7 woes Ch. 23.
7 ref'erences to Jesus as Son of David 1:1, 9:27, 12:23, 15:22, 20:30, 21:9 & 15, 22:42
The following table sets out the overall structure of the gospel in its major divisions.
The story is told of a group of Africans who were introduced to an elephant in total darkness on a starless night. Unable to see, they explored the object by touch alone. One felt its tail and said, "It is a rope." Another felt its legs and said, "These are trees." A third felt its wrinkled, hairy side and said, "It is a kraal." The last felt its trunk and said, "It is a jungle vine." None recognised the unity of the animal beneath their exploring touch.
We do much the same with our reading of the Bible, and with books of the Bible. "Matthew," we say. "Ah yes! The Sermon on the Mount ... the wise men ... 'Come to me all you who labour and are heavy laden' ... the Great Commission. The Gospel for the Jew" (though Matthew has more in fact to say about the Gospel being for Gentiles than have the other Gospel writers!). Whereupon our interest wanes. A large part of my purpose in this 'Companion to Matthew' is to try to "see the animal whole" - to see its many parts in their relation to one another; for Matthew's is a very highly structured Gospel.
It has much more discourse material than Mark. Mark is full of miracles, Matthew is full of discourses, all meticulously arranged. Chapters 5-7, the Sermon on the Mount for example, are all speech, whilst chapters 8-9 are all action (the heaviest concentration of action narrative in Matthew's Gospel).
When I first studied these chapters I was impressed by the fact that 9:35 is a repeat of 4:23. Why the repetition? Finding the answer to that question was the key that opened door after door to an understanding of the structure of the whole gospel. In this case, Matthew uses the repeating verse to 'stitch' two sections together, wrapping them up in one bundle so to speak. He is saying, "I want you to read everything between these two verses - sermon and works of power - as one whole. Not only can Jesus supply an ethic, He can supply the dynamic to live it out."
J. C. Fenton, in his perceptive Pelican Commentary, calls these enclosing repeats 'inclusios.' The whole Gospel is included between two of them: "God with us" in the first chapter and "I with you" in the last. Matthew makes much use of repetition to mark divisions in his material.
In addition to repetition, he uses a variety of editorial formulae to mark divisions in his subject matter. All the Gospel writers were obliged to use such means to draw attention to divisions of theme and thought. We today are able to notify them to the reader by means of the visual layout of the printed page, using paragraphs, spacing, chapter titles and cross-headings etc. But in the ancient world they did not have these visual aids. They did their writing differently.
The conventions that governed writing frequently required that manuscripts be written with a set number of capital letters to a line, generally with no spaces between the words, no paragraphs and no punctuation marks, thus:
THECONVENTIONSOFWRITINGREQUIREDTHATYOUSTRINGTHELETTERS
TOGETHERTWENTYFOURTOALINEINCOLUMNSLIKETHISALLINCAPITAL
SWITHNOSPACESBETWEENTHEWORDSNOPUNCTUATIONMARKSANDNOPAR
AGRAPHDIVISIONSSOTHEREWASNOWAYINWHICHTOINDICATEVISUALL
YWHEREBREAKSINSEQUENCESOFTHOUGHTOCCURREDYOURONLYWAYTOD
OITWASBYREPEATINGPHRASESANDOTHEREDITORIALDEVICES
It must have made silent reading as we know it next to impossible. It is interesting in the light of this to note that Luke in Acts 8:30 describes Philip as hearing the eunuch reading Isaiah 53. He would have been tracing the letters with his finger, mouthing them aloud so as to separate the words phonetically.
Having no page set-up to arrange their material visually, they used other ways to alert their readers to theme and subject divisions, notably repeating editorial phrases, scene changes, chiasmus and the grouping of material into 'threes', 'fives' and 'sevens' (of which Matthew is obviously fond). These were an aid to memory too, of course, at a time when the distribution of written material was meagre).
The major editorial repetitions indicate the five major divisions of the gospel. Each ends: "When Jesus had finished ... (or ended) these sayings" etc. These come at 7:28, 11:1, 13:53, 19:1, 26:1, and mark the division of the Gospel into seven major sections - A Prologue (chs. 1-2); five 'Books' I - V (chs. 3-25) and an Epilogue (chs. 26-28). It has long been thought that Matthew divided his gospel into five books to match the five books of Moses - the Pentateuch (Genesis to Deuteronomy).
The Old Testament prophecies, generally
noted by the use of the editorial phrase, "... that what was spoken
by the prophet might be fulfilled" supply the theme for each major
division in which it is embedded: apart from the prologue and the
epilogue, one prophecy is embedded in each of the five books (which
explains why they do not always appear to relate directly to the
immediate context). The Prologue has five (Matthew seems to have
wanted to underline heavily thereby the fulfilment theme), the
Epilogue two. The establishment of each book's theme with a quoted
prophecy further emphasises the early Christian conviction that with
Jesus the promised Kingdom of God had finally arrived.
An overview of the gospel as a whole appears below, offering a guide
to its major divisions.
The overall themes of each book, identified by the Old Testament quotation embedded in each, are as follows:
O.T. Quotation appears at :
PROLOGUE
Chs. 1-2
The Time of Fulfilment
1:22
BOOK I
Chs. 3 - 7
A Great Light
4:15-16
BOOK II
Chs. 8-10
The Suffering Servant
8:17
BOOK III
Chs. 11-13
The Meek Messiah
12:17-21 (Veiled King, Hidden Kingdom)
BOOK IV
Chs. 14-18
The Church
15:7-9, 16:16
BOOK V
Chs. 19-25
The Promised King
21:4-5
EPILOGUE
Chs. 26-28
The Ransom
The Shepherd 26:31, The Price 27: 9
The five books all have a narrative/discourse pattern, so that each is in two parts:
1. Action or Narrative : Teaching by deed
2. Speech or Discourse : Teaching by word
The discourse themes may be identified thus:
I
The Kingdom's Manifesto
5 - 7
II
The Kingdom's Mission
10
III
The Kingdom's Mystery
13
IV
The Kingdom's Mores (The Church)
18
V
The Kingdom's Morrow
24 - 25
The central theme of each narrative bloc is not so easy to identify. For convenience, we suggest an analysis of them here and append the rationale for it to the Overview.
I
The King's Reign begins
Chs. 3 - 4
II
The King's Roles
Chs. 8 - 9
III
The King's Rule
Chs. 11 - 12
IV
The King's Requirements
Chs. 14 - 17
V
The King's Rights
Chs. 19 - 23
It will be noted that the discourse sections highlight Kingdom themes, whilst the narrative sections highlight the King Himself.
Another device Matthew uses is the grouping of incidents into journeys. In chapters 8-9, for example, we have three little journeys Jesus made, on each of which He performs three miracles: each of the three trios shows His Ministry in turn to be that of Saviour, Lord and Redeemer. Among other occasions when Matthew indicates changes of theme by journey changes are 12:1, 9 & 15 (He is Lord of the Sabbath); 15:21, 29 (He ministers to Gentiles as He had ministered to Israel); 16:13, 17:1, 9 (the manifestation of His Messiah-hood); 19:1, 20:17, 29, 21:1 (progress toward Jerusalem). They will all be indicated in the commentary.
A third editorial device is the arrangement of related themes into recognisable groups, notably threes, fives and sevens. A table is appended which supplies ample evidence of Matthew's practice in this respect. The table is not exhaustive.
The analysis of triads offered by Davies and Allison in the Introduction to the I.C.C. Commentary Vol I, pp. 62-72 is both well researched and fascinating.
A further editorial device is the use of chiasmus. Chiasmus is the rhyming of themes rather than of sounds. An example may be cited from ch. 18, thus:
18:15 If your brother sins (a)18:16 Two or three witnesses (b)18:17 The Church is to exclude him (c)18:18 The Church binds or looses (c)
18:20 Two or three gathered together (b)
18:20 If my brother sins (a)
Other instances of chiasmus are:
9:35 Jesus teaches,preaches,heals10:1, 7, 27 The disciples are to
heal,preach,
teach
18:5-14 v. 5 Receiving little ones (a)
Causing them to stumble (b)is matched by ...
v. 7-9 Those who cause offence (b)v. 10-14 - Receiving (a)
It is possible, as J. C. Fenton observes, that the Beatitudes of ch. 5 and the Woes of ch. 23 match up in reverse order. (See table in the section on the Beatitudes.) Certainly Matthew begins the last of his teaching sections with the Woes, as he began the first of his teaching sections with Blessings.
C. H. Lohr has suggested that the whole Gospel is arranged chiastically:
1-4 Birth and Beginnings (a)5-7 Blessings (b)8-9 Authority and Invitation (c)10 Mission Discourse (d)11-12 Rejection by this generation (e)13 Parables of the kingdom (f)14-17 Acknowledgment by disciples (e)
18 Community Discourse (d)
19-22 Authority and Invitation (c)
23-25 Woes (b)
26-28 Death and Rebirth (a)
I believe the narrative section chs. 11-12 is arranged chiastically as I hope to show. It does not seem possible, however, to press chiasmus on the structure of the Gospel in any systematic way throughout - or if it is, I lack the wit to perceive it!
These expositions have been greatly influenced by the perceived structure of Matthew's material, as for example, the understanding of the vision of final judgment in ch. 25. I make no pretensions to scholarship; my competence in that area is merely at the level where I can appreciate the work of real scholars! My debt to them, indicated in the Bibliography, will be obvious. I have tried to trace all quotations in the full intention to honour copyright, but I am only too aware that when preachers write their sermons, ideas that others have sown in their minds long since germinate and emerge with their sources unrecognised. I apologise now for any infringements of copyright that may have surfaced in this way, and I shall be more than willing to do everything possible to correct them.
As a pastor I preached through the Gospel over a three year period in the City Tabernacle Baptist Church in Brisbane Australia, and those expositions supply the basis for what follows, so there is present a pastoral dimension that I hope is not without value. There are occasional references to contemporary events that will no longer be contemporary by the time this appears on the Net, but it seemed to me best to leave them as is; such is the unchanging face of this world that updating them should not present any great difficulty!
For the most part I have changed the style of the sermon manuscripts in which this book had its birth. What you write to be heard does not suit when you write to be read; the 'you' of direct address, for example, is best changed to the more companionable 'we.' But I have resisted the pressure to be drastic about it: there are times when I would wish to achieve a lively exchange with you, my reader.
I hope this offering will be evaluated, not as a work of scholarship, but for its usefulness both to the general reader and to pastors. I am (to adapt the familiar caveat) merely a beggar showing other beggars where to find bread.
A full treatment of questions of authorship, dating etc. of the Gospel I therefore leave to others more competent than I. As a preacher I have found debate on such questions, though legitimate and interesting, to be of limited value. But you cannot ponder a gospel for an extended period of time without forming some impressions on these issues. If the fall of Jerusalem was history by the time Matthew wrote (22:7 may be a veiled reference to it, and 24:14 may well be a comment of Matthew's own alerting the reader that the event, now past, was, when Jesus spoke, still future), then the Gospel in its present form must date from some time after AD 70. Further, Matthew's repeated references to "their synagogues," 4:23, 9:35, 10:17, 12:9, 13:54, could be understood to distinguish between the meeting-places of his readers and the synagogues of the Jews from which they were banned in 85 AD. Certainly the dating of the Gospel has a bearing on the way the Mission Charge (ch. 10) is understood. Beyond that I really feel no need to go.
Whether Matthew the writer was Matthew the disciple is a matter of small consequence, though for what it is worth I feel sure that some passages, like 23:37 (see my comment in the text) are personal memories, rather as Mark's Gospel echoes Peter's memoirs; if they were not the disciple Matthew's, then whose?
It is clear from emphases that are quite obvious in his gospel that Matthew was writing for converted Jews who still needed to be loosed from their Jewish prejudices so as to recognise and accept the Gospel as for all nations. I have found myself driven to the conclusion too (with Paul Minear, 'Matthew The Teacher's Gospel' [Darton Longman & Todd] 1982) that Matthew's Gospel was written, not with the general reader in mind so much as church teachers. In these days of computer-driven printing and distribution we forget how inaccessible to the ordinary Palestinian peasant written material was. The Gospels were written primarily for those who were responsible to teach them - hence the 'memory aids' of material division into threes, fives and sevens, chiasmus, scene changes, journey changes, inclusios and so on. Matthew aimed to serve the interests of both teacher and taught by these means.
As to my view of Scripture, I long ago learned that it is more profitable to let the Scriptures call me into question than myself to call them into question. I take the view that they are - by whatever process of editing and redaction they have reached their present form - 'God-breathed.' Experience in the pastorate has amply vindicated (to me at any rate) that questions of authenticity are more often answered by letting the Word 'find' me on the assumption that the words are true than by debating their veracity before submitting myself to their thrust. Preachers have to communicate the word they have themselves first heard; they are to be 'Servants of the Word,' not its pretended master, and a servant to their people as a 'Steward of the Mysteries.'
3 divisions in the genealogy 1:17
3 incidents of childhood 2:11, 14, 21 Magi, Egypt & return
3 incidents prior to ministry 3: 1 - 4:11 Baptism, temptation, call of 4
3 temptations 4: 1-11
3 examples of righteousness 6: 1-18 Alms, prayer, fasting
3 prohibitions 6:19 - 7: 6 Hoard not, judge not, give not
3 commands 7: 7-20 Ask, enter, beware
3 pairs of contrasts 7: 13, 17, 24 Two ways, two trees, two builders
3 miracles of healing 8: 1-15
3 miracles of power 8:23 - 9:8
3 miracles of restoration 9 :18-34
3 "fear nots" 10 :26, 28, 31
3 complaints of the Pharisees 9: 1-17
3 "is not worthy of me" 10:37-38
3 "something greater is here" 12: 6, 41, 42 Temple, Jonah, Solomon
3 parables of sowing 13: 1-32
3 sayings about little ones 18:6,10, 14
3 parables of condemnation 21:28, 33. 22:1
3 questions 22:15, 23, 35 Pharisee, Sadducee, Lawyer
3 "be not called ..." 23: 8, 9, 10 Teacher, father, master.
3 "swear nots" 23:17, 18, 19 Temple, altar, Heaven
3 parables of warning 25. Virgins, talents, sheep and goats
3 prayers in Gethsemane 26:39-44
3 sayings at the arrest 26:50-54 Judas, Peter, crowds
3 denials of Peter 26:69-75
3 "shed innocent blood" 27: 4, 24, 25 Judas, Pilate, people
3 questions of Pilate 27:17, 21-23
3 signs 27:51-53 Rent veil, earthquake, resurrections
3 groups witness resurrection 28. Women, soldiers, disciples
3 last words 28:18-20 Claim, charge, promise
5 great discourses Chs. 5. 10. 13. 18. 24.
5 "but I say unto you" 5:22, 28, 34, 39, 44
5 questions in the temple 21. 22. Authority, tribute, resurrection, commandments, Son of David
5 commands to silence 8: 4, 9:30, 12:16, 16:20, 17:9
5 times "great crowds" follow 4:25, 8: 1, 13:2, 15:30, 19:2
SEVENS:
7 parables of the Kingdom Ch. 13.
7 woes Ch. 23.
7 ref'erences to Jesus as Son of David 1:1, 9:27, 12:23, 15:22, 20:30, 21:9 & 15, 22:42The following table sets out the overall structure of the gospel in its major divisions.
The Prologue occupies chapters 1 and 2. A change is notified at 3:1 by the use of the phrase "In those days ..." As with the phrase "At that time ..." (11:25, 12:1, 14:1, 18:1), Matthew uses it to introduce a fresh theme, though one related to what has gone before. With this verse, Book I proper begins.
The theme of the first narrative bloc that follows (3:1-4:25) is easily identified as the beginning of the King's reign:
The Ministry of John the Baptist: it is heralded
The Lord's Baptism: it is inaugurated
The Lord's Temptation: the King is proven
The Call of Four: it is founded
The ministry of preaching and healing in Galilee: it is begun
The theme of the second narrative bloc too is easily identified (8:1-9:38): nine miracles in three groups of three showing Jesus as Saviour, Lord and Redeemer.
Scattered through the Gospel are Old
Testament quotations, each introduced with the editorial formula,
"... that what was spoken by the prophet ... might be fulfilled."
There are no fewer than five in the Prologue: 1:22-23, 2:5-6, 2:15,
2:17-18, 2:23, and two in the Epilogue (the Passion Narrative):
26:31, 27:9. After that it turns out that there is one to each book.
It is obvious that Matthew has chosen and placed them with care:
I - 4:15-16; II - 8:17; III - 12:17-21; IV - 15:7-9; V -
21:4-5
They in fact supply the key to each Book; Matthew's chief purpose in selecting them was to indicate the dominant theme of each of his major divisions. They are relevant (more or less!) in their immediate context, but I am sure that Matthew's deeper purpose in embedding them where he did was to identify the overall theme of their wider context. They are theme indicators to each of the five books.
Matthew is obviously placing great emphasis on the note of fulfilment (a primary note in the apostolic Gospel). "The Last Days" have begun, and with them the promised Kingdom (Reign) of God.
Jesus is introduced as overcoming the Prince of Darkness (the Temptation narrative) and shining the light of truth (the Sermon on the Mount).
- who heals (the miracles) and also "divides the spoil with the strong" - Isa. 53:12 (the Mission of the Twelve)
The Messiah is identified with the Servant whose meekness conceals His might, so that He gives offence (there are no trappings of glory), as His Kingdom always will - only 'babes' 'see', 11:25. The parables indicate that not only is judgment hidden, but the Messiah's rule is also hidden.
Not surprisingly the confession of Jesus as Messiah and Son of God occurs in this Book IV, 16:13-23. This revelation by God (16:17) is the centre-point of the whole gospel. Matthew's editorial repeat phrase "From that time ..." occurs only at 4:17, where the public ministry begins, and here at 16:21, where the secret of His identity, hidden until now, is at last declared. That the key to that secret lies in His Passion is made clear at once: "from that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised." The paragraph 16:13-21 is the pivot on which this gospel turns.
"The leaven of the Pharisees" (16:6 & 12) is the spirit of malice and evil, not of sincerity and truth (I Cor. 5:8). You make the tree good by having the Father plant it (15:13) in the act of revealing the Christ (16:16-17). What fruit is born of it is shown in the discourse (ch. 18): the spirit of the fellowship so created (the Church) is characterised by meekness (vs. 1-4), whole-heartedness (vs. 5-9), caring (vs. 10-14), truth in relationships (vs. 15-20) and forgiveness (vs. 21-35). That is what 'confessing' Christ truly is, and it needs only 'little faith' (17:20).
Despised and rejected by men, He is honoured
and chosen by God.
In the Temple He asserts His authority (21:12), which is challenged
by every major group in Israel: Chief Priests and Elders 21:23
ƒƒ, Pharisees 22:15, Sadducees 22:23, Lawyers 22:34, ending
with the 'Woes,' ch. 23. These, with His lament, "O Jerusalem ..."
are His last word to the unrepentant. (23:37-39)
The final discourse ends with the vision of the Son of Man on His
throne. He is the Cosmic King in this final vision, in the light of
which the story of His humiliation will be told.
The Passion Prediction which introduces it (the last of four - 16:21, 17:22, 20:18, 26:1) makes (for the first time) no mention of the resurrection. It is the 'Passover,' and it is as the sacrifice of deliverance to which it pointed that the Passion narrative will unfold. The note of resurrection is sounded after the Last Supper (26:32 - Galilee is throughout seen as the place of revelation, as Jerusalem is the centre of rejection). The work of the Cross is seen as the work of the Father, 26:31.
Judas, Peter, 'the Jews,' the Gentile ruler and his soldiers, and finally His own disciples forsake Him; but Gentiles, note, protest His innocence: Pilate's wife 27:19, Pilate 27:24, soldiers 27:54, and Simon who carries His cross 27:32 (and who surely suggests the Gentile Church to be).
As Jesus dies, Israel's role as the representative of God ends, the earth is in upheaval, and a mini-resurrection testifies to the triumph in the Messiah's death.
Irony is surely intended at 27:65 - "Make it (the tomb) as secure as you can."
Resurrection leads swiftly in Matthew's narrative to worship (28:9 & 17), and the final appearance and 'standing orders' of the King (28:16-20).
The "I am with you" in the Epilogue (28:20) makes an inclusio of the whole Gospel with the "God with us" of the Prologue (1:23).
Jesus, the Son of David and the Son of God, has both brought in and proclaimed the Rule of God by words and deeds in fulfilment of the promises, so that the end time (the process of judgment and salvation) has begun.
He invites the Covenant People to repent and obey to fulfil their calling (their election) to be the people chosen by God to know Him, to show Him and to share Him with the world, but they refuse. God has chosen a People of the New Covenant however, and they (the disciples) are the New Israel, which will grow especially among the Gentiles. They will proclaim the Kingdom until its climax at the end of the age when the Son of Man comes. They live in the light of the end, enduring in fellowship with the Son of God.
This material is copyright; it may not be quoted, published or reproduced without the author's permission, nor preached without acknowledgment!
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