Matthew Various Passages An Introduction ~ The Gospels T his morning we begin a new series. We have studied a number of books within the Old and New Testaments. But this is the first time I ve taught one of the Gospels. I did start preaching through Matthew when I pastored a church in the late 80 s but I never finished because the church closed. Now while I have prepared an initial outline to this study, I have no ideal how long this series will take. There will be at least two sub-studies as we go through the book. One will be on the Sermon on the Mount and the other will focus on The Disciples Prayer. The next few weeks will be introductory and I want to start by doing something I haven t done before. This week we are going to look at all four gospels, see how they relate to one another, and discuss their individual distinctives as they present the good news about Christ. This means I will be quoting a number of sources. Following this we will consider the specifics related to the book of Matthew. These will include the usual, when was it written?, by who?, to who?, etc. before getting into the study proper. My recommendation is to read through the book over the next few weeks and then continue to read it as we go through it. One last point. As we go through Matthew I will provide a chronological overview of Christ s life, giving passages from the other Gospels to fill in the blanks. These will be from your own interest and I won t be expanded on them. I Introduction to the Gospels A. Comparison B. Overview 1. Matthew 2. Mark 3. Luke 4. John A. Comparison: First let s start with a simple introduction from the NIV Bible Dictionary: The first four books of the New Testament recount the life of Christ his ministry, death, and resurrection. Each gospel depicts Jesus life and ministry from a particular viewpoint, for a particular audience, and for a particular purpose. Matthew, Mark, and Luke are called the Synoptic Gospels ( seen together ), because many of the same events and teachings appear in all three. John often relates events and sayings of Jesus not found in the other three. Matthew wrote his gospel for Jewish readers to show how Jesus fulfilled Old Testament prophecy and to prove by this that Jesus was the promised Messiah and King.
Mark, the shortest gospel, was written by John Mark for Gentile readers and includes material received from Peter. This gospel is a fast-moving, vivid report of Jesus ministry from his baptism through the resurrection. It emphasizes Jesus actions rather than his teachings. Luke was a Gentile physician who wrote his gospel for educated Gentiles, perhaps for those who had been associated with the synagogues but who had not converted to Judaism. Luke presented a complete, orderly account of Christ s life from his birth to his ascension. Luke emphasized the works and teachings of Jesus that explain the way of salvation and the universal appeal of the Gospel. 1 Luke continues his history with the sequel to this gospel, the book of Acts. John, which is usually understood to have been written by the apostle John, is a more reflective gospel that focuses on Jesus as the Christ, the Son of God. John wrote so that his readers might believe that Jesus is the Christ and therefore have life in his name (20:30-31). John included many details not found in the other Gospels. 2 Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. B. Overview: The following Chart provides a visual summary of the distinctions between the four gospels. We will explore these distinctions by looking at each of the four gospels individually. If you want to look at each in more detail, a good Bible handbook, such as Unger s or Halley s will be of help. The Four Gospels and the Old Testament Quotations from OT Comparison of the Four Gospels 3 Allusions to OT Matthew 53 76 Mark 36 27 Luke 25 42 John 20 105 Matthew The prophesied King Lionlike To the Jew The Davidic King David s righteous branch Jer 23:5-6 OFFICIAL Mark The obedient Servant Oxlike To the Roman The Servant of the Lord My Servant the branch Zech 3:8 Luke The perfect Man Manlike To the Greek The Son of Man The Man the branch Zech 6:12 John The divine Son Eaglelike To the Church The Word of God The branch of the Lord Isa 4:2 King Servant Son of Man Son of God Synoptic Outward, public, Galilean, earthly Supplementary Inward, private, Judean, Heavenly The New Bible Dictionary of Theology introduces the four gospels by identifying the 1 Douglas, J. D. and Merrill C. Tenney, editors, NIV Bible Dictionary, The Zondervan Corporation, 1989. 2 Ibid 3 Larson, Gary, N., The New Unger s Bible Handbook, Moody Press, Chicago, IL, 1984, p. 362. ) 2 (
Distinctive emphases in the four Gospels Although the four Gospels cite and allude to many common Scriptures, their respective uses of the OT are distinctive and clearly serve their respective interests and purposes. 4 1. Matthew: The extensive use of the OT in the Gospel of Matthew is well known. The Matthean evangelist was keenly interested in showing how Jesus fulfilled every aspect of the scriptures. All three components of the Bible, legal, prophetic, and wisdom/praise, have been fulfilled in Jesus. He not only has personally fulfilled the requirements of the law, but also is the law s master interpreter. He not only fulfilled messianic prophecies, but is also Israel s greatest prophet. Finally, he is the incarnation of Wisdom itself, an unparalleled master teacher. The evangelist s practice of finding new meaning in old tradition (whether OT or Christian tradition), which parallels that of Qumran, may very well be reflected in a verse found only in his Gospel: 5 Every scribe who has been trained for [or by] the kingdom of heaven is like a householder who brings out of his treasure what is new and what is old (13:52). The Bible Study Guide speaking of Matthew states: This writer introduces Jesus, in the first verse of the book, as The son of David, the son of Abraham (Matthew 1:1). By this title he designates him as the promised seed of David who was to sit upon David s throne and reign forever, and he also keeps in mind the ancient promise to Abraham of a seed in whom all the nations of the earth were to be blessed. In other words, this introduces him as the Messiah, or the Christ; and it shows that Matthew s main purpose was to set forth the Messiahship of Jesus, rather than his divinity. With this agree the contents of the book; for while the Sonship of Jesus is by no means overlooked in the narrative, but is clearly and emphatically set forth, his Messiahship is the logical point chiefly aimed at; hence the many quotations from the Old Testament of predictions and types which were fulfilled in his person and in his work. Matthew has more of these than have all three of the other Gospels. In harmony with the same purpose Matthew devotes more of his space than any of the others to the teachings of Jesus, considerably more than half his book being made up of his formal speeches, besides many remarks made in the course of conversations with friends and foes. To such an extent is this true, that a Christian writer of the second century called his book The Oracles, meaning thereby, divine utterances. This was an attempt to give a name to the book derived from the chief part of its contents. In consequence of this peculiarity of the book, as well as its location at the beginning of the volume, Matthew is more read by the people, and more familiar to them, than any of the other Gospels, or any other book, perhaps, in the Bible. The book naturally divided itself into three distinct parts: the first (Matthew 1:1-4:12) giving the genealogy of Jesus; his birth; some of the events of his infancy; his baptism and his temptation; the second, his ministry in Galilee (Matthew 4:13-19:1); and the third, the events from his departure out of Galilee till his resurrection from the dead (Matthew 19:1-28:20). The last division, though it occupies only six months of the three years and more of his ministry, fills nearly as much space as the account of the whole period preceding this, showing the importance attached by the author to the scenes connected with the last sufferings, the death, and the resurrection of the Lord. The Gospel of Matthew was addressed primarily to the Jewish people, and therefore uses the Old Testament material bearing upon the life of Christ. It is the national Gospel, and its themes are Jesus the Messiah, the Teacher and the Rejected King. 6 4 Green, Joel B., and Scot McKnight, New Dictionary of Biblical Theology, Inter-Varsity Press, Downers Grove, IL., 2000 5 Ibid. 6 McGarvey, J. W., A Guide to Bible Study, Public Domain. ) 3 (
2. Mark: Mark apparently defines the good news of Jesus Messiah in terms of the fulfilment of Isaiah s oracle of salvation and deliverance: See, I am sending my messenger ahead of you, who will prepare your way; the voice of one crying out in the wilderness: Prepare the way of the Lord, make his paths straight (1:2 3, NRSV; cf. Mal. 3:1 + LXX Is. 40:3). In other words, the good news of the Christian message is the fulfilment of that for which Israel had for many years longed. Qumran (Rule of the Community 8:12 14; 9:19 20), as well as others (Baruch 5:7; Testament of Moses 10:1 5), also understood Isaiah 40:3 as a prophetic text that spoke of restoration. At his baptism the heavenly voice echoed the words of Psalm 2:7: You are my Son, the Beloved; with you I am well pleased (1:11, NRSV; cf. Gen. 22:2; Exod. 4:22 23; Is. 42:1). With this utterance Jesus identity is made clear. Such recognition will not come forth from a human being until Jesus death on the cross (cf. Mark 15:39). At the mountain of transfiguration, where Jesus conversed with Moses, the heavenly voice once again spoke, only this time addressing the disciples: This is my beloved Son; listen to him (9:7; cf. Ps. 2:7; Gen. 22:2; Deut. 18:15). The injunction to listen is probably an allusion to Deuteronomy 18:15 ( The LORD your God will raise up for you a prophet like me [Moses]... listen to him, NIV). These citations and allusions strongly suggest that Mark understood Jesus as the fulfillment of Jewish messianic expectation. As God s beloved Son and as the prophet who was to come (see 8:28), Jesus was the long-awaited Messiah of Israel. 7 The Bible Study Guide speaking of Mark states: Mark introduces Jesus at once as the Son of God, saying in the first line of his book, The beginning of the gospel of Jesus Christ, the Son of God (Mark 1:1). This shows that his main purpose, logically, was to prove the divinity rather than the Messiahship of Jesus. In this he differs from Matthew; and in carrying out this plan he devotes a much larger percent of his space to miracles than does any other of the four, seeing that it is this, rather than prophecies fulfilled, that proves his divinity. He makes a different beginning from that of Matthew, in that he begins with the preaching of John the Baptist, and Matthew begins with the genealogy and birth of Jesus. No one who is familiar with Matthew can read Mark without noticing a striking similarity between them in the facts that they relate, and sometimes in the words that they employ; but on close comparison of the two it will be seen that in almost, if not quite all these instances, Mark has some additional items which distinguish his account from Matthew s. The student should constantly keep his eye open for these; for they not only show the difference between the two writers, making each stand out before the mind by himself, but they are necessary to a full knowledge of the incidents with which they are connected. The same may be said in reference to events mentioned by three, or by all of the Gospel writers. Study all, and combine the particulars given by all. Mark s book is divided into two parts, in the first of which he confines himself to the ministry in Galilee, as Matthew does in his second part; and in the second, after reporting a few conversations beyond the Jordan, he confines himself to the closing scenes in Jerusalem. To this second part, although the time included in it is only six months, he devotes seven out of his sixteen chapters, thus showing as Matthew does, that he regarded this as the part of the life of Jesus that was most important for his readers to be acquainted with. Luke and John follow the same plan. Mark s Gospel has been called the Gospel of Power. Jesus is the worker of miracles, the incarnation of power. As such the book would commend itself to the Roman type of mind, in which power held the chief place. 8 3. Luke/Acts: The OT functions in the writings of Luke in ways that are clearly distinct from its functions in the other three Gospels. He does not punctuate the tradition with proof texts as do Matthew and John; rather, he 7 Green 8 McGarvey ) 4 (
punctuates his narrative with speeches that are full of OT words and phrases (esp. the speeches in the birth narratives). It is probable that Luke understood the story of Jesus (the Gospel) and the early church (the book of Acts) as the continuation of the biblical story. This is probably part of the meaning of the risen Jesus statement to his disciples that everything written about me in the law of Moses and the prophets and the psalms must be fulfilled (24:44 47; cf. 24:26 27). 9 The Bible Study Guide speaking of Luke states: The third Gospel differs from the first and second more than the latter do from each other. It records some events in common with the other two, but the plan of the author, as well as his subject matter, is quite different. In comparing his accounts with those of the other two, the differences sometimes appear much like contradictions, and so they have been pronounced by unfriendly writers. But it is never just to charge two or more writers with contradicting one another, which is the same as charging one or more of them with error, when there is any reasonable supposition that will permit all their statements to be true. Sometimes we have to study very carefully before we can find such a supposition, but as we are bound in justice to do it when we can, we must be slow to charge contradictions. This is a right rule in respect to all writers and speakers, and more especially should we observe it in respect to the inspired writers of the New Testament. Luke s first part, like Matthew s, is devoted to the infancy and the early life of Jesus, concluding with his temptation; and the amount of space which he gives to it about the same as Matthew s, but he fills it with incidents nearly all of which are different from those given by Matthew. In order to learn all we can about this part of our Lord s life, we have to study the first part of Luke and that of Matthew together; and it would be well for the student to do this before he reads farther in this Gospel. 10 As we go through these sections of Matthew, I will bring in the related passages from Luke. I won t spend much time, but I will provide enough information so we can have a more complete picture of these early events. In the second part, Luke gives his attention, like Matthew and Mark, to the ministry of Jesus in Galilee, saying nothing about some visits to Jerusalem which we know from John s Gospel were made during this period. This part extends from Luke 4:14 to Luke 9:62, less space than is given it by either Matthew or Mark. Then follows the part of Luke in which he gives the most new information, and the whole of it is both instructive and charming. It includes chapters ten to eighteen, more than either of the other parts. His last, or fourth part, like that of the other two Gospels, is devoted to the closing scenes of the last six months, and it includes his last six chapters. Luke was a physician, as we learn from Paul (Colossians 4:14); and as Paul in the same passage seems to distinguish him from those of the circumcision (Colossians 4:10, 14), it is inferred that he was a Gentile. If so he was the only Gentile who wrote any part of the New Testament. Like Mark, he was not an apostle; and consequently he did not write as an eye-witness; but he informs us, in the opening paragraph of his book, that he had obtained his information from eye-witnesses and ministers of the word, and that he had traced everything accurately from the beginning. As his book is addressed to one Theophilus, whose name is a Greek word, it appears that he intended it primarily for Greek readers. He addresses Theophilus by the title most excellent (Luke 1:3), the usual Greek form of address to a man of high rank in the political world, from which it appears that at least a few such men had been brought into the church when Luke s Gospel was written. Luke s Gospel is his introduction to the story of the Apostolic Church and the ministry of Paul which is given in Acts. It emphasizes the compassionate love of Jesus for humanity. It is the Gospel of Society. 11 9 Green 10 McGarvey 11 Ibid. ) 5 (
4. John: At first glance John s use of the OT appears to be very much the same as Matthew s. Like Matthew, the fourth evangelist formally quotes the OT several times, many times with reference to the fulfilment of something. But in other important ways the OT functions in John quite differently. Even in the case of the quotation formulas, John s purpose is very different. Unlike Matthew s, John s formulas appear to make up a pattern, a pattern that accentuates the theological development of the gospel narrative. In the first half of his Gospel, the evangelist introduces Scripture in a variety of ways, though usually using the word written (1:23; 2:17; 6:31, 45; 7:38, 42; 8:17; 10:34; 12:14). In the second half he invariably introduces Scripture with in order that it be fulfilled (12:38, 39 40; 13:18; 15:25; 19:24, 28, 36, 37). What is the meaning of this pattern? The answer may be deduced from the summary in 12:37 and the citation that follows in verse 38: Though he had done so many signs before them, yet they did not believe in him; it was that the word spoken by Isaiah might be fulfilled. The signs to which reference is made are those of the first half of the Gospel. The scriptural citations in the first half of the Gospel demonstrate that Jesus conducted his ministry in keeping with scriptural expectation ( as it is written ). For example, Jesus zeal for the temple is related to Psalm 69:9; the feeding of the five thousand is related to Psalm 78:24; his appeal to the testimony of two witnesses is related to Deuteronomy 17:6 (or 19:15); his claim to be God s Son is related to Psalm 82:6; and his riding the donkey is related to Zechariah 9:9. In some of these instances the evangelist could have introduced the OT citation with reference to fulfilment (compare the citation of Zech. 9:9 in Matt. 21:4 5), but he did not. It is not until Jesus is rejected, despite his signs, that the Scriptures are said to be fulfilled. It is in Jesus rejection and crucifixion that the Scriptures find their ultimate fulfilment. Far from proving that Jesus did not fulfil the Scriptures, and so could not be Israel s Messiah, Jewish unbelief and obduracy specifically fulfilled Isaiah 53:1 ( Lord, who believed? ) and Isaiah 6:10 ( He blinded their eyes ). In each action taken against Jesus, including the treachery of Judas, Scripture is fulfilled. It is apparent that the fourth evangelist wishes to show that it is in his passion, Jesus hour of glorification (17:1), that the Scriptures are truly fulfilled. 12 The Bible Study Guide speaking of John states: This fourth Gospel differs very greatly in its subject matter from the other three. The latter are so much alike, that they are styled by scholars, Synoptic, that is, taking the same view. But John carefully avoided repeating what the others had written, so that he has very few events in common with them; and when he had he gives details which they had omitted. This difference is accounted for by the fact, that writing much later, he had seen what they wrote, and cared not to repeat it; while their similarity to one another is accounted for by their having written without seeing one another s productions. They doubtless wrote those incidents in the life of the Savior which had been commonly related by the apostles in their preaching. John s is the only Gospel which is chronological throughout. By counting the feasts of the Jews which Christ attended, all of which are mentioned in this Gospel, we ascertain that there were three years from the visit to Jerusalem mentioned in the second chapter, to the one at which he was crucified. If we could only ascertain how long it was from his baptism till that first visit, we would know the exact duration of his ministry; but at this point the chronology is not given. John begins with a very profound statement of the eternal and divine existence of Jesus before his advent into the world; and in harmony with this beginning he makes the divinity of the Lord throughout his book much more prominent than his Messiahship. In this he is like Mark; but unlike Mark he mentions comparatively few of the miracles; and he depends for his argument mainly on what Jesus said about himself. Consequently, we find Jesus in this Gospel saying much more about himself as the Son of God than in any or all of the others. One very remarkable fact about John s Gospel is that all of the events which he records occurred on only about thirty days, although the time between the first and the last was more than three years. In Mark we find the incidents of only seven or eight days more, if we leave out the forty of the Temptation, and in Luke 12 Green ) 6 (
and Matthew, less than a hundred. Any one of the four, if printed separately, would make only a small tract. This is a very striking proof that these men were under the controlling power of the Holy Spirit; for we may safely say that no four men ever lived, who, with such a life to write about, would have written so little if they had been left to themselves. 13 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness (2 Timothy 3:16). John s Gospel is the universal Gospel, the Gospel of the Incarnation, the Gospel of Spiritual Insight. It is the Gospel of the heart of Christ as contrasted with the more objective writing of the Synoptists. 14 Thanks for bearing with me for this overview on the four Gospels. Next week we ll begin the traditional introduction to the book itself. 13 McGarvey 14 Ibid. ) 7 (
Matthew Various Passages An Introduction ~ The Gospels I Introduction to the Gospels A. Comparison B. Overview 1. Matthew 2. Mark 3. Luke 4. John A. Comparison: Matthew Mark Luke John (20:30-31)
B. Overview: Comparison of the Four Gospels 1 The Four Gospels and the Old Testament Matthew The prophesied Mark The obedient Luke The perfect John The divine Quotations Allusions King Servant Man Son from OT to OT Lionlike Oxlike Manlike Eaglelike Matthew 53 76 Mark 36 27 Luke 25 42 John 20 105 To the Jew The Davidic King David s righteous branch Jer 23:5-6 OFFICIAL To the Roman The Servant of the Lord My Servant the branch Zech 3:8 To the Greek The Son of Man The Man the branch Zech 6:12 To the Church The Word of God The branch of the Lord Isa 4:2 King Servant Son of Man Son of God Synoptic Outward, public, Galilean, earthly Supplementary Inward, private, Judean, Heavenly 1. Matthew: (see Matthew 13:52; 1:1-4:19; 19:1-28:20) 1 Larson, Gary, N., The New Unger s Bible Handbook, Moody Press, Chicago, IL, 1984, p. 362.
2. Mark: (see Mark 1:2 3, NRSV; cf. Malachi 3:1; Isaiah 40:3; Psalm 2:7; Mark 1:11, NRSV; cf. Genesis 22:2; Exodus 4:22 23; Isaiah 42:1; cf. Mark 15:39; 9:7; cf. Psalm 2:7; Genesis 22:2; Deuteronomy 18:15; Mark 8:28) 3. Luke/Acts: (see Luke 24:44 47; cf. 24:26 27; 4:14, 9:62; Colossians 4:14, 10) 4. John: (see John 1:23; 2:17; 6:31, 45; 7:38, 42; 8:17; 10:34; 12:14, 38 40; 13:18; 15:25; 19:24, 28, 36-38; Psalm 69:9; 78:24; Deuteronomy 17:6; 19:15; Psalm 82:6; Zechariah 9:9; Matthew 21:4-5; Isaiah 53:1; 6:10; John 17:1; 2 Timothy 3:16)