Ralph Porter
© 2003
AUTHOR AND DATE
Who wrote it? Argument from tradition
When? Sometime between A.D. 40 and 70
Synoptic
problem--which came first?
Matthew placed first because of primacy of message.
HISTORICAL BACKGROUND
Reconstruction
400 years of silence
Discontent under Rome's dominion
Messianic expectancy
Messianic coming
Messianic crucifixion
Frustrated expectancy--Why?
Destruction of Jerusalem
PURPOSE AND THEME
Attempt to resolve problem of frustrated expectancy:
What happened to God's plan?
For non-Christian Jewish people
For Christian Jewish people
Two major themes:
1. Jesus was the promised Messiah.
2. What happened to God's plan for His people Israel?
Three main purposes:
1. That the Jewish reader might recognize who Jesus is and trust Him.
2. That the early church might understand their place in God's program.
3. That they might take the message Matthew had delivered and use it to
make disciples of
all peoples, as Jesus commanded.
APPLICATION
What lessons should we apply to our own lives on the basis of this book's message?
What Happened to God's Plan?
Ralph Porter
|
Christ's Authenti- cation 1-7 |
Christ's Ministry
8-10 |
Christ's Rejection Foretold 11-13:52 |
Christ's Opposition
13:53-18 |
Christ's Presentation
19-25 |
Christ's Rejection Fulfilled 26-27 |
Christ's Resurrection
28 |
|
His credentials 1-4 His genealogy 1:1-17 His birth 1:18-25 Magi 2:1-12 His origins 2:13-23 John the Baptist 3:1-12 His baptism 3:13-17 Satan 4:1-11 His followers 4:12-22 His works 4:23-25
mation 5-7 Description of the accepted 5:1-16 Relation with the religious 5:17-7:6 Instruction for the accepted 7:7-27 Reaction from the crowd 7:28-29 |
Expec- tations fulfilled 8-9 Power over illness 8:1-17 Demand of followers 8:18-22 Power over nature 8:23-27 Power over demons 8:28-34 Power to forgive sin 9:1-8 Power to change lives 9:9-13 Power over tradition 9:14-17 Power over death 9:18-26 Power over blindness 9:27-31 Power over speech 9:32-34 Compas- sion for the crowds 9:35-37
10 Their calling 10:1-4 Their com- mission 10:5-10 Their signi- ficance 10:11-42 |
Two alterna- tives 11
choice 1-15
choice 16-24
to accept Him 25-30
rejection 12
rejection of Jesus 1-45
rejection of Israel 46-50
13:1-52
parables 1-43
parables 44-52 |
Description of opposition 13:53- 16:12 In Nazareth 13:53-58 Foresha- dowed by Herod 14 By scribes and Pharisees 15 By Pharisees and Saddu- cees 16:1-12
of opposition 16:13- 18:35
Private confirmation 16:13- 17:21 His Person 16:13-16 His program 16:17-26 His kingdom 16:27-17:21
instruction 17:22-18:35 |
Formal presentation 19-21:17
Jerusalem 19:1-20:34
entry 21:1-11
ministry 21:12-17
rejection 21:18-22:46
the nation 21:18-22
from the nation 21:23-22:46
response 23-25
of judgment 23
judgment 24-25 |
Preparation for His death 26:1-46
and trial 26:47-27:26
27:27-66 |
Fact of the resurrection 28:1-10
concerning the resurrection 28:11-15
future ministry 28:16-20
|
Ralph Porter
The announcement of the birth of a king is always an important occasion for any country.
Among God's chosen people this announcement was an exciting motive for hope.
The people were waiting to see the redemption of Israel and the fulfillment of God's promises, so they
received the announcement with great joy.
However, not everyone was ready to receive the announcement.
Matthew is a book about the people who weren't ready.
It was written to explain what happened to God's plan
--why it didn't work out like everyone thought it would.
Was it God's fault?
What happened?
AUTHOR AND DATE
Who wrote it? Argument from tradition
The gospel itself doesn't tell WHO wrote it.
Early tradition testifies to the existence of a gospel, written in Hebrew
(Aramaic) by Matthew.
This is witnessed to by Papias, Irenaeus, Pantaenus, and Jerome-all relatively
early witnesses.
While no evidence links the present gospel to an Aramaic original, rather
than deny that
witness as some do, it seems likely that Matthew may later have sensed a need to spread the
same message in Greek, and may have written such a gospel.
Tradition is in agreement that Matthew was the author of this gospel.
No objective proof has been offered to refute that claim.
When? Sometime between A.D. 40 and 70
No evidence demonstrates the specific DATE of the book, but it is likely that
all three synoptic
gospels were written after A.D. 40 and before the destruction of Jerusalem in A.D. 70.
Synoptic
problem--which was first?
Matthew is placed first because of primacy of message.
The parallel expressions used by the writers, along with
The evolutionary presupposition that shorter documents would have been written first,
are commonly used to prove that Mark was written first
and that other writers used his work as a starting point.
Nevertheless, most commentaries recognize that Matthew was placed first
among the
gospels because of the primary nature of its message.
The primary nature of his message leads to the conclusion that Matthew
was the first
gospel written.
The nature of the message demonstrates it was needed first by the early
church, both for
their own sake as well as for the Jews around them.
Matthew deals with their initial questions, that were begging for answers.
Thus it appears likely that Matthew was the first of the gospels.
HISTORICAL BACKGROUND
Reconstruction -- 400 years of silence
Following the reconstruction period of the O.T., when Israel's remnant
returned to the land, a
period of silence ensued.
Approximately 400 years passed during which Israel continues in cold
ritualism and unbelief.
During these years God sends other nations, particularly the Ptolemies of
Egypt, the Seleucids
of the north, and the Romans, to discipline them and to call them back to Himself.
At the conclusion of the 400 years, God graciously intervenes and sends His
Son to fulfill His
promises to them.
Discontent under Rome's dominion
The period is marked by discontent with the present situation under the
authority of Rome,
and by the expectation that Messiah was about to come to deliver them and to give them
the long-awaited victory over their oppressors.
Messianic expectancy
Messianic coming
When Messiah came, though He fulfilled what God had promised to send
them, He didn't
conform to what they wanted Him to be and thus they rejected Him.
Messianic crucifixion
Frustrated expectation--Why?
Their rejection brought Israel back under the judgment of God.
Destruction of Jerusalem
The destruction of Jerusalem, accomplished in A.D. 70, and consummated by
A.D. 135,
brought to a close the period of hope.
PURPOSE AND THEME
Matthew attempts to resolve the problem of their frustrated expectation:
What happened to God's plan?
When Matthew wrote his message to his readers, he was attempting to
resolve a problem
which was bothering them.
He writes following the death of Christ, at a time when Messianic expectation
has been high.
Based on the prophecy of Zechariah 9-10, as well as other O.T. prophecies,
they expected a
three step restoration:
• restoration to the land
• coming of Messiah
• blessing for Israel
For non-Christian Jewish people
The Jew of the first century was left with a problem.
They had returned to the land long before.
Messianic expectation ran high, but years passed and Messiah didn't
come.
Therefore, neither did the promised blessing.
What happened to God's plan?
For Christian Jewish people
Christian Jews did a little better.
They had returned to the land.
Messiah did come, in the person of Jesus Christ.
But they didn't receive the promised blessings of the Messianic kingdom
either!
What happened to God's plan?
Had God failed them?
Matthew wrote to answer their question.
In brief, he answers that Messiah did come, but His people rejected Him.
Therefore, He rejected them and instituted a new form of the kingdom.
They would be disciplined for their rebellion and then restored later.
Two major themes:
1. Demonstrates that Jesus was the promised Messiah
2. Explains what has happened to God's plan for His people, Israel
Three main purposes:
1. That the Jewish reader might recognize Who Jesus is and trust Him.
2. That the early church might understand their place in God's program
3. That they might take the message Matthew had delivered to them
and use it to make
disciples of all nations, as Christ commanded.
ORGANIZATION
The structure of Matthew is marked out by the repeated use of the phrase:
"And it came to pass when Jesus had finished . . . ."
The final division is a logical one which structurally the author may have
viewed as one
division.
The key phrase is found in 7:28; 11:1; 13:53; 19:1; and, 26:1
Seven (six) logical divisions develop out of this structural outline:
Messianic authentication 1-7
Messianic ministry 8-10
Messianic rejection foreseen 11-13:52
Messianic opposition 13:53-18:35
Messianic presentation 19-25
Messianic rejection fulfilled 26-27
Messianic resurrection 28
ARGUMENT
Matthew begins to establish his case concerning what has happened to God's plan
by
demonstrating that Jesus was the Messiah.
HIS CREDENTIALS 1-4
Testimony is presented from many sources, some of them very unlikely and
hostile, to
demonstrate that He was the Messiah.
Testimony of His genealogy
1:1-17
Testimony of His birth 1:18-25
Testimony of the magi 2:1-12
Testimony of His origins 2:13-23
Testimony of John 3:1-12
Testimony at His baptism 3:13-17
Testimony of Satan 4:1-11
Testimony of His followers 4:12-22
Testimony of His works 4:23-25
In conclusion, great crowds began to follow Him expectantlycoming from
all over Israel.
HIS PROCLAMATION 5-7
As the crowds followed Jesus, they listened to His words.
A logical question was on their minds: If the King had come and the
kingdom was about to
begin, would they be allowed to participate?
What were the requirements for entrance to the kingdom?
Jesus stops to speak to them.
His message reveals the answer to that question from several perspectives.
Description of the accepted
5:1-16
Their godly character 1-12
The beatitudes describe the kind of people who will participate in the
kingdom.
The basic description indicates that it is not those who follow all the
prescribed ritual and
put on a religious show who will enter the kingdom.
Entrance to the kingdom is based on internal, godly character.
Their permeating influence 13-16
Those who would enter the kingdom of God ought to have a permeating
influence for God
in the place where He has placed them.
Relation with the religious
5:17-7:6
Having completed the description of those who would enter into the
kingdom, Jesus deals
with those whom everyone assumed would be included in the kingdom: the religious
leaders of the people.
Jesus and the law 5:17-20
Fulfillment, not replacement 5:17-19
Greater righteousness required
5:20
Rejection of their tradition 5:21-48
Concerning murder 21-26
Concerning adultery 27-30
Concerning divorce 31-32
Concerning oaths 33-37
Concerning retaliation 38-42
Concerning love for others 43-48
Rejection of their practice 6-7:6
Concerning almsgiving 6:1-4
Concerning prayer 6:5-15
Concerning fasting 6:16-18
Concerning wealth 6:19-24
Concerning faith 6:25-34
Concerning judging others 7:1-6
Instruction for the accepted
7:7-25
Upon completion of His evaluation of the weaknesses of their religious
leaders, which
demonstrated why the righteousness of the scribes and Pharisees was not sufficient to
enter heaven, Christ turns to the conduct expected of those who would enter the
kingdom.
These instructions given by Christ are not presented as prerequisites by
which we earn
entrance into the kingdom.
They are indications of the kind of people who will be admitted to the kingdom.
The basis of entrance is consistently seen to be God's gift, which is
received by faith.
Such faith will produce these characteristics in the life of the one who
truly believes..
Therefore, they are valid tests to determine who does belong to God's
kingdom.
Without the transformation produced by the Spirit of God, no one
would ever be able to
live such a life.
Entrance through seeking 7-11
Entrance through serving others 12
Entrance through the narrow gate 13-14
Entrance through fruit bearing 15-23
Entrance through practicing Christ's words 24-27
Reaction from the crowd 7:28-29
They were amazed by His teaching. NO ONE had ever taught them with that
kind of authority
before.
He spoke as someone who knows what He's talking about!
This isn't just the opinion of a teacher.
He sounds like He knows the Author-like the Person Who wrote the book!
After completing the list of witnesses who testified to Jesus being the Messiah,
and recording His
initial proclamation to the people to reveal the kind of righteousness required for one to enter
the kingdom, Matthew describes in summary the nature of Jesus' Messianic ministry.
Through the many aspects of His ministry described, Matthew demonstrates
that Jesus' works
fulfilled the expectations of the people concerning the Messiah.
John's response from prison (11:2-3) demonstrates the question the people
should have been
asking after seeing these evidences.
Some evidence is given that the people were raising such a question (9:8, 33;
12:23).
Their leaders responded that He couldn't be.
They attributed His works to Satanic power (9:34; 12:24).
This explanation was sufficient to cause doubt.
EXPECTATIONS FULFILLED 8-9
His power over illness 8:1-17
His demands on followers 8:18-22
His power over nature 8:23-27
His power over demons 8:28-34
His power to forgive sin 9:1-8
His power to change lives 9:9-13
His power over tradition 9:14-17
His power over death 9:18-26
His power over blindness 9:27-31
His power over speech impediments 9:32-34
His compassion for the crowds 9:35-37
DISCIPLES' RESPONSE 10
Jesus' compassion for the lost crowds (9:35-37) motivates Him to send out His
disciples with
the message of the kingdom.
Their acceptance of Him, accompanied by their obedience to His commission,
is a testimony to
their recognition of His authority as Messiah
Their calling 10:1-4
Their commission 10:5-10
Their significance 10:11-42
Acceptance or rejection of His messengers is equivalent to the accepting or
rejecting Messiah.
The presentation of the choice of accepting or rejecting Jesus' ambassadors leads
into the
following section of the book in which Israel's rejection is foretold.
TWO ALTERNATIVES 11
Their rejection is introduced by means of two examples which demonstrate
the two
alternatives they might choose.
John's choice 11:1-15
John made the right choice.
Although Jesus didn't totally fulfill his expectations, John was willing to
accept the evidence
and trust Him.
All he wanted was a verbal confirmation from Jesus that He was indeed the
promised one.
John was a faithful messenger to prepare the way for Messiah.
Others' choice 11:16-24
In contrast to John's recognition of Jesus, and his preparation for Him, Israel's
leaders rejected
them both.
They rejected Jesus and John because neither of them would conform to the
leaders' plan.
The leaders wanted them to submit to their authority, rather than submit to
God's appointed
ones.
That generation would share in their judgment because of the light they had
received.
Invitation to accept Him 11:25-30
RECIPROCAL REJECTION 12
The conflict comes to a climax in chapter 12a series of incidents leading to
the request for a
sign.
They reject all the evidence they have seen in fact, they suggest that His power may be Satanic.
Israel's rejection of Jesus
12:1-45
Picking grain on Sabbath 12:1-8
Healing on Sabbath 12:9-21
Healing of a demon-possessed man 12:22-37
Request for a sign 12:38-45
Jesus' rejection of Israel
12:46-50
RESULTS OF REJECTION 13:1-52
Immediately following the message of rejection, Jesus begins to communicate
with his
followers through parables.
The parables facilitate understanding for people seeking the truth, but they
hide the truth
from people who don't want to understand and obey it.
These parables reveal God's new program for the coming age, in the light of
Israel's rejection
of Him.
Jesus' public parables 13:1-43
Parable of the sower and the soils
13:1-23
Parable of the wheat and the tares 13:24-30; 36-43
Parable of the mustard seed 13:31-32
Parable of the leaven 13:33
Explanation of the public parables 13:34-35
Jesus' private parables 13:44-52
Parable of the hid treasure 13:44
Parable of the pearl 13:45-46
Parable of the drag net 13:47-50
Parable of the householder 13:51-52
After the initial confrontation which foreshadowed and warned Israel regarding
the
consequences of their rejection of their Messiah, Matthew demonstrates how the opposition
began to grow.
DESCRIPTION OF OPPOSITION 13:53-16:13
Opposition in Nazareth 13:53-58
Opposition foreshadowed by Herod
14:1-36
Death of John 14:1-12
Affect on Christ 14:13-36
Opposition by scribes and Pharisees
15:1-39
Confrontation concerning tradition 15:1-20
Contrast of alternative responses 15:21-39
Religious leaders vs. Canaanite woman
Pharisees vs. the masses
Opposition by Pharisees and Sadducees
16:1-12
Request for a sign from heaven 16:1-4
Warning about yeast 16:5-12
IMPLICATIONS FOR DISCIPLES 16:13-18:35
After the opposition has become apparent to all, Jesus withdraws with His
disciples and
begins to instruct and prepare them for the future.
The opposition to Jesus would have profound implications for His followers
as well.
Jesus must prepare them for what was about to come.
Private confirmation because of rejection
16:13-17:21
The events which are about to occur were not expected by any of Jesus'
followers, nor did
Israel expect this to happen to the Messiah.
To reassure His followers that this was indeed God's plan for His
anointed, Jesus took the
time to explain God's plan and confirm His identity and role.
Revelation of Jesus' person 16:13-16
Revelation of Jesus' program 16:17-26
Revelation of Jesus' kingdom 16:27-17:21
Private instruction because of rejection
17:22-18:35
Prediction concerning His death 17:22-23
Precaution concerning offending others
17:24-18:14
Instruction concerning the privileges of sonship 17:24-27
&nbs