus said to them, “Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand. 26 If Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 27 If I by Beelzebul cast out demons, by whom do your children cast them out? Therefore they will be your judges. 28 But if I by the Spirit of God cast out demons, then God’s Kingdom has come upon you. 29 Or how can one enter into the house of the strong man and plunder his goods, unless he first bind the strong man? Then he will plunder his house.

30 “He who is not with me is against me, and he who doesn’t gather with me, scatters.

[Mark-Q Overlap: Q 11:15, 17-20, Q 11:?21-22? and Q 11:23] Matthew used the "son of David" question as a lead-in to the opponent's question: wasn't the source of Jesus' power Satan? (Mt 12:24, Mk 3:20, Lk 11:15). Jesus retorted with a three step argument. First he told a proverb about instability caused by political and social division. Then he applied that logic to the realm of the Evil One; how could Satan remain powerful when people were made whole? (Mt 12:25-26, Mk 3:24-26, Lk 11:17-18) Third, he asked a rhetorical question about the power of Pharisaic exorcists; where did their power come from? Finally, he concluded with an implied conditional statement; if these exorcists claimed the power of God (Mt 12:27, Lk 11:19), then Jesus also had the Spirit and the Kingdom was present (Mt 12:28, Lk 11:20). He followed up this logic with the parable of the strong thief (Mt 12:29, Mk 3:27, Lk 11:21-22). Note Matthew couched Jesus' argument between two sayings about weakness, thus forming a quasi-chiamus. As a coda to this part of his monologue, Jesus demanded a decision. Are you with me or not? Those who join implicitly gather; those who reject him scatter (Mt 12:30, Lk 11:23).

The Q source additions to the Mark's passage track closely, in many cases word-for-word.

31 Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. 32 Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age, or in that which is to come.

[M 3:28-29] Here, Jesus shifted to a veiled attack based upon divine judgment. He implicitly declared he revealed the Spirit. Those who rejected the "Son of Man" ("blasphemed") could receive forgiveness. But those who rejected the movement of the Spirit (exorcisms mentioned in Mt 12:28) would not be acquitted, now or at the Final Judgment (Mt 12:31-32, Mk 3:28-29).

33 “Either make the tree good and its fruit good, or make the tree corrupt and its fruit corrupt; for the tree is known by its fruit. 34 You offspring of vipers, how can you, being evil, speak good things? For out of the abundance of the heart, the mouth speaks. 35 The good man out of his good treasure brings out good things, and the evil man out of his evil treasure brings out evil things. 36 I tell you that every idle word that men speak, they will give account of it in the day of judgment. 37 For by your words you will be justified, and by your words you will be condemned.”

Jesus took the veil off of his attack. In a sub-passage exclusive to Matthew, he began with a proverb about the quality of a fruit tree and its produce (Mt 12:33). Then, he applied that saying to his opponents. Since their hearts had ill-will, their words reflected their malicious intent (Mt 12:34). In typical Matthean style, Jesus divided his audience into the good and the bad; their words revealed their true nature ("treasure;" Mt 12:35). God would call the evil into account on the "Day of Judgment," damning the evil by their own words (Mt 12:36-37).

2) Enemies Demand a Sign (12:38-45)

38 Then certain of the scribes and Pharisees answered, “Teacher, we want to see a sign from you.”

39 But he answered them, “An evil and adulterous generation seeks after a sign, but no sign will be given to it but the sign of Jonah the prophet. 40 For as Jonah was three days and three nights in the belly of the huge fish, so will the Son of Man be three days and three nights in the heart of the earth. 41 The men of Nineveh will stand up in the judgment with this generation and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here. 42 The Queen of the South will rise up in the judgment with this generation and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here.

[Mark-Q Overlap: Q 11:16, 29-30, 31-32] After the high point of the controversy quasi-chiasmus, the religious leaders attacked Jesus as an agent of Satan (12:22-37). He flipped the table on them and charged them as "offspring of vipers" (Mt 12:34) for their lack of faith and their malicious intent. Now, they demanded a sign as a reason for believing (Mt 12:38, Mk 8:11-12, Lk 11:16). Here, Matthew and Luke expanded Jesus' response. He continued his critique of his opponents as evil and limited his answer to the sign of Jonah (Mt 12:39, Lk 11:29). Then, Matthew shifted the meaning of the sign from Luke. In Mt 12:40, he equated his own time in the tomb with Jonah's three days in the fish (ie, the Pascal Mystery). However, in Lk 11:30, he compared his proclamation of the Good News as the sign in the same way Jonah preached repentance to the Ninevites. After the excursus, both pointed to the results of the sign. The repentant of Nineveh would damn the enemies of Jesus ("this generation") just like the royal witness to the wisdom of Solomon ("Queen of the South" see 1 Kings 10:2, 2 Chron 9:1-9) would. Note the implicit end time reference; both would rise up in the general resurrection to join in the chorus of condemnation. Why? Twice Jesus stated "something greater than...is here," adding "Look!" for emphasis (Mt 12:41-42, Lk 11:31-32 tracking each other word-for-word). In Luke, that "something" was the proclamation of the Good News; in Matthew, it was the presence of Jesus himself.

43 “When an unclean spirit has gone out of a man, he passes through waterless places seeking rest, and doesn’t find it. 44 Then he says, ‘I will return into my house from which I came;’ and when he has come back, he finds it empty, swept, and put in order. 45 Then he goes and takes with himself seven other spirits more evil than he is, and they enter in and dwell there. The last state of that man becomes worse than the first. Even so will it be also to this evil generation.”

[Q 11:24-26] After his end time prophecy concerning the Ninevites and the Queen of the South, Jesus went on the attack again. In his parable about the return of the unclean spirit, he charged his opponents of being spiritual vacuous, thus ripe for demonic possession. His argument had two steps. First, he acknowledged the spirituality of his opponents did indeed attract adherents, even Gentile converts. As such, it was like an "exorcism" ("...unclean spirit departs…;" Mt 12:43, Lk 11:24). Second, but when temptation would return to the religious person as it always does (Mt 12:44, Lk 11:25), it can distort even the purist soul with pride and zealous scrupulosity ("seven other spirits more evil than itself"). Thus, even the adherent could grow morally darker than their condition before their change of heart (Mt 12:45, Lk 11:26).

This Q passage tracks mostly word-for-word between Matthew and Luke.

3. Conclusion: Jesus' True Family (12:46-50)

46 While he was yet speaking to the multitudes, behold, his mother and his brothers stood outside, seeking to speak to him. 47 One said to him, “Behold, your mother and your brothers stand outside, seeking to speak to you.”

48 But he answered him who spoke to him, “Who is my mother? Who are my brothers?” 49 He stretched out his hand toward his disciples, and said, “Behold, my mother and my brothers! 50 For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother.”

[Mk 3:31-35] After the controversy quasi-chiasmus, Jesus turned from his opponents to his audience. Members of his clan stood in the crowd, seeking to speak to him (Mt 12:46-47, Mk 3:31-32, Lk 8:16-20). He used this moment to declare his allegiance with his followers over that with his family with two questions: "Who is my mother? Who are my brothers?" (Mt 12:48, Mk 3:33). He answered his own questions by declaring familial ties with those who obey "the will of my heavenly Father" (Mt 12:49-50, Mk 3:34-35; note Lk 8:21 shift obedience from the divine will to that of the Good News).

F. Third Discourse: Parables

The Parable Discourse in Matthew consisted of two quasi-chiastic structures. The first revolved around the parable of the Sower and the Seeds. The second drew together several parables with an explanation. The high points in both structures were Scripture quotes. This construction advanced Matthew's thesis that Jesus was the Christ foretold by the sacred writings.

Parable Directory

1. Parable of Sowing Chiasmus

Matthew imported this section from Mark chapter four.

a. Step A1: Parable of the Sower and the Seeds (13:1-9)

The Sower
by Millet

1 On that day Jesus went out of the house and sat by the seaside. 2 Great multitudes gathered to him, so that he entered into a boat and sat; and all the multitude stood on the beach. 3 He spoke to them many things in parables, saying, “Behold, a farmer went out to sow. 4 As he sowed, some seeds fell by the roadside, and the birds came and devoured them. 5 Others fell on rocky ground, where they didn’t have much soil, and immediately they sprang up, because they had no depth of earth. 6 When the sun had risen, they were scorched. Because they had no root, they withered away. 7 Others fell among thorns. The thorns grew up and choked them. 8 Others fell on good soil and yielded fruit: some one hundred times as much, some sixty, and some thirty. 9 He who has ears to hear, let him hear.”

[M 4:1-9; GTh 9] Matthew opened the discourse with the image of Jesus teaching offshore in a boat (Mt 13:1-2, Mk 4:1; see Lk 5:1-3). Then, the Nazarene addressed the crowd with a parable. He told the story of the Sower and the Seeds to catch the attention of his audience in two ways. At the beginning, he described a way of farming his contemporaries considered wasteful, even obscene. The farmer tossed the seed around without care. In below-subsistence Palestine, many of the poor lived at near starvation levels; some worked the land as tenants under extremely demanding landlords. So, they saved the precious little wheat grain and planted it with care at the beginning of the next season. No one in their right mind would throw grain on the roadside (Mt 13:3-4, Mk 4:2-4, Lk 8:5), on rocky soil (Mt 13:5-6, Mk 4:5-6, Lk 8:6) or among thorn seedlings (Mt 13:7, Mk 4:7, Lk 8:7).

At the end of the parable, Jesus portrayed the yield at absurdly high levels. A good harvest would produce double or triple beyond what the farmer planted. But, one hundred, sixty or thirty times? (Mt 13:8, Mk 4:8, Lk 8:8)

Jesus ended the parable with "Let him who has ears to hear, hear" (Mt 13:9, Mk 4:9, Lk 8:8; see note on Mt 11:15). Since everyone has a set of ears, he addressed his parable to all. While the phrase might seem redundant, he meant it to make an emphatic point. This teaching was important!

b. Step B: Teaching Parables Fulfills Scripture (13:10-17)

10 The disciples came, and said to him, “Why do you speak to them in parables?”

11 He answered them, “To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. 12 For whoever has, to him will be given, and he will have abundance; but whoever doesn’t have, from him will be taken away even that which he has.

[M 4:10-12] The disciples asked Jesus a question about the meaning of the parable (In Mt 13:10, Mk 4:10, Lk 8:9). He responded to differentiate the insiders (disciples) and the outsiders (the crowds). He enlightened his followers with knowledge of the Kingdom, while he left the masses to ponder the meaning of his parables (Mt 13:11, Mk 4:11, Lk 8:10). He followed up with a proverb on abundance and lack; those who received the revelation would have blessing, while those who did not would have the little insight stripped away (Mt 13:12, Mk 4:25, Lk 8:18). Finally, he quoted a paraphrase of Isa 6:9 (Mt 13:13, Mk 4:12, Lk 8:10; note that Matthew and Luke stripped away Mark's call to repentance).

13 Therefore I speak to them in parables, because seeing they don’t see, and hearing, they don’t hear, neither do they understand. 14 In them the prophecy of Isaiah is fulfilled, which says,

‘By hearing you will hear,
and will in no way understand;
Seeing you will see,
and will in no way perceive;
15 for this people’s heart has grown callous,
their ears are dull of hearing,
and they have closed their eyes;
or else perhaps they might perceive with their eyes,
hear with their ears,
understand with their heart,
and would turn again,
and I would heal them.’

16 “But blessed are your eyes, for they see; and your ears, for they hear. 17 For most certainly I tell you that many prophets and righteous men desired to see the things which you see, and didn’t see them; and to hear the things which you hear, and didn’t hear them.

However, to emphasize the point, Mt 13:14-15 quoted Isa 6:9-10 directly (which restored the possibility of repentance); Mt 13:15 quoted Isa 6:10 from the Septuagint. Then Jesus added a beatitude for his followers who had converted ("blessed your eyes...your ears") for they received the revelation that the "prophets and righteous" of the past yearned to realize (Mt 13:16-17).

c. Step A2: Allegory of the Parable (13:18-23)

18 “Hear, then, the parable of the farmer. 19 When anyone hears the word of the Kingdom and doesn’t understand it, the evil one comes and snatches away that which has been sown in his heart. This is what was sown by the roadside. 20 What was sown on the rocky places, this is he who hears the word and immediately with joy receives it; 21 yet he has no root in himself, but endures for a while. When oppression or persecution arises because of the word, immediately he stumbles. 22 What was sown among the thorns, this is he who hears the word, but the cares of this age and the deceitfulness of riches choke the word, and he becomes unfruitful. 23 What was sown on the good ground, this is he who hears the word and understands it, who most certainly bears fruit and produces, some one hundred times as much, some sixty, and some thirty.”

[M 4:13-20] In Mt 13:18, Jesus did not explain who the sower was (evangelist sowing the word; Mk 4:12-13) or what the seed was (word of God; Lk 8:11). From that point, however, his explanation tracks closely with the other Synoptics. The Evil One robbed the message from those who don't understand, like birds eating seed on the hardened road (Mt 13:19, Mk 4:15, Lk 8:12). The shallow person believed only a short time before he wilted in the face of opposition, like the seed on rocky soil burnt up under the noonday sun (Mt 13:20-21, Mk 4:16-17, Lk 8:13). The anxious found their faith choked by the worries of the day and the allure of riches, like seed planted among thorny bushes (Mt 13:22, Mk 4:18-19, Lk 8:14). But faithful disciples who absorbed the Word and its import effectively evangelized, like the seed that produced an absurdly bountiful harvest (Mt 13:23, Mk 4:20, Lk 8:15).

2. Other Parables Chiasmus (13:24-50)

In Matthew, Jesus told, then explained the parable of the Sower to heighten a prophecy from Isaiah. Now, he grouped other parables and an explanation around a verse from the Psalms.

Other Parables Directory

a. Step A1: Parallel A

1) Parable of the Darnel Weeds (13:24-30)

24 He set another parable before them, saying, “The Kingdom of Heaven is like a man who sowed good seed in his field, 25 but while people slept, his enemy came and sowed darnel weeds also among the wheat, and went away. 26 But when the blade sprang up and produced grain, then the darnel weeds appeared also. 27 The servants of the householder came and said to him, ‘Sir, didn’t you sow good seed in your field? Where did these darnel weeds come from?’

28 “He said to them, ‘An enemy has done this.’

“The servants asked him, ‘Do you want us to go and gather them up?’

29 “But he said, ‘No, lest perhaps while you gather up the darnel weeds, you root up the wheat with them. 30 Let both grow together until the harvest, and in the harvest time I will tell the reapers, “First, gather up the darnel weeds, and bind them in bundles to burn them; but gather the wheat into my barn.” ’ ”

[GTh 57] In the parable of the Darnel Weeds, Jesus compared the Kingdom to the missionary effort. Like the parable of the Sower and the Seeds, those who spread the Good News would find disappointment in the face of indifference and opposition. With the good (those who received the word) grew alongside the bad (those with evil intent; Mt 13:24-25). But no one could clearly tell the difference between them until they matured (Mt 13:26). What should be done? (Mt 13:27-28). This dilemma brought up the problem of evil. Of course, Christians answer that question with the permissive will of God and ultimate justice served at the Final Judgment (Mt 13:29-30).

Notice this kingdom parable described the journey not the destination. In a sense, the kingdom was present in the act of evangelization even if people rebuffed the missionary's efforts.

2) Parables of Mustard Seed and Yeast (13:31-33)

Mustard Plant

31 He set another parable before them, saying, “The Kingdom of Heaven is like a grain of mustard seed which a man took, and sowed in his field, 32 which indeed is smaller than all seeds. But when it is grown, it is greater than the herbs and becomes a tree, so that the birds of the air come and lodge in its branches.”

[Mark-Q Overlap: Q 13:18-19 and Q 13:20-21; GTh 96] Jesus continued the agricultural parables with the Mustard Seed. In Mt 13:31, Jesus described a farmer sowing the seed in his field, while in Lk 13:18-19, he simply said someone planted the seed in his garden; Mk 4:30-31 used the passive construction, not indicating who sowed the seed or where it was sown. In all three gospels, however, the small seed grew rapidly into a bush large enough for the birds to nest in (Mt 13:32, Mk 4:31-32, Lk 13:19).

33 He spoke another parable to them. “The Kingdom of Heaven is like yeast which a woman took and hid in three measures of meal, until it was all leavened.”

In Mt 13:33 and Lk 13:20-21, Jesus shifted away from agriculture to describe a common sight, a woman preparing dough for the baking of bread. The verses from both gospels track word-for-word.

Note Jesus continued to compare the Kingdom with the present activity of the missionary. This must have surprised his audience since many listeners expected the appearance of the Kingdom in a jolting instance. Instead of any immediate change, the Kingdom revealed itself over time and organically, from within not from without.

b. Step B: Teaching Parables Fulfills Scripture (13:34-35)

34 Jesus spoke all these things in parables to the multitudes; and without a parable, he didn’t speak to them, 35 that it might be fulfilled which was spoken through the prophet, saying,

“I will open my mouth in parables;
I will utter things hidden from the foundation of the world.”

[Mt] While not as detailed as Mt 13:10-17, Mt 13:34-35 repeated the theme of the parable. Jesus told stories to the people to fulfill Psa 78:2 (quote not from the Septuagint).

c. Step A2: Parallel B

1) Explanation of the Darnel Parable (13:36-43)

36 Then Jesus sent the multitudes away, and went into the house. His disciples came to him, saying, “Explain to us the parable of the darnel weeds of the field.”

37 He answered them, “He who sows the good seed is the Son of Man, 38 the field is the world, the good seeds are the children of the Kingdom, and the darnel weeds are the children of the evil one. 39 The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. 40 As therefore the darnel weeds are gathered up and burned with fire; so will it be at the end of this age. 41 The Son of Man will send out his angels, and they will gather out of his Kingdom all things that cause stumbling and those who do iniquity, 42 and will cast them into the furnace of fire. There will be weeping and gnashing of teeth. 43 Then the righteous will shine like the sun in the Kingdom of their Father. He who has ears to hear, let him hear.

[Mt] Matthew paralleled the structure of the first chiasmus in the Parable Discourse. Like Mt 13:18-23, Mt 13:36-43 would explain the parable of the Darnel Weeds. This time, Jesus identified the farmer as the model missionary, the Son of Man (Mt 13:36-37). The seed, however, were not the Word but believers and the darnel weeds were "children of the Evil One" (Mt 13:38). Then, after a brief reference to Satan's activities, he immediately shifted the end times in-gathering ("harvest") and Final Judgment (Mt 13:39-40). The Son of Man will damn everything evil (Mt 13:41-42) while the saved will live in glory ("shine like the sun"). He ended with the emphatic "let him who has ears, listen" (Mt 13:43).

2) Parables of the Treasure, Pearl and Dragnet (13:44-50)

44 “Again, the Kingdom of Heaven is like treasure hidden in the field, which a man found and hid. In his joy, he goes and sells all that he has and buys that field.

45 “Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls, 46 who having found one pearl of great price, he went and sold all that he had and bought it.

[Mt; GTh 109, GTh 76] In Matthew, Jesus concluded his second chiasmus with three short parables. The first two (Hidden Treasure in Mt 13:44 and the Pearl in Mt 13:45) addressed the price and priority of the Kingdom in the life of the believer. Note again the presence of the Kingdom as the journey toward realization. In other words, the Kingdom was present when the disciple choose faith over all other priorities.

47 “Again, the Kingdom of Heaven is like a dragnet that was cast into the sea and gathered some fish of every kind, 48 which, when it was filled, fishermen drew up on the beach. They sat down and gathered the good into containers, but the bad they threw away. 49 So it will be in the end of the world. The angels will come and separate the wicked from among the righteous, 50 and will cast them into the furnace of fire. There will be weeping and gnashing of teeth.”

[Mt; GTh 8] In the last parable of the three, Jesus used an analogy familiar to the fishing culture along the Sea of Galilee. Fishermen would cast their nets then drag them on shore. There, they would store the good and tosh the bad away (Mt 13:47-48]. After this, he made the meaning of the parable explicit. The parable described the end times in-gathering. Angels, like the fishermen on the shore, will separate the evil from the faithful and damn the former (Mt 13:49-50).

3. Conclusion: Wise Scribe (13:51-52)

51 Jesus said to them, “Have you understood all these things?”

52 He said to them, “Therefore every scribe who has been made a disciple in the Kingdom of Heaven is like a man who is a householder, who brings out of his treasure new and old things.”

In Matthew, Jesus concluded his Parable Discourse with a question about understanding and the disciples' positive response (Mt 13:51). Then, he compared the studious believer ("scribe who is a disciple of the Kingdom…") to the wise homeowner who knew when to bring out the old or the new items (implicitly to entertain guests; Mt 13:52). Here, he meant both evangelization and apologetics. The disciple interpreted the Hebrew Scriptures ("old") in light of the Christian faith ("new") in order to convert others and defend the Good News against attack.

G. Jesus as the Christ

Jesus the Christ Directory

1. Rejection by Synagogue (13:53-58)

53 When Jesus had finished these parables, he departed from there. 54 Coming into his own country, he taught them in their synagogue, so that they were astonished and said, “Where did this man get this wisdom and these mighty works? 55 Isn’t this the carpenter’s son? Isn’t his mother called Mary, and his brothers James, Joses, Simon, and Judas? 56 Aren’t all of his sisters with us? Where then did this man get all of these things?” 57 They were offended by him.

But Jesus said to them, “A prophet is not without honor, except in his own country and in his own house.” 58 He didn’t do many mighty works there because of their unbelief.

[M 6:1-6] Mt 13:53-58 tracked Mk 6:1-6; Lk 4:14-30 expanded the theme. Jesus arrived at his home country (Mt 13:53-54, Mk 6:1, "Nazareth" in Lk 4:14). There, he taught in the synagogue. At first, his audience was amazed at the depth of his teaching but, then, they questioned his reputation as a traveling holy man (Mt 13:54, Mk 6:2, Lk 4:20-22). Wasn't he the son of a semi-skilled workman? Didn't they know his family? So they rejected him and his ministry (Mt 13:55-56, Mk 6:3, Lk 4:28). So he responded with a proverb about how familiarity bred contempt ("a prophet has no honor in his country and his family" in Mt 13:57, Mk 6:4, Lk 4:24). So, he could not minister to their needs because they rejected his message (Mt 13:58, Mk 6:5-6).

2. Death of the Baptist (14:1-12)

Salome and the Head of the Baptist
by Caravaggio

1 At that time, Herod the tetrarch heard the report concerning Jesus, 2 and said to his servants, “This is John the Baptizer. He is risen from the dead. That is why these powers work in him.”

[M 6:14-29] Matthew condensed Mark's comment on Jesus' mobile ministry. Mk 6:12-13 recorded preaching, exorcisms and healings before he mentioned Herod Antipas; Mt 14:1 simply reported that Herod heard the report of Jesus' activities. Lk 9:6-7 split the difference between Matthew and Mark; he recalled preaching and healing, then reported Herod's reaction.

Matthew and Mark recorded the details of John's beheading; Luke only mentioned it in passing. All three did recount Herod's confusion when he compared Jesus' message to that of John's. After all, in Mk 6:14-16 and Lk 9:7-8 popular opinion gave both men the status of prophet; had John risen from the dead? Mt 14:2 deleted such gossip; it only recorded Herod's belief that John had indeed risen in the person of Jesus.

3 For Herod had arrested John, bound him, and put him in prison for the sake of Herodias, his brother Philip’s wife. 4 For John said to him, “It is not lawful for you to have her.”

From this point, Luke dropped the extended narrative of John's beheading (see Josephus, Antiquities 18.5.1-3). In Mt 14:3-4 and Mk 6:17-18, both evangelists reported the marriage of Herod and Herodias; they also mentioned John's strong objection to the couple. Was their union unlawful? Herod Antipas divorced the daughter of the Nabatean king of Petra. Herodias divorced Herod Philip, Antipas' brother (see Josephus. Wars 1.28.4). According to Mk 6:17, both subsequently married each other. This violated the Torah on two levels. First, marrying the spouse of a close relative was prohibited (Lev 18:6, Lev 18:16, Lev 18:21); however, a man could marry the widow of a deceased brother to perpetuate the sibling's lineage (Deu 25:5-9). Second, women did not have the implicit power to divorce under Jewish Law (Deu 24:1-4); Herodias did have the right to divorce under Roman law. So the couple's legitimacy depended upon the lens through which one judged them, Jewish or pagan. John's critique cut deeper, however. He questioned the couple's faithfulness as Jews. In doing so, he challenged their legitimacy as rulers of a Jewish populace. This, of course, cut to the heart of their power. If the people did not believe in them, how could Rome?

5 When he would have put him to death, he feared the multitude, because they counted him as a prophet. 6 But when Herod’s birthday came, the daughter of Herodias danced among them and pleased Herod. 7 Therefore he promised with an oath to give her whatever she should ask. 8 She, being prompted by her mother, said, “Give me here on a platter the head of John the Baptizer.”

9 The king was grieved, but for the sake of his oaths and of those who sat at the table with him, he commanded it to be given, 10 and he sent and beheaded John in the prison. 11 His head was brought on a platter and given to the young lady; and she brought it to her mother.

So, the stage was set for Herod's birthday. At the insistence of his wife, the king had John arrested (Mt 14:3, Mk 6:17). In Mt 14:5, he hesitated to execute John because he feared a popular uprising; In Mk 6:19-20, he resisted his wife's call for blood based upon the Baptist's reputation as a "holy man." At Herod's party, Herodias played on the king's lust for his stepdaughter Salome. Thus, she trapped him into an oath. To fulfill that promise, she wanted the head of the Baptist on a platter. While he had regrets, he ordered the execution. Herodias had her revenge (Mt 14:6-11, Mk 6:21-28).

Beyond the ancient attitude that cheapened human life, we should not overlook just how scandalous that the affair was in the first century mind. It weaved incestuous lust with court intrigue. The tradition of John's death compared his goodness with the utter depravity of his executioners.

12 His disciples came, took the body, and buried it. Then they went and told Jesus.

The scene closed with the burial of John (Mk 6:29); Mt 14:12 added that John's disciples told Jesus about the execution and internment of the body.

3. Kosher Halakhah Chiasmus (14:13-15:36)

Chapters fourteen through fifteen in Matthew formed a three step chiasmus. Two different renditions of the Multiplication of the Loaves and Fishes acted as the end steps. The next steps emphasized the power of Jesus, over nature (Walk on Water) and from a distance (Cure of Gentile Woman's Daughter). The top step was the teaching on kosher dietary rules. In other words, Jesus asserted he interpreted the application of such laws based upon his power.

Kosher Directory

a. Step A1: First Miracle of Loaves and Fishes (14:13-21)

Bread in a Basket

13 Now when Jesus heard this, he withdrew from there in a boat to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities.

14 Jesus went out, and he saw a great multitude. He had compassion on them and healed their sick. 15 When evening had come, his disciples came to him, saying, “This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food.”

16 But Jesus said to them, “They don’t need to go away. You give them something to eat.”

17 They told him, “We only have here five loaves and two fish.”

18 He said, “Bring them here to me.” 19 He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples; and the disciples gave to the multitudes.

[M 6:30-44, J 6:1-15] The Multiplication of the Loaves and Fishes was one of the few miracle passages shared by all four gospels. The crowds followed Jesus into the wilderness (Mt 14:13, Mk 6:31-33, Lk 9:11, Jn 6:1-3). He expressed compassion for them by healing the sick (Mt 14:14) and teaching them (Mk 6:34, Lk 9:11). Since it was late in the day, his disciples asked him to dismiss the people (Mt 14:15, Mk 6:35-36, Lk 9:12). In response, he challenged his followers to feed the crowds but they objected, pointing out they had only "five loaves and two fish" (Mt 14:16-17, Mk 6:37-38, Lk 9:13). (In Jn 6:5-8, Jesus instructed Philip to purchase the food but he objected; at this point, Andrew commented on a boy that had the bread and fish.) Then, he ordered the food brought to him (Mt 14:18) and instructed the people to sit (Mt 14:19, Mk 6:39, Lk 9:14-15, Jn 6:10).

Reflecting the Eucharistic words of institution (1 Cor 11:23-26, Mt 26:26-28, Mk 14:22-25, Lk 22:19-20), Jesus raised his gaze to heaven, took the food, blessed it, broke the bread and distributed it to the multitudes (Mt 14:19, Mk 6:41, Lk 9:16). (Jn 6:11 only recorded the blessing and distribution of the food.)

20 They all ate and were filled. They took up twelve baskets full of that which remained left over from the broken pieces. 21 Those who ate were about five thousand men, in addition to women and children.

After the people ate, twelve baskets of leftovers were collected (Mt 14:20, Mk 6:42-43, Lk 9:17, Jn 6:12-13). In all, the food served 5,000 people (Mt 14:21, Mk 6:44, Lk 9:14, Jn 6:10).

b. Step B1: Jesus Walking on the Water (14:22-36)

22 Immediately Jesus made the disciples get into the boat and go ahead of him to the other side, while he sent the multitudes away. 23 After he had sent the multitudes away, he went up into the mountain by himself to pray. When evening had come, he was there alone. 24 But the boat was now in the middle of the sea, distressed by the waves, for the wind was contrary.

In Matthew, Mark and John, the account of Jesus walking on water followed the Multiplication of the Loaves and Fish. The scene opened with three activities. Jesus dismissed the crowds. He ordered his disciples to sail across the Sea of Galilee. And he climbed a mountain to pray alone (Mt 14:22-23, Mk 6:45-46). (In Jn 6:14-17, Jesus escaped the crowd when he climbed the mountain and he did not order his followers to sail.) As the night progressed, warm air rose up from the Sea of Galilee, thus sucking cool air through the desert canyons that fed the lake and creating a wind storm (Mt 14:23-24, Mk 6:47-48, Jn 6:17-18).

25 In the fourth watch of the night, Jesus came to them, walking on the sea. 26 When the disciples saw him walking on the sea, they were troubled, saying, “It’s a ghost!” and they cried out for fear. 27 But immediately Jesus spoke to them, saying, “Cheer up! It is I! Don’t be afraid.”

Jesus walked on the water towards the boat at the fourth watch, between three AM to six AM (Mt 14:25, Mk 6:48). (Jn 6:19 mentioned the distance from the shore but not the time frame.) This detail echoed the power of God in the book of Job:

He alone stretches out the heavens,
and treads on the waves of the sea.

Job 9:8

To reinforce the divine presence, Jesus responded to the panic of the disciples with a small chiasmus:

(Step A1) "Tharseo." Take courage.

(Step B) "Ego eimi." I AM.

(Step A2) "Me phobeo." Do not be afraid.

Notice the top step of the chiasmus recalled the name of YHWH from Exo 3:14. "I AM" was shorthand for "I am who am." Despite the fear of the disciples at the sight of Jesus (Mt 14:26, Mk 6:49, Jn 6:19), Jesus revealed his true nature within the command for calm (Mt 14:27, Mk 6:50, Jn 6:20).

28 Peter answered him and said, “Lord, if it is you, command me to come to you on the waters.”

29 He said, “Come!”

Peter stepped down from the boat and walked on the waters to come to Jesus. 30 But when he saw that the wind was strong, he was afraid, and beginning to sink, he cried out, saying, “Lord, save me!”

31 Immediately Jesus stretched out his hand, took hold of him, and said to him, “You of little faith, why did you doubt?” 32 When they got up into the boat, the wind ceased. 33 Those who were in the boat came and worshiped him, saying, “You are truly the Son of God!”

Mt 14:28-31 added Peter's request to walk on water like Jesus did. While Jesus accepted, Peter faltered and cried out for rescue. Jesus responded with a challenge, "Why did you doubt?"

We must consider the symbolism of the scene for a moment. The boat represented the Church. Two fishing miracles (Lk 5:1-11, Jn 21:1-14) and a fishing parable (Mt 13:49-50) addressed the allusion. The storm represented persecution where missionaries felt abandoned by the Lord. But, when opposition cooled (" Jesus entered the boat and the storm passed"), they could look back in retrospect to see the activity of the Spirit and praise God (Mt 14:32-33, Mk 6:51). (Jn 6:21 did not mention the storm passing or the resulting acts of faith on the part of the disciples.)

34 When they had crossed over, they came to the land of Gennesaret. 35 When the people of that place recognized him, they sent into all that surrounding region and brought to him all who were sick; 36 and they begged him that they might just touch the fringe of his garment. As many as touched it were made whole.

The scene ended when Jesus and his disciples arrived in Gennesaret. There, people recognized him and he healed many of their sick, even with the touch of his garment hem (Mt 14:34-36, Mk 6:53-56).

c. Step C: Kosher Diet Controversy (15:1-20)

1 Then Pharisees and scribes came to Jesus from Jerusalem, saying, 2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their hands when they eat bread.”

3 He answered them, “Why do you also disobey the commandment of God because of your tradition? 4 For God commanded, ‘Honor your father and your mother,’ and, ‘He who speaks evil of father or mother, let him be put to death.’ 5 But you say, ‘Whoever may tell his father or his mother, “Whatever help you might otherwise have gotten from me is a gift devoted to God,” 6 he shall not honor his father or mother.’ You have made the commandment of God void because of your tradition. 7 You hypocrites! Well did Isaiah prophesy of you, saying,

8 ‘These people draw near to me with their mouth,
and honor me with their lips;
but their heart is far from me.
9 And they worship me in vain,
teaching as doctrine rules made by men.’ ”

[M 7:1-23] In Matthew, like Mark, the religious leaders confronted Jesus. They claimed his followers did not follow proper kosher practices ("washing hands" in Mt 15:1-2, Mk 7:1-2). Then, Matthew edited out the Mark's details of washing customs (Mk 7:2-4). Instead, in Matthew, Jesus struck at the heart of the controversy: who really kept the Law, his followers or the religious leaders? He attacked the leaders for their ruling on Korban (Mt 15:5, Mk 7:11), a practice that diverted monetary support away from family toward Temple charity. He claimed such diversion violated the commandment obligation to honor parents (Mt 15:3-4, Mk 7:8-9; see Exo 20:12, Deu 5:16, then Exo 21:17, Lev 20:9). By quoting the Torah twice, he trumped the "traditions" of the leaders, even claiming they "made the word of God void" (Mt 15:6, Mk 7:12). Finally, he placed Isaiah's prophecy front and center (Mt 15:6-7, Mk 7:8-13; see Isa 29:13). Thus he portrayed the "apostasy" of the leaders within salvation history.

10 He summoned the multitude, and said to them, “Hear, and understand. 11 That which enters into the mouth doesn’t defile the man; but that which proceeds out of the mouth, this defiles the man.”

12 Then the disciples came and said to him, “Do you know that the Pharisees were offended when they heard this saying?”

13 But he answered, “Every plant which my heavenly Father didn’t plant will be uprooted.

Once Jesus undercut the authority of leaders, he asserted his own with a teaching on kosher diets. He addressed the crowds with the principle of morality: intent of the heart, not food, defiled a person (Mt 15:10-11, Mk 7:14-15). Here in Matthew, he added two parables that dismissed the concerns of the leaders (Mt 15:12). First, he made an agricultural allusion about divine judgment (Mt 15:13).

14 Leave them alone. They are blind guides of the blind. If the blind guide the blind, both will fall into a pit.”

[Q 6:39] Next, he commented on the spiritual blindness of his opponents and their followers (Mt 15:14; Lk 6:39).

15 Peter answered him, “Explain the parable to us.”

16 So Jesus said, “Do you also still not understand? 17 Don’t you understand that whatever goes into the mouth passes into the belly and then out of the body? 18 But the things which proceed out of the mouth come out of the heart, and they defile the man. 19 For out of the heart come evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies. 20 These are the things which defile the man; but to eat with unwashed hands doesn’t defile the man.”

Both did not stop the disciples to ask for clarification (Peter in Mt 15:15, unnamed followers in Mk 7:17). So, he unpacked the moral principle. Food simply passed through a body (Mt 15:16-17, Mk 7:18-19) but immorality originated within the character of the person, beginning with one's speech (Mt 15:18, Mk 7:20). By comparing immoral acts to the washing of hands (Mt 15:19-20, Mk 7:21-23), he heightened the absurdity of the leader's argument.

d. Step B2: Gentile Woman Encounter (15:21-28)

21 Jesus went out from there and withdrew into the region of Tyre and Sidon. 22 Behold, a Canaanite woman came out from those borders and cried, saying, “Have mercy on me, Lord, you son of David! My daughter is severely possessed by a demon!”

23 But he answered her not a word.

His disciples came and begged him, saying, “Send her away; for she cries after us.”

24 But he answered, “I wasn’t sent to anyone but the lost sheep of the house of Israel.”

25 But she came and worshiped him, saying, “Lord, help me.”

[M 7:24-30] Here, Matthew followed Mark's sequence. After his principle on kosher dietary rules, Jesus traveled into the northern Gentile territories of Tyre and Sidon (modern-day Lebanon; Mt 15:21, Mk 7:24). A pagan woman recognized him, then begged him to exorcise her daughter (Mt 15:22, Mk 7:25-26). Matthew added a verse about the silence of the Nazarene and the objection of his disciples to her request (Mt 15:23); he also added a verse that reinforced the limitation of his ministry strictly to Jews (Mt 15:24; see Mt 10:5-6). However, the woman interjected with her desperate request for healing (Mt 15:25, Mk 7:26).

26 But he answered, “It is not appropriate to take the children’s bread and throw it to the dogs.”

Still, Jesus tried to dissuade the woman with a statement someone could interpret as derogatory (the bread of children shouldn't be thrown to the dogs; Mt 15:26, Mk 7:27). Notice the term "dog" in the context of a woman. Some scholars hold that ancient Greeks connected this association in the name "bitch," associating an insistent woman with a female dog in heat. Nonetheless, Greeks did use the general term "dog" as an insult for a shameless, even antisocial and violent person. In this context, however, Jesus used it to refer to Gentiles as second-class citizens - hardly uplifting.

27 But she said, “Yes, Lord, but even the dogs eat the crumbs which fall from their masters’ table.”

28 Then Jesus answered her, “Woman, great is your faith! Be it done to you even as you desire.” And her daughter was healed from that hour.

But the woman flipped the tables on the term. She used it as a title of endearment. As a loyal pet, the family dog was entitled to the scraps from the table (Mt 15:27, Mk 7:28). Employing it in this way, she declared her trust in Jesus. For her faith, he exorcised her daughter (Mt 15: 28, Mk 7:29-30).

Note two details from this passage. First, Jesus healed from a distance by his word alone, which had power over evil. This echoed the power of God's utterance in the first creation story (Gen 1:1-2:2); what YHWH said was "good." This paralleled the passage of Jesus walking on water (see Mt 14:22-36) that inferred his divine nature.

Second, the notion of the "children's bread" had Eucharistic overtones. Was the "breaking of bread" strictly a Jewish-Christian affair or did Gentile believers have a place at the table? This periscope implied non-Jews did have a right to the Eucharist as equals to their Jewish brethren.

e. Step A2: Second Miracle of the Loaves and Fishes (15:29-39)

29 Jesus departed from there and came near to the sea of Galilee; and he went up on the mountain and sat there. 30 Great multitudes came to him, having with them the lame, blind, mute, maimed, and many others, and they put them down at his feet. He healed them, 31 so that the multitude wondered when they saw the mute speaking, the injured healed, the lame walking, and the blind seeing—and they glorified the God of Israel.

32 Jesus summoned his disciples and said, “I have compassion on the multitude, because they have continued with me now three days and have nothing to eat. I don’t want to send them away fasting, or they might faint on the way.”

33 The disciples said to him, “Where could we get so many loaves in a deserted place as to satisfy so great a multitude?”

34 Jesus said to them, “How many loaves do you have?”

They said, “Seven, and a few small fish.”

35 He commanded the multitude to sit down on the ground; 36 and he took the seven loaves and the fish. He gave thanks and broke them, and gave to the disciples, and the disciples to the multitudes. 37 They all ate and were filled. They took up seven baskets full of the broken pieces that were left over. 38 Those who ate were four thousand men, in addition to women and children. 39 Then he sent away the multitudes, got into the boat, and came into the borders of Magdala.

[M 8:1-9] The matter of "children's bread" and "crumbs" acted as a natural transition to this next passage: the Multiplication for the 4,000. Notice Matthew inserted the account in place of Mk 7:31-37. Thus, Matthew created a solid chiasmus, beginning and ending with variations on the same miracle.

Matthew emphasized the power of Jesus. The Nazarene returned to Jewish territory in Galilee and the people gathered around him on a mountain top (Mt 15:29). There, he healed crippling ailments (Mt 15:30-31; see Mt 14:14). Unlike the first multiplication miracle, he expressed compassion for the hungry (Mt 15:32, Mk 8:2-3). The disciples objected (Mt 15:33, Mk 8:4). He answered their question with one of his own. "How many loaves do you have?" Their response was seven (notice Mt 15:34 added "a few fish" while Mk 8:5 initially did not). He instructed the people to sit, pronounced the blessing over the food and had his disciples distribute it to the crowd (Mt 15:35-36, Mk 8:6-7 where the fish were mentioned; see Mt 14:19). Even though the people ate their fill, the disciples collected seven baskets of leftovers (Mt 15:37, Mk 8:8); from the perspective of ancient Jewish numerology, the number seven, like the number twelve (see Mt 14:20), meant fullness or completion. While Mt 14:21 mentioned five thousand men in attendance, Mt 15:38 and Mk 8:9 stated the number there as four thousand. After Jesus dismissed the people, he and his followers sailed to Magdala on the eastern shore of the Sea of Galilee (Mt 15:39; Mk 8:10 mentioned Dalmanutha, a location in dispute among scholars).

Note that, like the Multiplication of the Loaves and Fishes in Mt 14:13-21, this miracle had Eucharistic overtones. In Mt 15:36, Jesus gave thanks and broke the loaves, then gave them to his disciples for distribution. Thus, this passage closed a chiasmus about the "breaking of bread" (Multiplication of the Loaves and Fishes in Steps A1 and A2), who can participate in that fellowship (ruling on kosher dietary rules in Step C) and divine power (walking on water in Step B1 and exorcism of Gentile woman's daughter in Step B2).

4. Warning Against Sign Seekers
and Leadership (16:1-12)

1 The Pharisees and Sadducees came, and testing him, asked him to show them a sign from heaven. 2 But he answered them, “When it is evening, you say, ‘It will be fair weather, for the sky is red.’ 3 In the morning, ‘It will be foul weather today, for the sky is red and threatening.’ Hypocrites! You know how to discern the appearance of the sky, but you can’t discern the signs of the times! 4 An evil and adulterous generation seeks after a sign, and there will be no sign given to it, except the sign of the prophet Jonah.”

He left them and departed.

[M 8:11-21] In this passage, Matthew tracked Mark. Jesus warned his followers about the challenges the religious leaders would present. They presupposed their own authority but questioned that of the Nazarene. They asked for a heavenly sign (Mt 16:1, Mk 8:11). Jesus responded with a proverb about the weather. If the wind blew towards the Mediterranean, the dust it kicked up would refract the light of the western sunset and create a reddish hue (Mt 16:2); this indicated good weather. But if the wind blew offshore from an approaching storm, it pushed east towards the desert. At dawn, light refracted off dust particles, thus creating a reddish hue. Such was the common wisdom. Yet, there was a common blindness to the greater picture (Mt 16:3). This lack of insight indicated moral weakness that insisted on a sign in order to legitimate Jesus' ministry. Yet, his mission to spread the Good News justified itself in the same way Jonah's call to repentance needed no reason for being (Mt 16:4, Mk 8:12).

5 The disciples came to the other side and had forgotten to take bread. 6 Jesus said to them, “Take heed and beware of the yeast of the Pharisees and Sadducees.”

7 They reasoned among themselves, saying, “We brought no bread.”

The disciples' lack of bread gave rise to the next warning (Mt 16:5, Mt 16:7, Mk 8:14, Mk 8:16). Jesus used a culinary metaphor: "Beware of the yeast of the Pharisees" (Mt 16:6, Mk 8:15). He likened the teachings of the religious leaders to that of an additive that could change, even warp, one's character. Note he implicitly compared bread that rose to unleavened bread of the Passover (see Ex 12:18); the latter represented the true spirit of Judaism.

8 Jesus, perceiving it, said, “Why do you reason among yourselves, you of little faith, because you have brought no bread? 9 Don’t you yet perceive or remember the five loaves for the five thousand, and how many baskets you took up, 10 or the seven loaves for the four thousand, and how many baskets you took up? 11 How is it that you don’t perceive that I didn’t speak to you concerning bread? But beware of the yeast of the Pharisees and Sadducees.”

12 Then they understood that he didn’t tell them to beware of the yeast of bread, but of the teaching of the Pharisees and Sadducees.

In the same vein, Jesus reminded his followers about the miracle of multiplication. The followers had no bread. Yet, he asked the rhetorical question of leftovers from the feeding of the five thousand and the four thousand (Mt 16:8-10, Mk 8:19-21). So, who had the power of God? And, by extension, who was the source of true teaching, Jesus or the Pharisees? Nevertheless, he again warned his followers about the teachings of his opponents, but they did not understand (Mt 16:11-12, Mk 8:21).

5. Revelation Chiasmus (16:13-17:27)

Revelation Directory

The warning against signs acted as a prelude to the revelation chiasmus. If Jesus expected his disciples to refrain from following the religious leaders, he needed to reveal his sign. He foreshadowed his sign in the two predictions of his Passion (which anchor Steps A1 and A2). He would manifest his glory in the Transfiguration (Step B).

a. Step A1: Identity (16:13-23)

The first sub-chiasmus focused on identity. What defined the Christ and his community? Jesus asked his followers to voice their expectations. In doing so, they would define their relationship with their leader. After Peter answered for the group, Jesus could boldly state the true meaning of his identity: the Suffering Servant. He boldly stated his disciples would follow in that mold.

1) Sub-step A1: Identity of the Christ and Community Leadership (16:13-20)

13 Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, “Who do men say that I, the Son of Man, am?”

14 They said, “Some say John the Baptizer, some, Elijah, and others, Jeremiah or one of the prophets.”

15 He said to them, “But who do you say that I am?”

16 Simon Peter answered, “You are the Christ, the Son of the living God.”

"Who do you say I am?" At Caesarea Philippi, a resort at the base of Mt. Hermon, Jesus asked his famous question about identity (Mt 16:13, Mk 8:27, Lk 9:18). In all three Synoptic gospels, his disciples gave various responses from the spirit of the prophets to that of the Baptist (Mt 16:14, Mk 8:28, Lk 9:19). Then he repeated the question, focusing on the disciples' opinion. Simon Peter replied as the group's spokesman, "You are the Christ" (Mt 16:15-16, Mk 8:29, Lk 9:20). Clearly, through the words of Peter, they believed Jesus was the Messiah and they were integral members of his movement.

17 Jesus answered him, “Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 18 I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 19 I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will have been bound in heaven; and whatever you release on earth will have been released in heaven.”20 Then he commanded the disciples that they should tell no one that he was Jesus the Christ.

Here, Matthew made that connection explicit. Jesus bestowed a beatitude upon Simon bar Jonah (the disciple's full name) for the revelation the man received from God. As a reward, he renamed him "Peter" for his act of faith would anchor the Church, making it unshakable (Mt 16:17-18). (Of course, no one could miss the irony of Peter's triple denial in Mt 26:69-75.) That same act would give Peter a place of authority (a porter figure with the "keys to the Kingdom") to make judgments within the Messianic community ("bind...loosen" in Mt 16:19).

2) Sub-step B Suffering Servant; First Passion Prediction (16:21)

21 From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up.

After ordering his followers to remain silent about his status as the Christ, Jesus taught them what his identity entailed: rejection, suffering, death and resurrection (Mt 16:21, Mk 8:31, Lk 9:22).

3) Sub-step A2: Identity of the True Disciple (16:22-28)

22 Peter took him aside and began to rebuke him, saying, “Far be it from you, Lord! This will never be done to you.”

23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, for you are not setting your mind on the things of God, but on the things of men.”

In Mt 16:22-23 and Mk 8:32-33, Peter argued with Jesus against the idea of the suffering Christ, but the Nazarene threatened to excommunicate the fisherman (note Luke removed these verses from his gospel).

24 Then Jesus said to his disciples, “If anyone desires to come after me, let him deny himself, take up his cross, and follow me. 25 For whoever desires to save his life will lose it, and whoever will lose his life for my sake will find it. 26 For what will it profit a man if he gains the whole world and forfeits his life? Or what will a man give in exchange for his life? 27 For the Son of Man will come in the glory of his Father with his angels, and then he will render to everyone according to his deeds. 28 Most certainly I tell you, there are some standing here who will in no way taste of death until they see the Son of Man coming in his Kingdom.”

Then, Jesus defined discipleship in light of his fate as the Suffering Servant. The true follower would exercise self denial even to the point of dying for the faith ("pick up his cross and follow me" in Mt 16:24-25, Mk 8:34-35, Lk 9:23-24). Those who lusted for power or possessions were shortsighted when compared with those who saw reality through heaven's eyes (Mt 16:26, Mk 8:36-37, Lk 16:25). Indeed, all will receive what they deserve at the Final Judgment (Mt 16:27; note Mk 8:38 and Lk 9:26 spoke directly to the shame of the apostate). The monologue ended with a comment about the immanence of the Kingdom (Mt 16:28, Mk 9:1, Lk 9:27).

b. Step B: The Transfiguration (17:1-13)

The Transfiguration
by Bellini

1 After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. 2 He was changed before them. His face shone like the sun, and his garments became as white as the light.

[M 9:2-13] The Transfiguration marked a high point in revelation, figuratively and literally. Jesus took three of his earliest disciples up to the top of a mountain for prayer time (Mt 17:1 and Mk 9:2 mentioned six days after Jesus' first prediction; Lk 9:28 estimated eight days). There, he revealed his glory to Peter, James and John. The term "glory" has two meanings: visually (as in light) or orally (as in good reputation). Obviously, the Synoptic writers meant the former, since Jesus and his clothing glowed (Mt 17:2, Mk 9:2-3, Lk 9:29).

3 Behold, Moses and Elijah appeared to them talking with him.

4 Peter answered and said to Jesus, “Lord, it is good for us to be here. If you want, let’s make three tents here: one for you, one for Moses, and one for Elijah.”

Suddenly, Moses and Elijah appeared and conversed with Jesus (Mt 17:3, Mk 9:4, Lk 9:30). Moses represented the Law and Elijah the Prophets. The Hebrew Scriptures were known as "the Law and the Prophets." The appearance of the men with the Nazarene and their conversation symbolized the interaction between the Scriptures and the Good News. This living metaphor setup Peter's response to the sight: "Let's make three tents, one for you, one for Moses and one for Elijah" (Mt 17:4, Mk 9:5-6, Lk 9:33). The tents (or "booths" as in the "Festival of Booths"; see Jn 7:2) referred to the autumn festival called Sukkot. This was a major pilgrimage feast (see Lev 23:34-44) that commemorated the reception of the Law during the Exodus. The faithful would celebrate the week-long festival by spending at least part of their day in a structure with an organic roof (palm branches, for example). So, Peter connected the presence of those who revealed the glory of Israel (Jesus, Moses and Elijah) with the revelation of the Law in Sinai.

5 While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, “This is my beloved Son, in whom I am well pleased. Listen to him.”

The Synoptic authors continued with the Exodus motif. A glowing cloud representing the divine presence overshadowed them (see Exo 13:21-22, Num 14:14, Deu 1:33, Neh 9:19). A voice from the cloud commanded them to hear his beloved Son (Mt 17:5, Mk 9:7, Lk 9:34-35). In other words, God wanted the three disciples to focus on Jesus. He was the arbitrator of the Torah, surpassing both Moses and Elijah. He was the source of the new revelation. So, no tents were necessary.

6 When the disciples heard it, they fell on their faces, and were very afraid. 7 Jesus came and touched them and said, “Get up, and don’t be afraid.” 8 Lifting up their eyes, they saw no one, except Jesus alone.

9 As they were coming down from the mountain, Jesus commanded them, saying, “Don’t tell anyone what you saw, until the Son of Man has risen from the dead.”

10 His disciples asked him, saying, “Then why do the scribes say that Elijah must come first?”

This scene overwhelmed the disciples who cowered in fear (Mt 17:6, Mk 9:6, Lk 9:34). Then, Jesus calmed them and instructed them not to share their vision until the Resurrection (Mt 17:7-9, Mk 9:8-10). Finally, the question of Elijah arose. According to 2 Kings 2:3-9, the prophet didn't die but was swept into heaven on a fiery chariot. And, Mal 4:5-6 predicted his return just prior to the Day of YHWH. So, Mt 17:10 and Mk 9:11 saw the Transfiguration in terms of the end times. If Peter, James and John would live to witness the Resurrection, THE sign of the end, won't Elijah appear first?

11 Jesus answered them, “Elijah indeed comes first, and will restore all things; 12 but I tell you that Elijah has come already, and they didn’t recognize him, but did to him whatever they wanted to. Even so the Son of Man will also suffer by them.” 13 Then the disciples understood that he spoke to them of John the Baptizer.

Jesus responded in the past tense. Elijah did appear to restore God's message. But, as it was written about the Son of Man, the prophet would also suffer (Mt 17:11-12, Mk 9:12-13). In Mt 17:13, his followers connected Elijah with John the Baptist.

c. Step A2: Signs of Scandals (17:14-27)

Matthew surrounded the second Passion prediction with two miracle stories: an exorcism and finding money in a fish. Besides their placement, only the question of scandal tied the two together. The first occurred in the midst of scandal while the second meant to avoid upsetting others. Faith would cause gossip, even opposition among non-believers. The question for the missionaries remained. Which battle should they choose? The answer depended on the good of others.

1) Sub-step A1: Scandals Causing Faith; Exorcism and Power of Belief (17:14-21)

14 When they came to the multitude, a man came to him, kneeling down to him and saying, 15 “Lord, have mercy on my son, for he is epileptic and suffers grievously; for he often falls into the fire, and often into the water. 16 So I brought him to your disciples, and they could not cure him.”

[M 9:14-29] All the Synoptics followed the Transfiguration with the passage of an exorcism. Matthew and Luke shortened Mark's account. The scene opened with the pleas of the father for his epileptic son with self-destructive behaviors. The disciples could not heal him (Mt 17:14-16; Mk 9:17-18 listed the boy as a mute; Lk 9:38-40 merely mentioned the self-destructive acts).

17 Jesus answered, “Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me.” 18 Jesus rebuked the demon, and it went out of him, and the boy was cured from that hour.

19 Then the disciples came to Jesus privately, and said, “Why weren’t we able to cast it out?”

Exasperated at the lack of faith, Jesus exorcised the boy (Mt 17:17-18, Mk 9:19, Lk 9:41). He directed his impatience ("How long will I bear with you?") and anger at the crowd in general ("faithless and perverse generation"). But, his disciples felt frustrated by their lack of effective action (Mt 17:19, Mk 9:28)

20 He said to them, “Because of your unbelief. For most certainly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you. 21 But this kind doesn’t go out except by prayer and fasting.”

[Q 17:6] Here, Matthew inserted the parable of the mustard seed (Mt 17:20, Lk 17:6). Jesus exhorted his followers to face difficulty with sure faith.

But, he also directed his followers to pray and fast before conducting in spiritual warfare (Mt 17:21, Mk 9:29).

2) Sub-step B: Suffering Servant; Second Passion Prediction (17:22-23)

22 While they were staying in Galilee, Jesus said to them, “The Son of Man is about to be delivered up into the hands of men, 23 and they will kill him, and the third day he will be raised up.”

They were exceedingly sorry.

[M 9:30-31] The second prediction of the Passion fell on the heels of the exorcism (Mt 17:22-23, Mk 9:30-31, Lk 9:44-45). Matthew and Mark located the prophecy in Galilee; Luke just made it a general remark. Matthew portrayed the disciples' reaction as sorrow, while Mark and Luke saw confusion.

3) Sub-step A2: Avoiding Unnecessary Scandal; Paying the Temple Tax (17:24-27)

24 When they had come to Capernaum, those who collected the didrachma coins came to Peter, and said, “Doesn’t your teacher pay the didrachma?” 25 He said, “Yes.”

When he came into the house, Jesus anticipated him, saying, “What do you think, Simon? From whom do the kings of the earth receive toll or tribute? From their children, or from strangers?”

26 Peter said to him, “From strangers.”

Jesus said to him, “Therefore the children are exempt. 27 But, lest we cause them to stumble, go to the sea, cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater coin. Take that, and give it to them for me and you.”

[Mt] This passage was exclusive to Matthew. Jewish officials (from the synagogue?) collected monies (didrachma worth two days wages) for the Temple (see Exo 30:13 and Neh 10:32-34). The obligation was universal to both Palestinian and Diaspora faithful. Naturally, the question arose among Jewish Christians in Matthew's community: should we pay the Temple tax? (Mt 17:24) Jesus added an interesting twist to the discussion? Who should pay, Jews or Gentiles? (Mt 17:25-26) This inferred the superiority of the saved over the pagans. But, to keep scandal to a minimum, he instructed Peter to miraculously find a coin (stater worth two didrachma, equal to one shekel) to pay for both of them (Mt 17:27).

Matthew developed these sub-steps of the revelation chiasmus as a mirror parallel: faith-scandal, scandal-faith. Peter declared Jesus the Christ then, after the first Passion prediction, argued with Jesus over the role of the Messiah. After the Transfiguration, exorcising a demon possessed boy created scandal, then, with the second prediction, Peter implicitly obeyed Jesus' command to pay the Temple tax based on a miracle.

H. Fourth Discourse:
Community Instructions (18:1-19:1)

1. Serving the Weak in the Community

We can divide this section into two parts: the moral character of community leadership and the pastoral care of the local church. What made a good leader? The one who identified with the lowest in the community. How did a good leader act? He or she created connections with those who sinned and left the community, in hopes of their return.

Community Directory

a. Little Children and Temptation (18:1-10)

1 In that hour the disciples came to Jesus, saying, “Who then is greatest in the Kingdom of Heaven?”

2 Jesus called a little child to himself, and set him in the middle of them.

[M 9:33-37] In Mt 18:1, Mk 9:34 and Lk 9:46, the blessing of the child grew out of the question of end time ambition. Who was the greatest in the Kingdom? Of course, Jesus turned this into a teachable moment by pointing to the least in society, the child (Mt 18:2-3). However, in Mk 9:35-37 and Lk 9:47-48, Jesus shifted the question of greatness to one of service; the one who received the child with hospitality was the least, hence the greatest.

3 He said, “Most certainly I tell you, unless you turn and become as little children, you will in no way enter into the Kingdom of Heaven. 4 Whoever therefore humbles himself as this little child is the greatest in the Kingdom of Heaven. 5 Whoever receives one such little child in my name receives me, 6 but whoever causes one of these little ones who believe in me to stumble, it would be better for him if a huge millstone were hung around his neck and that he were sunk in the depths of the sea.

[Mark-Q Overlap; Q 17:1-2] Matthew expanded that theme. To receive the child meant to become the child (Mt 18:3-5). But it also entailed responsibility for the child's good. Hence, the author added the caveat of moral example. The one who led the least astray would be better off executed (Mt 18:5-6, Mk 9:42, Lk 17:2).

7 “Woe to the world because of occasions of stumbling! For it must be that the occasions come, but woe to that person through whom the occasion comes! 8 If your hand or your foot causes you to stumble, cut it off and cast it from you. It is better for you to enter into life maimed or crippled, rather than having two hands or two feet to be cast into the eternal fire. 9 If your eye causes you to stumble, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes to be cast into the Gehenna of fire.

[M 9:42-48] Jesus shifted from leadership measured by care of the weak to the subject of personal morality. He divided temptation into those of action and those of visual witness. Action included possible sins committed by the hand (thief, murder, etc) and those where the person traveled on foot. Visual witness included possible experiences beyond areas the limits of social propriety. Of course, the Nazarene spoke in hyperbole. He did not mean to literally cut off a hand or foot, even pluck out an eye. Instead, he led his audience to consider the sins of the hand, the foot and the eye. He urged them to reject those situations that led their extremities to sin. Better to avoid those in order to enter the Kingdom than to fall and suffer eternal punishment (Mt 18:7-9, Mk 9:43-48).

However, Jesus caught the ears of his audience by turning the notion of kosher upside down. The Torah banned "blemished" priests unworthy of offering sacrifice (Deu 32:5, Prov 9:7, Job 11:15). Only the pure could approach the presence of YHWH. Indeed, Lev 19:28 forbade self-mutilation. But, Jesus insisted that those who maimed themselves ("blemished") for moral reasons could enter the Kingdom and implicitly stand before God.

10 See that you don’t despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven.

In Matthew, Jesus ended this passage with a warning to community leadership. Make sure their example does not scandalize the lowest, for they too stand in the presence of the Father (Mt 18:10).

b. Saving the Lost (18:11-14)

11 For the Son of Man came to save that which was lost.

12 “What do you think? If a man has one hundred sheep, and one of them goes astray, doesn’t he leave the ninety-nine, go to the mountains, and seek that which has gone astray? 13 If he finds it, most certainly I tell you, he rejoices over it more than over the ninety-nine which have not gone astray. 14 Even so it is not the will of your Father who is in heaven that one of these little ones should perish.

[Q 15:4-7] In this parable of the Lost Sheep, Jesus shifted from the character of the church leader to one of pastoral care. In the story, the shepherd left the flock to seek the single lost sheep (Mt 18:10-13, Lk 15:4-6). In the common mind, no shepherd would abandon his flock to the dangers of predators or thieves. But, the Nazarene insisted upon the utmost care for the individual as the will of God (Mt 18:14, Lk 15:7). Hence, pastoral concerns meant one-on-one relationships.

2. Forgiveness

In this section, Jesus laid out a process for reconciling sinners to the community, emphasizing the divine presence in that process despite the few involved and the connection between such reconciliation and divine mercy.

a. Forgiving Others (18:15-20)

15 “If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. 16 But if he doesn’t listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established. 17 If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector.

[Q 17:3-4] When we compare this passage from Matthew with the Q verses found in Luke, we find Matthew expanded the discussion on forgiveness with a community process for reconciliation. Both gospels urged forgiveness for the individual who repented (Mt 18:15, Lk 17:3; Dead Sea Scroll 1QS 6:1). But in Matthew, Jesus addressed the obstinate sinner; two or three church representatives should confront the unrepentant (Mt 17:16; see Deu 19:15). Notice he emphasized privacy, both to protect the reputations of the sinner and the community. If such confrontation did not move the sinner, then the community should bring the situation out into the open and excommunicate the unrepentant offender (Mt 17:17). Also note the rejected treated "like a Gentile or tax collector" placed him or her into the prime audience for evangelization. Jesus reached out to the outcast, foreigner and publican, so should the Church.

18 Most certainly I tell you, whatever things you bind on earth will have been bound in heaven, and whatever things you release on earth will have been released in heaven. 19 Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 20 For where two or three are gathered together in my name, there I am in the middle of them.”

In Matthew, Jesus closed the passage on communal reconciliation with a comment on the local church quorum. In Gen 18:16-33, Abraham prayed Sodom be spared for the sake of ten righteous men in the city. In late antiquity, both the Babylonian and Palestinian Talmuds recognized the need for ten worshippers to form a quorum for worship; with these ten, YHWH would be present. In Mt 18:18, Jesus empowered the community with the same power to "bind and loosen" as he gave to Simon Peter (Mt 16:19), but context limited that power to the reconciliation of the particular sinner. However, he reduced the quorum to "two or three gathered in my name" (Mt 18:16, Mt 18:19; Dead Sea Scroll 4Q266 c); with even these few numbers, he promised he would be present in their pastoral efforts (Mt 18:20).

b. Parable of the Unforgiving Official (18:21-19:1)

21 Then Peter came and said to him, “Lord, how often shall my brother sin against me, and I forgive him? Until seven times?”

22 Jesus said to him, “I don’t tell you until seven times, but, until seventy times seven.

[Q 17:3-4] In response to Peter's question about the extent of forgiveness (Mt 18:21), Jesus emphasized not the totality of forgiveness but the ongoing nature of the act (Mt 18:22, Lk 17:3-4).

23 Therefore the Kingdom of Heaven is like a certain king who wanted to settle accounts with his servants. 24 When he had begun to settle, one was brought to him who owed him ten thousand talents. 25 But because he couldn’t pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made. 26 The servant therefore fell down and knelt before him, saying, ‘Lord, have patience with me, and I will repay you all!’ 27 The lord of that servant, being moved with compassion, released him and forgave him the debt.

Jesus followed his teaching with the parable of the Unforgiving Official. "The Kingdom of heaven is like…" an official who owed the king ten thousand talents, an absurd amount that represented the Gross National Product of many ancient nations. Of course, the official stole and squandered the money so he could not repay the debt (Mt 18:24-25). Thus, he grovelled for mercy (Mt 18:26). Yet, the king implicitly surprised the man by forgiving the obligation to repay (Mt 18:27).

28 “But that servant went out and found one of his fellow servants who owed him one hundred denarii, and he grabbed him and took him by the throat, saying, ‘Pay me what you owe!’

29 “So his fellow servant fell down at his feet and begged him, saying, ‘Have patience with me, and I will repay you!’ 30 He would not, but went and cast him into prison until he should pay back that which was due. 31 So when his fellow servants saw what was done, they were exceedingly sorry, and came and told their lord all that was done. 32 Then his lord called him in and said to him, ‘You wicked servant! I forgave you all that debt because you begged me. 33 Shouldn’t you also have had mercy on your fellow servant, even as I had mercy on you?’ 34 His lord was angry, and delivered him to the tormentors until he should pay all that was due to him.

But, that same official throttled a fellow official for a debt that represented a small fraction of what the first man owed the king (Mt 18:28-30). When the king heard reports of the unmerciful servant, he angrily imposed the sentence the official first faced with his gargantuan debt (Mt 18:31-34).

35 So my heavenly Father will also do to you, if you don’t each forgive your brother from your hearts for his misdeeds.”

9:1 When Jesus had finished these words, he departed from Galilee and came into the borders of Judea beyond the Jordan. 2 Great multitudes followed him, and he healed them there.

Thus in Matthew, Jesus closed the Community Discourse with a teaching on communal forgiveness that remained forever linked to divine mercy (Mt 18:35-19:1). Indeed, mercy defined the faith community. Jesus measured leaders in their relations with the least in community. Did they treat the childlike with care? Did they avoid moral compromise that might scandalize these "little ones?" Did they reach out to and evangelize the unrepentant? DId they treat such sinners with respect? Did they forgive as God had forgiven them? In very practical ways, the Nazarene laid out the evangelical program as a proclamation of mercy, not only in word but in deed.

I. Extended Jerusalem Ministry (20:1-22:46)

Jerusalem Directory

1. Problems with Discipleship (19:2-20:34)

After the Community Discourse in chapter 18, Matthew chapters 19 and 20 tracked Mark chapter 10 closely with the exception of 20:1-16 (Parable of the Hirelings).

a. Priorities (19:2-30)

Priorities Directory

"Unless your righteousness exceeds that of the Pharisees, you will not enter the Kingdom of heaven" (Mt 5:20). The following three passages addressed the question of the believer's righteous viz a viz that of the Pharisees. For the words of Jesus did reflect that later life situation of the faithful in the Matthean community.

So, how did the righteousness of the Christian stand out? In Matthew, Jesus gave three answers: lifelong monogamy, care for the child and total devotion to Christ.

1) Halakhah on Divorce and Serving in the Kingdom (19:2-12)

Pharisees came to him, testing him and saying, “Is it lawful for a man to divorce his wife for any reason?”

[M 10:2-12] In this passage, the Pharisees confront Jesus about the subject of divorce (Mt 19:3, Mt 5:31-32, Mk 10:2). Deu 24:1-4 implicitly recognized a husband's right to send his wife away by simply writing her a statement of divorce. However, a loose practice of that right led to social injustice. A wife turned out by her husband usually had no means of support and quickly slid into homelessness, even prostitution.

4 He answered, “Haven’t you read that he who made them from the beginning made them male and female, 5 and said, ‘For this cause a man shall leave his father and mother, and shall be joined to his wife; and the two shall become one flesh’? 6 So that they are no more two, but one flesh. What therefore God has joined together, don’t let man tear apart.”

Jesus responded by referencing Gen 1:27 about the creation of men and women (Mt 19:4, Mk 10:6). Then, he quoted Gen 2:24 about the unity of the married couple in creation (Mt 19:5, Mk 10:7-8). Since these verses occurred before the passage from Deuteronomy and because they referred to the pristine beginning of creation, they were held in higher esteem. So, Jesus declared that, from the beginning of time, the divine will intended for the married couple to remain faithful for life (Mt 19:6, Mk 10:9).

7 They asked him, “Why then did Moses command us to give her a certificate of divorce and divorce her?”

In Matthew, the Pharisees repeated the question. If God intended lifelong fidelity, why did he add divorce in the Law? (Mt 19:7). They considered the Mosaic legal codes perfect, so no contradiction was possible. They thought they had trapped the Nazarene into such a position. They could use it to undercut his authority as a teacher of the Law.

8 He said to them, “Moses, because of the hardness of your hearts, allowed you to divorce your wives, but from the beginning it has not been so. 9 I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery.”

Jesus stood his ground. From the beginning, God willed a life of monogamy; he only allowed divorce based upon human moral weakness (Mk 19:8). Then Jesus extended his logic to divorce itself. Any person who did not maintain marital fidelity for a lifetime, even in the case of divorce and remarriage, committed adultery (Mt 19:9, Mk 10:11). We should note that Matthew made a divorce exception for extra-marital affairs,

10 His disciples said to him, “If this is the case of the man with his wife, it is not expedient to marry.”

11 But he said to them, “Not all men can receive this saying, but those to whom it is given. 12 For there are eunuchs who were born that way from their mother’s womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven’s sake. He who is able to receive it, let him receive it.”

In Matthew, the disciples realized the difficulty following such a teaching. Wouldn't a man be better off unmarried? (Mt 19:10) Jesus responded with the analogy of the eunuch. Some were born into that condition. Some were castrated by others. Some choose to live like a eunuch for the sake of the Kingdom (Mt 19:11-12), Note the Nazarene spoke in hyperbole. To live a celebate life did not mean literal self castration, but to set aside a married life for one that advanced the Kingdom (see 1 Cor 7).

2) Importance of the Child (19:13-15)

13 Then little children were brought to him that he should lay his hands on them and pray; and the disciples rebuked them. 14 But Jesus said, “Allow the little children, and don’t forbid them to come to me; for the Kingdom of Heaven belongs to ones like these.” 15 He laid his hands on them, and departed from there.

[M 10:13-16] In the Synoptics, parents brought their children to Jesus, but the disciples rebuked them (Mt 19:13, Mk 10:13, Lk 18:15). The reaction of the followers reflected the values of an ancient society that honored the elderly but implicitly discounted the place of the young. In a typical counter-cultural fashion, Jesus welcomed the children. He insisted the Kingdom was made for the young. Then, he blessed the children by placing his hands on them (Mt 19:14-15, Mk 10:14, Mk 10:16, Lk 18:16).

Note this passage reflected the instructions for pastoral care in the Community Discourse (see Mt 18:2-5). In this case, Matthew followed the text of Mark.

3) The Rich Young Man; Dependence on God (19:16-30)

[M 10:17-31] Could a model Jew risk joining the faith community? This was the question underlying the passage of the rich young man.

16 Behold, one came to him and said, “Good teacher, what good thing shall I do, that I may have eternal life?”

In the Synoptics, a rich young man approached Jesus with a question about eternal life (Mt 19:16, Mk 10:17, Lk 18:18). Note the man assumed the Nazarene had knowledge about the subject since he preached about the Kingdom. But, was the question a ruse? After all, the man addressed Jesus as "Good Teacher." The Nazarene rejected the title but continued with the subject at hand. If the man's original inquiry was cynical, the flow of the conversation quickly turned serious.

17 He said to him, “Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments.”

18 He said to him, “Which ones?”

Jesus said, “ ‘You shall not murder.’ ‘You shall not commit adultery.’ ‘You shall not steal.’ ‘You shall not offer false testimony.’ 19 ‘Honor your father and your mother.’ And, ‘You shall love your neighbor as yourself.’ ”

Did the young man follow the commandments? (Mt 19:17) In Matthew, the young man wanted the commandments specified. So, Jesus listed the later ordinances of the Ten Commandment (Mt 19:18-19, Mk 10:19, Lk 18:20; see Exo 20:12-16, Deu 5:16-20). Interestingly enough in Matthew, Jesus capped off the list with the command to love one's neighbor as one's self (Mt 19:19; see Lev 19:18).

20 The young man said to him, “All these things I have observed from my youth. What do I still lack?”

The young man affirmed his adherence to the Torah (Mt 19:20, Mk 10:20, Lk 18:21). But in Matthew, the young asked a question on the mind of many ancient contemporaries. "What do I lack?" (see Lk 3:10-14, for example)

21 Jesus said to him, “If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me.”

Jesus responded with a command for and an invitation to the young man. Leave, sell his possessions and give to the poor, then he would have a "treasure in heaven." Then, the Nazarene invited the young man to become a disciple (Mt 19:21, Mk 10:21, Lk 18:22). While Mark and Luke described the young man's spiritual deficit as a "lack," Matthew addressed it as a challenge. "If you want to be perfect…" In Mt 5:48, Jesus instructed his followers "to be perfect as your Father in heaven is perfect." Jesus did not mean a morally flawless character but a complete devotion to God. Thus, the man could find eternal life if he cut financial and social ties that undergird his wealth and turned his undivided attention to the Nazarene. Life as a disciple would reveal devotion to God.

22 But when the young man heard this, he went away sad, for he was one who had great possessions.

Of course, this was too much for the young man. He was too attached to the possessions that he and his contemporaries saw as blessings from YHWH. Both his wealth and his adherence to the Mosaic Law reinforced his self image and reputation as a righteous Jew. But, Jesus upset that societal view. To answer the challenge, the young man would have to reject not only his wealth but his reputation. That, he could not do (Mt 19:22, Mk 10:22, Lk 18:23).

23 Jesus said to his disciples, “Most certainly I say to you, a rich man will enter into the Kingdom of Heaven with difficulty. 24 Again I tell you, it is easier for a camel to go through a needle’s eye than for a rich man to enter into God’s Kingdom.”

Jesus reacted to the common wisdom about riches as God's blessing. Instead of a blessing, he saw wealth as a spiritual burden that impeded one's advancement to the Kingdom (Mt 19:23, Mk 10:23-24, Lk 18:24), The phrase "camel through the eye of a needle" has some controversy attached to it (Mt 19:24, Mk 10:25, Lk 18:24). Most scholars question alternate explanations such as a mistranslation of camel as cable (Cyril of Alexandria in his fragment 219) or posit the "eye of the needle" as small, defensive gate in Jerusalem which required travelers to dismount and unload a camel before the animal could enter the city.

25 When the disciples heard it, they were exceedingly astonished, saying, “Who then can be saved?”

26 Looking at them, Jesus said, “With men this is impossible, but with God all things are possible.”

27 Then Peter answered, “Behold, we have left everything and followed you. What then will we have?”

28 Jesus said to them, “Most certainly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. 29 Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, will receive one hundred times, and will inherit eternal life. 30 But many will be last who are first, and first who are last.

Yet, the common wisdom on wealth as a blessing remained pervasive. The words of Jesus shocked his disciples. If the righteous man of substance could not find salvation, who could? (Mt 19:25, Mk 10:26, Lk 18:26). Jesus answered stating that only the power of God, not of humans, could save (Mt 19:26, Mk 10:27, Lk 18:27). Speaking for the disciples, Peter reminded the Nazarene of the price they paid to become followers; in some cases, they abandoned reputation, family and material comforts to join the community (Mt 19:27, Mt 10:28, Lk 18:28). In Matthew, Jesus recalled the core message about the prime place for the Son of Man in the eschaton (Mt 19:28). This pronouncement set up the promise that disciples would receive abundant blessings in this life and eternal life in the next. Believers would realize such if they sacrificed present advantages ("the last") for the future Kingdom ("the first" in Mt 19:29-30, Mk 10:29-31, Lk 18:29-30).

b. Leadership (20:1-28)

Leadership Directory

The three passages in 20:1-28 formed a chiasmus or stair step structure. Like those of the first two Passion predictions (Mt 16:21, Mt 17:22), the third Passion prediction was the higher step. The lower steps focused on disciples' ambitions and the moral of leading through service.

1) Step A1: The Parable of the Hirelings (20:1-16)

1 “For the Kingdom of Heaven is like a man who was the master of a household, who went out early in the morning to hire laborers for his vineyard. 2 When he had agreed with the laborers for a denarius a day, he sent them into his vineyard. 3 He went out about the third hour, and saw others standing idle in the marketplace. 4 He said to them, ‘You also go into the vineyard, and whatever is right I will give you.’ So they went their way. 5 Again he went out about the sixth and the ninth hour, and did likewise.

6 About the eleventh hour he went out and found others standing idle. He said to them, ‘Why do you stand here all day idle?’

7 “They said to him, ‘Because no one has hired us.’

“He said to them, ‘You also go into the vineyard, and you will receive whatever is right.’

8 “When evening had come, the lord of the vineyard said to his manager, ‘Call the laborers and pay them their wages, beginning from the last to the first.’ 9 “When those who were hired at about the eleventh hour came, they each received a denarius. 10 When the first came, they supposed that they would receive more; and they likewise each received a denarius. 11 When they received it, they murmured against the master of the household, 12 saying, ‘These last have spent one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat!’

13 “But he answered one of them, ‘Friend, I am doing you no wrong. Didn’t you agree with me for a denarius? 14 Take that which is yours, and go your way. It is my desire to give to this last just as much as to you. 15 Isn’t it lawful for me to do what I want to with what I own? Or is your eye evil, because I am good?’

[Mt] The Parable of the Hirelings was exclusive to Matthew. He placed it immediately after the passage of the rich young man. And he paralleled the moral of the previous pericope (Mt 19:30) to the moral of the parable (Mt 20:16): "the last shall be first and the first last." This time, however, Jesus applied it to community leaders, not to all disciples.

Like many other Matthean parables, Jesus compared the Kingdom to a harvest (Mt 20:1). This gathering of grapes represented the end times, while the vineyard implicitly represented Israel (see Isa 5:10, Psa 80:8-10, Jer 2:21, Hos 10:1). The owner (God) sent word for day laborers (leadership) to help with the harvest; both parties agreed to the day's wage of one denarius (Mt 20:2). The crop was so abundant, the owner hired workers throughout the day, promising the same wage (Mt 20:3-7). At sunset, the workers gathered to receive their wages but those hired early grumbled as they received the same denarius as those brought in the late afternoon (Mt 20:8-12). The owner rewarded the workers the same despite their efforts (Mt 20:13-15).

So the last will be first, and the first last. For many are called, but few are chosen.”

Any community has its infighting. In the case of the Matthean church, some leaders might have claimed authority or privilege based upon seniority. These claims might have caused friction with up-and-coming leaders. In the gospel, Jesus told this story to remind leaders, regardless of age, that the mission, not status, had priority. Evangelization took precedent. Thus, the principle held. "The last shall be first and the first last. Many are called, few are chosen." (Mt 20:16)

2) Step B: Third Prediction of the Passion (20:17-19)

17 As Jesus was going up to Jerusalem, he took the twelve disciples aside, and on the way he said to them, 18 “Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and scribes, and they will condemn him to death, 19 and will hand him over to the Gentiles to mock, to scourge, and to crucify; and the third day he will be raised up.”

[M 10:32-34] On his journey to Jerusalem, Jesus took the Twelve aside. He announced his Passion and Resurrection for the third time (Mt 20:17-19, Mk 10:32-34, Lk 18:31-33)

3) Step A2: Ambition of John and James (20:20-28)

20 Then the mother of the sons of Zebedee came to him with her sons, kneeling and asking a certain thing of him. 21 He said to her, “What do you want?”

She said to him, “Command that these, my two sons, may sit, one on your right hand and one on your left hand, in your Kingdom.”

22 But Jesus answered, “You don’t know what you are asking. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?”

They said to him, “We are able.”

23 He said to them, “You will indeed drink my cup, and be baptized with the baptism that I am baptized with; but to sit on my right hand and on my left hand is not mine to give, but it is for whom it has been prepared by my Father.”

[M 10:35-45] On a thematic level, the ambition of John and James mirrored that of the missionaries in the Parable of the Hirelings. Leadership assumed a privileged position whether based on seniority or friendship. Of course, Jesus used this scenario for a teachable moment.

Unlike Mk 10:35, the mother of John and James asked the question about power in the Kingdom in Mt 20:20-21. Sitting on the immediate right or left of a monarch designated favored status, hence power. Jesus viewed power in the Kingdom through the lens of his Passion. Were the two apostles able to endure similar suffering? They readily agreed (Mt 20:22, Mt 10:38-39). While he did predict their suffering for the faith, he reminded them that the Father determined places of honor in the Kingdom; he had no say in the matter (Mt 20:23, Mk 10:39-40).

Note the sacramental theme in the question and prediction of Jesus. He described the test of suffering as a fellowship in a Eucharistic cup. In light of the Last Supper (Mt 26:26-29), we can see the close link between suffering and faith reflected in Communion..

24 When the ten heard it, they were indignant with the two brothers.

25 But Jesus summoned them, and said, “You know that the rulers of the nations lord it over them, and their great ones exercise authority over them. 26 It shall not be so among you; but whoever desires to become great among you shall be your servant. 27 Whoever desires to be first among you shall be your bondservant, 28 even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.”

Hearing the question about a preferred place, the other disciples objected (Mt 20:24, Mk 10:41). Jesus used this moment to reinforce his teaching on leadership. Unlike the exercise of worldly power that dominated, community power lay in humble service. The Son of Man came to serve and laid down his life for the good of all (Mt 20:25-28, Mk 10:42-45).

c. Conclusion: Curing the Blind Men at Jericho (20:29-34)

[M 10:46-52] All three Synoptic gospels recorded the healing of the blind at Jericho. While Mark identified the blind man as Bartimeaus, Matthew reported two men without sight. Why did he double the number of the healed? (see Mt 8:28-34 compared with Mk 5:1-17) As a Jewish Christian, the evangelist was concerned with the truth value of the gospel. Deu 19:15 required two or three witnesses to prove an assertion true, so doubling the healed helped Matthew evangelize.

29 As they went out from Jericho, a great multitude followed him. 30 Behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, “Lord, have mercy on us, you son of David!” 31 The multitude rebuked them, telling them that they should be quiet, but they cried out even more, “Lord, have mercy on us, you son of David!”

Besides this detail, Matthew tracked Mark. On his way to Jerusalem, Jesus passed through Jericho. On the edge of town, two men cried out for mercy (Mt 20:29-30, Mk 10:46-47, Lk 18:35-38). They asserted the phrase "son of David" which didn't necessarily refer to ancestral lineage but to the wise son of the king, Solomon. They challenged the great teacher who preached wisdom to prove himself with a sign of God's power. In other words, they were trying to shame Jesus into healing them. Many in the crowd considered their outburst inappropriate, so they tried to quiet them, but without effect (Mt 20:31, Mk 10:48, Lk 18:39).

32 Jesus stood still and called them, and asked, “What do you want me to do for you?”

33 They told him, “Lord, that our eyes may be opened.”

34 Jesus, being moved with compassion, touched their eyes; and immediately their eyes received their sight, and they followed him.

Jesus called them forward and asked them what they wanted. They wished to see (Mt 20:32-33, Mk 10:49-51, Lk 18:40-41). In Mk 10:52 and Lk 18:42, Jesus simply pronounced their sight restored but, in Mt 20:34, he touched their eyes to give them sight. In all the Synoptics, the formerly blind men became followers (Mt 20:34, Mk 10:52, Lk 18:43). This last detail played on the meaning of "sight." It had a physical and spiritual meaning. In this periscope, physical sight led to spiritual sight (faith; see John 9:1-7, John 9:35-41).

2. Temple Ministry (21:1-46)

In Matthew, Jesus began his ministry in Jerusalem with three events in quick succession: his entry into the city, his cleansing of the Temple and his curse of the fig tree (representing the religious leadership). All three created the controversy that would follow.

a. Entry into Jerusalem (21:1-11)

Entry into Jerusalem
by Duccio

When they came near to Jerusalem and came to Bethsphage, to the Mount of Olives, then Jesus sent two disciples, 2 saying to them, “Go into the village that is opposite you, and immediately you will find a donkey tied, and a colt with her. Untie them and bring them to me. 3 If anyone says anything to you, you shall say, ‘The Lord needs them,’ and immediately he will send them.”

[M 11:1-10] All four gospels (Mt 21:1-11, Mk 11:1-10, Lk 19:28-40, Jn 12:12-19) mentioned the arrival of Jesus in Jerusalem. The three Synoptics included his instructions to his disciples. At Bethsphage near the Mount of Olives (Mt 21:1, Mk 11:1, Lk 19:29; see Zech 14:4), he told them to fetch a donkey and her young. If anyone should ask, the animals would be returned immediately after their use (Mt 21:2-3, Mk 11:2-3, Lk 19:30-31).

4 All this was done that it might be fulfilled which was spoken through the prophet, saying,

5 “Tell the daughter of Zion,
behold, your King comes to you,
humble, and riding on a donkey,
on a colt, the foal of a donkey.”

All the gospels quoted Zechariah's prophecy concerning the arrival of its king despite Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!
Behold, your King comes to you!
He is righteous, and having salvation;
lowly, and riding on a donkey,
even on a colt, the foal of a donkey.surrounding enemy states:

Zechariah 9:9

6 The disciples went and did just as Jesus commanded them, 7 and brought the donkey and the colt and laid their clothes on them; and he sat on them.\

The disciples obeyed the Nazarene's command and he mounted the animal. Note in Matthew, the followers brought both the donkey and its young for Jesus' use; the other gospels simply mentioned the older animal (Mt 21:6-7, Mk 11:7, Lk 19:35, Jn 12:14). Disciples and the general populace spread their cloaks upon the animals themselves and upon the road which the animals strode (Mt 21:8, Mk 11:8, Lk 19:35-36). The animals and the cloaks represented humility in stark contrast to the pomp that would surround a victorious king entering the city.

8 A very great multitude spread their clothes on the road. Others cut branches from the trees and spread them on the road.

Yet, the crowd also celebrated by waving palm branches (Mt 21:8, Mk 11:8, Jn 12:13). Such a response paralleled the ancient festival of Sukkot (Festival of Booths; see Lev 23:33-43) where participants would carry fruit and tree branches in joyful celebration; these branches included palm leaves. Another example was the entrance of Simon Maccabeaus into Jerusalem. The Hasmonean leader relieved a famine in the city. So, in the spring of 141 BCE, he entered it amidst rejoicing, song and palm leaf waving (1 Maccabees 13:51).

9 The multitudes who went in front of him, and those who followed, kept shouting, “Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!”

All the gospels agreed with the initial greeting of the people. "Blessed is he who comes in the name of the Lord!" (Mt 21:9, Mk 11:9, Lk 19:38, Jn 12:13). The line came from Psa 118:26. Psalm 118 was the hymn of the king who relied upon YHWH and received divine help (Psa 118:5-14). Thus, it included praise and thanksgiving (Psa 118:1-4, PSa 118:15-21). In the context of the psalm, the line considered the leader who entered Jerusalem as favored by God ("blessed") because he exercised divine power ("...in the name of the Lord"). Note Matthew included the title "son of David." This didn't necessarily refer to the ancestry of Jesus but to his standing as a wise teacher that displayed divine power, like David's son, Solomon.

All the evangelists except Luke included the shouts "Hosanna!" and/or "Hosanna in the highest!" (Mt 21:9, Mk 11:9 only) One can translate the term "Hosanna" as "honor to the one saving," a reference to Jesus as king. "Hosanna in the highest" referred to God in heaven. So, the praise of "Hosanna" had a dual referent.

So, Jesus entered the city on a donkey, thus fulfilling the prophecy of Zechariah. The crowds rejoiced by spreading cloaks on the road and by waving palm branches in the air, as if royalty had arrived. But their shouts revealed the true gravity of the event. They proclaimed honor for the one who saved, both YHWH and the Nazarene. But, to make the point explicit, they quoted from a royal psalm that included thanks and praise for victory. For them, the one who came "in the name of the Lord" would prevail.

10 When he had come into Jerusalem, all the city was stirred up, saying, “Who is this?”

11 The multitudes said, “This is the prophet, Jesus, from Nazareth of Galilee.”

The entry upset the city. Thus, they recognized the new prophet in town. Jesus of Nazareth became a known quantity (Mt 21:10-11)

b. Cleansing of the Temple (21:12-18)

[M 11:15-17] All four gospels mentioned the Cleansing of the Temple. Mt 11:12-13 placed the incident after the arrival of Jesus in Jerusalem. Mk 11:15-17 put it after the curse of the fig tree (Mk 11:11-14). Lk 19:45-46 arranged it after the lament over the holy city (Lk 19:41-44). Only John placed it at the beginning of Jesus' ministry (Jn 2:13-16).

12 Jesus entered into the temple of God and drove out all of those who sold and bought in the temple, and overthrew the money changers’ tables and the seats of those who sold the doves.

After a triumphal entrance into Jerusalem, Jesus went to the Temple area and disrupted the trade of money changing and selling animals for sacrifice (Mt 11:12, Mk 11:15-16, Lk 19:45, Jn 2:13-15). The business implied religious tourism was a major part of the city's economy. The money changers exchanged Roman and Greek coins (that contained images considered idolatrous) for Hebrew shekels (without images, thus kosher). In turn, the faithful tourist could use the shekel to purchase an animal for sacrifice. Since no one in Temple proper could engage in such transactions, people did their purchases immediately outside the holy site's gates.

At this point, we must pause and consider the larger picture, beginning with Herod the Great. Despite his ruthless, even sociopathic and paranoid personality, the king fancied himself a great builder. His infrastructure projects transformed Palestine. Herod constructed a deep sea port at Caesarea Maritima (22-9 BCE) that served the area for the next 1200 years. He built several fortresses including Masada and too many other projects to list here.

But Herod's crowning achievement was the Temple Mount in Jerusalem (20 BCE-26 CE). He expanded the area surrounding the Second Temple to over 36 acres, remodeled the holy site itself and constructed a public building or "basilica" at the southern end of the mount for legal affairs. In other words, the king built major agora, a city center based upon the Greek polis that centralized legal, commercial and religious affairs. He consolidated power with all this activity in one area. And, the sheer size of the project became a point of pride for the king and the city. Because the king planned it on such a large scale, he did not live to see it completed. Indeed, it took almost five decades to construct (see Jn 2:20).

Since the Temple Mount grew into an important commercial hub for the region, the site encouraged graft and political corruption. Merchants paid exorbitant "franchise fees" for a favorable place to conduct business. The closer the merchant had a stall to the Temple gates, the higher the fees he paid. And the higher prices he charged to visiting worshipers. Since the Temple priests were part of the ruling elite in the city, no doubt they had their hands out for that graft cash. In the Dead Sea Temple Scroll (11Q19), the Essenes considered the Temple priests corrupt, possibly for this reason.

13 He said to them, “It is written, ‘My house shall be called a house of prayer,’ but you have made it a den of robbers!”

These factors helped explain Jesus' actions and his declaration. He quoted Isa 56:7 and Jer 7:11 (Mt 21:13, Mk 11:17, Lk 19:46). While he upset commerce at the gates of the Temple, he spoke directly to the priests. They had turned the "house of prayer" into a "den of thieves" who cheated visitors with ridiculously high prices. And made a tidy profit for themselves.

14 The lame and the blind came to him in the temple, and he healed them. 15 But when the chief priests and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, “Hosanna to the son of David!” they were indignant, 16 and said to him, “Do you hear what these are saying?”

Jesus said to them, “Yes. Did you never read, ‘Out of the mouth of children and nursing babies, you have perfected praise’?”

[Mt] Only in Matthew did the people react to the actions of Jesus. Outcasts like the lame and the blind approached him for healing (Mt 21:14) while the children praised him with "Hosanna to the son of David" (Mt 21:15). Notice how Matthew referred back to the healing of the blind men (Mt 20:29-34) and the shouts of the populace on Jesus' entry into Jerusalem (Mt 21:9). The evangelist juxtaposed healing of the sick and praises of the young with the indignity attitude of the Temple leadership (Mt 21:15-16). Then, he took the opportunity to quote Psa 8:2. This way, Jesus justified the reaction of the outcast.

17 He left them and went out of the city to Bethany, and camped there.

Then he left the city and spent the night in Bethany (Mt 21:17).

c. Power of Faith; Withering of the Fig Tree (21:18-22)

18 Now in the morning, as he returned to the city, he was hungry. 19 Seeing a fig tree by the road, he came to it and found nothing on it but leaves. He said to it, “Let there be no fruit from you forever!”

Immediately the fig tree withered away.

20 When the disciples saw it, they marveled, saying, “How did the fig tree immediately wither away?”

21 Jesus answered them, “Most certainly I tell you, if you have faith and don’t doubt, you will not only do what was done to the fig tree, but even if you told this mountain, ‘Be taken up and cast into the sea,’ it would be done. 22 All things, whatever you ask in prayer, believing, you will receive.”

[M 11:12-14, 19-24] Matthew compressed the curse of the fig tree from Mark (Mk 11:12-14, Mk 11:19-24). Then he placed it after the cleansing of the Temple (Mt 21:12-17). In both cases, Jesus saw a barren fig tree and cursed it for its lack of fruit (Mt 21:18-19, Mk 11:12-14). Unlike Mark's account which took a full day for the curse to have an effect (Mk 11:20), Matthew recorded an immediate reaction (Mt 21:19). In both Mark and Matthew, Jesus used the curse and its effect as a teachable moment on the power of faith in prayer (Mt 21:21-22, Mk 11:22-24).

But, why did he curse the tree at all? According to tradition, Jesus entered the city as a pilgrim to celebrate Passover (see Jn 12:1). Jews celebrated the holy day in early spring when fruit trees like the fig would have leaves but no produce. Jesus expected something to eat but cursed the plant when he was disappointed.

Matthew and Mark recalled this incident for its symbolic value. Scripture described God's people as a vineyard, tree or planting (Judges 9:8-15, Isa 3:14, Isa 5:1-7, Jer 12:10, Ezek 17:2-10, Ezek 19:10-14). The Torah commanded farmers to offer the first fruits of the harvest to God (Exo 23:19, Neh 10:35-37). As a metaphor, the faithful should prove their trust by their actions or "fruits" (Psa 1:3, Jer 17:8-10). So, the righteousness of the community members depended upon the good they did as acts of faith.

In line with this logic, the prophets envisioned YHWH inspecting the people (like figs on a tree) for signs of faithfulness (Mic 7:1, Jer 8:13, Hos. 9:10-17) only to be disappointed. Israel was spiritually barren (Hos 9:16); her fruit was rotten (Jer 29:17). Yet, there was hope in God's mercy; he would replant the fig tree (Israel) and grow a healthy crop (Joel 2:22, Amos 9:14, Mic. 4:4, Zech. 8:12, Ezek. 36:8).

With this background, we can understand how, in Matthew and Mark, Jesus used the metaphor of the cursed fig tree to represent judgment on the people. In a dramatic fashion, the Messiah entered the city and reset the priorities of the Temple. He set end time events in motion. But, were the citizens of Jerusalem ready? No. Like the tree green with leaves in early spring but lacking fruit, the leadership did not respond with righteousness, only indifference, even hostility. So, Jesus cursed the fig tree, thus foreshadowing the Final Judgment when YHWH would deliver divine justice forever.

Matthew arranged the curse of the fig tree as an exclamation point for his entry into Jerusalem and his cleansing of the Temple. He also employed it as a transition to the Temple controversy in the following passages.

d. Temple Controversy

After Jesus entered Jerusalem and cleansed the Temple, he faced his opponents in a series of controversies. Matthew edited these confrontations in a symmetric pattern. He placed two passages on status as bookends to two triads: three parables that criticized religious leaders and three attacks by these leaders, The first bookend passage questioned the terrestrial status of Jesus (his authority to teach). The other bookend asserted his celestial status (seated at the right hand of the Lord).

Temple Directory

1) Question of Authority (21:23-27)

23 When he had come into the temple, the chief priests and the elders of the people came to him as he was teaching, and said, “By what authority do you do these things? Who gave you this authority?”

24 Jesus answered them, “I also will ask you one question, which if you tell me, I likewise will tell you by what authority I do these things. 25 The baptism of John, where was it from? From heaven or from men?”

They reasoned with themselves, saying, “If we say, ‘From heaven,’ he will ask us, ‘Why then did you not believe him?’ 26 But if we say, ‘From men,’ we fear the multitude, for all hold John as a prophet.” 27 They answered Jesus, and said, “We don’t know.”

He also said to them, “Neither will I tell you by what authority I do these things.

[M 11:27-33] Mt 21:23-27 and Lk 20:1-8 followed the lead of Mk 11:27-33 concerning the question of authority. It followed the cleansing of the Temple. When Jesus returned to the Temple and taught the crowds, the leadership confronted him. "Who gave you the authority to address the people?" (Mt 21:23, Mk 11:27-28, Lk 20:1-2). Having some mastery of rabbinical debate, Jesus shifted the subject by answering a question with a question. What about the authority of the Baptist? Was it from God or men? (Mt 21:24-25, Mk 11:29-30, Lk 20:3). The leaders could not dismiss the challenge out of hand because of John's popularity (Mt 21:25-26, Mk 11:31-32, Lk 20:5-6). This fear revealed the power base of the leadership depended more upon mob politics than principle. So they feigned ignorance. Hence, Jesus refused to answer (Mt 21:27, Mk 11:33, Lk 20:7-8).

This face off summarized the classic argument between institutional vs. prophetic authority. The former depended upon position and pedigree. The priests inherited their position via bloodlines. As members of the elite in Jerusalem, they might have received a proper education from a teacher of high standing who, in turn, received his knowledge from another rabbi of renown. In other words, both position and pedigree depended upon lineage, from father to son and from teacher to student. And institutional authority was baked into the structure of ancient society.

If institutional authority was a "top down" exercise of power, prophetic authority was a "bottom up" assertion. Prophets received their call organically. Amos (active 760-755 BCE) was a shepherd and a nut farmer from the southern kingdom of Judea but felt called to preach in the northern kingdom of Israel; he claimed no allegiance to any school of prophets (Amos 7:13-15). His individual calling became a template for others. God beckoned them directly; their calling didn't depend upon position or birthright or education, although some were elites (Eze 1:4-2:8, Isa 6:1-10, Jer 1:2-10). YHWH called some through visions, others through urges or otherworldly voices. But they all felt moved to deliver a message of change to the people.

So, the ministries of John and Jesus shared the authority of the prophet. They didn't have standing in the political structure. Instead, they preached a message of reform that resonated with the people. And they implicitly opposed those in power.

2) Parable Triad: Jesus Condemned Temple Leadership (21:28-22:14)

In Matthew, Jesus went on offensive against the leadership with a series of three parables. Two employed agricultural themes, one used the theme of a royal court.

i. Parable of the Two Sons (21:28-32)

But what do you think? A man had two sons, and he came to the first, and said, ‘Son, go work today in my vineyard.’ 29 He answered, ‘I will not,’ but afterward he changed his mind, and went. 30 He came to the second, and said the same thing. He answered, ‘I’m going, sir,’ but he didn’t go. 31 Which of the two did the will of his father?”

They said to him, “The first.”

Jesus said to them, “Most certainly I tell you that the tax collectors and the prostitutes are entering into God’s Kingdom before you. 32 For John came to you in the way of righteousness, and you didn’t believe him; but the tax collectors and the prostitutes believed him. When you saw it, you didn’t even repent afterward, that you might believe him.

Exclusive to Matthew, Jesus followed the challenge of the Temple leaders with one of his own. He spun the parable of the two sons, one obstinate but eventually obedient, the other a liar. A father (representing God) ordered his sons to work in his vineyard (representing God's people). The first refused then relented (representing sinners and outcasts). The other agreed but did nothing (representing the religious leaders; Mt 21:28-30).

Then, Jesus asked the question, "Who did the will of his father?" The leaders answered, "The first." At this point, he pulled the rug out from under them. His audience, tax collectors and prostitutes would enter the Kingdom first (Mt 21:32). Why? Here Jesus weaved his ministry with that of John's. Both called for reform and personal conversion. Sinners changed but the leaders didn't even when they witnessed the effects of the message for righteousness (Mt 21:32). Not only did Jesus condemn the leaders for their inaction, he implicitly damned them for their smug self-righteousness.

ii. Parable of the Absentee Winegrower (21:33-46)

33 “Hear another parable. There was a man who was a master of a household who planted a vineyard, set a hedge about it, dug a wine press in it, built a tower, leased it out to farmers, and went into another country.

[M 12:1-11] In Matthew, Jesus followed one parable with another, this time with a story found in all three Synoptic gospels. The parable of the Absentee Winegrower laid Scriptural images over an everyday experience for rural Palestinians, tenant laborers who worked for absentee (even foreign) landlords. Like the parable of the Two Sons above, the vineyard represented God's people. But the idea that the landlord represented God injected some controversy into the parable (Mt 21:33, Mk 12:1, Lk 20:9). While Jews might accept the notion of a radically transcendent Deity did not concern himself with their individual lives, they bristled at the thought that compared YHWH with a hated landlord who only appeared to collect his profits.

34 When the season for the fruit came near, he sent his servants to the farmers to receive his fruit. 35 The farmers took his servants, beat one, killed another, and stoned another. 36 Again, he sent other servants more than the first; and they treated them the same way. 37 But afterward he sent to them his son, saying, ‘They will respect my son.’ 38 But the farmers, when they saw the son, said among themselves, ‘This is the heir. Come, let’s kill him and seize his inheritance.’ 39 So they took him and threw him out of the vineyard, then killed him.

Yet, that's exactly what happened. But, instead of appearing himself, he sent messengers (representing the Hebrew prophets) several times. In response, the tenants insulted, abused and even murdered them (Mt 21:34-36, Mk 12:2-5, Lk 20:10-12). In the end, the landlord sent his son whom he assumed the tenants would respect (Mt 21:37, Mk 12:6, Lk 20:13). They, however, plotted to kill the son, leaving the landlord without an heir. Thus, reasoning they would gain the land based upon some sort of squatters' rights, they followed through with their plans (Mt 21:38-39, Mk 12:7-8, Lk 20:14-15).

40 When therefore the lord of the vineyard comes, what will he do to those farmers?”

41 They told him, “He will miserably destroy those miserable men, and will lease out the vineyard to other farmers who will give him the fruit in its season.”

42 Jesus said to them, “Did you never read in the Scriptures,

‘The stone which the builders rejected
was made the head of the corner.
This was from the Lord.
It is marvelous in our eyes’?

Then, Jesus asked the rhetorical question about consequences. The leadership drew the parable to its logical conclusion. The tenants should be punished (Mt 21:40-41, Mk 12:9, Lk 20:15). He framed the story's moral with a quote from Psa 118:22-23, a verse that emphasized God approved what humans reject (Mt 21:42, Mk 12:10-11, Lk 20:17).

43 “Therefore I tell you, God’s Kingdom will be taken away from you and will be given to a nation producing its fruit. 44 He who falls on this stone will be broken to pieces, but on whomever it will fall, it will scatter him as dust.”

Here, in Matthew, Jesus made the point explicit (Mt 21:43). Then, he added a proverb about the cornerstone from the psalm; if the person fell on the stone or the stone fell upon the person, he would be destroyed (Mt 21:43, Lk 20:18).

45 When the chief priests and the Pharisees heard his parables, they perceived that he spoke about them. 46 When they sought to seize him, they feared the multitudes, because they considered him to be a prophet.

Notice Jesus framed the parable on a series of harvests, each one contingent upon the preaching of reform by a prophet. In the story, he inferred the leadership (the workers) did not get God his due (encouraged moral, hence social, renewal) but subdued the efforts of the messengers (maintain the status quo for selfish reasons). So, what they did to the prophets, they would do to God's Son (Mt 21:45-46, Mk 12:12, Lk 20:19).

iii. Parable of the Royal Wedding (22:1-14)

1 Jesus answered and spoke to them again in parables, saying, 2 “The Kingdom of Heaven is like a certain king, who made a wedding feast for his son, 3 and sent out his servants to call those who were invited to the wedding feast, but they would not come. 4 Again he sent out other servants, saying, ‘Tell those who are invited, “Behold, I have prepared my dinner. My cattle and my fatlings are killed, and all things are ready. Come to the wedding feast!” ’ 5 But they made light of it, and went their ways, one to his own farm, another to his merchandise; 6 and the rest grabbed his servants, treated them shamefully, and killed them. 7 When the king heard that, he was angry, and sent his armies, destroyed those murderers, and burned their city.

8 “Then he said to his servants, ‘The wedding is ready, but those who were invited weren’t worthy. 9 Go therefore to the intersections of the highways, and as many as you may find, invite to the wedding feast.’ 10 Those servants went out into the highways and gathered together as many as they found, both bad and good. The wedding was filled with guests.

[Q 14:16-23] The parable of the wedding came from the Q source. By placing this story in the parable triad, Matthew shifted away from an agricultural theme to one of a royal court. In the passage, the king (representing God) sent out invitations to his nobles (representing the religious leadership) for the wedding feast of his Son (representing Jesus; Mt 22:1-2, Lk 14:16). The feast itself represented the heavenly banquet of the Kingdom (see Isa 25:6, Isa 55:1-2). Yet, those invited made up excuses not to attend (Mt 21:3-5, Lk 14:18-19). Some even killed the invitation messengers but the king exacted justice (Mt 21:6-7). So the king opened the invitation to the common people, even the sick, the outcast and the foreigner (Mt 21:8-9, Lk 14:21-23). So, the hall filled even with the good and the bad (Mt 21:10).

11 “But when the king came in to see the guests, he saw there a man who didn’t have on wedding clothing, 12 and he said to him, ‘Friend, how did you come in here not wearing wedding clothing?’ He was speechless. 13 Then the king said to the servants, ‘Bind him hand and foot, take him away, and throw him into the outer darkness. That is where the weeping and grinding of teeth will be.’ 14 For many are called, but few chosen.”

[Mt] Matthew added a coda about the unrepentant in the Kingdom. A king saw one who did not wear a wedding garment (Mt 22:11). Such garments were made out of pure white linen, like a baptismal robe. Thus, the evangelist introduced a sacramental theme of metanoia and faith. Since entry into the Kingdom depended on personal change, those who refused the Good News must exist outside the heavenly banquet (Mt 22:12-13). So, while the call to salvation was universal ("many are called"), only a few accept that call ("few are chosen"; Mt 22:14).

3) Challenge to Jesus by Leadership (22:15-40)

Those who opposed Jesus challenged him on grounds of popularity and principle. The Pharisees and Herodians presented him with a dilemma that could drive a wedge between him and his audience. The Sadducees argued with him over a core belief in his movement, claiming that the article of faith contradicted the Jewish Law. Finally, the Pharisees questioned his priorities concerning the Law itself.

i. Paying Taxes to Caesar (22:15-22)

Denarius

[M 12:13-17] Matthew followed Mark with the leaders' counterattack against Jesus. After the parable triad, an alliance of Pharisees and Herodians tried to split the people from the Nazarene.

The alliance consisted of two philosophically dissimilar groups. The Pharisees were known as "separatists." They sought to separate public life in the midst of the pagans with a private life dedicated to the Torah. They accomplished this by legislating a highly regulated urban life for Jews, especially those in the Diaspora (outside of Palestine). Following their edicts, the faithful had a tendency to isolate themselves in ghettos.

Herodians, however, lived openly among the pagans, even adopting Hellenistic culture wholesale. These people primarily consisted of those within the royal courts of Herod the Great and his sons. Many Jews considered Herodians apostates and, thus, unclean.

15 Then the Pharisees went and took counsel how they might entrap him in his talk. 16 They sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are honest, and teach the way of God in truth, no matter whom you teach; for you aren’t partial to anyone. 17 Tell us therefore, what do you think? Is it lawful to pay taxes to Caesar, or not?”

18 But Jesus perceived their wickedness, and said, “Why do you test me, you hypocrites? 19 Show me the tax money.”

They brought to him a denarius.

20 He asked them, “Whose is this image and inscription?”

21 They said to him, “Caesar’s.”

Then he said to them, “Give therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.”

This odd combination of groups confronted Jesus with a question: does the payment of Roman taxes violate the Torah? (Mt 22:15-17, Mk 12:13-14, Lk 20:19-22) The Nazarene questioned the motives of the opposition. Then, he demanded a denarius, payment for a day's wage. His enemies obliged (Mt 22:18-19, Mk 12:15-16, Lk 20:23-24). Third, he asked the rhetorical question about the image on the coin: Caesar's (Mt 22:20-21, Mk 12:16, Lk 20:23).

Here, Jesus laid the crux of the problem bare. Since worship of the emperor's divine essence was popular in the eastern Mediterranean basin, the image of Caesar represented a graven likeness. Zealous Jews equated its use with idolatry. However, even the faithful had to live in a world where such coins were legal currency; they could not avoid their use. In addition, they, like their pagan counterparts, had to pay imperial taxes. This meant part of their payment landed in the coffers of the emperor's pockets. In other words, payment implicitly equated to allegiance toward the emperor. So, Roman officials saw public agitation for non-payment as treason.

This was the trap the Pharisees and Herodians laid for Jesus. If he supported payment even on practical terms, he would lose popular support among the pious Jews. If he railed against the use of paying imperial tribute, he would be charged with treason. So, they asked a simple question: whom did the Nazarene place first in the spiritual life, God or Caesar?

Jesus split the difference. "Give to Caesar what is Caesar's but give to God what is God's" (Mt 20:21, Mk 12:17, Lk 20:25). In other words, he recognized the dilemma Jews, especially those in the Diaspora, faced in a Roman world. They did not have the luxury of pure allegiance to YHWH over that of the emperor. They could not live and prosper in the empire without use of its currency and payment of its taxes. Thus, he answered their question with a response that satisfied civic and religious obligations.

22 When they heard it, they marveled, and left him and went away.

At this, the opposition awed at his answer and departed (Mt 22:22, Mk 12:17, Lk 20:26).

ii. Sadducees' Challenge on the Resurrection (22:23-33)

The second challenge in the Temple controversies cut to the heart of the Jesus movement. The Nazarene preached an apocalyptic message. On the Day of YHWH, the dead would rise to face divine justice. Note, however, if belief in the resurrection was taken away, apocalypticism fell apart. A group of Temple priests and Jerusalem elites known as the Sadducees intended to attack the notion of resurrection and thus dismantle the notion of the end times.

23a On that day Sadducees (those who say that there is no resurrection) came to him.

The Sadducees reduced Scripture to the first five books of the Bible, the Torah, They rejected the historical books, wisdom literature and, most important, the prophets. In other words, they considered any prophetic critique of Temple cult null and void, including the notion of a Final Judgment. So, they approached Jesus to undercut belief in the resurrection and, by extension, his Good News (Mt 22:23, Mk 12:18, Lk 20:27).

23b They asked him, 24 saying, “Teacher, Moses said, ‘If a man dies, having no children, his brother shall marry his wife and raise up offspring for his brother.’ 25 Now there were with us seven brothers. The first married and died, and having no offspring left his wife to his brother. 26 In the same way, the second also, and the third, to the seventh. 27 After them all, the woman died. 28 In the resurrection therefore, whose wife will she be of the seven? For they all had her.”

The Sadducees argued belief in the resurrection contradicted the Torah. They couched their thesis in an absurd but possible example. The Law commanded a man to marry his brother's wife if the sibling had no progeny; the man could continue his brother's lineage by impregnating the woman (Deu 25:5-10). So, the Sadducees proposed a family of seven brothers. The first one married a woman, then died. Subsequently, each brother married the woman, then passed away. In the resurrection, the question would arise: whose wife is she? (Mt 22:24-28, Mk 12:24-28, Lk 20:28-33) Of course, they meant this rhetorically. This situation presented a contradiction. And since the Law was perfect and could not support such an illogical conclusion, belief in the resurrection opposed adherence to the Torah. Thus, it must be rejected.

29 But Jesus answered them, “You are mistaken, not knowing the Scriptures, nor the power of God. 30 For in the resurrection they neither marry nor are given in marriage, but are like God’s angels in heaven.

Jesus responded with a two prong attack. First, the resurrection transformed the faithful, both personally and socially. The raised would each become "like angels." This view echoed St. Paul's thesis about the spiritual body in 1 Cor 15:42-44. But, he also contended marriage would cease in the Kingdom (Mt 22:29-30, Mt 12:24-25, Lk 20:34-35). In other words, everything would change in the afterlife.

31 But concerning the resurrection of the dead, haven’t you read that which was spoken to you by God, saying, 32 ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? God is not the God of the dead, but of the living.”

33 When the multitudes heard it, they were astonished at his teaching.

However, the second prong served as the final blow to the Sadducees' argument. Jesus appealed directly to the primary revelation of Judaism. On the mountain, Moses encountered God in the burning bush. And the Lord identified himself as "the God of Abraham, the God of Isaac and the God of Jacob" (Exo 3:6). This was the Living God (Psa 42:2, Psa 84:2, Hos 1:10, Dan 6:20, Dan 6:26). Jews did not worship a deity that one could not reduce to an image; he lived and asserted himself in their history. And, as YHWH lived, so must those who worshiped him including Abraham, Isaac and Jacob. If the great patriarchs lived to praise the Lord, there must be an afterlife, not just in spirit, but in body. Hence, belief in the resurrection lay at the very heart of Judaism (Mt 22:31-32, Mk 12:26-27, Lk 20:37-38).

By arguing this way, Jesus did more than defend the notion of the resurrection. He implicitly upheld apocalypticism as the true Jewish faith and undercut any legitimacy to the views of the Sadducees.

iii. Pharisees' Challenge: The Great Commandment (22:34-40)

The third challenge Jesus faced was a question of spirituality. How did the Nazarene fulfill Torah duty? Pharisees created a highly regulated lifestyle based upon a myriad of rules. They strove to "build a fence around the Torah" so that Jews would not break the Law. That system worked in the city. How did it work in a rural setting like Galilee? By asking a simple question of priorities, those outside the Jesus movement hoped to gain insight.

34 But the Pharisees, when they heard that he had silenced the Sadducees, gathered themselves together. 35 One of them, a lawyer, asked him a question, testing him. 36 “Teacher, which is the greatest commandment in the law?”

So, what is the most important commandment in the Law? While the Great Commandment passage exists in all the Synoptic gospels, each gospel presented this question differently. In Mark, a scribe asked Jesus in a non-confrontational way (Mk 12:28). In Luke, a Pharisee tested the Nazarene with a question about eternal life. Jesus responded with the question about the most important commandment (Lk 20:25-26). In Matthew, however, a lawyer tested him directly (Mt 22:34-36).

37 Jesus said to him, “ ‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’ 38 This is the first and great commandment. 39 A second likewise is this, ‘You shall love your neighbor as yourself.’ 40 The whole law and the prophets depend on these two commandments.”

Jesus responded with the command to love in two passages. First, he asserted divine primacy with the Shema (Deu 6:5). "Love the Lord your God…" meant devotion. This verse grew to prominence in the Mishnah, the late antiquity commentary on the Torah (200 CE) but scholars dispute its importance in the first century. Certainly, it held some sway for it commanded primary allegiance to the nation's God.

Second, Jesus quoted Lev 19:18. In this context, love meant deference and respect for a co-religionist. It placed the interests of one's neighbor on the same plane as the self. Christians see this command as a communal virtue (see Jn 15:12, Jn 15:17).

Why did opponents ask the question? They wanted to know the lens through which Jesus viewed the Law. The answer to the question defined his set of values and how they differed with those of the Pharisees. Christians strove to live by a devotion to God and deference to others. Pharisees that sought adherence to the Torah as the primary communal value.

e. Conclusion: Question on the Messiah's Origin (22:41-46)

41 Now while the Pharisees were gathered together, Jesus asked them a question, 42 saying, “What do you think of the Christ? Whose son is he?”

They said to him, “Of David.”

After defending his position, Jesus went on the offensive. He asked his opponents about the lineage of the Christ. How could he be the son of David? (Mt 22:41-42, Mk 12:35, Lk 20:41) Certainly, opponents criticized early followers over the origin of the Messiah. How could a backwater Galilean claim the title? Especially a man who died a shameful death on a cross?

More to the point, wasn't the Christ a descendant of David, the greatest monarch in Israel's history? Notice the person asking the question assumed the Messiah had a lesser status when compared with David. How could early Christians place Jesus above the great king?

43 He said to them, “How then does David in the Spirit call him Lord, saying,

44 ‘The Lord said to my Lord,
sit on my right hand,
until I make your enemies a footstool for your feet’?

45 “If then David calls him Lord, how is he his son?”

46 No one was able to answer him a word, neither did any man dare ask him any more questions from that day forward.

Jesus and his disciples answered with Psa 110:1 (Mt 22:43-44, Mk 12:26, Lk 20:41-43, see Acts 2:34). In this hymn, the psalmist (assumed to be David) overheard a conversation between two "Lords." One Lord invited another to sit in the place of honor until victory was achieved. Early Christians interpreted the verse as an invitation of God the Father for his Son to enter heavenly glory. Since Christians held David wrote the song, they reasoned, the king recognized a figure greater than he enjoyed divine favor. Thus, Jesus the Christ even outranked David. Implicitly, the question of origin did not matter (Mt 22:45, Mk 12:37, Lk 20:44). The status of the Christ transcended any earthly concerns.

Thus, Matthew drew the Temple controversy to a close. Jesus defended his prophetic authority to proclaim the Good News. He told three parables that chided the leadership for its self-absorbed intransigence. He swatted away the attacks of the leaders concerning the payment of Roman tribute and the place of the resurrection in the Torah; he also laid out his vision for fulfilling Torah duty in the Great Commandment. Finally, he asserted the heavenly place of the Messiah transcended the religious or social pecking order.

J. Fifth Discourse: On the Eschaton (23:1-25:46)

We can divide Matthew's final discourse into three parts: condemnation of Jesus' opponents (chapter 23), his monologue on the end times (chapter 24) and his three great parables (chapter 25). Jesus began his oratory on the end times with the conditions he and his followers faced, verbal, even physical, attacks by his enemies. The seeds for the Day of YHWH were sown in the opposition to his message. Thus, Jesus condemned the leaders in Jerusalem for the obstinate blindness.

Jesus moved from contemporary events to the future. Matthew's gospel tracked the "Little Apocalypse" found in Mark thirteen.

Finally, he addressed two attitudes necessary to anticipate the end times: spiritual anticipation (Parables of the Ten Girls and the Three Servants) and communal charity (Parable of the Final Judgment).

Eschaton Directory

1. Condemnation of Leadership (23:1-39)

False Leadership Directory

a. False Example by Leadership (23:1-12)

1 Then Jesus spoke to the multitudes and to his disciples, 2 saying, “The scribes and the Pharisees sit on Moses’ seat. 3 All things therefore whatever they tell you to observe, observe and do, but don’t do their works; for they say, and don’t do. 4 For they bind heavy burdens that are grievous to be borne, and lay them on men’s shoulders; but they themselves will not lift a finger to help them.

5 But they do all their works to be seen by men. They make their phylacteries broad and enlarge the fringes of their garments, 6 and love the place of honor at feasts, the best seats in the synagogues, 7 the salutations in the marketplaces, and to be called ‘Rabbi, Rabbi’ by men. 8 But you are not to be called ‘Rabbi’, for one is your teacher, the Christ, and all of you are brothers. 9 Call no man on the earth your father, for one is your Father, he who is in heaven. 10 Neither be called masters, for one is your master, the Christ.

11 But he who is greatest among you will be your servant. 12 Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

In Mt 23:1-3, Jesus instructed his Jewish followers to follow the rulings of the Pharisees. They were community leaders who sat on the teaching seat of the synagogue ("seat of Moses"). But, the Nazarene criticized their style and legalism. Why did he insist on adherence? He not only wanted his followers to live as righteous Jews, he desired to give him and his disciples legitimacy when they called out their opponents. Do as they say, not as they do. Jesus made this the floor of morality for the Matthean community.

Jesus, then, turned his indignation against the Pharisees. First, they didn't use their office to relieve burdens of the poor or widows. Instead, they added to the pain of the underclass (Mt 23:4).

[M 12:38-39] Second, Matthew loosely followed Mark's or Luke's critique about leadership style (Mt 22:5, Mk 12:38-39, Lk 20:46-47). In these two verses, Jesus denounced the Pharisees for their clothing and their perceived popularity. They reveled in greetings on the street, insisted on the best seats at feasts or in the synagogues, and gloried in salutations of "Rabbi."

Note Jesus didn't object to the clothing, the privileges or titles of the Pharisees, per se. After all, he insisted his Jewish disciples adhere to their rulings. Like many other Jews throughout the Empire, urban followers of the Nazarene lived in self-imposed ghettos. Such neighborhoods required leaders to maintain social coherence within the community and to communicate with imperial officials from without. Distinctive clothing, seats of authority and titles distinguished the Pharisees from typical Jews, thus facilitating the role of community leaders.

With typical hyperbole found in Matthew, Jesus painted Pharisees as caricatures, not in substance, but in style. His opponents could succumb to the temptation every leader faced. They exercised power to advance their own interests and agenda. Their office was necessary; their self-seeking ways were not. Jesus painted his opponents in such a negative light to act as a counterpoint to his vision of Christian leadership.

To make his point, Jesus forbade his followers to refer to themselves as "Rabbi," "Father" or "Lord" (Mt 23:8-10). Of course, this was another example of hyperbole in Matthew. Jewish Christians in the Matthean community lived in accord with the Torah; therefore, they relied on scribes for legal rulings and teachers to instruct the faithful, especially neophytes. Jesus downplayed the title of "Rabbi" to stress equality within the local church and to heighten the authority of the gospel in disputes.

The same applied to the term "Father." The title did not necessarily refer exclusively to one's biological male parent. It referred to any man within one's circle who played a significant role in life, especially the clan patriarch. It also referred to one's ancestors, even those of the community (see Lk 16:24). In ancient Semitic culture, one could not avoid the term "Father." It recognized one's relationship with, hence allegiance to, a male elder. But, by restricting the term "Father" as a referent to God in heaven, Jesus emphasized the priority of faith over that of family or communal allegiance.

Finally, Jesus addressed titles used within the community of disciples. As a sign of respect, a believer might call a leader "Lord." An ancient Christian could use the Greek term "Kyrios" in two ways, to recognize an elder's role (in English, "Sir") or to exalt the place of Jesus (in English, "Lord"). (Many modern languages use one word for those two referents; for example, we can translate the Spanish "Senor" as "Lord" or "Sir" depending upon the context.) In the case of Kyrios for Sir, a small local church might have an informal leadership structure that replicated a clan. The use of "Kyrios" merely recognized the place and status of the male elder who oversaw the community. So, the Greek word had an elastic usage. Obviously, Jesus recognized that fact in his hyperbole. He emphasized Christ was the only true Lord.

Jesus summed up the comparison between leadership styles by affirming qualities he expected in his followers. Great leaders served. They sought humility over pride (Mt 23:11-12)

b. Eight Woes (23:13-36)

After Jesus compared the Pharisees to Christian leadership unfavorably, he condemned his opponents with eight woes. Seven of these woes included the term "hypocrite," a Greek word for actor. In other words, he charged them with insincerity, merely "putting on a good show."

13 “Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation.

1) Disingenuous Character (Mt 23:13 with "hypocrite") Jesus returned to his critique. He accused the scribes and Pharisees of bankrupting the widow while practicing false spirituality.

14 “But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don’t enter in yourselves, neither do you allow those who are entering in to enter.

2) Deny Entrance into the Kingdom (Mt 23:14 with "hypocrite") Jesus charged his opponents with preaching diversion. They insisted upon adherence to the Law while they ignored the call to metanoia ("entrance into the Kingdom").

15 Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of Gehenna as yourselves.

3) Excessive Zealousness in Converts (Mt 23:15 with "hypocrite") Jesus saw nothing gained in converts to Pharisaic Judaism. Any neophytes they gained merely became rabid adherents; they, too, ignored the message of repentance.

16 “Woe to you, you blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.’ 17 You blind fools! For which is greater, the gold or the temple that sanctifies the gold? 18 And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated.’ 19 You blind fools! For which is greater, the gift, or the altar that sanctifies the gift? 20 He therefore who swears by the altar, swears by it and by everything on it. 21 He who swears by the temple, swears by it and by him who has been living in it. 22 He who swears by heaven, swears by the throne of God and by him who sits on it.

4) False Ruling on Oaths (Mt 23:16-22) Jesus criticized his opponents. They ruled limitations on blasphemy. One could not take an oath based upon the Temple, but they could on its treasury? Not on its altar, but on the sacrificial offering it bore? Would not an oath swore on the Temple or on heaven insult God who, according to Jewish popular belief, dwelt in those places?

Again, in Matthew, Jesus spoke in hyperbole. He criticized his enemies for their legalism. As they nitpicked exceptions for oaths, they missed the larger picture of God's presence in all things.

23 “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone. 24 You blind guides, who strain out a gnat, and swallow a camel!

5) Myopic View of the Law (Mt 23:23-24 with "hypocrite") Jesus chided the scribes and the Pharisees for their rulings on tithes. They imposed religious fees even on spices and herbs yet ignored the economic costs these fees cost the poor. Again, he spoke in extremes to make a larger point. His opponents focused on keeping the details of the Law ("strain the gnat") while overlooking the Torah value of mercy ("swallow the camel").

25 “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness. 26 You blind Pharisee, first clean the inside of the cup and of the platter, that its outside may become clean also.

6) Myopic View on Kosher Practices (Mt 23:25-26 with "hypocrite") Jesus condemned the scribes and Pharisees for their insistence on absolute dietary kosher. "To build a fence around the Torah," they instituted the ritual washing of dishes so they could insulate themselves from breaking the Law. Reference to these practices only occur in the gospels (see Mk 7:1-5). Yet, reducing spirituality to such practices could act as a distraction from righteousness.

27 “Woe to you, scribes and Pharisees, hypocrites! For you are like whitened tombs, which outwardly appear beautiful, but inwardly are full of dead men’s bones and of all uncleanness. 28 Even so you also outwardly appear righteous to men, but inwardly you are full of hypocrisy and iniquity.

7) Hypocrisy of Leadership (Mt 23:27-28 with "hypocrite") Jesus accused the scribes and the Pharisees, not only of hypocrisy, but of spiritual morbidity. They were like tombs, well kept on the outside, but rotting on the inside. In other words, they put on a good front of holiness but they did not personally grow nor could they lead others in personal growth.

29 “Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the tombs of the righteous, 30 and say, ‘If we had lived in the days of our fathers, we wouldn’t have been partakers with them in the blood of the prophets.’ 31 Therefore you testify to yourselves that you are children of those who killed the prophets. 32 Fill up, then, the measure of your fathers. 33 You serpents, you offspring of vipers, how will you escape the judgment of Gehenna? 34 Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues and persecute from city to city, 35 that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar. 36 Most certainly I tell you, all these things will come upon this generation.

8) Guilt of Prophets' Murders (Mt 23:29-36 with "hypocrite") In probably his worst critique, Jesus called his opponents "children" of those who murdered the prophets. While the scribes and Pharisees honored the sages of Israel, according to the Nazarene, they evoked the spirit of the murderers when they opposed repentance (Mt 23:29-30). In their hypocrisy, they damned themselves (Mt 23:31-33) for they ignored the message of the prophets. They persecuted those calling for change (Mt 23:34). Then, he compared those bloodied by the leadership for their message with the prophets who died (Abel in Gen 4:8, Zechariah in 2 Chron 24:20-21).

c. Conclusion: Prophecy of Desolation until Conversion (23:37-39)

37 “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I would have gathered your children together, even as a hen gathers her chicks under her wings, and you would not! 38 Behold, your house is left to you desolate. 39 For I tell you, you will not see me from now on, until you say, ‘Blessed is he who comes in the name of the Lord!’ ”

[Q 13:34-35] In Matthew, Jesus ended his condemnation of the religious leaders with a lament over Jerusalem. This passage had its origin in the Q source. Despite the city's rejection of the prophets (representing the religious leaders), he still hoped for conversion but realized its obstinate spirit (Mt 23:37, Lk 13:34). Hence, the city would suffer desolation until the Second Coming ("Blessed he who comes in the name of the Lord;" Mt 23:38-39, Lk 13:35).

2. Prediction of the End Times (24:1-31)

Matthew introduced the question of the end times with Jesus' prediction of the Temple's destruction. Then, he arranged this section of the discourse around three chiastic structures. The first two warned against false leaders who would lead the faithful astray; the "abomination of desolation" verse and the command to flee divided these chiastic caveats. The evangelist completed this section with a short "Son of Man" chiasmus which briefly described the final events.

End Times Directory

a. Prediction of the Temple's Fall (24:1-3)

1 Jesus went out from the temple, and was going on his way. His disciples came to him to show him the buildings of the temple. 2 But he answered them, “You see all of these things, don’t you? Most certainly I tell you, there will not be left here one stone on another, that will not be thrown down.”

3 As he sat on the Mount of Olives, the disciples came to him privately, saying, “Tell us, when will these things be? What is the sign of your coming, and of the end of the age?”

[M 13:1-3] Matthew and Luke followed Mark's "Little Apocalypse." In all three Synoptic gospels, the disciples admired the decorated Temple (Mt 24:1, Mk 13:1, Lk 21:5). Jesus responded with his destruction prophecy (Mt 24:2, Mk 13:2, Lk 21:6). In all three gospels, the disciples responded with questions about the end times (Mt 24:3, Mk 13:3, Lk 21:7).

Why did the disciples assume Jesus tied the destruction of the Temple to the Day of YHWH? I covered that question at length HERE. But, the evangelists did use this short dialogue as a jump off point for Jesus' eschatological predictions. Matthew formed them in a series of three chiastic structures.

b. Persecution Chiasmus (24:4-15)

In the first chiasmus, Matthew highlighted personal suffering (Step B) between two steps consisting of false Christ (Step A1) and false prophets (Step A2).

1) Step A1: False Christ and International Disruptions (24:4-8)

4 Jesus answered them, “Be careful that no one leads you astray. 5 For many will come in my name, saying, ‘I am the Christ,’ and will lead many astray. 6 You will hear of wars and rumors of wars. See that you aren’t troubled, for all this must happen, but the end is not yet. 7 For nation will rise against nation, and kingdom against kingdom; and there will be famines, plagues, and earthquakes in various places. 8 But all these things are the beginning of birth pains.

[M 13:5-7, 13:21] Jesus began his predictions with a warning: Do not be led astray (Mt 14:4, Mk 13:5, Lk 21:8). He continued with the prophecy of false Christs who would lead many to apostasy (Mt 14:5, Mk 13:7, Mt 13:21, Lk 21:8). Then, he shifted from the parochial to the international scene. Rumors of conflict would run rampant. Both civil and cross border wars would arise. Famines, caused either by natural means or by disruptions in trade, would occur. Earthquakes would destroy areas. Plagues would break out. But these events did not mark the end. They were merely "birth pangs" (Mt 24:6-8, Mk 13:7-8, Lk 21:9-11).

False Christ. Who was this figure? In the context of the verse, he implied some divine power over cosmic events (famines, plagues, earthquakes) and the affairs of people (wars). And he pointed to their existence as the immanence of the End.

Wars, famines, plagues, earthquakes. In the later part of the first century, the Roman Empire prosecuted a major military operation against a rebellion in Palestine (Jewish War, 66-70 CE). However, it suffered a series of civil wars that interrupted the Judean campaign (the Year of Four Caesars, 69 CE). As a result, the general Vespasian (ruled 69-79 CE) rose to the imperial throne.

The Roman campaign in Palestine led to disruption of food supplies not only in the area but in neighboring Egypt, the breadbasket of the empire. Grain shortages led to death among parts of the population that lived at a below subsistence level.

The empire also endured almost constant friction along its borders. It fought the Parthians to the east in 53 CE; it battled Germanic tribes across the Rhine and the Danube rivers without reprise. The praised "pax Romana" seemed to exist more in name than in reality.

While no major plagues occurred in the first century, earthquakes did shake the region on a regular basis. The Mediterranean lie on a convergence of active fault lines. So, news of an earthquake was not uncommon. On February 5, 62 CE, a major earthquake destroyed large portions of Pompeii. Ancient writers and modern excavations of the city attest to the damage caused by that tremor.

In Matthew, Jesus listed both natural and man-made evils as signs for the Tribulation. Yet, many in the Matthean community knew of these events in their lived experience. Hence, they were convinced they lived in the end times. But Jesus urged caution. Wars, famines, plagues and earthquakes were mere "birth pangs" to coming events.

2) Step B: Personal Persecution (24:9-10)

9 “Then they will deliver you up to oppression and will kill you. You will be hated by all of the nations for my name’s sake. 10 Then many will stumble, and will deliver up one another, and will hate one another.

[M 13:9] Matthew edited Mark's verses. In Matthew, Jesus noted the warning of persecution (Mt 24:9, Mk 13:9, Lk 21:12) but in a more general form. Then he added the threat of apostasy and infighting as a result of suffering for the faith (Mt 24:10, Mk 13:12, Lk 21:16).

3) Step A2: False Prophets and Endurance (24:11-13)

11 Many false prophets will arise and will lead many astray. 12 Because iniquity will be multiplied, the love of many will grow cold. 13 But he who endures to the end will be saved. 14 This Good News of the Kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come.

[M 13:10-11, 13:22] The image of the false prophet (Mt 24:11, Mk 13:22) acted as the bookend to the false Christ (Mt 24:5); both led people astray. In Matthew, Jesus implied the activity of the false prophet would lead to scandal which, in turn, would harden hearts to the message. But those who endured would find salvation (Mt 24:12-13, Mk 13:13, Lk 21:17-19).

Notice the false Christ appealed to issues on a universal level (wars, famines, plagues, earthquakes) while the false prophet addressed one on an individual level (apostasy and scandal). The false Christ asserted some sort of control over events. The false prophet pointed to himself as the source of knowledge.

4) Conclusion: Preaching the Good News till the End (24:15)

[M 13:10] Matthew shifted the necessity for preaching the Good News. Mark placed it after the verse on personal persecution (Mk 13:9-10). Matthew, however, put it after the persecution chiasmus (Mt 24:15).

c. Fleeing the "Abomination of Desolation" (24:15-22)

15 “When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand).

[M 13:14-22] The "Abomination of Desolation" passage bridged the persecution chiasmus to the rejection of false leaders. The "abomination" referred to passages in Daniel (Dan 9:27, Dan 11:31, Dan 12:11). The prophet's image was veiled language that pointed to the activity of Antiochus IV Epiphanes (215-164 BCE), the Greek Syrian king who ruled Palestine in the second century BCE. He sent troops into the area to force conversion to paganism. He rededicated the temple on Mt. Gerazim to Zeus. Under his patronage, Gentiles violated the Temple in Jerusalem with pagan rituals (2 Macc 6:1-6). This "pollution" was the "abomination of desolation."

What image did the Synoptic writers point to? (Mt 24:15, Mk 13:14, Lk 21:20) In 70 CE, Jerusalem fell to Roman forces under Titus (39-81 CE). Before flames engulfed the Temple, the imperial general entered to survey his potential plunder. His presence and the destruction of the holy site was identified as the "abomination."

16 Then let those who are in Judea flee to the mountains. 17 Let him who is on the housetop not go down to take out the things that are in his house. 18 Let him who is in the field not return back to get his clothes. 19 But woe to those who are with child and to nursing mothers in those days! 20 Pray that your flight will not be in the winter nor on a Sabbath, 21 for then there will be great suffering, such as has not been from the beginning of the world until now, no, nor ever will be. 22 Unless those days had been shortened, no flesh would have been saved. But for the sake of the chosen ones, those days will be shortened.

How should Christians respond to the possibility of such a sacrilege? Flee immediately to the wilderness. Don't turn back for anything (Mt 24:16-18, Mk 13:14-16, Lk 21:21). Pity the pregnant and nursing (Mt 24:19, Mk 13:17, Lk 21:23). Pray the flight will not take place in the winter when the cold would take its toll (Mt 24:20, Mk 13:18). Ask the Lord it will not occur on the Sabbath; the Law would limit the length of travel (Mt 24:20). Beg the Lord to shorten the Tribulation as an act of mercy on the faithful (Mt 24:21-22, Mk 13:19-20).

d. "Look!" Chiasmus (24:23-26)

In Matthew, Jesus followed the "abomination" transition with another, smaller chiastic structure, highlighted by the emphatic "Look!"

1) Step A1: False Wonder Workers (24:23-24)

23 “Then if any man tells you, ‘Behold, here is the Christ!’ or, ‘There!’ don’t believe it. 24 For false christs and false prophets will arise, and they will show great signs and wonders, so as to lead astray, if possible, even the chosen ones.

[M 13:21-22] "Look! Here is the Christ" or "There." Jesus again warned his followers of spiritual charlatans but, this time, he pointed out their trickery ("signs and powers") which deceived some (Mt 24:23-24, Mk 13:21-22). Note he indicated the "Look!" pointed to a specific figure.

2) Step B: Forewarning (Mt 24:25, Mk 13:23)

25 “Behold, I have told you beforehand.

3) Step A2: False Prophets (24:26)

26 “If therefore they tell you, ‘Behold, he is in the wilderness,’ don’t go out; or ‘Behold, he is in the inner rooms,’ don’t believe it.

"Look! He is in the wilderness" or "He is in the inner rooms." Jesus dissuaded his followers from pursuing false Christs into environments. While he could refer to a specific individual, he could also describe the environments in symbolic terms: spiritual thirst (desert) and interiority (inner rooms; Mt 24:26).

e. "Son of Man" Chiasmus (24:27-31)

The term "Son of Man" marked the final chiasmus of Matthew's end times series. It described the sudden nature of the eschaton, its Tribulation and the Second Coming. The term acted as bookends to the calamity found on the Day of the Lord.

1) Step A1: Coming Like Lightning (24:27)

27 For as the lightning flashes from the east, and is seen even to the west, so will the coming of the Son of Man be.

[Q 17:24] Unlike the slow, imperceptible rise of the Kingdom Jesus preached (parable of the Mustard Seed; Mt 13:31-32), here he announced the sudden nature of the Second Coming. The appearance of the "Son of Man" would occur as dramatically, even violently as lightning striking across the sky, in the same direction as the sunrise (Mt 24:27, Lk 17:24).

2) Step B: Roman Tribulation and Cosmic Signs (24:28-29)

28 For wherever the carcass is, that is where the vultures gather together.

29 “But immediately after the suffering of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken.

[Q 17:37, M 13:24-26] Matthew juxtaposed Roman military conquest ("where the eagles gather" in Mt 24:28, Lk 17:37) with the collapse of cosmic power (Mt 24:29, Mk 13:24-26, Lk 21:25-27).

Why did "eagles gather" equal Roman conquest? Eagles represented the Roman might since they were the images on imperial military standards. Eagles are also scavengers who gather to pick the carcass of a dead animal clean. Hence, Mt 24:28 was a metaphor for the plunder after a Roman victory. The fall of Jerusalem in 70 CE to Titus immediately came to mind.

If Matthew followed that logic, he connected the destruction of Jerusalem and its Temple to the fall of cosmic powers on the Day of YHWH (see Isa 13:10, Isa 34:4, Joel 2:10). Distress in heaven mirrored troubles on the earth.

3) Step A2: Coming Caused Mourning (24:30)

30 And then the sign of the Son of Man will appear in the sky. Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory.

[M 13:26] In Matthew, Jesus finished the chiasmus with two references to the "Son of Man" for emphasis. This heavenly figure would appear in the sky with great power (See Dan 7:13-14). His presence would cause panic among the nations (Mt 24:30, Mk 13:26, Lk 21:27).

4) Conclusion: The In-gathering (24:31)

31 He will send out his angels with a great sound of a trumpet, and they will gather together his chosen ones from the four winds, from one end of the sky to the other.

[M 13:27] Jesus predicted that, after the Second Coming, heavenly messengers would gather the faithful together from the Diaspora (Mt 24:30, Mk 13:27).

3. End Time Parables (24:32-25:46)

Matthew shifted from three chiastic structures to a series of short parables. He divided them into two camps. First, the parable of the fig tree laid out signs of the end times; the present age (spring leaves) foreshadowed the coming end (summer fruit). The tale stressed foreknowledge.

The parables which followed, however, flipped the theme to surprise. No one but God knew the timing of the eschaton. Hence, the end would take people by surprise (parable of Noah). As a corollary, the faithful needed to be prepared for its sudden arrival (parables of the Left Behind, the Night Thief and the Servants).

End Times Parables Directory

a. Awareness Parable: Sign of the Fig Tree (24:32-35)

[M 13:28-31] All three Synoptic gospels recorded this parable. The fig tree sprouted green leaves in the spring before bearing its summer fruit (Mt 24:32, Mk 13:28, Lk 21:29-30). We discussed the symbolism of the fig tree in Mt 21:17-22. The tree represented the people of Israel; the spring season was the contemporary age for Jesus while the summer signaled the end times, the era when the "fruit" of the people would appear.

33 Even so you also, when you see all these things, know that he is near, even at the doors. 34 Most certainly I tell you, this generation will not pass away until all these things are accomplished. 35 Heaven and earth will pass away, but my words will not pass away.

With this background in place, the following verses made sense. Just as the green leaves foretold summer would arrive soon, Jesus insisted, so the contemporary conditions in Palestine foretold the coming Day of YHWH (Mt 24:33, Mk 13:29, Lk 21:31). Indeed, the end was so imminent that those alive would witness the event (Mt 24:34, Mk 13:30, Lk 21:32). In conclusion, Jesus assured his audience that, unlike present conditions ("heaven and earth"), his word would stand forever (Mt 24:35, Mk 13:31, Lk 21:33).

Mt 24:34 has garnered some controversy. What generation would live to witness the end times? The short answer is a paradox. We will only know the answer in hindsight. Hence, speculation is pointless.

b. Preparation Parables (24:36-25:13)

1) Parable of Noah (24:36-39)

36 “But no one knows of that day and hour, not even the angels of heaven, but my Father only. 37 As the days of Noah were, so will the coming of the Son of Man be. 38 For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ship, 39 and they didn’t know until the flood came and took them all away, so will the coming of the Son of Man be.

[M 13:32] As a counterpoint to the fig tree parable, Jesus asserted the sudden nature of the eschaton. No one knew the exact time except God (Mt 24:36, Mk 13:32, Lk 21:34; Dead Sea Scroll 1QpHab 7).

[Q 17:26-27, 30] In Matthew, Jesus shifted to the Flood image from Gen 7:17-23. Like the flash deluge, the coming of the "Son of Man" would take the populace by surprise (Mt 24:37-39, Lk 17:26-27, Lk 17:30). Notice the term "coming of the Son of Man" acted as bookends for the Noah image, creating a minor chiastic structure.

2) Parable of the Left Behind (24:40-42)

40 Then two men will be in the field: one will be taken and one will be left. 41 Two women will be grinding at the mill: one will be taken and one will be left. 42 Watch therefore, for you don’t know in what hour your Lord comes.

[Q 17:34-35, Mk 13:35-37] Jesus proposed other images, this time of agriculture origin. Of two field hands, one would be taken while the other was left behind. Two women grinding wheat would suffer the same fate (Mt 24:40-41, Lk 17:34-35). So, he stressed a watchful preparation when a believer faced the sudden, unexpected nature of the end times (Mt 24:32, Mk 13:35-37, Lk 21:36).

Some interpret the fate of the taken as the saved, while the ones left behind would suffer. Is that the case? After all, Matthew recorded the beatitude of the meek (Mt 5:5). Hence, Jesus didn't necessarily stress who would be saved. Instead, he merely focused on the instantaneous nature of the end times.

3) Parable of the Night Thief (24:43-44)

43 But know this, that if the master of the house had known in what watch of the night the thief was coming, he would have watched, and would not have allowed his house to be broken into. 44 Therefore also be ready, for in an hour that you don’t expect, the Son of Man will come.

[Q 12:39-40] Again, Jesus stressed the unknowable nature of the Second Coming. If the believer ("the household") knew the time when the Son of Man returned ("the thief"?), he would be ready. And, again, the Nazarene emphasized the need for preparation (Mt 24:43-44, Lk 12:39-40).

4) Parable of the Servants (24:45-51)

45 “Who then is the faithful and wise servant, whom his lord has set over his household, to give them their food in due season? 46 Blessed is that servant whom his lord finds doing so when he comes. 47 Most certainly I tell you that he will set him over all that he has. 48 But if that evil servant should say in his heart, ‘My lord is delaying his coming,’ 49 and begins to beat his fellow servants, and eat and drink with the drunkards, 50 the lord of that servant will come in a day when he doesn’t expect it and in an hour when he doesn’t know it, 51 and will cut him in pieces and appoint his portion with the hypocrites. That is where the weeping and grinding of teeth will be.

[Q 12:42-46] In this parable, Jesus turned his attention to community leadership, contrasting the virtuous elder with the vain. The faithful and wise leader addressed the needs of his people (especially the poor whom they fed "at the right time"). He would receive greater honor and responsibility (Mt 24:45-47, Lk 12:42-44). However, the vain, glutinous leader who abused community members would receive harsh condemnation, both physical ("cut in half") and in reputation ("measure with the hypocrites;" Mt 24:48-51, Lk 12:45-46). Again, we find the key to the parable in the sudden arrival of the eschaton.

5) Parable of the Ten Girls (25:1-13)

1 “Then the Kingdom of Heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 2 Five of them were foolish, and five were wise. 3 Those who were foolish, when they took their lamps, took no oil with them, 4 but the wise took oil in their vessels with their lamps. 5 Now while the bridegroom delayed, they all slumbered and slept. 6 But at midnight there was a cry, ‘Behold! The bridegroom is coming! Come out to meet him!’ 7 Then all those virgins arose, and trimmed their lamps. 8 The foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ 9 But the wise answered, saying, ‘What if there isn’t enough for us and you? You go rather to those who sell, and buy for yourselves.’ 10 While they went away to buy, the bridegroom came, and those who were ready went in with him to the wedding feast, and the door was shut. 11 Afterward the other virgins also came, saying, ‘Lord, Lord, open to us.’ 12 But he answered, ‘Most certainly I tell you, I don’t know you.’ 13 Watch therefore, for you don’t know the day nor the hour in which the Son of Man is coming.

Parable of the Ten Virgins
by James Blake

[Mt] In the parable of the Ten Girls, Jesus used a common experience to highlight the theme of preparation. Ten pre-teen girls waited for the bridegroom to escort his fiance to his clan's compound; when the couple stepped across the threshold, they were married.

What necessitated the wait? In ancient culture, clans arranged marriages between their members. The arrangement included the payment to the bride's father for the loss of his daughter's labor. However, usually the bride's father would object to the payment at the last minute; hence, the groom and his prospective father-in-law would renegotiate terms. Sometimes, the haggling would last past midnight (Mt 25:5). When they finished the negotiations, the groom would accompany his betrothed through the streets to his clan's compound. A town crier would announce the trip which took on a festive, even parade-like atmosphere (Mt 25:6).

At this point, the focus shifted from the wedding party to the acumen of the girls. The wise prepared with extra oil, the foolish did not (Mt 25:1-4). An ancient lamp had a long wick. Its user could lengthen or shorten it to adjust the size of the flame and, so, the consumption of the oil. The shorter the length, the larger the flame and the more oil consumed. Implicitly, the girls trimmed their wicks long while they slept to conserve fuel. Some placed extra fuel in their lamps; others did not.

When the town crier announced the arrival of the couple, the foolish girls realized they didn't have enough oil to maintain their lamp's flame. They couldn't light their path to follow the couple to the wedding reception at the groom's abode. So, they had to purchase their oil (Mt 25:8-10). In the meantime, the couple led the guests to the groom's compound. With everyone gathered, the clan locked the gates for security reasons (Mt 25:10). When the foolish girls finally arrived, they begged for entrance but the Lord of the house denied he knew them (Mt 25:11-12).

The parable was memorable because it worked on the literal and the allegorical levels. The groom represented Christ; the bride symbolized his Church (Eph 5:22-32). The wedding reception represented the Kingdom (Mt 22:1-14). The preteen girls were images of believers (see Zeph 3:14). The fire in the lamps represented spiritual power (see Exo 3:2, Num 9:15-16, Eze 1:4, Jud 13:20, Lev 6:13, Acts 2:1-4). The oil symbolized those activities which deepened that power. The wise Christian spent time in prayer, study and activities for the good of others. The foolish Christian simply assumed their place without expending energy in those areas. In the end, Jesus implicitly asked: Which believer was truly preparing for the Second Coming? (Mt 25:13)

c. "How to prepare" parables

Matthew followed up the preparation parables with stories whose meaning spelled out the ways to look ahead. In the gospel, Jesus emphasized evangelization and charity as the means to anticipate the coming of the Lord.

1) Parable of the Talents (25:14-30)

14 “For it is like a man going into another country, who called his own servants and entrusted his goods to them.

[Q 19:12-13, 15-24, 26] Adapted from the Q source, Matthew's version of this parable retained the Lucan tendency to flip social expectations. The absentee landowner and his three servants were hated figures among the rural inhabitants of Palestine (Lk 19:14). Pompey conquered the region in 63 BCE; following the campaign, imperial officials redistributed some lands to their cronies. Thus, foriegn owners would develop it for agricultural use and hire tenant farmers to harvest crops, but at the cost of steep rents. Other rich foreigners arrived to loan money at exorbitant rates. In either case, they hired middle men to enforce rents and repayments made by local people; at the same time, these servants inflated financial charges and used the excess to "line their own pockets" (Mt 25:14-15; Lk 19:12-13). Basically, the economic system legalized extortion.

15 To one he gave five talents, to another two, to another one, to each according to his own ability. Then he went on his journey. 16 Immediately he who received the five talents went and traded with them, and made another five talents. 17 In the same way, he also who got the two gained another two. 18 But he who received the one talent went away and dug in the earth and hid his lord’s money.

19 “Now after a long time the lord of those servants came, and settled accounts with them. 20 He who received the five talents came and brought another five talents, saying, ‘Lord, you delivered to me five talents. Behold, I have gained another five talents in addition to them.’

21 “His lord said to him, ‘Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.’

22 “He also who got the two talents came and said, ‘Lord, you delivered to me two talents. Behold, I have gained another two talents in addition to them.’

23 “His lord said to him, ‘Well done, good and faithful servant. You have been faithful over a few things. I will set you over many things. Enter into the joy of your lord.’

24 “He also who had received the one talent came and said, ‘Lord, I knew you that you are a hard man, reaping where you didn’t sow, and gathering where you didn’t scatter. 25 I was afraid, and went away and hid your talent in the earth. Behold, you have what is yours.’

26 “But his lord answered him, ‘You wicked and slothful servant. You knew that I reap where I didn’t sow, and gather where I didn’t scatter. 27 You ought therefore to have deposited my money with the bankers, and at my coming I should have received back my own with interest. 28 Take away therefore the talent from him and give it to him who has the ten talents.

In the parable, the rich man entrusted money to three assistants for "investment." two of the servants doubled their money (Mt 25:15-17, Lk 19:13) while a third buried his money (Mt 25:18). Why did he do so? Without a developed banking system or government regulation of financial services, protecting wealth had many risks. To shield riches from grifters or theft, some advocated burying treasure as the most prudent measure. So, the third man took the safe way out. When the rich man returned he praised the two who took risks but condemned the third for his lack of action (Mt 25:19-28, Lk 19:15-25).

29 For to everyone who has will be given, and he will have abundance, but from him who doesn’t have, even that which he has will be taken away.

Jesus ended the parable with the moral: the one with abundance will receive more, but the one with a lack will be deprived (Mt 25:29, Lk 19:26, see Mt 13:12, Lk 8:18).

30 Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth.’

Why did Jesus tell this parable? Obviously, he caught the attention of his audience. But, what was the deeper meaning of the story? For the faithful, God was the absentee rich man. His three servants represented missionaries. Money investment and return symbolized evangelization. Two preachers gained a bounty of converts while a third "buried" his faith and did not share the Good News; thus, he produced no new believers. Hence, the two increased in reputation within the community ("receiving more") while the third lost what reputation he had. In fact, his lack of activity would lead to his excommunication (Mt 25:30).

When Matthew placed this story after the preparation parables, he emphasized the need to evangelize even in the face of persecution. And, he stressed sharing the Good News was necessary even during the Tribulation.

2) Parable of the Final Judgment (25:31-46)

31 “But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. 32 Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. 33 He will set the sheep on his right hand, but the goats on the left. 34 Then the King will tell those on his right hand, ‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world; 35 for I was hungry and you gave me food to eat. I was thirsty and you gave me drink. I was a stranger and you took me in. 36 I was naked and you clothed me. I was sick and you visited me. I was in prison and you came to me.

37 “Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you a drink? 38 When did we see you as a stranger and take you in, or naked and clothe you? 39 When did we see you sick or in prison and come to you?’

40 “The King will answer them, ‘Most certainly I tell you, because you did it to one of the least of these my brothers, you did it to me.’ 41 Then he will say also to those on the left hand, ‘Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; 42 for I was hungry, and you didn’t give me food to eat; I was thirsty, and you gave me no drink; 43 I was a stranger, and you didn’t take me in; naked, and you didn’t clothe me; sick, and in prison, and you didn’t visit me.’

44 “Then they will also answer, saying, ‘Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn’t help you?’

45 “Then he will answer them, saying, ‘Most certainly I tell you, because you didn’t do it to one of the least of these, you didn’t do it to me.’ 46 These will go away into eternal punishment, but the righteous into eternal life.”

In the last parable of Matthew's end times discourse, Jesus described the final judgment. Like the scene in Dan 7:9-14, the Son of Man appeared in glory, this time with a multitude of spiritual beings (Mt 25:31). Before him stood humanity. He summoned the faithful to his right, like "a shepherd called sheep from the goats" (Mt 25:32-33); notice the gathering of the righteous depended upon the divine call. After the separation, the Son of Man pronounced his judgment. Those on the right would enter the Kingdom based upon their acts of charity (Mt 25:34). They provided food, drink and clothing for the needy, hospitality for the stranger, company for the sick and imprisoned (Mt 25:35-39). Why did these acts gain the faithful entry into the Kingdom? The Son of Man identified himself with the weakest, those who received the benefits of charity (Mt 25:40). But, then, the Son of Man condemned those whose indifference and self-centered focus ignored those in need (Mt 25:41-45; Dead Sea Scroll 4Q184).

Notice the mix of the good and evil at the beginning of the parable, not unlike the parable of the wheat and darnels (see Mt 13:24-30). But, also note the utter void of evangelization. The parable did not mention faith in the Good News. The key to understanding this discrepancy lay in identity. Who were the "least of my brothers" (Mt 25:40)? They were either the recipients of the message (Mt 11:4-5) or missionaries spreading the Good News (Mt 10:9-10, Mt 10:42). In other words, Jesus implicitly identified these charitable acts as evangelization, directly to the needy or indirectly by supporting the missionary.

In light of the discourse parables, the place of charity made sense. The righteous prepared for the end times through prayer and study (parable of the Ten Girls), evangelization (parable of the Three Servants) and care for the needy (parable of the Final Judgment). Preparation meant spiritual growth and sharing the message, both in word and deed.

K. Passion and Resurrection (26:1-28:28)

Like my commentary on Luke, I will keep my comments brief. Word-sunday.com has a complete commentary on Matthew's Passion. I also have a hypothetical reconstruction that compares the narrative from all four Passion-Resurrection accounts.

Unlike the bulk of his gospel, Matthew's Passion tacked closely to Mark's account with the exception of additions. Matthew began with a repetition of the Passion prediction (Mt 26:1-2). Then he added details on two figures: Judas and Pilate. He portrayed Judas as a coward with blood on his hands.

• Mt 26:15 Judas asked for and received payment for betrayal (thirty pieces of silver).

• Mt 26:25 Jesus told Judas about his betrayal.

• Mt 26:49 Judas kissed Jesus and said “Rejoice, Rabbi.”

• Mt 27:3-10 Judas’ suicide and the purchase of the Gentile cemetery (“Field of Blood”).

Matthew painted Pilate as one who tried to excuse himself from "blood" guilt.

• Mt 27:19 Pilate’s wife warned him to steer clear of Jesus based upon a dream she had.

• Mt 27:24-25 Pilate washed hands and declared his innocence while the crowd claimed responsibility for the life of Jesus (his “blood”).

The evangelist added details to smooth the narrative flow. In Mt 27:27-29, he added stripping Jesus of his clothes, dressing him in a red (not purple) cloak and the placing of the reed in the hand by the guards. In Mt 27:40, 43, he noted the crowd and the leaders turned the title "Son of God" into a mocking insult.

In Mt 27:52-53, Matthew acknowledged the Crucifixion as the starting point for the end times. Some of the saints rose from the dead and appeared in the city.

The evangelist painted even non-believers as witnesses to the Resurrection. And he raised that witness to a heavenly level.

• Mt 27:62-66 Request for and posting of Roman guards over Jesus’ tomb.

• Mt 28:2-4 The appearance of a heavenly agent to open the tomb.

• Mt 28:8-9 Appearence of Risen Jesus to the women (see Jn 20:14-18)

• Mt 28:11-15 Report of dereliction of duty by the guards and thief of Jesus’ body.

Mt 28:16-20 ended the gospel with the Great Commission.

Passion-Resurrection Directory

1. The Last Supper (26:1-30)

a. The Plot

When Jesus had finished all these words, he said to his disciples, 2 “You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified.”

3 Then the chief priests, the scribes, and the elders of the people were gathered together in the court of the high priest, who was called Caiaphas. 4 They took counsel together that they might take Jesus by deceit and kill him. 5 But they said, “Not during the feast, lest a riot occur among the people.”

[Mt] Matthew began his Passion narrative with the prediction of Jesus' death (Mt 26:1-2). This echoed the three predictions Jesus made on his journey to Jerusalem (Mt 16:21, Mt 17:22-23, Mt 21:18-19, Mk 8:31, Mk 9:31, Mk 10:33-34, Lk 9:22, Lk 9:43-44, Lk 18:31-33).

[M 14:1-2, M 26:3-5, L 22:1-2, J 11:47, 53, 13:1] All the gospels reported the plans of the Temple priests against Jesus just before the Passover celebration (Mk 14:1-2, Mt 26:3-5, Lk 22:1-2, Jn 11:47, 53, Jn 13:1).

b. Washing of Jesus's Feet

6 Now when Jesus was in Bethany, in the house of Simon the leper, 7 a woman came to him having an alabaster jar of very expensive ointment, and she poured it on his head as he sat at the table. 8 But when his disciples saw this, they were indignant, saying, “Why this waste? 9 For this ointment might have been sold for much and given to the poor.”

10 However, knowing this, Jesus said to them, “Why do you trouble the woman? She has done a good work for me. 11 For you always have the poor with you, but you don’t always have me. 12 For in pouring this ointment on my body, she did it to prepare me for burial. 13 Most certainly I tell you, wherever this Good News is preached in the whole world, what this woman has done will also be spoken of as a memorial of her.”

[M 14:3-9, M 26:6-13, L 7:36-40a, J 12:1-8] Every gospel included the story of a woman washing the feet of Jesus. Matthew, Mark and John included it within the Passion narrative (Mk 14:3-9, Mt 26:6-13, Jn 12:1-8) while Luke placed it in the context of Jesus' Galilee ministry (Lk 7:36-40). Matthew's account followed Mark's closely.

c. Judas' Betrayal

14 Then one of the twelve, who was called Judas Iscariot, went to the chief priests 15 and said, “What are you willing to give me if I deliver him to you?” So they weighed out for him thirty pieces of silver. 16 From that time he sought opportunity to betray him.

[M 14:10-11, M 26:14-16, L 22:3-6, J 13:2, 26-27] All four gospels named Judas as the man who betrayed Jesus to the Temple leaders (Mk 14:10-11, Mt 26:14, Mt 26:16, Lk 22:3-6, Jn 13:2, Jn 13:26-27).

[Mt] Only Mt 26:15 mentioned the thirty pieces of silver as the price for betrayal.

d. Last Supper

1) Preparation for the Meal

17 Now on the first day of unleavened bread, the disciples came to Jesus, saying to him, “Where do you want us to prepare for you to eat the Passover?”

18 He said, “Go into the city to a certain person, and tell him, ‘The Teacher says, “My time is at hand. I will keep the Passover at your house with my disciples.” ’ ”

19 The disciples did as Jesus commanded them, and they prepared the Passover.

[M 14:12-16, M 26:17-19, L 22:7-13] All three Synoptic gospels recorded the instructions of Jesus (Mk 14:12-16, Mt 26:17-19, Lk 22:7-13). Matthew dropped out the unusual sign of the man who carried a water jar on the crowded streets of Jerusalem.

2) Prophecy of Judas' Betrayal

20 Now when evening had come, he was reclining at the table with the twelve disciples. 21 As they were eating, he said, “Most certainly I tell you that one of you will betray me.”

22 They were exceedingly sorrowful, and each began to ask him, “It isn’t me, is it, Lord?”

23 He answered, “He who dipped his hand with me in the dish will betray me. 24 The Son of Man goes even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born.”

25 Judas, who betrayed him, answered, “It isn’t me, is it, Rabbi?”

He said to him, “You said it.”

[M 14:17-20, M 26:20-24, L 22:21-23, J 13:21-22, J 13:26-27] All the gospels recorded the prophecy and the means Jesus used to identify his betrayer (Mk 14:17-20, Mt 26:21-23, Lk 22:21-23, Jn 13:21-22, Jn 13:26-27). Matthew's account again followed Mark's closely.

[Mt] Only Mt 26:25 mentioned the exchange between Jesus and Judas over the subject.

3) Words of Institution

26 As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples and said, “Take, eat; this is my body.” 27 He took the cup, gave thanks, and gave to them, saying, “All of you drink it, 28 for this is my blood of the new covenant, which is poured out for many for the remission of sins. 29 But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father’s Kingdom.”

30 When they had sung a hymn, they went out to the Mount of Olives.

The Last Supper
by Tintoretto

[M 14:22-24, M 26:26-28, L 22:19-20] All three Synoptic gospels and Paul's first letter to Corinth recorded the Words of Institution (Mk 14:22-24, Mt 26:26-28, Lk 22:19-20, 1 Cor 11:23-25). In form, Matthew followed Mark.

[M 14:25, M 26:29, L 22:16] Jesus declared he would not drink wine until the Kingdom arrived (Mk 14:25, Mt 26:29, Lk 22:16).

[M 14:26, M 26:30, L 22:39] Jesus and his companions sang the Hallel psalms (113-118) while they made their way out of the city to the Mount of Olives (Mk 14:26, Mt 26:30, Lk 22:39).

2. Mount of Olives (26:31-56)

a. Prediction of Peter's Failure

31 Then Jesus said to them, “All of you will be made to stumble because of me tonight, for it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered.’ 32 But after I am raised up, I will go before you into Galilee.”

33 But Peter answered him, “Even if all will be made to stumble because of you, I will never be made to stumble.”

34 Jesus said to him, “Most certainly I tell you that tonight, before the rooster crows, you will deny me three times.”

35 Peter said to him, “Even if I must die with you, I will not deny you.” All of the disciples also said likewise.

[M 14:27-31, M 26:31-34, L 22:31-34, J 13:36-38] Every gospel writer penned Jesus' words. Peter would fall despite his protestations (Mk 14:27-31, Mt 26:31-34, Lk 22:31-34, Jn 13:36-38).

[M 14:32, M 26:35] In Mk 14:32 and Mt 26:35, Peter vehemently defended his promise to support Jesus, even to death.

b. Jesus' Prayer in the Garden

36 Then Jesus came with them to a place called Gethsemane, and said to his disciples, “Sit here, while I go there and pray.” 37 He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled. 38 Then Jesus said to them, “My soul is exceedingly sorrowful, even to death. Stay here and watch with me.”

39 He went forward a little, fell on his face, and prayed, saying, “My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire.”

40 He came to the disciples and found them sleeping, and said to Peter, “What, couldn’t you watch with me for one hour? 41 Watch and pray, that you don’t enter into temptation. The spirit indeed is willing, but the flesh is weak.”

42 Again, a second time he went away and prayed, saying, “My Father, if this cup can’t pass away from me unless I drink it, your desire be done.”

43 He came again and found them sleeping, for their eyes were heavy. 44 He left them again, went away, and prayed a third time, saying the same words. 45 Then he came to his disciples and said to them, “Are you still sleeping and resting? Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. 46 Arise, let’s be going. Behold, he who betrays me is at hand.”

[M14:32-36, M 26:36-39, L 22:36-42] All three Synoptic gospels noted the deliverance prayer of Jesus at Gethsemane (Mk14:32-36, Mt 26:36-39, Lk 22:36-42). They all included a Eucharistic allusion ("...this cup…").

[M 14:37, M 26:40, L 22:45] In the Synoptics, Jesus returned from prayer to find his followers asleep (Mk 14:37, Mt 26:40, Lk 22:45).

[M 14:39-41, M 26:42-46] In Mk 14:39-41 and Mt 26:42-46, Jesus returned twice more to find his groggy disciples. He admonished them. Then, he pointed to the arrival of Judas, his betrayer.

c. Arrest of Jesus

1) Arrival of Judas

47 While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priests and elders of the people. 48 Now he who betrayed him had given them a sign, saying, “Whoever I kiss, he is the one. Seize him.” 49 Immediately he came to Jesus, and said, “Greetings, Rabbi!” and kissed him.

[M 14:43, M 26:47, L 22:47, J 18:2-3] Judas entered the scene along with a mob armed for the arrest (Mk 14:43, Mt 26:47, Lk 22:47, Jn 18:2-3).

[M 14:44, M 26:48] Mk 14:44 and Mt 26:48 mentioned the kiss as the sign of identification.

[M 14:45, M 26:49, L 22:47] Judas kissed Jesus (M 14:45, Mt 26:49, Lk 22:47).

2) The Arrest of Jesus

50 Jesus said to him, “Friend, why are you here?”

Then they came and laid hands on Jesus, and took him. 51 Behold, one of those who were with Jesus stretched out his hand and drew his sword, and struck the servant of the high priest, and cut off his ear.

52 Then Jesus said to him, “Put your sword back into its place, for all those who take the sword will die by the sword. 53 Or do you think that I couldn’t ask my Father, and he would even now send me more than twelve legions of angels? 54 How then would the Scriptures be fulfilled that it must be so?”

55 In that hour Jesus said to the multitudes, “Have you come out as against a robber with swords and clubs to seize me? I sat daily in the temple teaching, and you didn’t arrest me. 56 But all this has happened that the Scriptures of the prophets might be fulfilled.”

Then all the disciples left him and fled.

[Mt] Jesus responded to Judas' greeting with the question: "Why are you here?" The mob grabbed Jesus (Mt 26:50).

[M 14:47, M 26:51, L 22:50, J 18:10] Someone drew a sword and cut off the right ear of the high priest's servant (Mk 14:47, Mt 26:51, Lk 22:50, Jn 18:10).

[Mt, J 18:11] Jesus spoke to his disciples. First, he ordered the sword returned to its sheaf (Mt 26:52, Jn 18:11). Then he admonished them about the fulfillment of Scripture (Mt 26:53-54).

[M 14:48-49, M 26:55-56, L 22:52-53] Jesus turned to address the arrest party. They came to arrest him like a common thief. But, they didn't have the courage to take him as he taught openly in the Temple. In other words, he accused them of cowardice. Yet, even this act fulfilled Scripture (Mk 14:48-49, Mt 26:55-56, Lk 22:52-53).

[M 14:50, M 26:56] The disciples fled the scene (Mk 14:50, Mt 26:56).

3. Trial before Caiaphas and Peter's Denials (26:57-75)

a. Jesus is brought to the Home of Caiaphas; Peter follows.

57 Those who had taken Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered together. 58 But Peter followed him from a distance to the court of the high priest, and entered in and sat with the officers, to see the end.

[M 14:53-54, M 26:57-58, L 22:54] The crowd brought Jesus before a small group of religious leaders; Peter followed from a distance (Mk 14:53-54, Mt 26:57-58, Lk 22:54).

b. False Testimony

59 Now the chief priests, the elders, and the whole council sought false testimony against Jesus, that they might put him to death, 60 and they found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward 61 and said, “This man said, ‘I am able to destroy the temple of God, and to build it in three days.’ ”

[M 14:55-60, M 26:59-62, see GTh 71] The leaders gathered before Caiaphas to accuse Jesus of blasphemy (Mk 14:55-56, Mt 26:59). Witnesses falsely quoted Jesus saying he would destroy then restore the Temple in three days (Mk 14:57-59, Mt 26:60-62).

c. The Question and the Prophecy

62 The high priest stood up and said to him, “Have you no answer? What is this that these testify against you?” 63 But Jesus stayed silent. The high priest answered him, “I adjure you by the living God that you tell us whether you are the Christ, the Son of God.”

64 Jesus said to him, “You have said so. Nevertheless, I tell you, after this you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky.”

[M 14:61, M 26:63, L 22:67] Caiaphas asked Jesus directly: "Are you the Christ?" (Mk 14:61, Mt 26:63, Lk 22:67).

[M 14:62, M 26:64, L 22:69] In Mt 26:64, Jesus responded in the same way he did with Pilate (Mt 27:11). In all Synoptic gospels, Jesus referred to Daniel 7:13-14 (Mk 14: 62, Mt 26:64, Lk 22:69). The leadership would witness the Son of Man vision.

d. Sentence and Abuse

65 Then the high priest tore his clothing, saying, “He has spoken blasphemy! Why do we need any more witnesses? Behold, now you have heard his blasphemy. 66 What do you think?”

They answered, “He is worthy of death!” 67 Then they spat in his face and beat him with their fists, and some slapped him, 68 saying, “Prophesy to us, you Christ! Who hit you?”

[M 14:63, M 26:65, L 22:71] At the prediction of Jesus, the high priest posed a rhetorical question that implied the Nazarene's guilt (Mk 14:63, Mt 26:65, Lk 22:71).

[M 14:64-65, M 26:66-67] Those gathered answered the high priest's question with the sentence of death. Then, they abused Jesus with blows. They demanded he "prophesy!" (Mk 14:64-65, Mt 26:66-67)

e. Peter's Denials

1) Three Denials

69 Now Peter was sitting outside in the court, and a maid came to him, saying, “You were also with Jesus, the Galilean!”

70 But he denied it before them all, saying, “I don’t know what you are talking about.”

71 When he had gone out onto the porch, someone else saw him and said to those who were there, “This man also was with Jesus of Nazareth.”

72 Again he denied it with an oath, “I don’t know the man.”

73 After a little while those who stood by came and said to Peter, “Surely you are also one of them, for your speech makes you known.”

74 Then he began to curse and to swear, “I don’t know the man!”

Immediately the rooster crowed.

The Denial of Peter
by Caravaggio

[M 14:66-72, M 26:69-74, L 22:54-60, J 18:17-27] Inside the courtyard of Caiaphas, Peter warmed himself by the common fire (Mk 14:66, Mt 26:69, Lk 22:55, Jn 18:25). A slave girl approached him and identified him as a disciple of Jesus; Peter denied the accusation (First Denial; Mk 14:66-68, Mt 26:69-70, Lk 56-57, Jn 18:17). In Mt 26:71, another girl announced the accusation to the crowd; Peter again denied it (Second Denial; Mk 14:69-70, Mt 26:71-72, Lk 22:58, Jn 18:25). Finally, the accusation spread among the bystanders; Peter again denied it (Third Denial; Mk 14:70-71, Mt 26:73-74, Lk 22:59-60, Jn 18:26). The rooster crowed which signified the fulfillment of Jesus' prediction (Mk 14:72, Mt 26:74, Lk 22:60, Jn 18:27).

2) Peter's Repentance

75 Peter remembered the word which Jesus had said to him, “Before the rooster crows, you will deny me three times.” Then he went out and wept bitterly.

[M 14:72, M 26:75, L 22:61-62] At the sound of the rooster crowing, Peter departed in shame and tears (Mk 14:72, Mt 26:75, Lk 22:61-62).

4. Trial before Pilate (27:1-26)

a. Transition to Pilate

1 Now when morning had come, all the chief priests and the elders of the people took counsel against Jesus to put him to death. 2 They bound him, led him away, and delivered him up to Pontius Pilate, the governor.

[M 15:1, M 27:1-2, L 23:1, J 18:28] Every gospel recorded the transition from the house of Caiaphas to the presence of Pilate for judgment (Mk 15:1, Mt 27:1-2, Lk 23:1, Jn 18:28).

b. Death of Judas (27:3-10)

3 Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders, 4 saying, “I have sinned in that I betrayed innocent blood.”

But they said, “What is that to us? You see to it.”

5 He threw down the pieces of silver in the sanctuary and departed. Then he went away and hanged himself.

6 The chief priests took the pieces of silver and said, “It’s not lawful to put them into the treasury, since it is the price of blood.” 7 They took counsel, and bought the potter’s field with them to bury strangers in. 8 Therefore that field has been called “The Field of Blood” to this day. 9 Then that which was spoken through Jeremiah the prophet was fulfilled, saying,

“They took the thirty pieces of silver,
the price of him upon whom a price had been set,
whom some of the children of Israel priced,
10 and they gave them for the potter’s field,
as the Lord commanded me.”

[Mt] The passage of Mt 27:3-10 was exclusive to this gospel (but, see Acts 1:18-19). It was a coda to Mt 26:14-16 when Judas received the payment for betrayal. Here, Judas tried to return the money as a means of repentance, but the leaders rebuffed him. Thus, he committed suicide. Realizing they had blood money in their possession (which made them not only guilty but unclean), they used the money to purchase land for a "strangers'" (i.e., Gentile) cemetery. The author commented on the ironic name of the cemetery, "Field of Blood" (Mt 27:8). Of course, Matthew connected this event to Scripture (Mt 27:9-10; Zec 11:23-13, Jer 19:1-13. Jer 32:6-9).

c. Trial before Pilate (27:11-26)

1) Pilate's Question

11 Now Jesus stood before the governor; and the governor asked him, saying, “Are you the King of the Jews?”

Jesus said to him, “So you say.”

[M 15:2, M 27: 11, L 23:2-3, J 18:37] In all four gospels, Pilate asked Jesus directly about his kingship. In the Synoptics, the governor inquired, "Are you the king of the Jews?" The Roman senate bestowed this title on Herod the Great in 37 BCE after retaking Jerusalem from rebels. Since Pilate replaced a Herodian figure in Judea, he really posed the question of intent: "Are you going to challenge my authority?" Jesus flipped the question back on Pilate with the enigmatic "You say" (Mk 15:2, Mt 27: 11, Lk 23:2-3, Jn 18:37). In other words, he answered the question both through the expectations of Pilate and those of the gospel's audience.

2) Silence to the Charges

12 When he was accused by the chief priests and elders, he answered nothing. 13 Then Pilate said to him, “Don’t you hear how many things they testify against you?”

14 He gave him no answer, not even one word, so that the governor marveled greatly.

[M 15:3-5, M 27:12-14, L 23:4-5] While Jesus did answer Pilate's question, he did not address the accusations of the religious leaders (Mk 15:3, Mt 27:12, Lk 23:2, Lk 23:5). This left Pilate speechless (Mk 15:4-5, Mt 27:13-14).

3) Custom of Clemency

15 Now at the feast the governor was accustomed to release to the multitude one prisoner whom they desired.

[M 15:6, M 27:15, J 18:39] Mk 15:6, Mt 27:15 and Jn 18:39 mentioned a custom to release a prison at Passover. This ritual was only mentioned in the gospels; no other source cited it.

4) Barabbas

16 They had then a notable prisoner called Barabbas. 17 When therefore they were gathered together, Pilate said to them, “Whom do you want me to release to you? Barabbas, or Jesus who is called Christ?” 18 For he knew that because of envy they had delivered him up.

[M 15:7-10, M 27:16-18] In Mk 15:7-10 and Mt 15:7-10, Pilate asked the crowd whom he should release, Barabbas the revolutionary or Jesus the Christ? He turned to people to shift the blame for the Nazarene's probable release.

19 While he was sitting on the judgment seat, his wife sent to him, saying, “Have nothing to do with that righteous man, for I have suffered many things today in a dream because of him.”

[Mt] In Mt 27:19, Pilate's wife sent him word to warn him about Jesus. She had a nightmare over the situation. Ancient people considered dreams as conduits for divine messages. Hence, she felt the gods revealed some ill for her husband.

20 Now the chief priests and the elders persuaded the multitudes to ask for Barabbas and destroy Jesus. 21 But the governor answered them, “Which of the two do you want me to release to you?”

They said, “Barabbas!”

22 Pilate said to them, “What then shall I do to Jesus who is called Christ?”

They all said to him, “Let him be crucified!”

23 But the governor said, “Why? What evil has he done?”

But they cried out exceedingly, saying, “Let him be crucified!”

[M 15:11-14, M 27:20-23, L 23:17-23, J 19:6, 15-16] Pilate thought he could shift blame to the crowd but the religious leaders knew how to play mob politics. The tilted the crowd's sentiments away from Jesus towards Barabbas.

24 So when Pilate saw that nothing was being gained, but rather that a disturbance was starting, he took water and washed his hands before the multitude, saying, “I am innocent of the blood of this righteous person. You see to it.”

25 All the people answered, “May his blood be on us and on our children!”

[Mt] In Mt 27:24, Pilate absolved himself of Jesus' fate by washing his hands. Mt 27:25 contained the infamous quote that justified anti-Semitism and pogroms; only those who Matthew cited bore any guilt for the death of Jesus.

26 Then he released Barabbas to them, but Jesus he flogged and delivered to be crucified.

[M 15:15, M 27:26, L 23:24-25, J 19:16] In the end, Pilate caved into the will of the people, had Jesus whipped and sent him to his death (Mk 15:15, Mt 27:26, Lk 23:24-25, Jn 19:16).

5. Crucifixion (27:27-66)

a. Mocking by the Soldiers

27 Then the governor’s soldiers took Jesus into the Praetorium, and gathered the whole garrison together against him. 28 They stripped him and put a scarlet robe on him. 29 They braided a crown of thorns and put it on his head, and a reed in his right hand; and they kneeled down before him and mocked him, saying, “Hail, King of the Jews!”

[M 15:16-18, M 27:27-29, J 19:1-3] Pilate ordered the soldiers to whip Jesus (Mk 15:16, Mt 27:27, Jn 19:1).

Only Matthew mentioned the soldiers stripping Jesus of his clothes; Matthew noted dressing the Nazarene in a red robe while Mark and John identified the color as purple (Mk 15:17, Mt 27:28, Jn 19:2). Roman soldiers had red outer robes for warmth. Purple was the color of royalty because of its scarcity. Its production was limited by the availability of a particular sea snail (Bolinus brandaris) and was labor intensive, hence its high cost.

30 They spat on him, and took the reed and struck him on the head. 31 When they had mocked him, they took the robe off him, and put his clothes on him, and led him away to crucify him.

Again, only Matthew added the detail of the soldiers placing the reed in the hand of Jesus (M 27:29). Mark, Matthew and John included the crowning with thorns and the mockery of the soldiers. All three gospels presented the scene as a perverse coronation (Mk 15:17-18, Mt 27:27-28, Jn 19:2-3).

[M 15:19-20, M 27:30-31] Both Mark and Matthew mentioned the aftermath of the mock coronation. The soldiers abused Jesus. They beat him on the head with the reed and spat on him (Mk 15:19, Mt 27:30). Then they removed the robe, redressed him and led him out to crucify him (Mk 15:20, Mt 27:31).

b. Crucifixion

The Crucifixion
by Francisco Goya

32 As they came out, they found a man of Cyrene, Simon by name, and they compelled him to go with them, that he might carry his cross.

[M 15:21, M 27:32, L 23:26] The Synoptic gospels recorded the figure of Simon the Cyrene. He carried the cross for Jesus (Mk 15:21, Mt 27:32, Lk 23:26).

33 When they came to a place called “Golgotha”, that is to say, “The place of a skull.”

[M 15:22, M 27:33, L 23:33, J 19:17] All four gospels mentioned the place of the Crucifixion ("Golgotha" in Mk 15:22, Mt 27:33, Jn 19:17; "Calvary" in Lk 23:33).

34 They gave him sour wine to drink mixed with gall. When he had tasted it, he would not drink.

[M 15:23, M 27:34, L 23:36] The Synoptic gospels noted the offer of sour wine to Jesus by the soldiers. In Mark and Matthew, Jesus refused the drink (Mk 15:23, Mt 27:34, Lk 23:33).

35 When they had crucified him, they divided his clothing among them, casting lots, 36 and they sat and watched him there.

[M 15:24-25, M 27:35-36] In Mark and Matthew, the soldiers gambled for Jesus' possessions as the spoils of the execution (Mk 15:24, Mt 27:35; see allusion in Psa 22:18). Then they sat down to wait for his inevitable death (Mk 15:25, Mt 27:36).

37 They set up over his head the accusation against him written, “THIS IS JESUS, THE KING OF THE JEWS.”

[M 15:26, M 27:37, L 23:38, J 19:19] All four gospel noted the inscription of the charge posted above Jesus ("King of the Jews"; Mk 15:26, Mt 27:37, Lk 23:38, Jn 19:19).

38 Then there were two robbers crucified with him, one on his right hand and one on the left.

[M 15:27, M 27:38, L 23:32] Two thieves were crucified, one on either side of Jesus (Mk 15:27, Mt 27:38, Lk 23:32).

39 Those who passed by blasphemed him, wagging their heads 40 and saying, “You who destroy the temple and build it in three days, save yourself! If you are the Son of God, come down from the cross!”

41 Likewise the chief priests also mocking with the scribes, the Pharisees, and the elders, said, 42 “He saved others, but he can’t save himself. If he is the King of Israel, let him come down from the cross now, and we will believe in him. 43 He trusts in God. Let God deliver him now, if he wants him; for he said, ‘I am the Son of God.’ ” 44 The robbers also who were crucified with him cast on him the same reproach.

[M 15:29-32, M 27:39-44, L 23:39] The crowd and the leaders mocked crucified Jesus for his impotence (Mk 15:29-32, Mt 27:39-43]; Matthew added the claim "Son of God" in Mt 27:40 and Mt 27:43. Even the criminals crucified with Jesus mocked him (Mk 15:32, Mt 27:44, Lk 23:39).

45 Now from the sixth hour there was darkness over all the land until the ninth hour.

[M 15:33, M 27:45, L 23:44] All three Synoptic gospels recorded "darkness over the earth" from noon (sixth hour) until three PM (ninth hour; Mk 15:33, Mt 27:45, Lk 23:44).

46 About the ninth hour Jesus cried with a loud voice, saying, “Eli, Eli, lima sabachthani?” That is, “My God, my God, why have you forsaken me?”

47 Some of them who stood there, when they heard it, said, “This man is calling Elijah.”

48 Immediately one of them ran and took a sponge, filled it with vinegar, put it on a reed, and gave him a drink. 49 The rest said, “Let him be. Let’s see whether Elijah comes to save him.”

[M 15:34-36, M 27:46-49] Both Mark and Matthew noted Jesus cried out Psa 22:1. Some claimed he called on Elijah, the advance man for the Christ (see Mal 4:5). Someone offered him a wine soaked sponge on a pole, but others tried to dissuade the man, hoping to see the appearance of the ancient prophet.

50 Jesus cried again with a loud voice, and yielded up his spirit.

[M 15:37, M 27:50, L 23:46, J 19:30] Jesus died (Mk 15:37, Mt 27:50, Lk 23:46, Jn 19:30).

51 Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split.

[M 15:38, M 27:51] The Temple curtain torn apart (Mk 15:38, Mt 27:51). The identity of the "curtain" is uncertain. It could be an inner curtain that separated the Holy of Holies from the rest of the structure. Or it could refer to a Temple gate. In either case, nothing separated the presence of God from his people. This was an eschatological sign.

52 The tombs were opened, and many bodies of the saints who had fallen asleep were raised; 53 and coming out of the tombs after his resurrection, they entered into the holy city and appeared to many.

[Mt] The signs of the end times continued in Matthew. The "saints" rose from the dead and appeared to many people (Mt 27:52-53).

54 Now the centurion and those who were with him watching Jesus, when they saw the earthquake and the things that were done, were terrified, saying, “Truly this was the Son of God!”

[M 15:39, M 27:54, L 23:47] In the Synoptic gospels, a centurion made a declaration of faith when Jesus died. In Mk 15:39 and Mt 27:54, he stated the Nazarene was "the Son of God." In Lk 23:47, he said Jesus was an "innocent man."

55 Many women were there watching from afar, who had followed Jesus from Galilee, serving him. 56 Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of the sons of Zebedee.

[M 15:40-41, M 27:55-56, L 23:49] All three Synoptic gospels mentioned female disciples who witnessed the Crucifixion (Mk 15:40-41, Mt 27:55-56, Lk 23:49). However only Mark and Matthew listed the names of those gathered and their service to Jesus.

c. Burial and the Guards

57 When evening had come, a rich man from Arimathaea named Joseph, who himself was also Jesus’ disciple, came. 58 This man went to Pilate and asked for Jesus’ body. Then Pilate commanded the body to be given up.

[M 15:43-45, M 27:57-58, L 23:50-52, J 19:38] In all four gospels, Joseph of Arimathaea appeared to claim the body of Jesus from Pilate (Mk 15:43-45, Mt 27:57-58, Lk 23:50-52, Jn 19:38). Mark and Luke noted the eschatological outlook of the Jewish noble man. But Matthew and John stated plainly he was a disciple (Mt 27:57, Jn 19:38). In Mark, Matthew and John, Pilate granted his request (Mk 15:45, Mt 27:58, Jn 19:38).

59 Joseph took the body and wrapped it in a clean linen cloth 60 and laid it in his own new tomb, which he had cut out in the rock. Then he rolled a large stone against the door of the tomb, and departed. 61 Mary Magdalene was there, and the other Mary, sitting opposite the tomb.

[M 15:46-47, M 27:59-61, L 23:53-55, J 19:40-42] All four gospels recorded the burial of Jesus. His body was wrapped in linen (Mk 15:46, Mt 27:59, Lk 23:53, Jn 19:40). The three Synoptic gospels mentioned a stone hewn tomb, most likely a clan burial cave popular in first century Jerusalem (Mk 15:46, Mt 27:60, Lk 23:53). The Synoptics also noted the presence of women at the tomb. Mk 15:47 and Mt 27:61 identified them as Mary Magdalene and another Mary.

62 Now on the next day, which was the day after the Preparation Day, the chief priests and the Pharisees were gathered together to Pilate, 63 saying, “Sir, we remember what that deceiver said while he was still alive: ‘After three days I will rise again.’ 64 Command therefore that the tomb be made secure until the third day, lest perhaps his disciples come at night and steal him away, and tell the people, ‘He is risen from the dead;’ and the last deception will be worse than the first.”

65 Pilate said to them, “You have a guard. Go, make it as secure as you can.” 66 So they went with the guard and made the tomb secure, sealing the stone.

[M] Mt 27:62-66 detailed the request for and posting of Roman guards at the tomb of Jesus. Like the trial of Jesus, the religious leaders pressed Pilate for action; he relented to their demands.

6. The Resurrection (28:1-20)

Resurrection Directory

The Resurrection
by della Francesca

a. At the Tomb (28:1-10)

1 Now after the Sabbath, as it began to dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb.

[M 16:1, M 28:1, L 24:1, J 20:1] In all the gospels, women approached the tomb (Mk 16:1, Mt 28:1, Lk 24:1, Jn 20:1). Mark, Matthew and John mentioned Mary Magdalene by name.

2 Behold, there was a great earthquake, for an angel of the Lord descended from the sky and came and rolled away the stone from the door and sat on it. 3 His appearance was like lightning, and his clothing white as snow. 4 For fear of him, the guards shook, and became like dead men.

[Mt] Mt 28:2-4 recorded a glorious angel in white as the agent who opened the tomb. His presence caused fear among the Roman guards.

5 The angel answered the women, “Don’t be afraid, for I know that you seek Jesus, who has been crucified. 6 He is not here, for he has risen, just like he said. Come, see the place where the Lord was lying. 7 Go quickly and tell his disciples, ‘He has risen from the dead, and behold, he goes before you into Galilee; there you will see him.’ Behold, I have told you.”

8 They departed quickly from the tomb with fear and great joy, and ran to bring his disciples word.

[M 16:6-8, M 27:5-8, L 24:5-9, J 20:13] In all four gospels, the Good News of the Resurrection is proclaimed to the women. Then, the speaker (the angel in Mt 27:5) gave them the responsibility to share the message with the other disciples. In Mk 16:6 and Mt 28:5, the speaker began with the command, "Don't be afraid." He followed with a statement of the Resurrection (Mk 16:6, Mt 28:6, Lk 24:6). In Mk 16:7 and Mt 28:7, he urged the women to tell the others, specifically about a meeting place in Galilee (Mk 16:7, Mt 28:7). In all the Synoptic gospels, they leave to tell the others about the message (Mk 16:8, Mt 28:8, Lk 24:9).

9 As they went to tell his disciples, behold, Jesus met them, saying, “Rejoice!”

They came and took hold of his feet, and worshiped him.

10 Then Jesus said to them, “Don’t be afraid. Go tell my brothers that they should go into Galilee, and there they will see me.”

[Mt, see J 20:14-18] In Matthew and John, Jesus appeared to a woman before the men. In Mt 28:9-10, he showed himself to the women. He greeted them ("Rejoice!"), accepted their adulation, comforted them ("Be not afraid") and reiterated the command to tell the other disciples. In Jn 20:14-18, Jesus revealed himself to Mary Magdalene and gave the command specifically to her.

b. Return of the Guards (28:11-15)

11 Now while they were going, behold, some of the guards came into the city and told the chief priests all the things that had happened. 12 When they were assembled with the elders and had taken counsel, they gave a large amount of silver to the soldiers, 13 saying, “Say that his disciples came by night and stole him away while we slept. 14 If this comes to the governor’s ears, we will persuade him and make you free of worry.” 15 So they took the money and did as they were told. This saying was spread abroad among the Jews, and continues until today.

[Mt] The soldiers reported their experiences to the religious leaders. The latter bribed the soldiers to spread a lie. They slept during night watch (a dereliction of duty, a capital offense) while disciples of Jesus stole his body. In return for their shameful reputation, the leaders promised the soldiers protection from Roman justice. So, this story became the party line among non-Christian Jews (Mt 28:11-15).

c. The Great Commission (28:16-20)

16 But the eleven disciples went into Galilee, to the mountain where Jesus had sent them. 17 When they saw him, they bowed down to him; but some doubted. 18 Jesus came to them and spoke to them, saying, “All authority has been given to me in heaven and on earth. 19 Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all things that I commanded you. Behold, I am with you always, even to the end of the age.” Amen.

[Mt] The scene turned to Galilee. When the Eleven met with the Risen Jesus, they felt unsure yet still paid him homage. The Lord responded with a three part proclamation: a claim of divine power, the command to evangelize and an assurance of his continual presence. Evangelization had three sub-parts: travel to the Gentiles ("go to all nations"), initiate them into the Christian community ("baptize them" in the name of the Trinity) and continually catechize them ("teach them" the Christian tradition and lifestyle). Note the claim of power and presence acted as bookends to the commission. Christ would be with them and work with them as they spread the Good News (Mt 28:16-20).

IV. Conclusion

The gospel of Matthew presented the Good News to a Jewish-Christian community. Like the Pentateuch, five sections made up the body of the text; each part had a narrative passage and a discourse. The body began with a genealogy to prove Jesus' pedigree as a faithful Jew ("son of Abraham, son of David"); it ended with a description of the end times and the coming of the Son of Man. The middle section included instructions to the missionary and the Christian community. The high point of the chiastic sections implied the rough road the disciples would have to travel; it also gave a glimpse into the Kingdom based upon parables. In all, the body of the gospel was a manual for the Christian faith and lifestyle. Matthew rearranged his source material (Mark, the "Q" and his own "M" tradition) to achieve that end.

Unlike the body of the gospel, the Passion-Resurrection narrative remained close to Mark's with the addition of the "M" tradition. His own material smoothed out the narrative flow, added details about prominent characters in the passage and heightened his own theological themes. Body and Passion taken together, the gospel of Matthew answered the "what?" of faith and the "how to?" of discipleship for the Jewish believer.

V. Sources

Meier, John P. A Marginal Jew, Law and Love. IV. New Haven: Yale University Press, 2009. Print.

Meier, John P. A Marginal Jew, Probing the Authenticity of the Parables. V. New Haven: Yale University Press, 2016. Print.

Newman, Barclay Moon. A Handbook on the Gospel of Matthew. United Bible Societies, 1992.

Stergiou, Costas. TheWord.net. Computer software. Vers. 5.0. TheWord.net. 2015. 2015 (http://theword.net/).

NET Bible. theWord.net module. The NET Bible. 2015 (https://netbible.com/).

Novum Testamentum Graece. theWord.net module. Vers. NA27. (theWord.net).

Photo Attribution

Matthew the Evangelist. [Public domain]

The Magi. Jan Joest [Public domain]

The Flight to Egypt. Bartolome Esteban Murillo [Public domain]

The Baptism of Jesus. Anonymous [Public domain]

The Sermon on the Mount. Carl Boch [Public domain]

Healing the Leper at Capernaum. James Tissot [Public domain]

Calming of the Storm. Raphael [Public domain]

Call of Matthew. Hendrick Terbrugghen [Public domain]

John the Baptist. El Greco [Public domain]

Healing of the Blind Man. El Greco [Public domain]

The Sower. Jean-Francois Millet [Public domain]

Salome and the Head of the Baptist. Caravaggio [Public domain]

The Transfiguration. Bellini [Public domain]

Entry into Jerusalem. Duccio [Public domain]

Denarius. Classical Numismatic Group, Inc. http://www.cngcoins.com [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0/)]

Parable of the Ten Virgins. James Blake [Public domain]

The Last Supper. Tintoretto [Public domain]

Denial of Peter. Caravaggio [Public domain]

Crucifixion. Francisco Goya [Public domain]

Resurrection. Piero della Francesca [Public domain]