Gospel of Matthew - Revision history

Nick at 06:57, 17 August 2016

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	==Composition==		==Composition==
			[[Image:Papyrus BnF Suppl. gr. 1120 ii 3 (Gregory-Aland papyrus P4) - Gospel of Matthew's title, euangelion kata Maththaion.jpg\|thumb\|right\|300px\|Papyrus P4, fragment of a flyleaf with the title of the Gospel of Matthew, ευαγγελιον κ̣ατ̣α μαθ᾽θαιον (euangelion kata Maththaion). Dated to late 2nd or early 3rd century, it is the earliest manuscript title for Matthew]]
	[[Image:Papyrus 37 - recto.jpg\|right\|thumb\|A 3rd-century AD papyrus of [[Matthew 26]]]]		[[Image:Papyrus 37 - recto.jpg\|right\|thumb\|A 3rd-century AD papyrus of [[Matthew 26]]]]
	The traditional view is that the ''Gospel of Matthew'' was composed by Matthew, a disciple of Jesus. However, 18th Century scholars increasingly questioned the traditional view of composition, and today most of modern critical scholarship hesitates to say that Matthew wrote this Gospel which bears his name, preferring instead to describe the author as an anonymous Jewish Christian, writing towards the end of the first century. They also believe that the Gospel was originally composed in [[Aramaic]] or [[Hebrew]] rather than being a translation from the [[Greek language\|Greek]].		The traditional view is that the ''Gospel of Matthew'' was composed by Matthew, a disciple of Jesus. However, 18th Century scholars increasingly questioned the traditional view of composition, and today most of modern critical scholarship hesitates to say that Matthew wrote this Gospel which bears his name, preferring instead to describe the author as an anonymous Jewish Christian, writing towards the end of the first century. They also believe that the Gospel was originally composed in [[Aramaic]] or [[Hebrew]] rather than being a translation from the [[Greek language\|Greek]].

Nick at 07:55, 12 August 2016

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	===Instructions to the Twelve Disciples===		===Instructions to the Twelve Disciples===
	Matthew names the Twelve Disciples. Jesus sends them to preach to the Jews, perform miracles, and prophesy the imminent coming of the Kingdom.~~<ref name ="Harris"/>~~ Jesus commands them to travel lightly, without even a staff or sandals. He tells them [[Coming Persecutions\|they will face persecution]]. ~~Scholars are divided over whether the rules originated with Jesus or with apostolic practice.<ref name = "5G"/>~~		Matthew names the Twelve Disciples. Jesus sends them to preach to the Jews, perform miracles, and prophesy the imminent coming of the Kingdom. Jesus commands them to travel lightly, without even a staff or sandals. He tells them [[Coming Persecutions\|they will face persecution]].

	===Parables on the Kingdom===		===Parables on the Kingdom===
	Jesus tells the [[Parable of the Sower\|parable of the sower]], paralleling Mark. Like Mark and Luke, Matthew portrays Jesus as using parables in order to prevent the unworthy from receiving his message. The parables of the wheat and the tares and of the net, unique to Matthew, portray God's sure judgment as indefinitely delayed. The parables of [[Parable of the Mustard Seed\|the mustard seed]] and of the pearl "of ~~very special value~~" emphasize the ~~secret~~ nature and incomprehensible worth of the Kingdom.~~<ref name ="Harris"/>~~		Jesus tells the [[Parable of the Sower\|parable of the sower]], paralleling Mark. Like Mark and Luke, Matthew portrays Jesus as using parables in order to prevent the unworthy from receiving his message. The parables of the wheat and the tares and of the net, unique to Matthew, portray God's sure judgment as indefinitely delayed. The parables of [[Parable of the Mustard Seed\|the mustard seed]] and of the pearl "of great price" emphasize the exclusive nature and incomprehensible worth of the Kingdom.

	===Instructions to the Church===		===Instructions to the Church===
	Matthew is the only Gospel to discuss the ''ecclesia'' (Greek: assembly), or church~~. In Matthew, Jesus establishes his church on Peter, giving Peter and the Church the power to bind and loose (or forbid and allow)~~. The instructions for the church emphasize ecclesiastical responsibility and humility. He calls on his disciples to practice forgiveness, but he also gives them the authority to excommunicate the unrepentant~~.<ref name ="Harris"/> Peter's special commission has been highly influential<ref name="ODCC self"/> (see [[Saint Peter]])~~.		Matthew is the only Gospel to discuss the ''ecclesia'' (Greek: assembly), or church. The instructions for the church emphasize ecclesiastical responsibility and humility. He calls on his disciples to practice forgiveness, but he also gives them the authority to excommunicate the unrepentant.

	===Fifth discourse===		===Fifth discourse===
	Jesus heaps the "seven woes" on the scribes and [[Pharisee]]s. ~~This hostility is thought to represent the attitude of the first-century church.<ref name ="Harris"/>~~		Jesus heaps the "seven woes" on the scribes and [[Pharisee]]s.

	===Signs of the Times===		===Signs of the Times===

	See Also [[Second Coming]]		''See Also [[Second Coming]]''

	Matthew expands Marks' account of the Parousia, or [[Second Coming]]. Matthew mentions such things as false Messiahs, earthquakes, and persecution of his disciples~~, but states that these are not signs of the end times~~. After the tribulation, the sun, moon, and stars will fail. The declaration that his generation would not pass away before all the prophecies are fulfilled indicates that the ~~author thought himself to be living~~ in ~~the last days. This discourse might incorporate two different Parousia traditions,~~ one ~~with typical apocalyptic signs and the other emphasizing that the Master will return without warning~~.~~<ref name ="Harris"/>~~		Matthew expands Marks' account of the Parousia, or [[Second Coming]]. Matthew mentions such things as false Messiahs, earthquakes, and persecution of his disciples. After the tribulation, the sun, moon, and stars will fail. The declaration that his generation would not pass away before all the prophecies are fulfilled indicates that the events occurring will happen in one generation.

	===Parables and vision of the Second Coming===		===Parables and vision of the Second Coming===
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	===Final Days and Resurrection===		===Final Days and Resurrection===
	~~Matthew generally follows Mark's sequence of events.~~ Jesus triumphantly enters Jerusalem and drives the money changers from the temple. He identifies [[Judas]] as his traitor. Jesus prays to be spared the coming agony, and a mob takes him by force to the [[Sanhedrin]]. To the trial, Matthew adds the detail that [[Pilate]]'s wife, tormented by a dream, tells him to have nothing to do with "that righteous man", and Pilate washes his hands of him. To Mark's account of Jesus' death, Matthew adds the occurrence of an earthquake, and saints arising from their tombs and appearing to many people in Jerusalem (Matthew 27:51-53). He also provides two stories of the Jewish leaders conspiring to undermine belief in the resurrection (Matthew 28:11-15), and he describes Mark's "young man" at Jesus' tomb as being a radiant angel (Matthew 28:3). Matthew does not relate any of Jesus' post-resurrection appearances to the disciples in [[Judea]], nor his Ascension. He appears to the Eleven in [[Galilee]] and commissions them to preach to the world: "Go therefore and make [[Disciple (Christianity)\|disciples]] of all nations baptizing them in the name (singular) of the Father of the Son and of the Holy Spirit"... and that name is Jesus (Matthew 28:19).		Jesus triumphantly enters Jerusalem and drives the money changers from the temple. He identifies [[Judas]] as his traitor. Jesus prays to be spared the coming agony, and a mob takes him by force to the [[Sanhedrin]]. To the trial, Matthew adds the detail that [[Pilate]]'s wife, tormented by a dream, tells him to have nothing to do with "that righteous man", and Pilate washes his hands of him. To Mark's account of Jesus' death, Matthew adds the occurrence of an earthquake, and saints arising from their tombs and appearing to many people in Jerusalem ([[Matthew 27\|Matthew 27:51-53]]). He also provides two stories of the Jewish leaders conspiring to undermine belief in the resurrection ([[Matthew 28\|Matthew 28:11-15]]), and he describes Mark's "young man" at Jesus' tomb as being a radiant angel ([[Matthew 28:3]]). Matthew does not relate any of Jesus' post-resurrection appearances to the disciples in [[Judea]], nor his Ascension. He appears to the Eleven in [[Galilee]] and commissions them to preach to the world: "Go therefore and make [[Disciple (Christianity)\|disciples]] of all nations baptizing them in the name (singular) of the Father of the Son and of the Holy Spirit"... and that name is Jesus ([[Matthew 28:19]]).

	==Themes in Matthew==		==Themes in Matthew==

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Sermon on the Mount

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	''See Also [[Sermon on the Mount]]''		''See Also [[Sermon on the Mount]]''

	Matthew's principal addition to Mark's narrative is five collections of teaching material, and the first is the Sermon on the Mount. Jesus, presented as a greater [[Moses]], completes and transcends Mosaic law. The Beatitudes bless the poor in spirit and the meek. In six expositions or antitheses (depending on how the sermon is interpreted, see [[Expounding of the Law]]), Jesus reinterprets the Law. He offers the Lord's prayer as a simple alternative to ostentatious prayer.~~<sup>[]</sup>~~		Matthew's principal addition to Mark's narrative is five collections of teaching material, and the first is the Sermon on the Mount. Jesus, presented as a greater [[Moses]], completes and transcends Mosaic law. The Beatitudes bless the poor in spirit and the meek. In six expositions or antitheses (depending on how the sermon is interpreted, see [[Expounding of the Law]]), Jesus reinterprets the Law. He offers the Lord's prayer as a simple alternative to ostentatious prayer.

	The Lord's prayer contains parallels to First Chronicles 29:10-18.<ref>Clontz, T.E. and J., "The Comprehensive New Testament with complete textual variant mapping and references for the Dead Sea Scrolls, Philo, Josephus, Nag Hammadi Library, Pseudepigrapha, Apocrypha, Plato, Egyptian Book of the Dead, Talmud, Old Testament, Patristic Writings, Dhammapada, Tacitus, Epic of Gilgamesh", Cornerstone Publications, 2008, p. 451, ISBN 978-0-977873-71-5</ref> Critical scholars see the [[historical Jesus]] in his startling congratulations to the unfortunate and his call to return violence with forgiveness ("turn the other cheek", see also [[Evangelical counsels]]).<ref name = "5G">[[Robert W. Funk\|Funk, Robert W.]], Roy W. Hoover, and the Jesus Seminar. ''The five gospels.'' HarperSanFrancisco. 1993.</ref> Matthew's beatitudes differ from those found in Luke.<ref name = "5G"/> The paradoxical blessings in Luke to the poor and hungry are here blessings to the poor in spirit and those who hunger for justice.<ref name = "5G"/> In addition, Matthew has more blessings than Luke, the extras apparently derived from Psalms and from numerous precedents for virtues being rewarded.<ref name = "5G"/>		The Lord's prayer contains parallels to First Chronicles 29:10-18.

	===Instructions to the Twelve Disciples===		===Instructions to the Twelve Disciples===

Nick: /* Sermon on the Mount */

2016-08-12T07:45:42Z

Sermon on the Mount

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	===Sermon on the Mount===		===Sermon on the Mount===

	''See Also ''[[Sermon on the Mount]]''''		''See Also [[Sermon on the Mount]]''

	Matthew's principal addition to Mark's narrative is five collections of teaching material, and the first is the Sermon on the Mount. Jesus, presented as a greater [[Moses]], completes and transcends Mosaic law. The Beatitudes bless the poor in spirit and the meek. In six expositions or antitheses (depending on how the sermon is interpreted, see [[Expounding of the Law]]), Jesus reinterprets the Law. He offers the Lord's prayer as a simple alternative to ostentatious prayer.<sup>[]</sup>		Matthew's principal addition to Mark's narrative is five collections of teaching material, and the first is the Sermon on the Mount. Jesus, presented as a greater [[Moses]], completes and transcends Mosaic law. The Beatitudes bless the poor in spirit and the meek. In six expositions or antitheses (depending on how the sermon is interpreted, see [[Expounding of the Law]]), Jesus reinterprets the Law. He offers the Lord's prayer as a simple alternative to ostentatious prayer.<sup>[]</sup>

Nick at 07:45, 12 August 2016

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	''See Also ''[[Immanuel]]''''		''See Also ''[[Immanuel]]''''

	Mary becomes pregnant "by the [[Holy Spirit]]", and so Joseph decides to break his relationship with her ~~quietly~~. He however has a dream with the promise of the birth of Jesus. The gospel proceeds with visit of the [[Biblical Magi\|Magi]] who acknowledge the [[Child Jesus\|infant Jesus]] as king. This is followed by Herod's [[Massacre of the Innocents\|massacre of the innocents]] and [[Flight into Egypt\|the flight into Egypt]], and an eventual journey to Nazareth.		Mary becomes pregnant "by the [[Holy Spirit]]", and so Joseph decides to break his relationship with her privately. He however has a dream with the promise of the birth of Jesus. The gospel proceeds with visit of the [[Biblical Magi\|Magi]] who acknowledge the [[Child Jesus\|infant Jesus]] as king. This is followed by Herod's [[Massacre of the Innocents\|massacre of the innocents]] and [[Flight into Egypt\|the flight into Egypt]], and an eventual journey to Nazareth.

	The chief aim of the infancy narrative is to convince readers of the divine nature of Jesus through his conception through the Holy Spirit and his virgin birth; the visit of Magi and flight into Egypt intended to show that Jesus' kingship is not restricted to Jews but is rather universal.		The chief aim of the infancy narrative is to convince readers of the divine nature of Jesus through his conception through the Holy Spirit and his virgin birth; the visit of Magi and flight into Egypt intended to show that Jesus' kingship is not restricted to Jews but is rather universal.

	~~(here)~~

	===Baptism and Temptation===		===Baptism and Temptation===

	See Also ''[[Baptism of Jesus]]''		''See Also ''[[Baptism of Jesus]]''''
	[[John the Baptist\|John]] baptizes Jesus, and the Holy Spirit descends upon him. The evangelist addresses the puzzling scene of Jesus, reputedly born sinless, being baptized. He omits reference to baptism being for forgiveness of sins and depicts John emphasizing his inferiority to Jesus. The descent of the Holy Spirit tells the reader that Jesus has become God's anointed (Messiah or Christ).		[[John the Baptist\|John]] baptizes Jesus, and the Holy Spirit descends upon him. The evangelist addresses the puzzling scene of Jesus, reputedly born sinless, being baptized. He omits reference to baptism being for forgiveness of sins and depicts John emphasizing his inferiority to Jesus. The descent of the Holy Spirit tells the reader that Jesus has become God's anointed (Messiah or Christ).

	Jesus prays and meditates in the wilderness for forty days, and then is tempted by the Devil. Jesus refutes the Devil with quotations from Jewish Law.~~<sup>[]</sup>~~		Jesus prays and meditates in the wilderness for forty days, and then is tempted by the Devil. Jesus refutes the Devil with quotations from Jewish Law.

	===Sermon on the Mount===		===Sermon on the Mount===

	See Also [[Sermon on the Mount]]		''See Also ''[[Sermon on the Mount]]''''

	Matthew's principal addition to Mark's narrative is five collections of teaching material, and the first is the Sermon on the Mount. Jesus, presented as a greater [[Moses]], completes and transcends Mosaic law. The Beatitudes bless the poor in spirit and the meek. In six expositions or antitheses (depending on how the sermon is interpreted, see [[Expounding of the Law]]), Jesus reinterprets the Law. He offers the Lord's prayer as a simple alternative to ostentatious prayer.<sup>[]</sup>		Matthew's principal addition to Mark's narrative is five collections of teaching material, and the first is the Sermon on the Mount. Jesus, presented as a greater [[Moses]], completes and transcends Mosaic law. The Beatitudes bless the poor in spirit and the meek. In six expositions or antitheses (depending on how the sermon is interpreted, see [[Expounding of the Law]]), Jesus reinterprets the Law. He offers the Lord's prayer as a simple alternative to ostentatious prayer.<sup>[]</sup>

Nick: /* Overview */

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Overview

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	## The Eschatological Discourse, which includes the [[Olivet Discourse]] and [[The Sheep and the Goats\|Judgement of the Nations]], concerning his [[Second Coming]] and the [[End times\|end of the age]] (24–25).		## The Eschatological Discourse, which includes the [[Olivet Discourse]] and [[The Sheep and the Goats\|Judgement of the Nations]], concerning his [[Second Coming]] and the [[End times\|end of the age]] (24–25).
	# The sufferings, death and [[Resurrection of Jesus]], the [[Great Commission]] (26-28).		# The sufferings, death and [[Resurrection of Jesus]], the [[Great Commission]] (26-28).

	~~===Genealogy and Infancy narrative===~~
	Matthew (like Luke) provides a genealogy and an infancy narrative of Jesus. Jesus' status as the long-awaited [[Messiah]] and as the Son of God was assured before his birth rather than being conferred later in his ministry or acquired after his death. <sup>[]</sup>

	====Genealogy====		====Genealogy====
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	''See Also ''[[Genealogy of Jesus]]''''		''See Also ''[[Genealogy of Jesus]]''''

	After giving a genealogy from Abraham to Joseph, Matthew gives the number of generations from [[Abraham]] to [[David]], from David to the [[Babylonian captivity\|deportation to Babylon]], and from the deportation to Jesus as fourteen each. (In fact, the total number of men in the list, including both Abraham and Jesus, is only 41.) Matthew traces the genealogy ~~through~~ Joseph, not Mary. ~~Matthew puts Joseph a descendant of David's son [[Solomon]] while in Luke he is descended from another son of David, [[Nathan (son of David)\|Nathan]]. <sup>[]</sup>~~		After giving a genealogy from Abraham to Joseph, Matthew gives the number of generations from [[Abraham]] to [[David]], from David to the [[Babylonian captivity\|deportation to Babylon]], and from the deportation to Jesus as fourteen each. (In fact, the total number of men in the list, including both Abraham and Jesus, is only 41.) Matthew traces the genealogy of Joseph, not Mary.

	After David, the lists coincide again at [[Shealtiel]] and [[Zerubbabel]] (founder of the second temple) but then again part company until they reach [[Joseph]] through his father ~~(Jacob according to Matthew; Heli in Luke).<sup>[]</sup>~~		After David, the lists coincide again at [[Shealtiel]] and [[Zerubbabel]] (founder of the second temple) but then again part company until they reach [[Joseph]] through his father.

	These and other differences between Matthew's and Luke's genealogy have presented a problem for both ancient and modern readers of the Gospels. An early explanation given by [[Julius Africanus]], was that supposedly on the authority of [[Desposyni\|Jesus family]], involving [[levirate marriage]], Joseph's official father was not his biological father (see [[Genealogy of Jesus]]). Some have suggested that Matthew wants to underscore the birth of a messianic child of royal lineage (mentioning Solomon) whereas Luke's genealogy is priestly (mentioning Levi, but note that the Levi in question is not the [[Levi\|ancestor of the Levites]] but rather the grandfather of Heli). According to Scott Gregory Brown, the reason for the difference between the two genealogies is that it was not included in the written accounts that the writers of the two Gospels shared (i.e. Gospel of Mark and Q). <sup>[]</sup> Two other common reasons are (1) Luke presents Mary’s genealogy, while Matthew relates Joseph’s; (2) Luke has Jesus’ actual human ancestry through Joseph, while Matthew gives his legal ancestry by which he was the legitimate successor to the throne of David.<sup>[]</sup>

	Taken this way, writes [[Graham N. Stanton\|Stanton]], the genealogy foreshadows acceptance of [[Gentile]]s into the Kingdom of God: in reference to Jesus as "the Son of Abraham", the author has in mind the promise given to Abraham in Gen 22:18. Matthew holds that due to Israel's failure to produce the "fruits of the kingdom" and her rejection of Jesus, God's kingdom is now taken away from Israel and given to Gentiles. Another foreshadowing of the acceptance of Gentiles is the inclusion of four women in the genealogy (three of whom were Gentiles), something unexpected to a first century reader. According to Stanton, women are probably representing non-Jews to a first century reader.

	====Infancy narrative====		====Infancy narrative====

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Composition

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	A minority of scholars continued to defend the tradition, which asserts Matthean priority, with Mark borrowing from Matthew (see: [[Augustinian hypothesis]] and [[Griesbach hypothesis]]). Then in [[1911 AD\|1911]], the [[Pontifical Biblical Commission]] asserted that Matthew was the first gospel written, that it was written by the evangelist Matthew, and that it was written in Aramaic.		A minority of scholars continued to defend the tradition, which asserts Matthean priority, with Mark borrowing from Matthew (see: [[Augustinian hypothesis]] and [[Griesbach hypothesis]]). Then in [[1911 AD\|1911]], the [[Pontifical Biblical Commission]] asserted that Matthew was the first gospel written, that it was written by the evangelist Matthew, and that it was written in Aramaic.

	Those who believe the [[Textus Receptus]] is the authoritative text usually reject the [[synoptic problem]] believing that each Gospel authorship was unique, not borrowing from one another.		Those who believe the [[Textus Receptus]] is the authoritative text usually reject the [[synoptic problem]] believing that each Gospel authorship was unique, not borrowing from one another, and only have similarities due to the same subject matter.

	===Date of gospel===		===Date of gospel===

Nick: /* Themes in Matthew */

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Themes in Matthew

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	==Themes in Matthew==		==Themes in Matthew==
	===Kingdom of Heaven===		===Kingdom of Heaven===
	Of note is the phrase "Kingdom of Heaven" (ἡ βασιλεία τῶν οὐρανῶν) used often in the gospel of Matthew, as opposed to the phrase "[[Kingdom of God]]" used in other synoptic gospels such as Luke. The phrase "Kingdom of Heaven" is used 32 times in 31 verses in the Gospel of Matthew. It is speculated that this indicates that this particular Gospel was written to a primarily Jewish audience, such as the [[Jewish Christians]], as many Jewish people of the time felt the name of God was too holy to be written. Matthew's abundance of [[Old Testament]] references also supports this theory.		Of note is the phrase "Kingdom of Heaven" (ἡ βασιλεία τῶν οὐρανῶν) used often in the gospel of Matthew, as opposed to the phrase "[[Kingdom of God]]" used in other synoptic gospels such as Luke. The phrase "Kingdom of Heaven" is used 32 times in 31 verses in the Gospel of Matthew.

	The theme "Kingdom of Heaven" as discussed in Matthew seems to be at odds with what was a circulating Jewish expectation—that the Messiah would overthrow Roman rulership and establish a new reign as the new [[King of the Jews]]. Christian scholars, including [[N. T. Wright]] (''The Challenge of Jesus'') have long discussed the ways in which certain 1st-century Jews (including [[Zealots]]) misunderstood the sayings of Jesus—that while Jesus had been discussing a spiritual kingdom, certain Jews expected a physical kingdom. See also [[Jewish Messiah]].


			The theme "Kingdom of Heaven" as discussed in Matthew seems to be at odds with what was a circulating Jewish expectation—that the Messiah would overthrow Roman rulership and establish a new reign as the new [[King of the Jews]]. Certain 1st-century Jews (including [[Zealots]]) misunderstood the sayings of Jesus—that while Jesus had been discussing a spiritual kingdom, certain Jews expected a physical kingdom. ''See also [[Jewish Messiah]].''

	==In art==		==In art==

Nick: /* Parables and vision of the Second Coming */

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Parables and vision of the Second Coming

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	===Parables and vision of the Second Coming===		===Parables and vision of the Second Coming===
	The parables of the foolish virgins and of the talents emphasize constant readiness and Jesus' unexpected return. In a prophetic vision, Jesus judges the world. The godly ("sheep") are those who helped those in need, while the wicked ("goats") are those who did not.~~<ref name ="Harris"/>~~		The parables of the foolish virgins and of the talents emphasize constant readiness and Jesus' unexpected return. In a prophetic vision, Jesus judges the world. The godly ("sheep") are those who helped those in need, while the wicked ("goats") are those who did not.

	===Final Days and Resurrection===		===Final Days and Resurrection===

Beza 1598 at 07:55, 5 March 2016

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	[[Category:Canonical Gospels]]		[[Category:Canonical Gospels]]
	[[Category:Gospel of Matthew]]		[[Category:Gospel of Matthew]]

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