THE GOSPEL OF matthew

Background

Authorship.   Support for Matthew as the author of the gospel bearing his name is very ancient and completely unanimous, including Pseudo-Barnabus, Clement of Rome, Polycarp, Justin Martyr, Clement of Alexandria, Tertullian and Origen. The power of this evidence is made even more convincing when it is remembered how insignificant the man Matthew otherwise was. This claim seems corroborated by the intelligent references to money in the gospel, evident in the use of terms used nowhere else in the New Testament (17:24, 27; 18:24).

Objections to Matthean authorship have arisen, despite the fact that “the external evidence is so embarrassing for non-Matthean authorship.”[1] First, it is queried, How could an eyewitness, and an apostle at that, rely so heavily on Mark? The synoptic assumption is of course for Marcan priority (see the Synoptic discussion below), which is far from certain. And even if true, Matthew’s use of such an accurate source—and he could certainly verify it—is not impermissible. Second, it is doubted that an eyewitness (Matthew) would compose a less vivid gospel than one who learned many facts second hand (Mark). While a certain answer is impossible, all that is required is a plausible one. The matter of purpose provides such plausibility: it is entirely reasonable to suggest that Matthew was more interested after years of ministry and reflection in presenting the significance of the accounts recorded than their vividness. Matthew uses narrative material primarily to ‘set up’ his more important discourses.

This Matthew seems to have been born Levi, the son of Alphaeus (Mark 2:14). He may have been given the name Matthew (“gift of God”) by the Lord (as Simon was nicknamed Peter). Before his conversion he was a professional tax collector in Capernaum, possibly well-to-do.

Characteristics.   This is an especially “Jewish” gospel. It is dominated by Old Testament quotes, commonly prefaced by a ‘fulfillment’ formula: “that what was spoken through the prophet might be fulfilled,” or the like. The prevailing theme is that Jesus was Israel’s messianic King offering the prophesied Kingdom.[2] Its stress on Messiah’s ministry to Gentiles is indicative of the New Covenant church reality.

This gospel is built around its five discourses (see Structure). Thus the narratives tend to be more concise than in Mark, and they seem to be used especially to ‘set up’ the discourses which follow. Prominent in these discourses (especially the last three) are many parables.

The distinctive purpose evident in its structure led Matthew to treat chronological matters as secondary. Thus many events are inverted and displaced chronologically.

Synoptic problem.   A comparison of our first three gospels, Matthew, Mark, and Luke, readily reveals remarkable similarities of events and discourses from the life of our Lord, including matters of their order and wording. In one sense this should come as no surprise, since they are all inerrant works on the one historical life of Jesus. The matter of the dissimilarities among the three adds to the intrigue on the matter. And when the gospel of John is added to the comparison, the similarities of the first three seem all the more remarkable, as one is reminded of the vast store of events from which they had to select for their documents (cf. John 21:25).

The questions that then arise include the following. Did any of the biblical evangelists borrow material from any of the others? If so, which one was first, and who borrowed from whom?  Or did any or all of them borrow from some outside source(s)? If so, what can we say about it/them? Or was there no borrowing by any of the three? What part did oral tradition play? In short, most of the modern discussion assumes some kind of compositional relationship, and centers on the suggestions of the priority of Mark or Matthew, and the questions of the existence and content of Q (Quelle, German for ‘source’), a posited outside source from which Matthew and Luke are thought to have borrowed.

Finally, the supernatural work of God the Holy Spirit must not be omitted from any proposal. Obviously, the issue is far too large to be discussed thoroughly here. In the final analysis, however, no firm answer can be provided here or anywhere to the questions that can be raised. As a working hypothesis these analyses assume the priority of Mark and the existence of some ‘Q’ document.

Date of composition.   A probable terminus ad quem would be A.D. 70, as the destruction of the temple and the city would otherwise likely be somehow reflected. Following the prevailing theory of the priority of Mark, whose gospel should be dated not later than about 60, Matthew can safely be dated sometime in the 60s. Some even suggest an earlier date. Greater specificity is not possible.

Destination.   The evident Jewish flavor of the book demands that its primary intended readership should have been Jewish. It is also apparent it was Christian Jews he sought to reach. Their particular geographic locale was assumed without question by the early church to have been Jerusalem.

On the other hand, the fact that many Greek manuscripts have survived in whole or in part, while no ancient Hebrew or Aramaic versions have survived, suggests the possibility it was intended for a broadly non-Palestinian (Christian Jew) readership. It seems reasonable that God would prompt one of the Twelve to compose a gospel especially for converted Jews who had little or no direct contact with, yet great respect for, the venerable Twelve.[3] It seems reasonable also that such a gospel would be written in the language most universally known by non-Palestinian Jews.[4]

Purpose and Structure.   The gospel is first of all confirming the fact that Jesus of Nazareth was and is Israel’s prophesied King. It is secondly answering the question, If he is the King, why did he not inaugurate the Kingdom? Third, it is a discipleship manual: in the climactic Great Commission (28:29–20) the King tells his disciples to teach disciples to obey his teaching, which teaching is literarily to be understood as the discourses of this gospel. Fourth, it is a statement of the program of the King in the present age between his comings, with the strongest possible exhortation to faithful anticipation of his Second Coming.

If as suggested above this was written for Christian Jews in the diaspora, it is a book providing an authoritative account of the life and words and works of Jesus the Savior for some believers otherwise lacking such. To that audience it urges bold witness to fellow Jews, while warning of violent rejection of the same kind as is described in the book, and also to Gentiles (with a similar warning).

If valid interpretation involves the recognition of the meaning intended by the author, respect for the author’s structure is critical. This gospel is clearly organized around the five discourses (5:1—7:29; 10:1—11:1; 13:1–53; 18:1—19:1; 24:1—26:1), each marked with the concluding statement, “And it came to pass when Jesus had finished these words,” or some close variation.

Argument

In his introduction of the King Matthew begins with his royal (messianic) and “seed” genealogy to David and to Abraham (1:1–17). The virginal conception “by the Holy Spirit” (1:18) proves the necessary incarnation—the wedding of deity and humanity in a single person—of the King (1:18–25; cf. the OT fulfillment in v. 23). His royalty is acknowledged by foreign dignitaries instructed by God (2:1–12), and the threat from Herod not only reinforces the contention of his royalty, but also accounts for his Egyptian sojourn, again fulfilling the Scriptures (2:13–18). So also does his childhood in Nazareth find its prediction in the OT (2:19–23).

As prophesied by Isaiah, the King is introduced by his forerunner, whose message is two-fold: calling the nation to prepare its heart to receive the coming King; and introducing that King (3:1–12). The King naturally identifies with his forerunner and his ministry (3:13–15), and then receives heaven’s confirmation (3:16–17). In his conflict with the devil the King showed his superior power and his affirmation of the Scriptures (4:1–11). John’s ministry naturally comes to a close as the King begins his (4:12). His ministry fulfills the Old Testament description (4:13–16), and is consistent with the forerunner’s, oriented toward the Kingdom (4:17). His priority of seeking men is immediately established (4:18–22), as is the general shape of his ministry to the public: proclaiming his kingdom and healing the sick (4:23–25).

The King publicly declares truth about the Kingdom relative to its subjects’ participation in it (5–7). He first describes those subjects in terms of their (present) character and their (future) corresponding Kingdom blessings (5:3–12), and in terms of their present calling in a cursed world (5:13–16). His teaching on the righteousness of the Kingdom is set especially in contrast to the prevailing Pharisaic teaching (5:20). His teaching was to replace the Law (5:17–20)[5] with one that is superior at every point (5:21–48). Where the Law of Moses required external observance, the King called for perfection (5:48) that began with internal righteousness (vv. 22, 28) and manifested itself in external deeds far beyond the Pharisaic standards (vv. 39, 41, 44).

Furthermore, true Kingdom righteousness focused on pleasing God the King, not men, looking to future Kingdom reward in its good deeds, rather than present earthly reward (6:1–18). It would make the choice in favor of that heavenly Kingdom, not yet come on earth, as the place to store its treasures (6:19–24), and would contentedly trust the heavenly Father to provide for its mundane material needs, while it focused its concerns on Kingdom matters (6:25–34). The perspective of one practicing Kingdom righteousness toward his brethren would be the seeking of their profit rather than their condemnation, which entails profound humility, recognizing one’s own weakness (7:1–5);[6] yet being aware that not everyone will be receptive to attempts to help (7:6). He would also exhibit complete trust in the goodness of the heavenly Father (7:7–11), and seek to manifest the same goodness to his fellowman (7:12).

Having described the righteousness of the Kingdom, the King speaks about the matter of entering that Kingdom (7:13–27). He warns against following the masses, especially the majority of Israel (7:13–14), and contemporary leadership of Israel, the “prophets” whose works betray their evil hearts (7:15–20). Their judgment day attempts to deceive the final Judge would not succeed; they will be rejected by God (7:21–23), His message ultimately is that the people should follow and build their lives on him (and his new teaching), not Israel’s current leaders (7:24–27).

Matthew next shows how the King began to present himself to the nation, first by manifesting his power (8–9), and then by broadcasting the message of his presence through his disciples (10). Matthew groups the manifestations of the King’s power, and reveals its comprehensiveness: he presents three miracles (8:1–17) then two calls to discipleship (8:18–22), three more miracles (8:23—9:8) and a call to a totally new kind of discipleship (9:9–17), and then three more miracles (9:18–34) and a call for co-workers in the harvest (9:35–38).

Such was to be the role of his twelve specially chosen disciples (10:1–4). Their assignment was a mission of mercy (10:1, 42) to “the Jew first,” preaching and demonstrating the presence of Israel’s Kingdom in her King (10:5–8). The structure of the discourse seems to be defined by the phrase, “Truly I say to you” (vv. 15, 23, 42). They were instructed to distribute blessing with minimal burden, and only to the willing (i.e., believing); rejection would be deserving of harsh judgment (10:9–15). There would certainly be those who would show hostile opposition, which would not abate until Second Coming (10:16–23). Such opposition would test the disciples’ faith: would they give in to the persecutors and grow silent about the King, or would they respect the judgment of God and boldly defy their tormentors (10:24–33)? The King was calling individuals to first loyalty to himself, even if it should mean censure from their own household (10:34–39). He also intended generously to compensate his loyal subjects for any losses they would suffer for him (10:40–42).

The evangelist proceeds to show that the national response to the King after his presentation of himself to the nation was one of rejection (11–12). That rejection provided the occasion for the King’s parabolic teaching that the Kingdom would be delayed for an indefinite period of time (13).

John’s question is, If you are the King, why have you not inaugurated the Kingdom? The answer is that the nation has rejected the King, even as it rejected John. Matthew is saying in the King’s answer that the events of the last section (chs. 8–10) are the evidence of his Messiahship (11:2–6).

Matthew’s next point is that the nation rejected John, Israel’s greatest prophet, and so could be expected to reject the King (11:7–19). That rejection would be met with a corresponding curse on that generation (11:20–24), and a general appeal to individuals to follow him apart from the nation (11:25–30).

That rejection crystallized in a sequence of events recounted in chapter 12. When the King asserted his lordship over the Sabbath in the instances of gleaning and healing, and the national leaders began to entertain the idea of destroying him (12:1–14), he turned his attention to Gentiles in accordance with prophecy (12:15–21). What appears to have been the final straw was the leaders’ attribution of his exorcism power to the devil (12:22–24). This sin he declared unpardonable (12:25–32), arising from an incurably wicked heart (12:33–37). Having rejected all the sufficient signs previously given, the nation could expect to see only one more sign, the sign of Jonah. By his resurrection the King would seal the condemnation of that generation (12:38–45). Relationship to the King was not to be misunderstood any longer as being through physical relations, but by the spiritual kinship of faith (12:46–50).

In the discourse that follows Matthew shows the King teaching in parables. In the first he justifies his use of parables to conceal truths concerning the Kingdom because of the nation’s prior rejection of the truth concerning himself, the King (13:3–23). There follow three parables spoken publicly, and three spoken privately to the disciples alone. In the public parables he taught first that until the coming of the Kingdom (necessarily delayed) sons of the evil one would coexist with the sons of the Kingdom, only to be separated at the judgment with which the Kingdom would be inaugurated (13:24–30, 36–43). The second and third address the question, Can it be that something as great as the prophesied Kingdom would arise from something as insignificant as the Church as it is today? The second answers that by noting how that a great mustard tree came from a tiny seed (13:31–32). And the third (leaven) adds that while its operation is invisible (i.e., spiritual) its effect is visible and thorough (13:33). To his disciples he added that the Kingdom was a prize to be sought at all cost (13:44–46), and that the present age would give way to the Kingdom by means of a comprehensive judgment separating wheat from tares, as it were (13:47–50). Thus he enhanced what was already known of the Kingdom from Old Testament revelation (13:51–52).

Where the King had offered himself to the unfaithful nation in the section (chaps. 8–10), here he presents himself and his demands to faithful individuals (14–18). It begins with a reluctant retreat from the nation. With his rejection at his home town, Nazareth (13:54–58), and the ultimate ‘rejection’ of his forerunner (14:1–12), his works before Israel (feeding the 5000, walking on the water, and healing crowds at Gennesaret; 14:13–36) seek to draw out those individuals—like Peter on the water—who will truly put their faith in him. Even the quarrel with the Pharisees over defilement and traditionalism is condemnatory of that system (15:1–9) and turned to a teaching session—by negative example—for the disciples (15:10–20). Since the nation Israel had rejected the King, he was free to invite Gentiles to participate in his Kingdom, which he did with the Syrophoenician woman, multitudes, and the hungry 4000 (15:21–39).

Matthew then presents the King narrowing his attention even further, to instructing his disciples (16:1—17:27). The Jews’ renewed request for a sign (16:1–4) provided the King with the occasion for warning the disciples against the nation’s sin of unbelief (16:5–12). He then schools them in the very fundamental issue of his identity as Messiah (16:13–20). To this he adds for the first time the information about his sacrifice for the Kingdom, and the cost to the disciples (16:21–26). And he encourages them to be faithful by giving them a glimpse of the glory of the Kingdom (16:27—17:13). Their faith in the King must yet be translated into active expressions in order for the power of the Kingdom to become effective (17:14–20). Finally, the King’s present alienation from the nation is reemphasized to the disciples by his second announcement that they would kill him (17:22–23), and the temple tax issue (17:24–27).

The message of the discourse that follows (18) is that Kingdom citizens are to be humbly concerned for the welfare of one another. The treasure to be cherished in that community is humble, childlike faith (18:3–5). Therefore the sin to be avoided is causing a simple believer to stumble in his faith (18:6–10). The pattern should be exactly the opposite: seeking to restore the one straying (18:12–14). Only if he refuses the tenderest and proper appeals should he be turned out from the community (18:15–20). The great lesson of forbearance and forgiveness caps the discourse (18:21–35). Since we have been forgiven so much, we cannot withhold forgiveness from a brother, no matter how many times he has offended. True forgiveness does not keep count, since, when there is repentance, every offense is the first.

Besides emphasizing the sanctity of marriage, Matthew uses the King’s teaching on divorce (19:3–12) to introduce the section on the preparation of the disciples for the King’s glorious coming (19–25; note especially 19:12). Likewise the children are set up as an example of the kind of faith to which disciples should aspire (19:13–15). Disciples would also need to prepare themselves for the Kingdom by releasing their tenacious grip on the things of this world (19:16–26).

The great prize of participation in the Kingdom is to be awarded to all who prepare themselves, regardless of the amount of time they labored for the King (19:27—20:16). The reason is that the only merit for the Kingdom is the King’s work at the cross and empty tomb (20:17–19). For that reason the disciples should concern themselves not with a preferred position in the Kingdom but with following the King’s example of serving the others (20:20–28). The simplicity of preparation for the Kingdom is depicted in the story of the blind men who received the gift of sight for the simple asking in faith (20:29–34).

The next three chapters show climactically the unpreparedness of the nation for her King (21–23). For that reason his glorious coming to establish the prophesied Kingdom would be delayed until the unbelieving generation was judged; only then would it be opened to those who had prepared themselves (24–25). When the King came to claim his rightful place of rule in Jerusalem and its temple (21:1–14), and was met with rejection (21:15–17), he symbolically cursed the unbelieving nation (21:18–22). The different parties of the national leadership ganged up against him in wave after wave of challenge questions. Because of their unbelief he refused to respond to their question of his authorization to upset the temple precincts (21:23–27).

Instead he condemned the nation for its rebellion against God in a series of three parables (21:28—22:14). He condemned their failure to do the will of God, accusing them of faithlessness (21:28–32), and announced the withdrawal of their privileged status as God’s representatives based on their predicted murder of himself, the King (21:33–46). Because they had slighted God’s invitation to the Kingdom banquet, he was announcing the expansion of the invitation to those previously regarded as undesirable. Toward these he was indiscriminate at the invitation stage; but did discriminate at the participation stage (22:1–14).

The nation’s leaders then madly sought an occasion to accuse or at least discredit him, presenting first the trick question about paying taxes, which provided him with his opportunity to define the disciple’s balanced duty to two kingdoms (22:15–22). The Sadducees’ challenge concerning bodily resurrection led to his affirmation of the materiality of the Kingdom (22:23–33). The final question about the great commandment allowed him to reaffirm the Old Testament commandment to loyalty to Yahweh.Thus having silenced and frustrated his opponents, he silenced them once again by his question about David’s Son (22:41–46), by which he reinforced his unique right as God incarnate to Israel’s throne. He proceeded to take the offensive and show the leaders’ unpreparedness for the Kingdom. He publicly exposed their hypocritical piety by which they presumed to claim public honor (23:1–12), and launched into the extended seven-fold indictment on them for misleading the people entrusted to their charge by perverting the true religion also entrusted to their charge (23:13–31). How could they avoid the judgment of hell (23:32–36)? In his lament the King makes it abundantly clear the nation would suffer judgment for being unprepared for the Kingdom (23:37–39).

The unpreparedness of the nation and its leaders brings Matthew to the King’s discourse on his coming in glory (24–25). His main message is a sobering call to readiness; which means above all, faith-loyalty to himself. His coming will be preceded by troublesome times during which false messiahs (vultures feeding on faithless Israel, v. 28) will seek to seduce Israel from following the true King (24:4–14). For those present at the end time the situation will become so bad, especially at the Abomination of Desolation, they will be tempted to attach themselves to any of the many self-proclaimed saviors. But they must hold out, knowing that the true King’s arrival will be no secret, and that he will claim only the prepared faithful (24:15–31).

How are they to prepare themselves? Matthew records five parables from the King to answer that question (24:32—25:30). Besides their distinctives, they all have this in common: they are all about final judgment and they all indicate that some in Israel will be admitted into and some rejected from Messiah’s great glorious Kingdom. The first teaches that while one can know (24:32f) that the next event after the signs is the coming, no one can know exactly (24:36, 39, 42–44, 50; 25:13) when that will be. We can know with certainty that Israel will not fundamentally change until the Second Coming (24:34); that many will be heedless of impending doom (24:36–39) and that the prepared and unprepared will live closely together, but God will discriminate: there may be no visible difference between those received and those rejected (24:40–41). But, second, since no one can know when he will come, disciples must always be alert (24:43–44), which in the terms of the book means devotion to the true Messiah. It may be significant that verse 42 speaks of ignorance of the day, whereas verse 44 speaks of ignorance of the hour (cf. v. 36), making these a pair. The third teaches that some will be faithful and will be rewarded; while others will wickedly reject the King and suffer just punishment. Faithfulness grows out of respect for the King and manifests itself as faithful service while waiting indefinitely; wickedness is depicted as the mindset that “he is not coming [back]; I can get away with murder” (24:45–51). The fourth teaches that the time to prepare for the King’s coming is now; delay may result in eternal exclusion (25:1–13). In the fifth the King’s coming is a day of reckoning (25:19). Those serving the King’s interests receive the King’s rewards; the rest will be slaughtered (25:14–30).

Whereas the entire discourse up to this point spoke to the issue of Israel’s readiness to meet her Messiah and be welcomed into his glorious kingdom, this concluding statement (25:31–46; an “apocalyptic revelation discourse,” Hagner) addresses a different situation, indicated in the word ethnē, “nations,” that is, Gentiles (v. 31). These are separated into the categories of blessed (sheep) and damned (goats) on the basis of their treatment of the King’s “brothers” (v. 40), a different group of blessed, faithful Israelites. (These “brothers” are in a condition of deprivation, probably indicating persecution: see 5:10–12; 10:17–23.)

All that remains for Matthew is to rehearse the climactic conclusion of the King’s first rejected coming, including his final charge to the disciples he left to carry on in his absence (26–28). He first shows the principal parties preparing for the climax (26:2–5). Developing the anticipation of the inevitable, he records the King’s assessment of the woman’s (Mary’s) anointing: it was for his burial (26:6–13). The movement progresses with Judas’ bargain (26:14–16).

The King then makes his final preparations, taking the Passover supper with the twelve, announcing to all the presence of a traitor, and dramatically adding new symbolic meaning to the elements of the meal, reflective of the approaching history-making events (26:17–30). Their discipleship, though real, is yet imperfect. As a result the soon defections of the ten and Peter are predicted (26:31–35), and their weakness is demonstrated in Gethsemane (26:36–46). There also the reader is taught that the cross was the plan of the Father, to which the King willingly submitted.

When Judas arrives in the garden with the soldiers, the King directs the actions, ordering the traitor to do his part, and rebuking both his own disciples and the antagonists (26:47–56). In his Jewish trial the national leaders rejected once again the King’s identity, convicting him of blasphemy and assaulting him as having less dignity than a common beast (26:57–68). Meanwhile, the King’s predictions of his disciples’ defection begin to come true, producing a repentant remorse (26:69–75). Then as he is delivered to the Roman magistrate (27:1–2), the wretched traitor also demonstrated remorse, but pathetically, bringing upon himself his own everlasting judgment (27:3–10). In the trial before Pilate the King expressed yet again his identity, and is rejected in as direct and utter a fashion as is conceivable, as the nation prefers the release of a known criminal, and demands his crucifixion (27:11–26). Even in their attempt to humiliate him, the soldiers ironically and unwittingly proclaim his Kingship (27:27–31). And again on the cross the Jews cannot but see their King whom they have put to death (27:32–37). Not content with the deed, they continue to heap insults on him (27:38–44), while he utters his final testimony of his fulfillment of the Scripture’s prediction of the King, and expires (27:45–50). When the King dies, at least nature shows shame, as the temple is rendered inoperative and the earth shudders (27:51–52a). Further testimony to his identity comes from the most unlikely sources—the dead, and Roman soldiers (27:52b–54)—while a few faithful disciples watch (27:55–56) and others step forward to show the proper respect for the body (27:57–61).

Its insistence on a guard against a faked ‘resurrection’ shows that the unbelief of the nation was still not finished (27:62–66). But no power can match that of the King. The tomb could not hold him, as both the angel and the risen King himself declare to the faithful disciples (28:1–10). And yet the nation’s unbelief continues even in disregard for this “sign of Jonah,” as they deliberately contrive the lie that the disciples stole his dead body (27:11–15). The resurrected King then has a final, authoritative command for his disciples: “Make disciples!” (28:16–20).

Outline

I. Introduction to Israel’s King  1–7

A. Narrative  1–4

1. Credentials of the King  1–2

a) His royal genealogy  1:1–17

(1) Connections to David and Abraham  1:1

(2) From Abraham to David  1:2–6a

(3) From David to the Babylonian deportation  1:6b–11

(4) From Babylon to Joseph  1:12–16

(5) Summation  1:17

b) The birth and infancy narrative  1:18—2:23

(1) The birth narrative  1:18–25

(a) The virgin conception  1:18

(b) The explanation to Joseph  1:19–23

(c) Joseph’s faithfulness  1:24–25

(2) The homage of the magi  2:1–12

(a) The King’s birth in Bethlehem  2:1–6

(b) Their worship of the King  2:7–11

(c) Their avoidance of Herod  2:12

(3) His flight to Egypt  2:13–15

(4) The slaughter by Herod  2:16–18

(5) His Nazareth background  2:19–23

2. Presentation of the King  3

a) John’s ministry  3:1–12

(1) His message of repentance  3:1–3

(2) His converts  3:4–6

(3) His message of judgment  3:7–10

(4) His introduction of Christ  3:11–12

b) Jesus’ baptism  3:13–17

(1) His baptism  3:13–15

(2) His divine approval  3:16–17

3. Qualifications of the King  4

a) His impeccable integrity  4:1–11

(1) The setting  4:1–2

(2) The first temptation  4:3–4

(3) The second temptation  4:5–7

(4) The third temptation  4:8–10

(5) Conclusion  4:11

b) His priorities  4:12–25

(1) Continuing what John began  4:12–17

(a) The timing: John’s incarceration  4:12

(b) The place: Galilee  4:13–16

(c) The message: identical to John’s  4:17

(2) Choosing disciples: the four fishermen  4:18–22

(3) Gathering a following  4:23–25

(a) His work: teaching, preaching, healing  4:23

(b) His appeal  4:24–25

B. Discourse: The Sermon on the Mount: The King’s Manifesto on Kingdom righteousness (right standing)  5–7

1. The setting  5:1–2

2. The subjects of the Kingdom  5:3–16

a) Character and portion in the Kingdom (beatitudes):
    future blessing, present persecution  5:3–12

b) Calling before the world: salt and light  5:13–16

3. The righteousness of the Kingdom  5:17—7:12

a) Its relation to the Law  5:17–48

(1) Messiah’s fulfillment of the Law  5:17–20

(2) Messiah’s replacement of the Law by New Covenant standards: spiritual  5:21–48

(a) Murder  5:21–26

(b) Adultery (and divorce)  5:27–32

(c) Vows  5:33–37

(d) Justice  5:38–42

(e) Love  5:43–47

(f) Summary  5:48

b) Its audience: God or men  6:1–18

(1) Summary  6:1

(2) Alms  6:2–4

(3) Prayer  6:5–15

(a) Instruction  6:5–8

(b) Model  6:9–13

(c) Expansion concerning forgiveness  6:14–15

(4) Fasting  6:16–18

c) Its perspectives  6:19—7:12

(1) On the material world  6:19–34

(a) Treasures  6:19–24

i) Recommendation of heavenly treasures  6:19–21

ii) Conflict of heavenly and earthly  6:22–24

(b) Concerns  6:25–34

i) The principle of tranquility  6:25

ii) The illustrations  6:26–32

(a) Of tranquility  6:26–30

(b) Of anxiety  6:31–32

iii) The priority of the Kingdom  6:33–34

(2) On people  7:1–6

(a) Withholding judgment of brethren  7:1–5

(b) Being wary of hostile unbelievers  7:6

(3) On God  7:7–12

(a) His goodness  7:7–11

(b) The implication concerning our treatment of others  7:12

4. Entrance into the Kingdom  7:13–27

a) The two ways  7:13–14

b) The imposter leaders  7:15–23

(1) The test of a false prophet: fruit  7:15–20

(2) The fate of false prophets  7:21–23

c) The two disciples  7:24–27

(1) The wise builder  7:24–25

(2) The foolish builder  7:26–27

5. Concluding formula: Responses  7:28–29

II. Presentation of the King to Israel  8–10

A. Narrative  8–9

1. Power over disease  8:1–17

a) His healing of a (Jewish) leper  8:1–4

b) His healing of the (gentile) centurion’s servant  8:5–13

(1) The centurion’s request  8:5–6

(2) Jesus’ response of compliance  8:7

(3) The centurion’s appreciation of Jesus’ authority  8:8–9

(4) Jesus’ teaching and healing  8:10–13

c) His healing of Peter’s mother-in-law  8:14–15

d) His healing of many  8:16–17

2. Power over men: call of two would-be disciples  8:18–22

3. Power over nature: storm calmed  8:23–27

4. Power over spirits: two (gentile) demoniacs  8:28–34

a) The demons’ recognition of Jesus’ authority  8:28–31

b) The exorcism  8:32

c) The townspeople’s response  8:33–34

5. Power to forgive sin, heal paralysis  9:1–8

a) His forgiveness  9:1–5

b) His healing of paralysis  9:6–7

c) Popular recognition of his authority  9:8

6. Power over defilement  9:9–26

a) Religious defilement  9:9–17

(1) Call of Matthew  9:9

(2) Association with sinners  9:10–13

(3) Freedom from fasting  9:14–17

b) Physical defilement  9:18–26

(1) The synagogue official’s request for his daughter  9:18–19

(2) The hemorrhaging woman’s healing touch  9:20–22

(3) Raising of the dead girl  9:23–26

7. Power over defects  9:27–34

a) Provision of sight to two blind men  9:27–31

b) Provision of speech to a dumb demoniac  9:32–34

8. Summary: need for more workers  9:35–38

a) Observation of the masses of needy  9:35–36

b) Request for workers  9:37–38

B. Discourse: Commission and Instruction of Disciples for Kingdom Ministry to Israel  10

1. Introduction: empowering the twelve to replicate Jesus’ ministry  10:1–4

2. Disciples’ commission  10:5–8

a) The audience: Israel (only)  10:5–6

b) The message: presence of the King  10:7–8

3. Pure blessing for the responsive  10:9–15

a) Being a burden—and blessing—only to the willing  10:9–13a

b) The judgment deserved by the unwilling  10:13b–15

4. Israel’s wicked opposition … until Second Coming  10:16–23

5. The disciples’ focus … on Jesus alone 10:24–42

a) Fear of God more than men  10:24–33

b) Recognize true family: faith, not blood  10:34–39

c) Reward for such merciful ministry  10:40–42

6. Concluding formula  11:1

III. Reciprocal rejection of Israel and her King  11–13

A. Narrative  11–12

1. The nation’s rejection of the forerunner  11:2–19

a) Introduction: John’s question of Jesus’ Messiahship  11:2–6

(1) John’s question  11:2–3

(2) Jesus’ answer  11:4–6

b) Jesus’ defense of John  11:7–15

(1) His greatness  11:7–11

(2) His role as forerunner  11:12–15

c) Jesus’ indictment of the nation: culpable fickleness  11:16–19

2. The King’s response  11:20–30

a) His curse on rejecting cities  11:20–24

b) His appeal to individuals  11:25–30

3. The nation’s rejection of the King  12:1–37

a) Sabbath controversies  12:1–14

(1) Gleaning  12:1–7

(2) Healing  12:8–14

b) The King’s prophesied turn to Gentiles  12:15–21

(1) His ministry apart from the Jews  12:15–16

(2) Isaiah’s prophecy  12:17–21

c) Israel’s fateful assessment: empowered by Satan  12:22–37

(1) The King’s exorcism  12:22

(2) The nation’s leaders’ explanation  12:23–24

(3) The King’s refutation  12:25–29

(a) The logic of a divided house  12:25–26

(b) The precedent of ‘their’ exorcisms  12:27

(c) The explanation of greater power  12:28–29

(4) The King’s indictment for the unpardonable sin  12:30–32

(5) The King’s accusation of their essential wickedness  12:33–37

4. The King’s response  12:38–50

a) Denunciation of the nation as evil  12:38–45

(1) The sacrifice of the King: the sign of Jonah  12:38–40

(2) The doom of the nation  12:41–45

(a) Its condemnation  12:41–42

(b) Its fate  12:43–45

b) Definition of relationship to the King: obedience  12:46–50

B. Discourse: Parables on the mysteries of the Kingdom  13 (:1–53)

1. Setting  13:1–2

2. Jesus’ use of parables  13:3–23

a) The sower and the soils  13:3–9

b) The explanation of the parabolic method  13:10–17

(1) Concealment of the truth  13:10–12

(2) Hardening of the unfaithful  13:13–15

(3) Privilege of the disciples  13:16–17

c) Explanation of the sower-soils  13:18–23

3. Public teaching  13:24–35

a) Wheat infested with tares  13:24–30

b) Mustard seed  13:31–32

c) Leaven in dough  13:33

d) Old Testament precedent  13:34–35

4. Private teaching  13:36–46

a) Interpretation of the tares and wheat  13:36–43

b) Hidden treasure in a field  13:44

c) Ultimate pearl  13:45–46

d) Dragnet  13:47–50

5. Conclusion: the householder  13:51–52

6. Concluding formula  13:53

IV. The King’s creation of a new community of followers  14–18

A. Narrative  14–17

1. Withdrawal from Israel  13:54—15:39

a) The reason for his withdrawal  13:54—14:12

(1) Rejection in Nazareth  13:54–58

(2) Execution of John  14:1–12

(a) Herod’s confusion concerning Jesus  14:1–2

(b) His decapitation of John  14:3–12

b) His appeals to individuals in Israel  14:13—15:20

(1) Feeding the 5000   14:13–21

(a) His compassion on the crowds  14:13–14

(b) His miraculous multiplication of food  14:15–21

(2) Walking on water  14:22–33

(3) Healings at Gennesaret  14:34–36

(4) Condemnation of the nation’s tradition and defilement  15:1–20

(a) Rebuke of the Pharisees  15:1–9

i) The Pharisees quarrel about washing  15:1–2

ii) Jesus’ rebuke of their traditionalism  15:3–6

iii) Isaiah’s rebuke  15:7–9

(b) Teaching the disciples  15:10–20

i) ‘Parable’ about defilement  15:10–11

ii) Dismissal of Pharisees as blind  15:12–14

iii) Explanation of the parable  15:15–20

c) His ministry to Gentiles  15:21–39

(1) Healing of Syrophoenician daughter  15:21–28

(2) Healing of multitudes  15:29–31

(3) Feeding the 4000   15:32–39

2. Instruction of the disciples  16:1—17:27

a) Warning against Israel’s sin  16:1–12

(1) The occasion: request for a sign  16:1–4

(2) The warning  16:5–12

(a) The misunderstood warning: leaven  16:5–7

(b) Jesus’ reminder of his power  16:8–11a

(c) His clarified warning  16:11b–12

b) The person of the King  16:13–20

(1) Popular notions of his identity  16:13–14

(2) Peter’s correct identification  16:15–16

(3) Peter’s blessing  16:17–19

(4) The King’s gag order  16:20

c) The immediate sacrifices for the Kingdom  16:21–26

(1) The sacrifice of the King himself: first announcement  16:21–23

(2) The sacrifices of the King’s subjects  16:24–26

d) The ultimate glory of the Kingdom  16:27—17:13

(1) Promise  16:27–28

(2) Demonstration: Transfiguration  17:1–8

(3) Explanation  17:9–13

(a) Another gag order  17:9

(b) The question of Elijah  17:10–13

e) The Kingdom power of faith: demonized boy  17:14–20

(1) The deliverance by the King  17:14–18

(2) The explanation concerning faith  17:19–20

f) The approaching passion of the King: second announcement  17:22–23

g) The prerogatives of the King: payment of temple tax  17:24–27

B. Discourse: Behavior in the community of believers  18

1. Setting  18:1–2

2. God’s respect for childlike faith  18:3–5

3. A warning against causing stumbling  18:6–10

a) The disastrous end of a stumbling block  18:6–7

b) The extreme measures recommended to avoid causing stumbling  18:8–10

4. God’s concern for the straying  18:12–14

5. Excising sin from the believing community  18:15–20

a) The instructions  18:15–17

b) The authority to act  18:18–20

6. A lesson on forgiveness  18:21–35

a) The principle  18:21–22

b) The illustrative parable  18:23–34

(1) A king’s mercy toward his indebted slave  18:23–27

(2) The slave’s harshness toward his indebted fellow  18:28–30

(3) The king’s retraction of his former mercy  18:31–34

c) The conclusion  18:35

7. Concluding formula  19:1a

V. Readiness for the King’s victorious coming  19–25

A. Narrative  19–23

1. Setting  19:1b–2

2. Kingdom lessons for the disciples  19:3—20:34

a) Standards for Kingdom entrants  19:3–26

(1) The sanctity of marriage  19:3–12

(a) God’s original design  19:3–6

(b) God’s concession to the hard-hearted  19:7–9

(c) The option of celibacy  19:10–12

(2) Blessing on children  19:13–15

(3) The peril of riches  19:16–26

(a) Illustration: Rich young ruler  19:16–22

(b) Explanation  19:23–26

b) Rewards for Kingdom entrants  19:27—20:28

(1) The reward of disciples  19:27—20:16

(a) The promise  19:27–29

(b) The explanation: parable of the day laborers  19:30—20:16

i) The principle proposed  19:30

ii) The parable  20:1–15

(a) Hiring the laborers  20:1–7

(b) Paying the laborers  20:8–14

(g) The landowner’s prerogative  20:15

iii) The principle proven  20:16

(2) Reminder (third) of Kingdom merit: the King’s coming death and resurrection  20:17–19

(3) Preferment in the Kingdom  20:20–28

(a) The request  20:20–21

(b) The reply  20:22–23

(c) The instruction: mutual service in the Kingdom  20:24–28

c) The King’s willingness to heal: two blind men  20:29–34

3. Conflict with Israel’s leaders  21:1—23:36

a) The King’s claim on Jerusalem  21:1–17

(1) Triumphant entry  21:1–11

(a) Securing the beasts  21:1–7

(b) Homage to the King  21:8–11

(2) Cleansing the temple  21:12–17

(a) His wrath against perversion  21:12–13

(b) The polarized responses  21:14–17

i) Worship by the weak  21:14–15a

ii) Rejection by the leadership  21:15b–16a

iii) Evaluation by the King  21:16b–17

b) Symbolic indictment against Israel’s lack of faith in the King  21:18–22

(1) Cursing the fig tree  21:18–19

(2) Teaching on faith  21:20–22

c) Challenges by Israel to entrap  21:23—22:40

(1) The priests’ challenge of his authority  21:23–27

(2) The King’s response  21:28—22:14

(a) Parable of two sons  21:28–32

(b) Parable of the landowner: withdrawal of Israel’s ministry  21:33–46

i) The parable  21:33–41

ii) The lesson  21:42–44

iii) Response of the Jews: restrained anger  21:45–46

(c) Parable of the slighted wedding feast  22:1–14

i) Rejection of the invited guests  22:1–7

ii) Culling of the new guests  22:8–14

(3) Pharisees’ and Herodians’ challenge concerning paying taxes  22:15–22

(a) The trick question  22:15–17

(b) The King’s answer  22:18–21

(c) The questioners’ amazement  22:22

(4) Sadducees’ challenge concerning the resurrection  22:23–33

(a) The elaborate hypothetical situation  22:23–28

(b) Jesus’ answer concerning marriage  22:29–30

(c) Jesus’ teaching concerning resurrection  22:31–32

(d) The auditors’ amazement  22:33

(5) Pharisees’ question concerning the great commandment  22:34–40

(a) The question  22:34–36

(b) Jesus’ answer: Love God and neighbor  22:37–40

d) Counter-challenges by the King to vindicate himself  22:41—23:36

(1) Jesus’ question concerning David’s Son-Lord  22:41–46

(2) Exposure of the Pharisees  23:1–12

(a) Accusation of their hypocrisy  23:1–3

(b) Examples of their hypocrisy  23:4–10

(c) Recommendation of humble service  23:11–12

(3) Indictment of Pharisees  23:13–36

(a) The evidence: 7 woes  23:13–31

i) Preventing entrance into the Kingdom  23:13

ii) Converting proselytes to wickedness  23:15

iii) Failing to respect the God who sanctifies  23:16–22

iv) Majoring on minors  23:23–24

v) Focusing on externals  23:25–26

vi) Concealing inner wickedness with outer piety  23:27–28

vii) Rendering false honor to the prophets  23:29–31

(b) Pronouncement of final judgment  23:32–36

4. The King’s lament over Jerusalem  23:37–39

B. Discourse: The Olivet Discourse: The King’s triumphant coming  24–25

1. Occasion: questions  24:1-3

2. Warnings: its terrifying finality  24:4–28

a) General description of end times  24:4–14

(1) Trouble to all  24:4–12

(a) Many deceivers  24:4–6

(b) Many life-threatening events  24:7–12

(2) Salvation of some  24:13–14

b) Warning concerning the Abomination  24:15–22

(1) Warning to flee  24:15–18

(2) Its seriousness  24:19–22

c) Warning against following false messiahs  24:23–28

(1) The warning emphatically stated  24:23–26

(2) The warning justified  24:27–28

3. The glory of the King’s coming  24:29–31

4. Readiness for the King’s coming: 5 parables  24:32—25:30

a) Parable of the fig tree  24:32–42

(1) The secrecy of the date  24:32–36

(2) The cost of unreadiness  24:37–41

(3) Summary: ignorance of the day  24:42

b) Parable of the watchful householder  24:43–44

(1) The parable  24:43

(2) Summary: ignorance of the hour  24:44

c) Parable of two slaves  24:45–51

(1) The faithful slave  24:45–47

(2) The evil slave  24:48–51

d) Parable of 10 virgins  25:1–13

(1) Delay of the bridegroom  25:1–5

(2) Arrival of the bridegroom  25:6–10

(3) Rejection of the foolish  25:11–12

(4) Summary  25:13

e) Parable of the talents  25:14–30

(1) The entrustment of talents  25:14–15

(2) The activities of the slaves  25:16–18

(3) The accounting of profits  25:19–28

(a) The approved slaves  25:19–23

(b) The disapproved slave  25:24–28

(4) Summary  25:29–30

5. Final “apocalyptic revelation discourse”: sheep and goats judgment  25:31–46

a) The judgment scene  25:31–33

b) Reward of the sheep  25:34–40

c) Judgment of the goats  25:41–45

d) Summary  25:46

6. Concluding formula  26:1

VI. Climax of the King’s first coming  26–28

A. Preparations  26:2–46

1. Preparations of the principal parties  26:2–5

2. Anointing for burial  26:6–13

a) The anointing  26:6–7

b) The disciples’ indignation  26:8–9

c) Jesus’ explanation and commendation  26:10–13

3. Judas’ bargain  26:14–16

4. Last supper  26:17–30

a) Preparation  26:17–19

b) Identification of betrayer  26:20–25

c) Institution of the Lord’s Supper  26:26–30

5. Prediction of the disciples’ defection  26:31–35

6. Waiting in Gethsemane  26:36–46

a) Instructions to the disciples  26:36–38

b) Prayers, while disciples sleep  26:39–44

c) Arousal for betrayal  26:45–46

B. Conviction  26:47—27:26

1. Betrayal and arrest  26:47–56

a) Judas’ kiss  26:47–49

b) The arrest  26:50

c) The disciples’ violence rebuked  26:51–54

d) The authorities’ scheme rebuked  26:55–56

2. Trial before Caiaphas  26:57–68

a) The accusation: destroy and rebuild temple  26:57–62

b) Confession to deity and Messiahship  26:63–64

c) Conviction for blasphemy  26:65–66

d) Abuse  26:67–68

3. Denials by Peter  26:69–75

a) First denial  26:69–70

b) Second denial  26:71–72

c) Third denial  26:73–74

d) Remorse  26:75

4. Delivery to Pilate  27:1–2

5. Judas’ suicide  27:3–10

a) His return of the money  27:3–5a

b) His suicide  27:5b

c) The purchase of the field  27:6–10

6. Trial before Pilate  27:11–26

a) His simple answer to the charges  27:11–14

b) The release of Barabbas  27:15–21

c) The sentence of crucifixion  27:22–26

C. Execution  27:27–66

1. Mocking  27:27–31

2. Crucifixion  27:32–56

a) Assistance with the cross  27:32

b) Crucifixion  27:33–37

c) Insults  27:38–44

d) Expiration  27:45–50

e) Supernatural phenomena  27:51–56

3. Burial  27:57–61

4. Security of the tomb  27:62–66

D. Resurrection  28:1–15

1. Its discovery by his disciples  28:1–10

a) The angel’s announcement to the women  28:1–7

b) The King’s appearance to the women  28:8–10

2. Its cover-up by the Jews  28:11–15

E. Great Commission  28:16–20

1. The setting  28:16–17

2. The commission  28:18–20