The Gospel of Matthew

EXAMINATION OF THE GOSPEL OF MATTHEW

Section One

1. Who made the following statement?

“Matthew composed (or collected) ta logia in the Hebrew dialect, and each one

interpreted (or translated) them as best he could” (Eccl. Hist. 3.39.16).

A. Papias : Quoted in Eusebius Ecclesiastical History.

2. What do the references in Matthew 27:8 and 28:15 contribute to the discussion about the date of the Gospel?

A. The gospel was written while still in recent past. It was not hard to remember and commit accurately to writing.

3. What are some of the internal clues to the formal structure of the book?

A. 1.Blocks of narrative, with OT references. 2. Geographic framework. 3. The Literary formula “ And when Jesus finished these sayings that…” with narrative and discourses (5 Blocks).

4. What are some of the characteristics of the Gospel of Matthew that set it apart from the other Gospels?

A. The KING motif, Many OT references, Church mentioned, Kingdom of Heaven wording, Sermon on the Mount, Magi visit, and bridge book between Old and New testaments.

5. What are the key words in the Sermon on the Mount? What is the meaning of the words?

“Blessed” – fortunate – to be envied – empowered to prosper. “You have heard it said” – The people heard the Law as usual.

‘But I say unto you” – Jesus shares true intent of the Law.

“Righteousness” – In right standing with God, with the idea of being right and doing right.

“Kingdom of Heaven” – God’s rule is available to all – Repent so that you don’t miss God’s Party.

“Father” - Jesus reveals the Father Heart of God here.

6. What is the most famous repetition in the Gospel of Matthew?

A. Kingdom of Heaven

7. How is Jesus described in the Gospel of Matthew?

A. Son of Man

The Main Views of the Sermon on the Mount to Me

The Sermon on the Mount recorded in Matthew 5-7 has been probably the most attended to religious discourse in all history. Even those who would not worship Jesus admired His ethic. The vast material written on it has had many interpretations. Over 35 views have been cited in some reference works.[1]We will look at main views in this essay. The first view is that the Sermon on the Mount is an ethical document. It provides the normal behavior for the disciple, because it was directed to those who repented (Matt. 4:17). It was the disciples that came to him for further instruction (Matt. 5:1). Augustine (354-430) held this view and it stood strong till the reformation. The protestant reformation saw this view as problematic. Giants such as Luther (1483-1586) saw the Sermon as a type of Law, unable to be kept but one that would produce repentance.

A third view was one held by the Anabaptists. I see this lived out when I vacation in Lancaster PA. The Old Order Amish still try to abide by the strict literal view of the Sermon, refusing to be worldly in any way. They stress a literal obedience and a nonparticipation stance with the world. No cars, electricity, or cell phones or television. Pacifism is the norm in wartime. This view is a strict literal following of the high ethics paradigm. Another view held by Protestant Liberals is a seeing the Sermon as call to radical social change that would usher in the Kingdom now to the earth. This shows up in some fringe denominations with varied eschatological views.

An Inaugurated eschatological view is one that states that the Sermon on the Mount is the ideal behavior of those called to be Salt and Light (Matt. 5:13-14). This view recognizes the “already/not yet” tension that is present when observing the Sermon’s ethic. It says that I will strive to live this Kingdom Life, but I will not fully realize it until Christ returns to set up His Kingdom on the Earth in the future.

All these views have elements of truth. To try to place this Sermon as a future hope that cannot be lived at all now is to due harm to the plain teaching of scripture. Jesus did tell us how to live. Augustine did see this and fought against some heretical views with this Sermon. He had a strong theology, which did include original sin, conversion and grace, yet he felt we should live out the Sermon on the Mount. The Anabaptists take their view too far in my opinion. We are in this world, but not of it. True spirituality starts from the inside. The Pharisees were considered white washed tombs. Only pretty on the outside, but full of dead men’s bones inwardly. Just observing any Code of Conduct will not produce true righteousness. The other views mentioned above fall into similar opinions of mine.

My view on The Sermon on the Mount is one that considers the context of the whole Bible. We start at the beginning. God created man and placed him in the Garden of Delight (Genesis 2:8). Man had only one restriction; do not eat of the tree of the knowledge of good and evil. God told them that the day they eat of the tree, “in dying, you shall die” (Gen. 2:17 Heb.). We know that Adam did eat of that fruit, and the spiritual death was the result. Mans plight was severe, worse than can be imagined. He had no hope, without a way to God’s presence, and under the dominion of an outlaw spirit. The heart of man was desperately wicked, and the Book of Romans lists many characteristics of this fallen race: “As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throatis an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and miseryare in their ways: And the way of peace have they not known: There is no fear of God before their eyes.”(Romans 3:10–18 KJV). I don’t think a person of this sort can keep the Sermon on the Mount.

Fallen humanity needed the Promised Savior that would redeem them if they ever could regain the former status as Children of God. The Good News is that Jesus brought us this salvation! “And you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.”

(Ephesians 2:1–10 KJV).

Here is where my view fits. As new creations (2Cor.5: 17), we are no longer dead. We are alive with Christ, with the Holy Spirit living within. Romans 8 teaches us : That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit (v4). We can fulfill the requirements of the Law- and the Sermon for that matter. It is obvious that our works will not produce righteousness (Eph. 2:8-9), and unless our righteousness exceeds the Pharisees, we cannot enter the kingdom of Heaven (Matt. 5:20). As Christians, we have been made the righteousness of God in Christ (2Cor 5:21). We are created in Christ Jesus unto good Works! The good works that will Glorify God are contained in this “manifesto” recorded in Matthew 5-7. This is part of the teaching we are commanded to teach all Nations (Matt. 28). Our New Testament approach to this discourse is from Salvation First, Works Second paradigm. We can walk out the Sermon of the Mount as the Holy Spirit Filled Church, always conscious of the “already/not yet” aspect of the Kingdom life.

[1]C.L. Blomberg, Matthew (Nashville: B&H Publishing Group 1992),93-94.