Guide Relationships: An Interpretation of Matthew

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Jul 8, - What does it look like to obey God in our relationships? Jesus said in Matthew Do not think It means that he's interpreting the law.
Table of contents

• Matthew Commentary by Stanley Saunders - Working Preacher - Preaching This Week (RCL)
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• Commentary on Matthew 10:40-42

• The Synoptic Problem: The Literary Relationship of Matthew, Mark, and Luke.
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Since we have been grafted into the stump of Jesse of the tribe of Judah, we have dynamite in our DNA, also! Where is our passion? Jesus was not the pussycat of Judah, but the Lion of Judah! Amen and Hallelujah! Blanca Surgeon. Your email address will not be published. Save my name, email, and website in this browser for the next time I comment.

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The Kingdom of Heaven is Forcefully Advancing. This was helpful. The understanding came to me and gave me peace. Leave a Reply Cancel reply Your email address will not be published. You have my permission to copy, distribute or re-post anything I have written. Bill Bremer Fresh research, advancing further the work of numerous scholars over a great many decades, points convincingly to a new basis for explaining the Synoptic Problem: the Gospel of Matthew was published in stages. Scholars have long debated the Synoptic Problem--questions about why and how the Gospels of Matthew, Mark, and Luke share so much common material, and yet differ in so many ways.

Assessing all the primary evidence, and the widely differing scholarly views about the Synoptic Problem, B. Ward Powers draws attention to the evidence pointing to Matthew's Gospel having been published progressively, with identifiable sections of his material then being seen and utilized by Luke.

Psalm 2 is a coronation psalm for King David so that this allusion demonstrates that Jesus by the Spirit was the messianic anointed king of kings Osborne The high priest refers to Jesus as such and he accepts it Mt The centurion also acknowledges him as the Son of God Mt In the parable of the tenants Mt the Matthean Jesus refers indirectly to himself as the Son of God.

Towards his disciples he identifies himself directly as the Son of God with reference to the coming of the son of man Mt According to Isaiah —4 the servant Jesus the Messiah for Matthew; cf. Nm ; Dt —19; Is ; —3; Dn Viljoen a He therefore has the ultimate authority when it comes to the interpretation of the Torah. The servant is also the Son Nolland The progression of thought in the servant song is significant Osborne as demonstrated in Box 1. This progression of thought counters the growing conflict in the narrative. The temple was much more than a religious building.

It was the focus of national identity and the visible symbol that Israel was the chosen people of Yahweh. In the aftermath of 70 CE, with the cultic vacuum left by the destruction of the temple, this claim of Matthew must have resounded strongly Viljoen b If the temple has more authority than the Sabbath because it manifests the presence of God, then Jesus who is the replacement and fulfilment of the role of the temple has even more authority than the Sabbath Mt Morris ; Senior As the priests were guiltless whilst working in the temple on the Sabbath as the temple had authority over the Sabbath , so much more are the disciples of Jesus as they are in his presence.

The authority and presence of Jesus therefore create new attitudes and new ways of observance of the Sabbath and stipulations of the Law McIver As Messianic servant, Jesus has an intimate relationship with the Spirit of God. Matthew frequently indicates this relation between the Spirit and Jesus. Matthew states that Jesus is born by the Spirit. The origin of Jesus is divine. As the Spirit was present in the original creation Gn 1—2 , he is also recreating the messianic era through Jesus Osborne The imagery of the dove probably echoes the Spirit of God that hovered over creation Gn and the dove that returned to the ark of Noah Gn — The dove as messenger signifies the divine role of Jesus.

He is inaugurated as Son of God and the Messiah Osborne Divine authority leads the story Osborne Shortly after the Holy Spirit has descended upon Jesus, he is led out to confront the devil. The devil does not succeed with his temptation. His bearing of the Spirit is also demonstrated in his healing of the man with the shrivelled hand Mt — The Spirit is the true source of his ministry. Jesus has the authority to conquer powers as the Spirit fills him. The abovementioned themes illustrate how Matthew emphasises the authority of Jesus being the representative of God.

Some scholars even refer to Jesus as being presented as the new Moses cf. Allison —; Floor The setting of the sermon is stated at the beginning when Jesus goes up the mountain to teach Mt —2.

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The Sinai typology is noticeable from this setting Loader This opening leads to an anticipation of a teaching to be delivered by a Law-giver. This expectation is met when Jesus confirms the continuing validity of the Law Mt —20 Viljoen c — , repeatedly refers to the meaning and intention of the Law, and elaborates on the Decalogue in six antitheses Mt 5: 21—47 Viljoen b :1— Matthew alludes to a well-known Jewish concept that the Mosaic character could transmigrate to later legislators and teachers.

Matthew draws a parallel between Jesus and Moses, both as mediators of the commandments of God. In Matthew Jesus uses such a statement to affirm his adherence to the true intention of the Torah. Whilst the sermon begins with a series of blessings Mt —12 , it ends with a series of warnings Mt , 15, 21, 26— This pattern is similar to the Book of the Law Dt , which suggests a parallel between Jesus and Moses, both as mediators of the commandments of God Domeris Matthew then proceeds with the narrative by telling that Jesus came down from the mountain.

The impressive and authoritative teacher of the Law found in the discourse is subsequently presented in the narrative as going into action to demonstrate how the Law should be practiced. As Moses in Exodus performed ten miracles, acted the contents of the Law and taught it, Jesus authoritatively interprets the Law in the Sermon on the Mount Mt 5—7 and then authoritatively performs his interpretation of the Law in the miracle narratives Mt 8—9 Viljoen a The contrast between the plagues by Moses and the healing of Jesus is significant.

Matthew draws the parallel between Jewish expectations of a new Moses that would come, and Jesus who fulfils this character. Matthew depicts Jesus in several conflict scenes with the Pharisees about the meaning of the Torah e. Mt —14; —20; — It is significant that Jesus time and again emerges as the victor from these scenes. However, Jesus rather acquires honour by his skilful riposte to this challenge. This expert of the Law and his fellow Pharisees are silenced. Jesus emerges as the clear victor and the respect the disciples and crowds have for Jesus increases.

Jesus responds and heals the man with the shrivelled hand Mt — Matthew mentions no direct counter-response to Jesus, but the Pharisees left the synagogue and plotted how they might kill him Mt As we have no evidence that any sect in early Judaism had rules that would allow putting someone to death for healing on the Sabbath, such plotting to kill would have been considered premeditated murder Gn —6; Nm — Matthew harshly describes the Pharisees as people with a lack of understanding cf.

Mt 15 as they fail to recognise the association between law observance and mercy Hinkle ; Repschinski They rather proceed to break the Law in their fervour to remove Jesus. The evangelist proceeds to tell how many followed Jesus and that he continued to heal all their sick Mt Matthew then uses a fulfilment quotation to state that Jesus is the promised one, the servant Messiah, who came to fulfil the Law and the Prophets Is —4. With this portrait of Jesus, the Christological authority of Jesus is illuminated in contrast with the devious conduct of the Pharisees Viljoen b He rejects the teachings based on their human ideas.

Despite this strong riposte, the Pharisees and scribes do not respond to Jesus. Jesus proceeds to address the crowd and his disciples respectively Mt — Jesus uses irony to expose untrue human piety and external purity by comparing it with true piety and internal purity Viljoen b In these three scenes Jesus is challenged by Pharisees and teachers of the Law on the meaning of the Torah. Matthew describes how Jesus time and again emerges as victor in these conflict scenes. Matthew in this way also assures his readers of the superior authority of Jesus to interpret the Torah.

He has authority over all things, also to interpret the scriptures. His interpretation would therefore provide the answer to the correct way of understanding the scriptures, in contrast to the teaching of the Pharisees that is proven wrong throughout the Gospel Overman Davies and Allison c remark that Jesus brings the nova lex , which embraces the antiqua lex of Matthew — The disciples of Jesus are commanded to teach others what Jesus taught them. Jesus did not only teach with words, but also through his deeds.

In this climatic ending Matthew describes Jesus as the one who lived as the authoritative interpreter and teacher of the scriptures.