CONTENTS 74
2. Matthew
CONTENTS
That Matthew was a skilled literary craftsman no one denies. Disagreements over the structure of this gospel arise because there are so many overlapping and competing structural pointers that it appears impossible to establish a consensus on their relative importance.
If we consider the structure of the book as a whole, then, apart from several idiosyncratic proposals, 1there are three dominant theories.
1. Some have detected a geographic framework that is related to Mark’s gospel (see chap. 1 on the synoptic problem). 2Matthew 1:1-2:23 is the prologue, and it is tied to 3:14:11 (Jesus’ preparation for ministry) to constitute an introduction parallel to Mark 1:1
13. Matthew 4:12-13:58 finds Jesus ministering in Galilee (cf. Mark 1:14-6:13). This ministry is extended to other locales in the North (Matt. 14:1-16:12; Mark 6:14-8:26), before Jesus begins to move toward Jerusalem (Matt. 16:13-20:34; Mark 8:27-10:52). The confrontation in Jerusalem (Matt. 21:1-25:46; Mark 11:1-13:37) issues in his passion and resurrection (Matt. 26:1-28:20; Mark 14:1-16:8).
This sort of analysis rightly reflects the broad chronological development of Jesus’ ministry and preserves some geographic distinctions. But it is based entirely on a selection of thematic considerations and does not reflect on the literary markers that Matthew has left us. Precisely because, with minor alterations, this sort of analysis could be applied to any of the Synoptic Gospels, it tells us very little of the purposes that are uniquely Matthew’s.
2. Following suggestions made by Stonehouse, Lohmeyer, and Krentz, 3Kingsbury has argued for three large sections, tightly tied to Christological development. 4The first he titles "The Person of Jesus Messiah” (Matt. 1:1-4:16); the second, "The Proclamation of Jesus Messiah” (4:17-16:20); and the third, "The Suffering, Death, and Resurrection of Jesus Messiah” (16:21-28:20). Immediately after the two breaks come the decisive words άπο τότε (apo tote, "from that time on”), signalling progress in the plot. The last two of the three sections each contains three summary passages (4:23-25; 9:35; 11:1; and 16:21; 17:22-23; 20:17-19).
Though this outline has gained adherents (e.g., Kummel), it suffers from several weaknesses. It is not at all clear that άπο τότε (apo tote) is so redactionally important for Matthew that his entire structure turns on it: after all, Matthew uses it at 26:16 without any break in the flow of the narrative. One could argue that there are four passion summaries in the third section, not three (add 26:2). At both structural transitions, Matthew may have been more influenced by his following of Mark than by other considerations. In any case, the outline breaks up the important Peter passage in Matthew 16 in an unacceptable way. Even the Christological development is not as clear as Kingsbury alleges: the person of Jesus (section 1) is still a focal point in sections 2 and 3 (e.g., 16:13-16; 22:41-46); the proclamation of Jesus can scarcely be restricted to section 2, for two of the discourses (chaps. 18 and 24-25) and several important exchanges (chs. 21-23) are reserved for the third section.
3. The most frequently proposed structures turn on the observation that Matthew presents five discourses, each of which begins in a specific context and ends with a formula found nowhere else (lit. "And it happened, when Jesus had finished saying these things, that...” [Matt. 7:28-29; 11:1; 13:53; 19:1; 26:1]. It becomes attractive to link narrative with discourse in five pairs. Bacon proposed just such a scheme, calling the five sections "books.” 5Book 1 deals with discipleship (narrative, chs. 3-4; discourse, chs. 5-7); book 2 with apostleship (narrative, 8-9; discourse, 10); book 3 with the hiding of the revelation (narrative, 11-12; discourse, 13); book 4 with church administration (narrative, 14-17; discourse, 18); and book 5 with the judgment (narrative, 19-22; discourse, 23-25). This leaves Matthew 1-2 as a preamble and 26-28 as an epilogue. Bacon himself thought that this was Matthew’s self-conscious response to and fulfillment of the five books of Moses.
Few today think that Matthew intended any link between these five sections and the five books of Moses: proposed connections are just too tenuous. The ties between each narrative and discourse pair are not always very strong, and any outline that relegates the entire passion and resurrection narrative to the status of an epilogue must be seriously questioned.
But something of the scheme can be salvaged. That Matthew reports extensive teaching of Jesus outside the five discourses is no criticism of the outline: the fivefold sequence of narrative and discourse does not assume that Jesus is not portrayed as speaking in the narrative sections. He may do so, even extensively (e.g., chs. 11, 21). The point, rather, is that the five discourses are so clearly marked, from a literary point of view, that it is well-nigh impossible to believe that Matthew did not plan them. Chapters 1-2 do constitute a preamble or prologue: all four canonical gospels preserve some kind of independent opening, before turning to the first step taken in common, namely, the ministry of John the Baptist (in Matthew, beginning at 3:1). Certainly
Matthew 26-28 must not be taken as a mere epilogue. But it is just possible that Matthew thinks of these chapters as the climactic, sixth narrative section, with the corresponding "teaching” section laid on the shoulders of the disciples (28:18-20) and therefore open-ended.
Superimposing on these literary markers the transparent development of the plot, we arrive at a seven-part outline.
The prologue (1:1-2:23). This is divisible into six sections, treating the genealogy of Jesus (1:1-17), his birth (1:18-25), the visit of the Magi (2:1-12), the escape to Egypt (2:13-15), the massacre at Bethlehem (2:16-18), and the return to Nazareth (2:19-23). A quotation from the Old Testament, introduced by an appropriate fulfillment formula, dominates the last five of these sections.
The gospel of the kingdom (3:1-7:29). The narrative (3:1-4:25) includes the foundational steps (3:1-4:11)—including the ministry of John the Baptist (3:1-12), the baptism of Jesus (3:13-17), and the temptation of Jesus (4:1-11)—and Jesus’ early Galilean ministry (4:12-25). The first discourse (5:1-7:29) is the Sermon on the Mount. After the setting is established (5:1-2), the kingdom of heaven is introduced, with its norms (5:3-12) and its witness (5:13-16). The great body of the sermon runs from 5:17 to 7:12, beginning and ending with the way in which the kingdom is related to the Old Testament Scriptures, "the Law and the Prophets.” This is particularly the theme of 5:17-48, with its initial explanation (5:17-20) and dependent antitheses ("you have heard...but I say to you” [5:21-48]). The demand for perfection (5:48) introduces correlative warnings against rank hypocrisy (6:1-18), with particular attention devoted to the proper way to go about the three traditional manifestations of Jewish piety: alms (6:2-4), prayer (6:5-15), and fasting (6:16-18). To maintain such a stance it is necessary to pursue kingdom perspectives (6:19-34), including unswerving loyalty to kingdom values (6:19-24) and uncompromised trust in God (6:25-34). The demand for balance and perfection, fulfilling Old Testament expectations (7:1-12), is followed by a conclusion that sets forth two ways (7:13-14), two trees (7:15-20), two claims (7:21-23), and two builders (7:24-27): every reader must choose. The closing verses (7:28-29) not only offer the first instance of the formula that terminates the five discourses but reaffirm Jesus’ authority, thus preparing for the series of authoritative miracles that dominate the next two chapters.
The kingdom extended under Jesus’ authority (8:1-11:1). The narrative (8:1-10:4) includes not only a number of miracles, each symbol-laden to portray some facet of the kingdom and its king, but the calling of Matthew (9:9) and Jesus’ insistence on eating with public sinners (9:10-13) while announcing that the dawning kingdom, manifest in his own presence, was a time for joy (9:14-17). The miracles and Jesus’ audacity are pushing back the frontiers of darkness, but the narrative ends with the demand for prayer for more workers (9:35-38) and the commissioning of the Twelve (10:1-4). This naturally leads to the second discourse, on mission and martyrdom (10:5-11:1), which moves from the immediate project (10:5b-16) to warnings of future sufferings (10:1725), a prohibition of fear in the light of the Father’s providence (10:26-31), and a more general description of authentic discipleship (10:32-39). Response to such disciples, for good or ill, is equivalent to response to Jesus himself (10:40-42). The transitional conclusion (11:1) points to Jesus’ expanding ministry.
Teaching and preaching the gospel of the kingdom: rising opposition (11:2-13:53).
The narrative (11:2-12:50) not only establishes the relative roles of John the Baptist and of Jesus in the stream of redemptive history (11:2-19) but reverses public expectations by reporting Jesus’ strong condemnation of the "good,” Jewish, religious towns of Galilee (which are aligned in his mind with pagan cities such as Tyre and Sidon, or a proverbially wicked center such as Sodom), and by announcing relief and rest to the weary and broken—provided they find it in the context of the "yoke” of the Son (11:2030). Tension mounts as Sabbath conflicts erupt (12:1-14), as Jesus proves to be rather more a meek and suffering servant than a visibly conquering king (12:15-21), and as confrontation develops not only between Jesus and the Pharisees (12:22-45) but between Jesus and his own family (12:46-50). The reversal of expectations is a major theme of the discourse that follows, which is a series of parables (13:1-53; see outline below).
The glory and the shadow: progressive polarization (13:54-19:2). The narrative (13:54-17:27) is a series of vignettes that reflect the rising polarization (e.g., rejection at Nazareth, 13:54-58; Herod and Jesus, 14:1-12; demands for a sign, 16:1-4) or, where they display the power of Jesus’ ministry, nevertheless betray the profound misunderstanding of its nature and focus (e.g., the feeding of the five thousand, 14:13
21, and the walk on the water, 14:22-33; Jesus and the tradition of the elders, 15:1-20; the transfiguration, 17:1-13; the healing of the epileptic boy, 17:14-20 [21]). The high point of the narrative is the confession of Jesus by Peter (16:13-20), but the aftermath— the first passion prediction (16:21-23; cf. the second in 17:22-23)—shows how little even he has understood. The fourth discourse (18:1-19:2) describes life under kingdom authority. Greatness is irrefragably tied to humility (18:3-4); few sins are more odious than causing believers, Jesus’ "little ones,” to sin (18:5-9); the saving of lost sheep is judged more important than the mere nurture of safe sheep (18:10-14); the priority of forgiveness and the importance of discipline in the messianic community are set forth (18:15-35). The transitional conclusion (19:1-2) serves as an introduction to the Judean ministry.
Opposition and eschatology: the triumph of grace (19:3-26:5). The narrative (19:323:39) leads through a number of exchanges and parables that stress the surprising conduct expected of those who would follow Jesus (19:3-20:34), leading up to the events of passion week (21:1-23:39). The triumphal entry (21:1-11), Jesus’ cleansing of the temple (21:12-17) and his cursing of the fig tree (21:18-22) are preludes to a string of controversies in the temple court (21:23-22:46), increasingly pointed and focused on Jesus’ messianic claims. Exasperated, Jesus pronounces his woes on the teachers of the law and the Pharisees (23:1-36) and utters his lament over Jerusalem (23:37-39). The Olivet (or eschatological) discourse that follows (24:1-25:46), notoriously difficult to interpret, begins with the setting overlooking the temple (24:1-3), describes the birth pains of the interadvent period (24:4-28) and the coming of the Son of Man (24:29-31), before reflecting on the significance of the birth pains (24:32-35) and urging the need to be prepared, since the day and hour of the coming of the Son are unknown (24:36-41). A series of parables presents variations on the theme of watchfulness (24:42-25:46). The transitional conclusion (26:1-5) includes this gospel’s fourth major passion prediction and some details of the plot against Jesus, which prepares for the final section of the book.
The passion and resurrection of Jesus (26:6-28:20). The pace is now rapid. In the passion narrative, the anointing at Bethany (26:6-13) and Judas’s betrayal agreement (26:14-16) are rapidly followed by the last supper (26:17-30), including the words of institution in vv. 26-30), prediction of abandonment and denial (26:31-35), Gethsemane (26:36-46), the arrest (26:47-56), Jesus before the Sanhedrin (26:57-68), Peter’s denial of Jesus (26:69-75), the formal decision of the Sanhedrin (27:1-2) and the death of Judas Iscariot (27:3-10), Jesus before Pilate (27:11-26), the soldiers’ treatment of Jesus (27:27-31), the crucifixion and mocking (27:32-44), Jesus’ death (27:45-50) and its immediate impact (27:51-56), the burial of Jesus (27:57-61), and the guard at the tomb (27:62-66). The resurrection narratives (28:1-17) climax in the great commission, placing the job of spreading the gospel and the content of Jesus’ teaching squarely on the shoulders of the small enclave of witnesses, who are assured of Jesus’ presence with them to the end of the age (28:18-20).
No outline can do justice to the numerous ministructures that the text displays (cf. Kummel, pp. 106-7). To take but one example: the third discourse, the parables of the kingdom, is constructed as a large chiasm:
To the crowds (13:3b-33)
1. the parable of the soils (13:3b-9)
2. interlude (13:10-23)
(a) on understanding parables (13:10-17)
(b) interpretation of the parable of the soils (13:18-23)
3. the parable of the weeds (13:24-30)
4. the parable of the mustard seed (13:31-32)
5. the parable of the yeast (13:33)
Pause (13:34-43)
—parables as fulfillment of prophecy (13:34-35)
—interpretation of the parable of the weeds (13:36-43)
To the disciples (13:44-52)
5'. the parable of the hidden treasure (13:44)
4'. the parable of the expensive pearl (13:45-46)
3'. the parable of the net (13:47-48)
2'. interlude (13:49-51)
(b') interpretation of the parable of the net (13:49-50)
(a') on understanding parables (13:51)
1'. the parable of the teacher of the law (13:52) 6