MANFRED DIEFENBACH

THE GOOD NEWS OF JESUS CHRIST,

THE SON OF DAVID AND ABRAHAM,

ACCORDING TO MATTHEW

A COMMENTARY ON THE GOSPEL OF MATTHEW

FOR THE LITURGY, CATECHISM

AND CHRISTIAN SPIRITUALITY

Epubli GmbH Berlin

© 2013 epubli GmbH, Berlin

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ISBN 978-3-8442-6890-4

Table of Contents

Foreword

Introduction

- Three Stages in the Formation of the Inspired Gospels

- From Exegesis to the “Hearts” as the Hermeneutic of the Word of God

0. The Macrostructure/Composition of the Gospel according to Matthew

1. Beginning: Origin and Infancy of Jesus, the Messiah (1:1–2:23)

1.1 Genealogy of Jesus as His Identity (1:1–17)

1.2 The Birth of Jesus (vv. 18–25)

1.3 The Magi (2:1–12)

1.3.1 The Magi in Jerusalem (vv. 1–8)

1.3.2 The Magi in Bethlehem (vv. 9–12)

1.4 The Flight into Egypt until His Return (vv. 13–23)

1.4.1 The Flight into Egypt (vv. 13–15)

1.4.2 The Killing of the Children in Bethlehem (vv. 16–18)

1.4.3 Jesus’ Return from Egypt (vv. 19–23)

2. Middle: Jesus’ Public Ministry in Word and Deed (3:1–18:35/19:1a)

2.1 Baptism of Jesus by John the Baptist (3:1–17) and His Temptation (4:1–11)

2.1.1 John the Baptist – Who is He/What is his Ministry (vv. 1–6)

2.1.2 John’s Preaching of Repentance (vv. 7–10)

2.1.3 John’s Messianic Preaching and His Self-Assessment (vv. 11–12)

2.1.4 The Baptism of Jesus (vv. 13–17)

2.1.5 The Temptation of Jesus by the Devil (4:1–11)

2.2 Jesus’ Public Ministry in Word and Deed in Galilee (4:12–18:35)

2.2.1 The Beginning of Jesus’ Ministry and the Sermon on the Mount (4:12–7:29)

2.2.1.1 The Beginning of His Ministry (4:12–25)

2.2.1.1.1 The Setting/Beginning of Jesus’ Public Ministry in Galilee (vv. 12–17)

2.2.1.1.2 The Call of the First Four Disciples by Jesus (vv. 18–22)

2.2.1.1.3 Summary of Jesus’ Ministry in Word and Deed (vv. 23–25)

2.2.1.2 The Sermon on the Mount to the People as Discourse – the “Charta Christiana” (5:1–7:29)

2.2.1.2.1 The Setting of the Sermon on the Mount and the Beatitudes (vv. 1–2)

2.2.1.2.2 The Main Part (5:3–7:12)

2.2.1.2.2.1 The Beatitudes (vv. 3–12)

2.2.1.2.2.2 The Salt of the Earth (v. 13) and the Light of the World – the Task/Role of Jesus’ Disciples (vv. 14–16)

2.2.1.2.2.3 On the Law and the Prophets – Jesus’ Self-understanding (vv. 17–20)

2.2.1.2.2.4 The so-called six/four “Antitheses” – or rather – “Hypertheses” (vv. 21–48)

2.2.1.2.2.5 Jesus’ View about Almsgiving, Praying, Fasting (6:1–18)

2.2.1.2.2.6 Jesus’ Instructions on Possessions, Judging and God’s Answering (vv. 19–7:11)

2.2.1.2.2.6.1 His Instructions on Possessions (vv. 19–34)

2.2.1.2.2.6.2 His Instructions on Judging and on Profaning the Holy (7:1–6)

2.2.1.2.2.6.3 His Instructions on God’s Answering (vv. 7–11)

2.2.1.2.2.6.4 Conclusion: The Golden Rules (v. 12)

2.2.1.3 The End of the Sermon as a Challenge for or against God (vv. 13–29)

2.2.1.3.1 The Two Ways (vv. 13–14)

2.2.1.3.2 “By their Fruits …” (vv. 15–20)

2.2.1.3.3 The True Disciples (vv. 21–23)

2.2.1.3.4 The True Foundation (vv. 24–27)

2.2.1.3.5 Conclusion of the Sermon (vv. 28–29)

2.2.2 His Ministry and Mission in Galilee (8:1–10:42)

2.2.2.1 His Ministry in Deeds (8:1–9:38)

2.2.2.1.1 The Cleansing of the Leper – First Healing (8:1–4)

2.2.2.1.2 The Centurion of Capernaum – Second Healing (vv. 5–13)

2.2.2.1.3 Jesus’ Healing of Simon’s Mother-in-Law in her/his House – Third Healing (vv. 14–15)

2.2.2.1.4 Summary of His Exorcism – Fourth Healing (vv. 16–17)

2.2.2.1.5 The Setting of the Calming of the Storm – Following of Jesus (vv. 18–22)

2.2.2.1.6 Jesus’ Calming of the Storm (vv. 23–27)

2.2.2.1.7 The Gadarene Demoniacs – Fifth Healing (vv. 28–34)

2.2.2.1.8 His Healing of the Paralytic – Sixth Healing (9:1–8)

2.2.2.1.9 His Call of the Customs Officer Matthew and the Reaction of the Pharisees (vv. 9–13)

2.2.2.1.10 The Question about Fasting (vv. 14–17)

2.2.2.1.11 The Daughter of the Synagogue Leader and the Woman with a Hemorrhage – Seventh and Eighth Healings (vv. 18–26)

2.2.2.1.12 His Healing of Two Blind Men – Ninth Healing (vv. 27–31)

2.2.2.1.13 His Healing of the Dumb Demoniac – Tenth Healing (vv. 32–34)

2.2.2.1.14 The Summary Notice (vv. 35–38)

2.2.2.2 Discourse/Sermon about the Mission to the Twelve (10:1–42)

2.2.2.2.1 His Election of the Twelve (vv. 1–4)

2.2.2.2.2 The Commissioning of the Twelve (vv. 5–15)

2.2.2.2.3 Jesus’ Warnings and Instructions (vv. 16–42)

2.2.2.2.3.1 The Fate of the Disciples (vv. 16–25)

2.2.2.2.3.2 His Exhortation to Fearless Confession (vv. 26–33)

2.2.2.2.3.3 Divisions within Households (vv. 34–36)

2.2.2.2.3.4 Conditions of Discipleship (vv. 37–39)

2.2.2.2.3.5 Rewards of Discipleship (vv. 40–42)

2.2.3 Questioning of and Opposition to Jesus (11:1b–13:52)

2.2.3.1 The Importance of Jesus and His Rejection (vv. 11:1b–12:50)

2.2.3.1.1 Summary about Continuation of Journey (11:1)

2.2.3.1.2 The Identities of Jesus and John the Baptist (vv. 2–19)

2.2.3.1.3 His Woes Pronounced on Galilean Cities (vv. 20–24)

2.2.3.1.4 His Thanksgiving Prayer to the Father (vv. 25–27)

2.2.3.1.5 The Gentle Mastery of Christi (vv. 28–30)

2.2.3.1.6 His Conflict with the Pharisees because of the Picking Corn on the Sabbath (12:1–8)

2.2.3.1.7 His Healing of the Man with the Withered Hand on the Sabbath (vv. 9–14)

2.2.3.1.8 Summary of His Healings as God’s Servant (vv. 15–21)

2.2.3.1.9 Is Jesus Beelzebub? (vv. 22–37)

2.2.3.1.10 The Sign of Jonah (vv. 38–42)

2.2.3.1.11 The Return of the Unclean Spirit (vv. 43–45)

2.2.3.1.12 His True Kindred (vv. 46–50)

2.2.3.2 His Seven Parables as a Discourse (13:1–53)

2.2.3.2.1 The Parable of the Sower – First Parable (vv. 1–9) and

2.2.3.2.3 His Interpretation of this Parable (vv. 18–23)

2.2.3.2.2 The Reason for Speaking in Parables (vv. 10–17)

2.2.3.2.3 His Parable of the Weeds among the Wheat – Second Parable (vv. 24–30)

2.2.3.2.4 His Parable of the Mustard Seed – Third Parable (vv. 31–32)

2.2.3.2.5 His Parable of the Leaven – Fourth Parable (v. 33)

2.2.3.2.6 His Use of Parables (vv. 34–35)

2.2.3.2.7 His Interpretation of the Parable of the Weeds among the Wheat (vv. 36–43)

2.2.3.2.8 His Parables of the of the Hidden Treasure and of the Pearl – Fifth (v. 44) and Sixth Parables (vv. 45–46)

2.2.3.2.9 His Parable of the Net – Seventh Parable (vv. 47–50)

2.2.3.2.10 His Parable of the Owner of a House – Eighth Parable (vv. 51–52)

2.2.3.3 Conclusion of the Sermon in Parables (v. 53)

2.2.4 Christology and Ecclesiology (13:54–19:2)

2.2.4.1 Jesus’ Christology according to Matthew (13:54–17:27)

2.2.4.1.1 The Reaction of His Preaching in Nazareth (13:54–58)

2.2.4.1.2 Herod Antipas’ View/Identity of Jesus (vv. 1–2)

2.2.4.1.3 The Execution of John the Baptist by Herod Antipas (vv. 3–12)

2.2.4.1.4 Jesus’ Feeding of the 5,000 through the Multiplication of Loaves and Fish (vv. 13–21)

2.2.4.1.5 His Walking on the Water (vv. 22–33)

2.2.4.1.6 Summary of His Healing at Gennesaret (vv. 34–36)

2.2.4.1.7 His Major Debate with Pharisees and Scribes (15:1–20)

2.2.4.1.8 His Healing of the Canaanite Woman (vv. 21–28)

2.2.4.1.9 Summary of Healings (vv. 29–31)

2.2.4.1.10 His Feeding of the 4,000 – the Second Multiplication of the Loaves (vv. 32–39)

2.2.4.1.11 The Pharisees Seek again a Sign from Heaven (16:1–4)

2.2.4.1.12 The Leaven of the Pharisees and Sadducees (vv. 5–12)

2.2.4.1.13 Peter’s Confession – the Identity of Jesus and Peter (vv. 13–20)

2.2.4.1.14 The First Prediction of His Passion and Resurrection (vv. 21–23)

2.2.4.1.15 Sayings on Discipleship – Follow Him (vv. 24–28)

2.2.4.1.16 His Transfiguration (17:1–9)

2.2.4.1.17 The Question about Elijah (vv. 10–13)

2.2.4.1.18 His Healing of a Boy Possessed by an Evil Spirit (vv. 14–21)

2.2.4.1.19 Second Prediction of His Passion and Resurrection (vv. 22–23)

2.2.4.1.20 Jesus’ View about the Temple Tax (vv. 24–27)

2.2.4.2 His Instructions to His Disciples as a Discourse (18:1–35)

2.2.4.2.1 True Greatness (vv. 1–5)

2.2.4.2.2 His Warnings Concerning Scandals (vv. 6–10)

2.2.4.2.3 The Parable of the Lost Sheep (vv. 11–14)

2.2.4.2.4 On Reproving One’s Brother/Sister (vv. 15–20)

2.2.4.2.5 The Parable of the Unforgiving Servant concerning Reconciliation (vv. 21–35)

2.2.4.2.6 The Conclusion of the Fourth Part (13:54–19:1a)

2.3 Jesus’ Journey to Jerusalem (19:1b–20:34)

2.3.1 The Summary Note of His Going to Jerusalem (19:1b–2)

2.3.2 His Teaching on Marriage, Divorce and Celibacy (vv. 3–12)

2.3.3 Jesus Blesses Children (vv. 13–15)

2.3.4 His Teaching about Riches and the Rewards of Discipleship (vv. 16–30)

2.3.5 The Parable of the Labourers in the Vineyard (20:1–16)

2.3.6 Third Prediction of His Passion and Resurrection (vv. 17–19)

2.3.7 The Sons of Zebedee, Precedence among the Disciples (vv. 20–28)

2.3.8 His Healing of Two Blind Men (vv. 29–34)

3. Final Part: Jesus in Jerusalem (21:1–28:20)

3.1 His Ministry in Jerusalem (21:1–26:1)

3.1.1 His Arrival in Jerusalem – the First Day (21:1–11)

3.1.2 His Cleansing of the Temple (vv. 12–17)

3.1.3 The Withered Fig Tree –the Second Day (vv. 18–22)

3.1.4 The Question about Authority (vv. 23–27)

3.1.5 The Parable of the Two Sons and His Updating (vv. 28–32)

3.1.6 The Parable of Tenants or the Wicked Husbandmen in the Vineyard (vv. 33–46)

3.1.7 The Parable of the Royal Great Wedding Banquet (22:1–14)

3.1.8 The Question of the Pharisees: On Paying Tribute to Caesar (vv. 15–22)

3.1.9 The Question of the Sadducees about the Resurrection of the Dead (vv. 23–33)

3.1.10 The Question from a Expert of the Law about the Great Commandment (vv. 34–40)

3.1.11 His Question about David’s Son (vv. 41–46)

3.1.12 His Woes to the Scribes and Pharisees (23:1–39)

3.2 His Eschatological Discourse (24:1–25:46)

3.2.1 His Prediction of the Destruction of the Temple (24:1–2)

3.2.2 Signs before the End (vv. 3–14)

3.2.3 The Desolation Sacrilege (vv. 15–28)

3.2.4 His Prophecy of the Eschatological “Prelude” (vv. 29–31)

3.2.5 “The Time is Near” (vv. 32–44)

3.2.6 The Parable of the Good Servant and the Wicked Servant (vv. 45–51)

3.2.7 The Parable of the Ten Virgins (25:1–13)

3.2.8 The Parable of the Talents (vv. 14–30)

3.2.9 The Final/Last Judgement (vv. 31–46)

3.2.10 The Conclusion of the Fifth Part (24:1–26:1a)

3.3 His Passion, Crucifixion/Death and Resurrection (26:1b–28:20)

3.3.1 His Passion and Crucifixion/Death (26:1b–27:66)

3.3.1.1 The Setting – His Death is Premeditated (26:1b–5)

3.3.1.2 His Anointing in Bethany (vv. 6–13)

3.3.1.3 Judas Iscariot’s Agreement with the Jewish Leaders in Jerusalem (vv. 14–16)

3.3.1.4 The Preparation (vv. 17–19) and Celebration of Lord’s Supper (vv. 20–29)

3.3.1.5 Gethsemane (vv. 30–56)

3.3.1.6 Jesus before the (Jewish) Sanhedrin (vv. 57–68)

3.3.1.7 Peter’s Denial (vv. 69–75)

3.3.1.8 Jesus’ Handing out to Pontius Pilate by the Jewish Leaders (27:1–2)

3.3.1.9 The Death of Judas Iscariot (vv. 3–10)

3.3.1.10 Jesus before (the Roman) Pontius Pilate (vv. 11–26) and His Mockery by the Roman Soldiers (vv. 27–31c)

3.3.1.11 Golgotha (vv. 31d–44)

3.3.1.12 The Death of Jesus (vv. 45–56)

3.3.1.13 The Burial of Jesus (vv. 57–61)

3.3.1.14 The Guard at His Tomb by the Roman Soldiers (vv. 62–66)

3.3.2 His Resurrection (28:1–20)

3.3.2.1 The Galilean Women at the Empty Tomb (28:1–10)

3.3.2.2 The Bribing of the Guards by the Jewish Leaders (vv. 11–15)

3.3.2.3 Great Commission on a Mountain in Galilee (vv. 16–20)

4. Conclusion

4.1 The Evangelist – Who is Matthew?

4.2 Time Line – When was the Gospel of Matthew Written?

4.3 The Audience/Receiver of Matthew’s Gospel – Where and for Whom Did the Evangelist Write His Gospel?

5. Bibliography

5.1 Edition Translation, Concordance, Linguistic Works of Reference, Dictionary

5.2 Short-List of Commentaries

5.3 Biblical Dictionaries

5.4 Introduction

5.5 “Documents” of the Catholic Church and other Churches

5.6 Exegetical Literature

6. Appendix/Graphics/Map

6.1 The Christian Bible

6.2 Three Stages in the Formation of the Gospels

6.3 The Babylonian and Jewish View of the World

6.4 The Structure/Conception of the Gospels – “Who (do you say) I am”?

6.5 Jesus’ Actions in Word and Deed according to Matthew

6.6 Timetable of the Last Days of Jesus in Jerusalem

6.7 Last Days of Jesus of Nazareth in Jerusalem about 30 A.D.

6.8 Stations of the Cross

6.9 Personal Information about Jesus of Nazareth

6.10 Places of Matthew’s Gospel

6.11 The Apostle’s Creed and some Biblical References

6.12 Liturgical Aspect of Scripture Reading

6.12.1 Liturgy of the Roman Catholic

6.12.2 Liturgy of the Anglican Church

6.12.3 Liturgy of the Greek Orthodox Church

6.12.4 Liturgy of the Coptic Orthodox Church

6.12.5 Liturgy/“Perikopenordnung” of the EKD/Evangelical Church in Germany

6.13 Spiritual Aspect of Scripture Reading – “Lectio Divina”

6.13.1 “Lectio Divina” in Four Steps

6.13.2 Suggestion for Scripture Reading for Preaching/Teaching

6.14 Lexicon of Terms

Foreword

In the year 2012, the publishing house Aschendorff published my commentary on Mark for the liturgical year B. A revised version will be published by epubli 2014. Then I wrote my second commentary for you and for your liturgical, catechetical and spiritual service – the commentary on Luke (C). Last but not least, I have written a commentary on Matthew (A) and I hope, it will be useful and helpful for you. Later, I want to write a commentary on the fourth Gospel (according to “John”). My hope is that I have grasped Mark’s, Matthew’s and Luke’s spirit and that this esprit can inspire us as His followers/disciples here and now.

All my commentaries intend to be a solid help for a better, deeper and more profound understanding for biblical teaching and to help preach and teach the Good News more convincingly in word and deed always and everywhere. Therefore, it is necessary to prepare ourselves in five steps of the “Lectio Divina” according to Pope Benedict XVI¹ (Verbum Domini, Rome 2010, no. 87): to read (lectio) the “Word of God”, meditate/reflect on it (mediatio), pray with it (oratio) and internalize it (contemplatio), as well as live out the biblical message (actio). The aim of these more synchronic commentaries is to improve the biblical, historical, linguistic, rhetoric and etymologic background of the ancient biblical texts and to help the understanding of the theological, spiritual “Word of God” today. Whether you are a priest, a deacon, a catechist, a lay minister or a seminarian, this work will have achieved its goal if it succeeds in complementing and helping you in your preaching and/or in your teaching. These e-books will be the basis for your self-study and ongoing formation programme.

I especially want to thank the German Catholic institution MISSIO Aachen for their “sponsoring” of my project in the context of the evangelization with my commentaries on the Gospels (Luke and Matthew) to bring the Good News to the people.

Again, I would like to acknowledge my debt to Bishop Dr Paul Hinder OFM Cap, the Vicar of the Apostolic Vicariate of Southern Arabia. I also wish to thank Mrs. Alison Müller, who was born and grew up in England and is married to a German, for her proof-reading and suggestions.

Limburg-Offheim,

the Memorial of the Evangelist Saint Matthew on 21st September 2013

Manfred Diefenbach

Introduction

All Christians – both clergy and lay people – are called to be witnesses – being a “Minister of the Word of God” (Luke 1:2) and of faith. We are “ministers” of the Word of God. We should be teachers of the faith in order to open hearts to conversion, so that those whom we teach may hear and receive the “Word of God”. Let us keep in mind that we are first receivers of the Word, and then disciples and “servants”/“co-workers” of Jesus Christ in preaching and/or teaching the message of the Good News. To be a minister of the Word of God and of His Love is to receive first, and then to “hand on” (the meaning of the Latin word “traditio” is “hand on”) what has been received. The truth that saves our life kindles the heart of the receiver with a neighbourly love that should motivate him/her to communicate her/his experience of faith to others.

Jesus was a teacher, preacher, catechist, biblical scholar and storyteller. He talked about, and explained in parables, “the Kingdom of Heaven”, taking into account people’s different kinds of background and understanding. In His preaching, Jesus used parables like the parable of the sower (cf. Mark 4:3–8/Matthew 13:4–8/Luke 8:5–8) who sows seeds in various soils. Through His interpretation (cf. Mark 4:13–20/Matthew 13:18–23/Luke 8:11–15), Jesus helped His disciples to understand, receive, believe, accept and live this parable. We, the faithful who want to spread and share the “Word of God”, must be sowers who preach and teach His Word as the message of God and His Kingdom, now as it was then. The seed is the Word of God, His message. With His help, the Good News of God will fall on good soil, in the heart of men (cf. Matthew 13:19). In the same way, the seed that has fallen into the heart of the disciples of Jesus – now as it was then – is a fruitful, ranging up to 100 per cent depending on their disposition.

The Word of God must appear in its entire splendour, even if it is “expressed in human language” (Dei Verbum 13). That is the task of all preachers in the Church and teachers and catechists in schools. May we be guided in our preaching and teaching by Jesus Christ who opened the minds of the disciples of Emmaus (cf. Luke 24:27) and the other disciples (cf. v. 45) to the understanding of the scriptures, making their hearts burn within them (cf. v. 32) with the desire of glorifying God.

THREE STAGES IN THE FORMATION OF THE INSPIRED GOSPELS²

The Gospels tell us about the life of Jesus of Nazareth, who was born in Bethlehem, the town of King David in 7 or 6 B.C. (cf. Matthew 1:18–2:18; Luke 2:1–20) He healed the sick and taught the people about God. God (cf. Matthew 3:17; 17:5) and Peter (cf. 16:16) proclaimed Him: the “Christ” (cf. 1:1), the “Son of God”.

After His Death on “Good Friday” (14th Nisan according to the Synoptic Evangelists) and His Resurrection on “Easter Sunday”, the second stage in the development of the Gospels was the oral tradition of the Good News in the preaching of His disciples and Galilean women, such as, for example, Mary Magdalene. What could they tell the people? The Acts of the Apostles says:

“Someone must join us as a witness to the Resurrection of the Lord Jesus. He must be one of the men who have companied with us during the whole time that the Lord Jesus went in and out among us, beginning from John’s baptism until the day when Jesus was taken up from us” (Acts 1:21–22) and “ascended into Heaven” (1:11).

The Evangelists Mark, Matthew, Luke – who wrote the three Synoptic Gospels³ – and John wrote the four Gospels under the inspiration of the Holy Spirit. They related the story/history of Jesus of Nazareth as both the “Son of God” and the “son” of Joseph and Mary and His message of salvation, by selecting some of the many elements which had been handed on, either orally or already in written form, through the Holy Spirit (= inspiration).

FROM EXEGESIS TO THE “HEARTS” AS THE HERMENEUTIC OF THE WORD OF GOD

The Bible is like a library. We find two parts in the Holy Scriptures: the “Old Testament” – the “Hebrew Bible” – and the “New Testament” which were written between 1000 B.C. and 100 A.D.

The Holy Bible is based on factual information, and at the same time it is from the eternity of God and it leads us back to His eternity. On the other hand, the reader or the listener of the Bible who wants to understand the words and deeds in it, should read, study, and understand the texts of the ancient world in their original historical context, and project herself/himself into Antiquity, 2,000 or even 3,000 years ago.

People today find themselves in the same situation as the 1st century Ethiopian in the Acts of the Apostles. They need an interpreter to understand the biblical texts (Acts 8:30–31⁴): Philip asked the Ethiopian: “Do you understand what you are reading?” The Ethiopian replied: “How can I unless someone guides me?”

Therefore the “Word of God” has to be made understandable in our time and culture with the help of the Holy Spirit by the works of the scholars, preachers, teachers/professors, catechists, parents. For example, in the New Testament, what is the intention of Luke? The distance between this ancient text of the 1st century and the reader of the 21st century has to be bridged in order to arrive at the authentic sense of the sacred text. Christians also hear Christ’s voice in the readings and homily which explain the texts of the Bible in today’s language. They are thus invited to apply these inspired biblical words/texts in their lives. Their different forms – parables, healings, the narratives of His Passion and Resurrection as well as their context (who wrote it, to whom, why), are a personal message from God. We must enter the ancient world so that the written text can become living word.

The Apostle Paul spoke “on Christ’s behalf” (2 Corinthians 5:20) as God’s “mouthpiece” (Galatians 1:10) and placed himself completely at the service of the proclamation of the Gospel. He preached the Good News of the crucified and risen Lord Jesus Christ without compromise – cf. Romans 8:35–37 or 2 Corinthians 11:23–27.

As His “servant”, Paul was His instrument because he only wanted God and Christ to be the focus of his life. He was not a self-centred “minister of the Word of God”. The Spirit of God and Jesus Christ lives in us and is taught through us in words and deeds by means of personal testimony.

According to the “communication model”⁵, our role as a SENDER/transmitter (1) and as a “minister of the Word of God” is to reach the members of the Church, the RECEIVERs/ addressees (3) of the apostolic MESSAGE – the Good News (2).

Bishops, priests, deacons, professors, catechists, parents and all the faithful should learn, through frequent reading of the Sacred Scripture(s), to bring the message of the Bible to the ears and hearts of people of our own time. First, we are receivers, and then we can act as God’s servants and Christ’s disciples, and co-workers in the preaching and/or teaching of the message of the Good News. A faithful and true minister of the Word of God receives and hands on what has been received. The truth that saves his life inflames the heart of the receiver with love of neighbour, and motivates him to pass on to others what he has freely received. The principal functions in the pastoral ministry can be distinguished: catechesis, preaching, and the biblical apostolate; the Word of God has to be made understandable in our time and culture – in preaching and/or teaching as well in the biblical apostolate.

How can we guide the people who want to hear and understand the Good News? We have to avoid two extremes⁶ when interpreting the Bible:

· on the one hand, we have to protect the interpretation of the Bible from attacks by science which analyses words of the Bible – the so-called “historical-critical methods” – as if they were ordinary writings without the inspiration of the Holy Spirit;

· on the other hand, there is the so-called “mystical exegesis”. This way of understanding the Bible is all symbolic and spiritual as if it had nothing to do with historical facts and the world we live in, and believes that there is no need for science to help in interpreting the Bible. So the Bible is read as if the Spirit dictated it word for word.

“For the words of God, expressed in human language, have been made like human discourse, just as the word of the eternal Father, when He took to Himself the flesh of human weakness, was in every way made like men” (Dei Verbum 13)”. That is the task of all preachers in the Church and teachers and catechists in schools. May we be guided in our preaching and teaching by Jesus Christ, the incarnate Word of God who opened the minds of the disciples of Emmaus (Luke 24:27) and the other disciples (v. 45) to the understanding of scripture(s), making their hearts burn within them (v. 32):

“Christ has no hands, only our hands to do His work.

He has no feet, only our feet to lead people on His way.

Christ has no lips, only our lips to tell people about Him.

He has no help, only our help to bring people to His side”,

so runs the prayer of Saint Teresa of Ávila (1515–1582 A.D.).

In this way, we Christians have to present and represent – with body and soul – Jesus Christ, the “Son of God”, the “Christ”, the incarnate “Word of God” so that we already bring a little bit of Heaven to earth.

0. The Macrostructure/Composition of the Gospel according to Matthew

Matthew composes his story about the life of Jesus who is the “Christ” (cf. 1:1, 18) and the “Son of David” (cf. 1:1, 20; 9:27; 12:23; 15:22; 20:30–31; 21:9, 15) as well the “Son of Abraham” (1:1) in three⁷ simple parts (the beginning [1:2–4:11], the central part [4:12–20:34/25:46], and the end [21:1/26:1–28:20]). Between the beginning/“prologue” and the end/“epilogue” of the “Gospel” (in Greek eu-aggélıon = Good News in 4:23; 9:35; 24:14; 26:13), Matthew tells about Jesus’ public ministry in words and deeds “in Galilee” (cf. 4:12–18:35), His “journey” from Galilee to Jerusalem (19:1–20:34) as well as His “teaching in Jerusalem” (21:1–25:46) concerning His Passion. The Evangelist as an ancient author ends “his story” with the Passion of the crucified (26:1–27:66) and the risen Jesus (28:1–20).

We agree – more or less – with the renowned catholic biblical scholar Raymond E. Brown’s structure of Matthew’s Gospel on the basis of the Greek phrase “kaì egéneto hóte etélesen ho Iesoũs …”.(= it happened when [Jesus] finished [ ] …) in 7:28; 11:1; 13:53; 19:1; 26:1⁸ at the end⁹ of the five discourses respectively “sermons”¹⁰ (cf. 5:3–7:27; 10:1–42; 13:1–53; 18:1–35; 24:1–25:46) as a “epiphora”¹¹. We also postulate a “ring-composition” of Matthew 4:25–5:2; 7:28–8:1¹² in the form of an inclusion; however we do not follow the structuring by the renowned catholic exegete Joachim Gnilka because of the Greek phrase “apò tote érxato ho Iesoũs …” in 4:17 before the “Sermon on the Mount” and in 16:21 as an introduction of the first prediction because we can find the similar use of it in 11:7, 20; 26:74. Therefore we slightly modify the composition of the Gospel “according to Matthew” in allusion to Raymond E. Brown as follows:

1. Beginning: Origin and Infancy of Jesus, the Messiah (1:1–2:23¹³)

1.1 Genealogy of Jesus as His Identity (1:1–17)

1.2 The Birth of Jesus (vv. 18–25)

1.3 The Magi (2:1–12)

1.4 The Flight into Egypt until His Return (vv. 13–23)

2. Middle: Jesus’ Public Ministry in Word and Deed (3:1–20:34)

2.1 Baptism of Jesus by John the Baptist (3:1–17) and His Temptation (4:1–11¹⁴)

2.2 Jesus’ Public Ministry in Word and Deed in Galilee (4:12–18:35/19:1a)

2.2.1 The Beginning of Jesus’ Ministry (4:12–25) and His Sermon on the Mount to the People as Discourse (5:1–7:29)

2.2.2 His Ministry (8:1–9:38) and His Mission in Galilee (10:1–42/11:1a)

2.2.3 Questioning of and Opposition to Jesus (11:1b–12:50) and His Sermon in Parables (13:1–53)

2.2.4 Christology (13:54–17:27) and Ecclesiology (18:1–35/19:1a)

2.3 Jesus’ Journey to Jerusalem (19:1b–20:34)

3. Final Part: Jesus in Jerusalem (21:1–28:20)

3.1 His Ministry in Jerusalem (21:1–23:39)

3.2 His Eschatological Discourse (24:1–25:46/26:1a)

3.3 His Passion, Crucifixion/Death and Resurrection (26:1b–28:20)

Chapter 1

Similar to Zadok(ite) or Levi(te tradition), the three-part genealogy of Jesus’ ancestors/earthly fathers (vv. 1–6, 7–11, 12–16/17; Luke 3:23–38/Genesis 5:1), as “the son of David” (v. 1a) and the “son of Abraham” (v. 1b) according to Matthew 1:17 is a list with 3 x 14 (= 42) biblical names of David’s lineage – the number 14 in Hebrew (ד/D [= 4] + ו/W [= 6] + ד/D [= 4]) is also the name “David” – 38 men and 4 women (Tamar [cf. v. 3a], Rahab [cf. v. 5a], Ruth [cf. v. 5b], Uriah’s wife [cf. v. 6b]).

The Greek text of the birth of Jesus is structured with the help of two genitiva absoluta in verses 18a and 20a: the description of the “delicate” situation of the pair/couple Mary and Joseph (cf. vv. 18–20) and the divine message of an angel to Joseph in his dream (cf. vv. 20–23). After his dream, he made up his mind and obeyed the angel’s order (cf. vv. 24–25).

1. Beginning: Origin and Infancy of Jesus, the Messiah (1:1–2:23)

1.1 Genealogy of Jesus as His Identity (vv. 1–17¹⁵)

- The “Headline” of Matthew’s Gospel (v. 1)

Matthew introduces his Gospel with the words: The “book”¹⁶ of the “genealogy¹⁷” (cf. Genesis 2:4; 5:1) “of Jesus Christ¹⁸” – Christ (in Hebrew Messiah – “the anointed” – cf. vv. 1, 16c, 17c, 18a and, for example, Romans 1:3; Galatians 3:16) is the first messianic title for Jesus. Then the two messianic titles: “the son of David¹⁹” (cf. vv. 1, 6a, b, 17a, b, 20) and “the son of Abraham²⁰” (cf. vv. 1, 2a, 17a) follow.

The First Part of the Genealogic List – the Patriarchs: From Abraham to David (vv. 2–6)

v. 2: “Abraham” (cf. v. 1, 17a) “begat” fathered “Isaac” (in Greek Isaák²¹ – cf. Genesis 21:2–3; Luke 3:34a);

“Isaac begat Jacob” (in Greek Iakób²² – cf. Genesis 25:26; Luke 3:34a);

“Jacob begat Juda” (in Greek Ioúdas²³ – cf. Genesis 29:35; Luke 3:33) “and his brothers” (cf. Genesis 29:32–34; 30:1–24);

v. 3: “Juda begat Perez and Zerah” (in Greek Pháres and Zára – cf. Genesis 38:29 – 30; Luke 3:33) “by Tamar” (in Greek Thamár);

“Perez begat Hezron” (in Greek Hesróm – cf. Ruth 4:18; Luke 3:33);

“Hezron begat Aram” (in Greek Arám – cf. Ruth 4:19a; Luke 3:33);

v. 4: “Aram begat Aminadab” (in Greek Amınadáb – cf. Ruth 4:19b; Luke 3:33);

“Aminadab begat Naasson/Nahshon” (in Greek Naassón – cf. Ruth 4:20a; Luke 3:32);

“Naasson/Nahshon begat Salmon” (in Greek Salmón – cf. Ruth 4:20b; Luke 3:32);

v. 5: “Salmon begat Boaz” (in Greek Bóes – cf. Ruth 4:21a) “by Rachab/Rahab” (in Greek Racháb – cf. Joshua 2:1–16);

“Boaz begat Obed” (in Greek Iobéd – cf. Ruth 4:21b; Luke 3:32) “by Ruth” (in Greek “Roúth”);

“Obed begat Jesse” (in Greek Iessaí²⁴ – cf. Ruth 4:22a; Luke 3:32);

v. 6: “Jesse begat [ ] David” (cf. vv. 1, 6a, b, 17a, b, 20), [“the King”] (cf. Ruth 4:22b);

“David begat Solomon” (in Greek Solomón²⁵) “by Uriah” (in Greek Ouríou [genitive] of Ourías) – that means by Uriah’s wife Bathsheba (cf. 2 Samuel 11:2–5; 12:24).

The Second Part of the Genealogic List – the Kings: From David to the Babylonian Exile (vv. 7–11)

v. 7: “Solomon begat Roboam/Rehoboam” (in Greek Roboám – cf. 1 Chronicles 3:10a);

“Roboam/Rehoboam begat Abia/Abijah” (in Greek Abıá – cf. 1 Chronicles 3:10b [; Luke 1:5]);

“Abia/Abijah begat Asaph/Asa” (in Greek Asáph – cf. 1 Chronicles 3:10c);

v. 8: “Asaph/Asa begat Josaphat/Jehoshaphat” (in Greek Iosaphát – cf. 1 Chronicles 3:10d);

“Josaphat/Jehoshaphat begat Joram/Jehoram” (in Greek Iorám – cf. 1 Chronicles 3:11a);

“Joram/Jehoram begat Ozias/Uzaya/Uzziah” (in Greek Ozías);

v. 9: “Ozias/Uzaya/Uzziah begat Joatham/Jotham” (in Greek Ioathám – cf. 1 Chronicles 3:12c);

“Joatham/Jotham begat Achaz/Ahaz” (in Greek Acház – cf. 1 Chronicles 3:13a);

“Achaz/Ahaz begat Ezekias/Ezechias/Hezekiah” (in Greek Ezekías – cf. 1 Chronicles 3:13b);

v. 10: “Ezekias/Ezechias/Hezekiah begat Manasseh/Manasses” (in Greek Manassēs – cf. 1 Chronicles 3:13c);

“Manasseh/Manasses begat Amos/Amon” (in Greek Amós/Amon – cf. 1 Chronicles 3:14a; Luke 3:25);

“Amos/Amon begat Josias/Josiah/Joshaiah” (in Greek Iosías – cf. 1 Chronicles 3:14b);

v. 11: “Josias/Josiah/Joshaiah begat Jechonias/Jechoniah/Jeconiah” (in Greek Iechonías) “and his brothers” (cf. 1 Chronicles 3:15). The Evangelist commented that they lived at the time of the “deportation”²⁶ to “Babylon” (in Greek Babulõn²⁷ – cf. vv. 11b–12a, 17b, c) – the so-called Babylonian exile of Israel (586–538 B.C. – cf. 2 Kings 25:8–26; 2 Chronicles 36:17–23).

The Third Part of the Genealogic List – the “Unknowns”: After the Babylonian Exile until Christ (vv. 12–16)

v. 12: “Jechonias/Jechoniah/Jeconiah” (1 Chronicles 3:[15c,] 16) “begat Salathiel/Shealtiel” (in Greek Salathiél – cf. 1 Chronicles 3:17; Luke 3:27);

“Salathiel/Shealtiel begat Zorobabel/Zerubbabel” (in Greek Zorobabél – cf. 1 Chronicles 3:19; Luke 3:27);

v. 13: “Zorobabel/Zerubbabel begat Abiud/Abihud” (in Greek Abıoúd);

“Abiud/Abihud begat Eliakim” (in Greek Elıakím – cf. Luke 3:30);

“Eliakim begat Azor” (in Greek Azór);

v. 14: “Azor begat Sadoc/Zadok” (in Greek Sadók);

“Sadoc/Zadok begat Achim/Akim” (in Greek Achím);

“Achim/Akim begat Eliud” (in Greek Elıoúd);

v. 15: “Eliud begat Eleazar” (in Greek Eleázar);

“Eleazar begat Matthan” (in Greek Matthán);

“Matthan begat Jacob” (in Greek Iakób);

v. 16: “Jacob begat Joseph” (in Greek Ioséph – cf. Luke 3:23c).

At the end of the genealogy of Jesus there is a very short and deeply theological statement/reflection: “Joseph²⁸, the husband of Mary²⁹, of whom was born³⁰ Jesus”, the “Christ” like a conclusion (cf. v. 1).

v. 17: At the end of the genealogy by Matthew, he provided information about how he had structured it: So he listed “fourteen generations³¹ from Abraham to David” (1st part – the patriarchs), “fourteen from David to the exile/deportation to Babylon” (2nd part – the kings), and “fourteen from the (Babylonian) exile ( ) to the Christ” (3rd part – the “unknowns”³²).

1.2 The Birth of Jesus (vv. 18–25)

- Description of the Situation of the Couple Joseph and the Pregnant Mary (vv. 18–19)

v. 18: After the use and explanation of the messianic titles “son of David” and “son of Abraham” in verse 1 for Jesus the third title “Christ” follows in verse 18 again (cf. v. 1) – “Jesus (is), the Christ”. Immediately the Evangelist describes the birth of Jesus and the “delicate” situation of Mary and Joseph in their Jewish tradition (cf. vv. 18–19 or Luke 1:27) who were “pledged to be married”³³ (cf. Luke 1:27; 2:5). Joseph was faced with a difficult, “delicate” problem – Mary was “pregnant”³⁴ (cf. 24:19) and everyone could see that. The Evangelist emphasizes that the “natural” father was not Joseph (cf. vv. 16, 19–20, 24; 2:13, 19; 13:55; Luke 1:27; 2:4, 16; 3:23; 4:22; John 6:42) but in a “supernatural” sense the “Holy Spirit” (v. 20 – cf. Luke 1:35). This starting point of the birth of Jesus Christ from the “virgin”³⁵ (v. 23 – cf. Luke 1:27) and “young woman” Mary, was not easy to understand then – including for Joseph – and still is not. It can only be understood as a mystery of the faith – Mary (vv. 16, 19–20, 24; 2:11), His “mother”³⁶ (cf. 13:55) got Jesus “with the Holy Spirit”³⁷ (cf. v. 20 and Luke 1:35).

v. 19: Joseph and the other people could see her (“belly”) – and for him as her future husband it was embarrassing so he thought about this “scandal. His idea/plan – more his “decision” (cf. 11:27) – was to “divorce her” (cf. 5:31–32; 19:3, 7–9) “secretly” (cf. 2:7) “privately” according to Deuteronomy 24:1 because he was a “righteous” “man”/“husband” (v. 16) – normally he could not take the pregnant Mary as his wife in the sense of Numbers 5:11–31 because of the Jewish law according to Deuteronomy 22:23–27. Such a pregnancy was punishable by death.

- The Angels’ Message/Order for Joseph (vv. 20–23)

v. 20: An angelic dream appearance³⁸ – an “angelophany” (cf. v. 24; 2:13, 19; 28:2) – crossed Joseph’s plan during his “considering” and “dreaming”³⁹ (cf. v. 24; 2:12–13, 19, 22). The divine message to him starts first with his name and secondly with the title: “Joseph, son of David”⁴⁰ (cf. vv. 1, 6, 16–17), then followed by two imperatives – “do not be afraid to take Mary home as your wife”⁴¹ (cf. 2:13–14, 20–21). “What is conceived in her is from the Holy Spirit” (v. 18). The next part of the message is in the future tense:

v. 21: “She is bearing/giving birth to a son” (cf. vv. 23b, 25a) and “will call”⁴² “His name Jesus” (cf. vv. 23b, 25b and Luke 1:31). A Latin proverb says; “Nomen est omen” – this also applies to the name Jesus. The meaning of the Hebrew name “Jeshua”/“Joshua” is “God saves”/“YHWH, help”/“salvation” or “the Saviour” to “save⁴³ (cf. 3:6; 9:2, 5–6; 12:31; 26:28) “his people from their sins” (cf. Psalm 130:8 [LXX]).

v. 22: The angel’s message for Joseph was a prediction of Jesus’ birth by Mary according to Isaiah’s prophecy (7:14 [LXX]) which is introduced with Matthew’s typical phrase “to fulfil the (Lord’s) message/Word ( ) by the prophet” (in Greek plerothẽ tò h’rethèn [hupò kuríou] … dıà toũ prophétou in verse 22b and in 2:15, 17, 23; 4:14; 8:17; 12:17; 13:35; 21:4 – further, cf. 26:54, 56; 27:9; Luke 24:44) in the context of important christological events in Matthew’s Gospel:

v. 23: “Behold, the virgin will conceive and bear a son,

and they will call (His) name ( ) Immanuel” (cf. Isaiah 8:8) which means “God with us” (cf. Isaiah 8:10 – further, cf. Romans 8:31).

- Joseph’s Realisation of the Angel’s Message/Order (vv. 24–25)

v. 24: After Joseph’s “sleep”⁴⁴, it is described in the past tense that Joseph put the angel’s order – note the order of the angel in the present tense in verses 20c–21 – into action/practice: He “took” Mary “home as his wife” (cf. v. 20e) which meant that his idea/decision/plan (cf. vv. 19–20a) was interrupted

v. 25: but he had no intercourse with her until she “bore/gave birth to a son” (cf. vv. 21a, 23b). Then he gave him the “name Jesus” (cf. v. 21b and Luke 1:31). This is why, as the legal (adopted) son of Joseph, Jesus was named the “son of David” (v. 20c).

Chapter 2

Matthew structured the text with the help of the “genitivus absolutus” in verses 1a, 9a, 13a and the Greek phrase “and look” in verses 1b, 9b, 13a in two parts: the first: The magi and the King Herod in Jerusalem (cf. vv. 1–8) and the second: The magi and Mary, Joseph and Jesus in Bethlehem (cf. vv. 9–12). Verse 13 introduces a new story about the flight of Joseph’s family to Egypt because of Herod’s order to kill all the baby boys in Bethlehem (cf. v. 16) which is linked with verses 1–12.

1.3 The Magi (vv. 1–12)

1.3.1 The Magi in Jerusalem (vv. 1–8)

- The First Setting (v. 1)

Who: Herod the Great, the magi

Where: Jerusalem⁴⁵ (vv. 1b, [3]); Bethlehem⁴⁶ (vv. 1a, 5b, 6a, 8a) in Judea⁴⁷ (vv. 5b, 22)

When: “the birth of Jesus … in the days of Herod” the Great (37–4 B.C.). On account of the mention of the so-called “Star of Bethlehem” in the Matthean narrative about the infancy of Jesus (vv. 2, 9), astronomers dated it in the years between 2 and 7 B.C. Further, the tax declaration is dated in the time of Caesar Augustus’ worldwide census and registration⁴⁸ (Luke 2:1, 2, 3, 5) under Quirinius. According to Josephus (Antiquities of the Jews XVII 355; XVIII, 1), a census also took place under the governor Coponius in Judea in the year 6 A.D.

Who: the (Eastern) magi (vv. 1b, 7a), “the star” (vv. 2b); King Herod the Great⁴⁹ (vv. 1a, 3, 7a–8, [12]), the inhabitants of Jerusalem (v. 3) the high priests and scribes (v. 4a)

The birth story of Jesus according to Matthew contrasts the two “Kings of the Jews”: Jesus, the “son of David”, whose seat was in Bethlehem, and Herod the Great, whose seat was in Jerusalem. However Luke contrasts Jesus with the Roman Emperor Caesar Augustus (cf. Luke 2:1) and Caesar Tiberius (cf. Luke 3:1).

- (Public) Question of the magi – Biblical Answer by the Chief Priests and Scribes (vv. 2–6)

v. 2: The reason for the coming of the (Eastern – cf. vv. 2b, 9c) magi to Jerusalem was “to worship⁵⁰ Him” (cf. vv. 2c, 8e, 11b), the “King of the Jews”. Therefore the question of the (Eastern) magi⁵¹ (“Where is the newborn ‘King of the Jews’⁵²” – “the King of Israel” [Matthew 27:42]?) introduces the reaction (v. 3) and action (vv. 4–6, 7–8) of (vassal) King Herod under the Roman emperor (vv. 3–8) because Herod was not the rightful heir to the throne of David. Jesus, the “son of David”, was the heir.

The magi are described as having seen (vv. 2b, 9b, 10a) and followed (v. 9c–d) a (wandering) star to Bethlehem, which thus in the tradition became known as the “Star of Bethlehem”⁵³ and they also saw Jesus (vv. 10–11) and His mother Mary (v. 11a) – the new star(s) of the Christians in contrast to Alexander the Great (356–323 B.C.) or the Roman Emperor Nero (Claudius Caesar Augustus Germanicus, 37–68 Anno Domini [=A.D.]). Which apparition had the magi from the East followed? Is there a reference to speculations based on Numbers 24:17 (“A star shall advance from Jacob”) as a fulfilment of the “Star Prophecy”? Was it a comet, a (super-) nova or a special planetary conjunction of stars, the so-called King-conjunction between the stars Jupiter and Saturn? The last possibility is the hypothesis of the German mathematician, astronomer, and protestant theologian Johannes Kepler (1571–1630 A.D.) who fixed the year of Jesus’ birth in the year 7 B.C. However the hypothesis of the American physicist Michael Molnar is that the planets Jupiter, Saturn, Mars, Mercury, and Venus stood together in the sign of the Ram. The sign of the Ram is the constellation of Judea. The American scientist asserts that the symbol of the Ram is on an ancient coin and he linked to the Greek astronomer Ptolemaeus or Ptolemy who wrote in his scripture “Tetrabiblos” that a special king was born on 17th April in the year 6 B.C. It cannot be said for sure that the astronomers Kepler or Molnar are right or wrong. So the “Star of Bethlehem” remains a mystery; it is not necessary for our Christian faith.

v. 3: The Good News of the magi was bad news for King Herod the Great in Jerusalem and the inhabitants of Jerusalem because of his illegal reign as “King of Israel” and their acceptance of him: “One man’s meat is another man’s poison!”

v. 4: Herod ordered the theologians – the chief priests and the scripture scholars (scribes⁵⁴) as the teachers of the Law – to answer the question of the magi (v. 4b: “Where was the Messiah/Christ⁵⁵ born”? – note the question in verse 2a: “Where is the newborn ‘King of the Jews’”). They found the answer in the biblical prophecy in Micah 5:1–2 and 2 Samuel 5:2/1 Chronicles 11:2 which the Evangelist quotes in paraphrase in verse 6:

vv. 5–6: Bethlehem, the city of King David (cf. 1 Samuel 16:1–17:12; John 7:42) in Judea.

In spite of the correct answer the Jewish leadership and Herod the Great in Jerusalem (only a distance of 6.5 kilometres between Jerusalem and Bethlehem) do not go to worship Him in contrast to the magi who came from the East – “from far away”.

- Their Private Audience with Herod and his Proposal (vv. 7–8)

v. 7: Herod calls the magi secretly⁵⁶ to find out the exact time the star had appeared⁵⁷. This information is relevant for the note about the slaughter of the baby boys in Bethlehem in verses 16–18 because of the fear with regard to the real kingship of the “son of David” as the Jewish King. That was the real reason for their private audience with Herod

v. 8: and not his talk about wanting to worship Christ. This was only a pretext, a trick with the help of a lie to get the report⁵⁸ about the time (cf. v. 16) and the exact place of Jesus’ birth in Bethlehem. Afterwards Herod’s plan was to kill the child or baby Jesus. For Matthew, the noun “child”/“baby” in verses 8, 9, 11, 13, 14, 20, 21 is the central theme of the second chapter.

1.3.2 The Magi in Bethlehem (vv. 9–12)

- The Second Setting – the Change of the Place (vv. 9–10)

Who: the magi (vv. 9–12), the “star” (vv. 9b–10), the boy child Jesus (vv. [1a, 8b], 9e, 11a), Mary (v. 11a)

Where: Bethlehem (v. 8a)

A comment of the Evangelist introduces the new scene with the help of a note about the end of their “hearing”/“audience” (v. 9a) and their walking ahead⁵⁹/following⁶⁰ the so-called divine “Star of Bethlehem” that was like “a pillar of fire” (Exodus 13:21) to reach Jesus, their (Super-) “star” (v. 10a), the “son of David” – their goal/end! Their reaction was overflowing joy (cf. the Galilean women in 28:8) – “they were very⁶¹ happy/lucky” (v. 10b) in the sense of “praise the Lord” = “Halleluja”.

- The Adoration of the child Jesus by the magi and their three Gifts (v. 11)

They “come, “see” the “STAR” (v. 10 or vv. 2b, 9b–c) and His mother (cf. 1:16, 18, 20 [; 13:55]) like the “epiphany” of God or God’s angel(s). Joseph is not mentioned. Afterwards their reaction is: “to worship Him”. That was the main reason for their journey (cf. vv. 2c, 11b). Upon meeting Jesus, the magi are described as handing over gifts and “falling down” in joyous praise. The use of the term “falling down” ⁶² more properly means lying prostrate on the ground, which, together with the use of kneeling, had an important effect on Christian religious practice. Previously both Jewish and Roman tradition had viewed kneeling and prostration as undignified, reserved in Jewish tradition for epiphanies; although for Persians it was a sign of great respect, often shown to the king.

The magi bring gifts⁶³ which are explicitly identified: gold, incense, and myrrh⁶⁴. Is this episode linked to Isaiah 60:6, to Psalm 72:10 and to Song of Songs 3:6 which report gifts being given by kings for the “King of the Jews” (v. 2a)? Did this play a central role in the perception of the magi as kings, rather than as astronomer-priests? There are many different theories of the meaning and symbolism of the gifts. They generally break down into two groups:

That they are all ordinary gifts for the “Son of King David” [and “Son of Abraham”] (1:1) – myrrh being commonly used as an anointing oil, frankincense as a perfume, and gold as a valuable;

That they are prophetic – gold as a symbol of kingship on earth, incense as a symbol of priesthood, and myrrh (an embalming oil) as a symbol of death. Sometimes this is described more generally as gold symbolizing virtue, incense symbolizing prayer, and myrrh symbolizing suffering”.

- The Comment of the Evangelist (v. 12)

A second comment (note the first comment in vv. 9–10) of the Evangelist ends the visit of the magi in Bethlehem and sends them on their return journey. They were warned by God in a dream like Joseph in 1:20; 2:13, 19, 22 or the wife of the Roman governor Pontius Pilate in 27:19. This means they are not accomplices of Herod.

1.4 The Flight into Egypt until His Return (vv. 13–23)

1.4.1 The Flight into Egypt (vv. 13–15)

Who: the magi, an angel, Joseph, Mary, the boy child Jesus

Where: Bethlehem – Egypt

v. 13: A genitivus absolutus introduces a new scene – “when” the magi “had gone”⁶⁵ (cf. v. 12). Similar to Matthew 1:20, “an angel appeared to Joseph” (cf. 1:16, 18–20, 24; 2:19, 22 – like Joseph in Genesis 41:1-36) in his “dream”⁶⁶ and gave him the divine order (note the imperatives): “Get up, take the child” (vv. 14, 20–21) “and His mother” (cf. 1:20, 24) “and escape⁶⁷ to Egypt and stay there until I say you”– King Herod’s⁶⁸ intention is “to search for the child to kill Him” (cf. vv. 8, 16–18 and Exodus 1:15–16).

v. 14: Joseph put the angel’s order (v. 13) into action (cf. 1:24–25) – “he got up, took the child and His mother ... and left for Egypt” (cf. v. 19) – “during the night”⁶⁹. “Egypt was a common place of refuge for Jews of this time”⁷⁰ (for example, Abraham and Sara in Genesis 12:10-20 or 1 Kings 11:17, 40; Jeremiah 26:21, 41:47 etc.) because there were colonies of Jews in several Egyptian cities.

v. 15: Matthew interprets the staying of Joseph, Jesus and His mother Mary in Egypt “until the death/end of Herod” the Great as a fulfilment of the prophecy (cf. 1:22–23 [Isaiah 7:14]; 2:17–18 [Jeremiah 31:15], 23 [Judge 13:5, 7]) in the scroll of the prophet Hosea (11:1) as follows: “Out of Egypt I called my son” (cf. 1:21, 23, 25; [2:23]) like Moses’ Exodus.

1.4.2 The Killing of the Children in Bethlehem (vv. 16–18)

Who: Herod the Great, the magi, Jewish boys under 2 years of age

Where: in and around Bethlehem

v. 16: Herod the Great (vv. 1a, 3, 7a–8, 12, 13, 15, 16), who was “angry”⁷¹ because of the magi’s deception, had all “2-year-old⁷²” and under/younger new-born “boys”⁷³/male (Jewish) “children (of the Bethlehemites)”⁷⁴ “eliminate”⁷⁵ because of his murderous jealously of all rivals⁷⁶. This was the reason he also killed his sons Alexander and Aristobul in the year 7 B.C. as well his son Anitpater in the year 4 B.C.⁷⁷

v. 17: Matthew saw in Herod’s brutal action a “fulfilling”⁷⁸ (cf. vv. 15b, 23b) of the same situation of Rachel according to the “prophet” “Jeremiah”⁷⁹ (cf. Matthew 16:14; 27:9) after (Northern) Israel’s return from the Assyrian exile:

v. 18: “A voice⁸⁰ ( ) is heard (in Ramah), weeping⁸¹ and great mourning⁸², Rachel weeping for [her] children [ ] and she is unwilling to be comforted⁸³, because they are not” (31:15).

1.4.3 Jesus’ Return from Egypt (vv. 19–23)

Who: Herod the Great, an angel, Joseph, Mary, the boy child Jesus, Archelaus

Where: Egypt – Nazareth in Galilee

v. 19: Again a genitivus absolutus (cf. 2:1, 13) opens the short “report” about Joseph’s, Jesus’ and Mary’s return from Egypt into Nazareth in Galilee. After the “death” (v. 15a: “teleuté”)/“dying” (v. 19a: “teleutáo”⁸⁴) of Herod the Great, the “angel of the Lord appeared in Joseph’s dream” again (cf. 1:20–23; 2:13) in “Egypt” (vv. 13–15) with the order – note the imperatives:

v. 20: “Get up, take the child and His mother” (cf. v. 13c–d), “and go to the land of Israel” because of the death of King Herod the Great in 4 BC, “who was trying to take the child’s life” (cf. v. 13f; further, note in Exodus 4:19).

v. 21: Joseph put the angel’s order in action again (cf. 1:24–25; 2:14): “Got up, took the child and His mother and went to the land of Israel” (in the past tense like in v. 14a, however in the present tense in vv. 13c–d, 20).

v. 22: After Herod’s death, the kingdom was divided among his sons, so that Archelaus became the tetrarch of the district Judea, Samaria, and Idumea from 4 B.C. until 6 A.D. Joseph was warned in a “dream” (cf. 1:20–23, 2:13, 19) not go to Judea but to “the district Galilee” (cf. 3:13; 4:12, 15, 18, 23) – and

v. 23: “lived in a house”⁸⁵ in a small agricultural settlement⁸⁶ “Nazareth” (cf. 4:13; 21:11). Similar to Matthew 1:22–23 with a quotation of Isaiah 7:14; Matthew 2:15/Hosea 11:1 or 2:17–18/Jeremiah 31:15, Matthew makes an allusion to Judges 13:5, 7: “Jesus” (1:21, 25) will be called “a Nazarene” (cf. 26:71) – maybe in the sense of the “shoot”/netzer (of David) – like the other messianic titles for Jesus according to Matthew: Jesus as “son of Abraham” (1:1), “son of David” (1:1, 6, 20; 2:6) or “Emmanuel” (1:23).

Chapter 3

Matthew “tells” about John the Baptist in the form of a very short compact report like a “vita” or “biography”. The term “voice” in verse 3 comes before the narrative about a common description and characterization of him (cf. v. 4) and his ministry in word (cf. vv. 3, 7–12) and deed – “to baptize” in verses 6, 11, 13–14, 16 – as the “forerunner”/the “precursor” of Jesus (cf. vv. 11–12). This messianic preaching about the coming of Christ (cf. vv. 11–12) and the baptism of Jesus of Nazareth (cf. vv. 16–17) after a respectful dialogue between John the Baptist and Jesus (cf. vv. 14–15) lead to Jesus’ public ministry in word and deed in Galilee and on His journey to Jerusalem (cf. 4:12–18:35/19:1a) respectively in Jerusalem (cf. 19:1b–25:46) and His Passion in Jerusalem (cf. 26:1–27:66) as well as His “new life” as the Risen Lord (cf. 28:1–20).

2. Middle: Jesus’ Public Ministry in Word and Deed (3:1–18:35/19:1a)

2.1 Baptism of Jesus by John the Baptist (3:1–17) and His Temptation (4:1–11)

2.1.1 John the Baptist – Who is He/What is his Ministry (vv. 1–6⁸⁷)

Who: John the Baptist

Where: “desert” (v. 1b), “Jordan” (vv. 6, 13)

v. 1: Matthew introduces with the help of the phrase “in those days”⁸⁸ his version of the short (historical) description and characterization of “John the Baptist”⁸⁹. The place of his ministry was the “desert”⁹⁰ or “wilderness” (vv. 1b, 3b) – Bethany (John 1:28), near Jericho and Qumran/Dead Sea –, maybe it is also a symbol of the exodus from slavery to new life. John the Baptist “proclaimed’/“preached”⁹¹

v. 2: “metanoía”⁹² (= repentance in vv. 8a, 11a) – note the imperative “metanoeĩte” (cf. v. 2a; 4:17b) of the verb “metanoéo” (cf. 11:20–21; 12:41) – and that the “‘Kingdom of Heaven/s’⁹³ is near” like Jesus at the beginning of His public ministry (4:17/Mark 1:15) or in the context of the mission of His “Twelve” disciples (10:7). They (at first, John the Baptist, then Jesus and the disciples after His order) continually preached and called for the conversion or a renewal of life (-style) by a washing ritual (v. 11) – in the “Jordan”⁹⁴ (v. 6a/Mark 1:5, 9) as a visible sign. The purpose of the (eschatological) messianic “preacher of repentance⁹⁵” (Matthew 3:8) John the Baptist was to prepare people to accept Jesus as the Christ and God’s Son.

v. 3: Then Matthew quotes the book of the “prophet Isaiah”⁹⁶ 40:3 and begins with his “voice”⁹⁷ (cf. v. 17) to “proclaim” (v. 1) the “coming ‘Lord’” as the “Messiah”, the “Christ” as a “preparing”⁹⁸. Isaiah 40:1–5 describes Israel’s way back from exile in Babylon as God’s promise of a new exodus through the “desert” to Jerusalem/Zion as a hope. These prophetical words are an expression of God’s comfort and salvation for the (chosen) Jewish people.

v. 4: After the proclamation of the “coming Lord/Messiah”, Matthew described the ascetic “life-style” of John the Baptist in the “wilderness”/“desert” (cf. vv. 1, 3): He wore “clothes”⁹⁹ (cf. 6:25, 28/Luke 12:23) which were made of “camel’s hair”, “a leather belt around his waist” and ate (note Jesus’ statement about John the Baptist [cf. 11:7–19]) in verse 18: “neither eating nor drinking”) “locusts” and “wild¹⁰⁰ honey” as “food” (cf. 6:25/Luke 12:23; Matthew 10:10).

v. 5: The people from the Capital “Jerusalem”¹⁰¹, from “all/whole Judea”¹⁰² (cf. 4:25) and from the “all/whole surrounding area”¹⁰³ of “Jordan” were making the (repentance) pilgrimage

v. 6: to be baptized in the river “Jordan”¹⁰⁴ (vv. 6, 13) in the form of a public “confessing”¹⁰⁵/“confession” and the forgiveness of “sins”¹⁰⁶ (cf. Mark 1:4b–5/Luke 3:3). And what about the two districts Galilee and Samaria? Is it limited to the region of Judea? The Evangelist reread and reminded the “Chosen People” of the story of the crossing of the river “Jordan” in Joshua 3:17–4:1.

2.1.2 John’s Preaching of Repentance (vv. 7–10¹⁰⁷)

v. 7: The Jewish religious groups of “Pharisees¹⁰⁸ and Sadducees¹⁰⁹” (cf. 16:1, 11–12) “came” in the desert in order to be “baptized” – note the term in 21:25 in the context of John the Baptist – by John the Baptist. His baptism of “repentance” and the forgiveness of sins (cf. v. 6) was a rite of washing/cleansing or purification. This setting introduces his strong statement about them – “brood of vipers¹¹⁰” (cf. 12:34; 23:33) – as a warning regarding the coming “wrath”/Final/Last Judgement in the sense of preparedness for the decisive intervention of God.

v. 8: John called the people to perform more than only words or ritual, but they should change their behaviour/mind – “produce fruit” (cf. 7:16–18, 20; 12:33[; 13:18–23; 21:43]: “either good fruits/tree or bad ones”) “in keeping with repentance” (cf. vv. 2, 11).

v. 9: It also will not be enough to be a “son of the ‘father Abraham’¹¹¹” – a Jew – in a self-confident manner. An Aramaic/Hebrew proverb – “from these stones God can raise up children of Abraham” – in the form of a play on two very similar words “abanim” (stones of God) and “banim” (sons/children) underlines his viewpoint. They do not rely on their Jewish descent to protect them, because a personal relationship with God is not handed down from parents to children.

v. 10: The tree metaphor/symbol (cf. 7:16–20; 12:33) is an either-or eschatological description – a theological reflection of the “last things” at the end – with the help of the comparison of a “bad” “tree” (cf. 7:17–19; 12:33) which “does not produce good fruit” in the sense of “bad deeds” (cf. 25:41–46a) and “will be cut down”¹¹² (cf. Isaiah 10:33–34) with an “axe” and “thrown into the fire” (cf. Matthew 7:19; 13:42, 50; 18:8–9).

2.1.3 John’s Messianic Preaching and His Self-Assessment (vv. 11–12¹¹³)

v. 11: John the Baptist, who “baptizes … (only) with water” (v. 16) from the brook/river Jordan in the desert for “repentance” (cf. v. 8), emphasizes in his self-assessment the contrast: He is “not worthy”¹¹⁴ to “carry his sandals”, who¹¹⁵ – the “coming” Christ (Jesus) “after” him – “baptizes … with the Holy Spirit¹¹⁶ and fire” – in other words: Jesus, the Christ, would be infinitely greater/more powerful than he.

v. 12: Like verse 10 and Matthew 7:16–20; 24:40–41; 25:1–13 and 31–46, John’s eschatological vision of the Last/Final Judgement is a separation/selection with the help of a “winnowing fork of the good “wheat”¹¹⁷ (into the barn” = Heaven) from the bad “chaff” (… will burn” (cf. 13:30, 40) “with unquenchable fire” = hell [note Mark 9:43 – further, cf. Matthew 3:10; 18:8–9]).

2.1.4 The Baptism of Jesus (vv. 13–17¹¹⁸)

Who: John the Baptist, Jesus, a dove (= the Holy Spirit), a divine voice

Where: “Jordan” (vv. 6, 13)

v. 13: The adverb “tote” (cf. vv. 5a, 15d) introduces the baptism (cf. the verb “baptízo” in vv. 6a, 11a, 13b, 14b, 16a and the noun “báptısma” in v. 7a and 21:25) of “Jesus from the Galilee” (Mark 1:9a: “Jesus of Nazareth in Galilee”) by John the Baptist (cf. vv. 7b, 12b, 16b, e, 21a, b) in the river Jordan (cf. vv. 6a, 13a and Mark 1:5b, 9b).

v. 14: Then an intervention¹¹⁹ by the John the Baptist follows because of his respect for Jesus: “I need to be baptized by you, and do you come to me?”

v. 15: Jesus replied: “Let it be so now; it is proper for us to do this to fulfil¹²⁰ all righteousness¹²¹.” Because of His words, John accepted it and baptized Him.

v. 16: As soon as “Jesus was baptized” and He “went up out of the water” –, God, who reigns Heaven, sends His Spirit upon Jesus in the visual sign of a “dove”¹²² (cf. Mark 1:10; Luke 3:22a; John 1:32). In the form of a vision – “immediately¹²³ came down¹²⁴ … upon Him” –

v. 17: and an audition, God proclaims¹²⁵/speaks Jesus as His “beloved”¹²⁶ (cf. 12:18; 17:5) and “well pleased”¹²⁷ (divine) “Son” (cf. Genesis 22:2; Psalm 2:7; Jeremiah 31:20). We have the same heavenly proclamation in the context of His Transfiguration on the mountain¹²⁸ in Matthew 17:5; Mark 9:7/Luke 9:35 as a communication from (the heavenly) God with His Son on earth: Heaven plus (+) earth. So we see here all three “beings”, “members”, “persons” – here not in the modern understanding of individual – of the triune God in their relationship, the Trinity¹²⁹, like the “baptismal formula” of Matthew in 28:19: “the Father and … the Son and … the Holy Spirit”. Jesus’ role as Messiah did not derive from His baptism by John the Baptist but was based directly on God. After His baptism, Jesus was ready/prepared for the start of His public ministry with divine power (4:12–18:35 in Galilee and on His journey to Jerusalem and 19:1b–25:46 in Jerusalem).

Chapter 4

Between the opening in verse 1 and at the final in verse 11, the Evangelist arranges the three tests/temptations of Jesus by the “devil”/“Satan” (vv. 2–4, 5–7, 8–10¹³⁰) in ascending order from the desert over the Temple in Jerusalem to the climax of the whole world with the help of the Greek word “tóte”¹³¹ (= on it/then) in verses 1, 5, 10, 11 in combination with the verb “paralambáno” in verses 5a, 8a whereas the questions of the devil and Jesus’ response is introduced with the verb “grápho” in the perfect tense “gégraptai” in verses 4b, 7b, 10b quoting thrice the Fifth Book of the Torah, the Book Deuteronomy: 5:9 in Matthew 4:10d; 6:13 in v. 10e; 6:16 – v. 7c; and 8:3 in v. 4c–d).

Matthew explains with a so-called “fulfilment citation” of the prophet Isaiah 8:23–9:1 in 4:15–16 why Galilee is the area of the beginning of Jesus’ public ministry (where His ministry is). The setting of Jesus’ ministry in Galilee is followed by the “call” and “recruiting” of the first four – two sets of brothers – disciples (cf. vv. 18–22 – vv. 18–20: Simon and Andrew, vv. 21–22: James and John, the sons of Zebedee). Jesus is the only one who speaks (cf. vv. 17b, 19b–c, [21d]). Immediately the called men follow Him (cf. vv. 20, 22). A summary report in verse 23 describes Jesus as a “preacher” and “healer” (what His ministry is in word and deed).

2.1.5 The Temptation of Jesus by the Devil (vv. 1–11¹³²)

- The Setting (v. 1)

Who: Jesus, the “Holy Spirit” (v. 1), the “devil” (vv. 1, 5, 8, 11)/“Satan” (v. 10), “the angels” (vv. 6, 11)

Where: “in the desert” (v. 1a)

When: “Jesus himself was about thirty” (Luke 3:23)

How long: “40 days and 40 nights” (4:2a)

After the baptism of Jesus (3:13–17), “the Holy Spirit led Him into the desert/wilderness”¹³³ as a place of loneliness, isolation, or better a solitary place to pray and to be alone with God. There, the “devil”¹³⁴ – the opposite of the “Holy Spirit” – “tested”¹³⁵/“tempted” Him.

- Three Tests/Temptations of Jesus by the Devil in the Form of a Dialogue (vv. 2–10)

The First Test/Temptation – Hunger – Eat Bread (Existential Need/Material Things) (vv. 2–4)

v. 2: His “fasting”¹³⁶ of “40 days”¹³⁷ (cf. Mark 1:13/Luke 4:2) “and 40 nights” (the other Evangelists omitted the Matthean addition of the allusion to Moses in Exodus 34:28; Deuteronomy 9:9, 18 and Elijah in 1 Kings 19:8 like a “time out”/“preparation time” before He started His public ministry in Galilee (cf. 4:13–18:35/19:1a) and in Jerusalem (19:1b–25:46). “After” His 40-day-fast, Jesus, being fully (100 per cent) human, is (very) “hungry”¹³⁸. This fact of physical need is the initial position of the first test/temptation by the devil:

v. 3: The devil provokes “the Son of God”¹³⁹ (cf. v. 6; 8:29; 14:33; 16:16; 26:63; 27:40, 43, 54) to bring about a magic transformation of some “(lime)stone” which looks like little loaves, (cf. v. 6 and 7:9) “into bread”¹⁴⁰ (cf. v. 4b and 7:9).

v. 4: Jesus refutes him with the quotation of Deuteronomy 8:3 in the form of a correction¹⁴¹ (“not … but”) (“Man does not live on bread alone” – cf. Exodus 16:35 –, “but on every word that comes from¹⁴² the mouth¹⁴³ of God”) in v. 4a “and Jesus answered him – it is “written”¹⁴⁴: …” (cf. v. 10b) because He – the divine “Son of God” (cf. 27:40: “if you are the Son of God”) and the human “son of Mary” (cf. 1:16, 18–20; 2:11; 13:55; Mark 6:3; Luke 1:27; 2:1–52; Acts 1:14) as well as the “son of Joseph” (cf. John 1:45; 6:42) – does not use/have recourse to His messianic power for that.

The Second Test/Temptation in Jerusalem – Test of God’s Power (vv. 5–7)

v. 5: The devil “led” Jesus “up”¹⁴⁵ to “the Holy City” (cf. Matthew 27:53) – the Greek translation of the Hebrew word of “Jerusalem” – and had Him stand on the “top of the temple” to test Him in the form of an exegetical debate between the devil (Psalm 91:11–12) and Jesus (Deuteronomy 6:16).

v. 6: The devil also knows the Hebrew Bible but he misinterpreted it that the “angels” (cf. v. 11) should “follow the order”¹⁴⁶ to carry Him. The intention of Psalm 91 is to show God’s protection of His people, not to incite them to use God’s power for sensational or foolish motives.

v. 7: Jesus refutes him again with a text of Deuteronomy 6:16: “Do not put the LORD YOUR GOD”¹⁴⁷ (cf. v. 10d and 22:37) “to the test” (cf. the verb “test”/“tempt”¹⁴⁸ in v. 1).

The Third Test/Temptation – (worldly Status and Power in a Political Sense) (vv. 8–10¹⁴⁹)

v. 8: Last but not least – the devil tested Him a third time and “led Jesus up on a high mountain”¹⁵⁰ (cf. 17:1/Mark 9:2/Luke 4:5) “and showed Him all the kingdoms/nations of the world¹⁵¹ and their splendor”. Jesus will possess at the eschatological Jugdement in Heaven (cf. 16:27; 19:28; 24:30; 25:31) what the devil promised Him on earth.

v. 9: The devil restarts the temptation with his promise to Him – the Greek personal pronoun “soi” [= you] as the first word of the devil’s speech underlines that Jesus as the “Son of God” (vv. 3b, 6b) is the key point of his actions – to “give” – note the Greek verb “dídomı”) – “Him all” – on condition (“if”) that He will “bow down” and “worship”¹⁵² (cf. v. 10d) him the devil like a “prince/ruler of the world” (cf. John 12:31; 14:30; 16:11).

v. 10: Jesus orders “Satan”¹⁵³ (12:26; 16:23): – note the imperative – “go away”¹⁵⁴ (cf. 16:23 [Peter]) and contradicts him with a quotation of the Scripture again (vv. 4, 7): “ You shall worship the LORD YOUR GOD” (Deuteronomy 5:9/Exodus 20:5) “and serve Him alone” (Deuteronomy 6:13), not the so-called “Golden Calf” in Exodus 32:1–10 or in the sense of Matthew 6:24/Luke 16:13: “No servant can serve two masters …. You cannot serve both God and mammon/money/wealth”. Jesus gave a clear refusal to the devil and He professes to God!

- Summary Report of the Evangelist (v. 11)

After the three tests by the devil/“Satan”, he finished Jesus’ tests/temptations and left Him. As Mark 1:13, Matthew describes that “the angels” (cf. v. 6/Psalm 91:11) “served”¹⁵⁵ Him as they had ministered to the prophet Elijah in 1 Kings 19:5–8. Jesus accepted their service.

Jesus turned each test/temptation into His victory with, through, and in God‘s word and relationship. He lives/trusts in God alone as the model of a perfect Christian lifestyle without hubris (cf., for example, Exodus 17:2, 7; Numbers 14:22).

2.2 Jesus’ Public Ministry in Word and Deed in Galilee (4:12–18:35)

2.2.1 The Beginning of Jesus’ Ministry and the Sermon on the Mount (4:12–7:29)

2.2.1.1 The Beginning of His Ministry (4:12–25)

2.2.1.1.1 The Setting/Beginning of Jesus’ Public Ministry in Galilee (vv. 12–17¹⁵⁶)

Who: Jesus, John the Baptist (v. 12), Simon Peter, Andrew, James, John Zebedee

Where: Nazareth and Capernaum

When: about 30 years (cf. Luke 3:23)

v. 12: John the Baptist (cf. 3:1–17) was imprisoned/incarcerated in the dungeons of the Castle of Machaerus by King Herod Antipas¹⁵⁷ because of a public critical statement regarding Herod’s seducing of his brother’s wife (4:12¹⁵⁸; 11:2; 14:3–5, 10), and thus his public ministry as “precursor” of Jesus (Matthew 3:1–12, 13–17) was finished. When Jesus heard this “bad news”, “He returned to Galilee” (cf. 2:22; 3:13). This was a strategic (long-term) or tactical (short-term) decision because of a possible dangerous act by Herod after His baptism in the Jordan (3:13–17) and the temptation (4:1–11) in the desert (of Judea). In Galilee, the northern district of Israel, “From then on”/“from that time” (v. 17: “apò tote”¹⁵⁹), Jesus began – note the phrase – His public ministry in word and deed as a preacher of the Good News and teacher/rabbi in the Synagogues (v. 23b–c) and a healer (v. 23d), in the area/region¹⁶⁰ of the two original tribes of Israel, Zebulun (cf. Joshua 14:1–5; 19:10–16 [the third lot]) and Naphtali¹⁶¹ (cf. Joshua 19:32–39 [the sixth lot]) which are also mentioned in Isaiah 8:23 (cf. the quotation in v. 15 and Revelation 7:7–8).

v. 13: Jesus “left” (cf. 21:17)“moved” from his “hometown” – better village – “Nazará” (note this name for “Nazareth” [2:23; 21:11] in Matthew 4:13 and Luke 4:16) to the wealthy Jewish town of “Capernaum” (Hebrew: “village of Nahum”) near the northwest corner of the “Sea of Galilee”¹⁶², in Jesus’ time, on the trade route between Damascus and the Mediterranean where He “lived”/took up residence and stayed with His disciples (cf. 9:1: “His own town” or 17:24: paying “two drachma”/“temple tax”) in the “house” (note the verbum compositum kat-oıkéo”¹⁶³) of Simon Peter’s mother-in-law (cf. Matthew 8:14/Mark 1:29) during His ministry in Galilee with positive (8:5–17) and negative experiences (cf. 11:23).

v. 14: Matthew introduces Jesus’ public ministry in Galilee with the help of the “fulfilment citation” of the “prophet” “Isaiah”¹⁶⁴ (8:23–)9:1/2 in verses 15–16 which is opened with the phrase “to fulfil what the prophet had said”¹⁶⁵ (cf. Matthew 1:23 [Isaiah 7:14]; 2:6 [Micah 5:1, 3], 15 [Hosea 11:1], 18 [Jeremiah 31:15], 23 [Judges Zechariah 9:9]; 27:9–10 [Zechariah 11:12–13; Isaiah 18:2–3; 32:8–9]) to emphasize the fulfilment of the prophecy through Jesus (cf. 5:17; 7:12; 26:56). The historical background is the first deportation of Israelites by the Assyrians under their king Tiglath-Pileser in the year 732 B.C., who replaced them with people (s) of other nations (cf. 2 Kings 15:29; 17:24–27).

v. 15: The quotation starts with the “land of Zebulun and land of Naphtali” (cf. v. 12) as the region of “Galilee” where Jesus began His public ministry (cf. vv. 17, 23). The Evangelist uses this text because of the name “Galilee”

v. 16: and especially for Jesus because of the contrast of “a great light¹⁶⁶” (cf. 2:2, 9) and “the darkness”¹⁶⁷/“shadow” (cf. Psalm 106:10 [LXX]) like in 6:23 and 10:27, so that He is the “hope” for the people of Israel (cf. 10:6; 15:24) and then the “Saviour” and “Redeemer” of the Early Church with Jewish and Gentiles members.

v. 17: Like Mark¹⁶⁸, Matthew also presented Jesus as John’s successor because He also preached – note John the Baptist in 3:2 – the repentance¹⁶⁹ (cf. Mark 6:12) of His/their listeners as a change and correction of the minds and deeds by “180-degrees” in the eschatological sense. The purpose of this order/imperative “repent”¹⁷⁰ is that “the Kingdom of Heaven”¹⁷¹ which is “near” (cf. 3:2; 10:7) will be reality soon, so that it will be “Heaven on earth”¹⁷².

2.2.1.1.2 The Call of the First Four Disciples by Jesus (vv. 18–22¹⁷³)

- The Call of the (First Set of) Brothers Simon and Andrew (vv. 18–20)

v. 18: Jesus “walked” by the lakeside of the “Sea of Galilee”¹⁷⁴ – came, “saw” Simon¹⁷⁵ and “his brother” (cf. 10:2) Andrew¹⁷⁶ and “said”/“called” (v. 21) them in the form of an order (v. 19): “Come, follow me” (v. 19b). “Immediately” – in contrast to the call of Elisha through Elijah in 1 Kings 8:21, 10:37–38; 19:19–21 –, they “left their nets and followed Him” (v. 20 – note the parallel in v. 22). The “two”¹⁷⁷ (cf. v. 21) brothers (cf. v. 21a) were Galilean “fishermen”¹⁷⁸ (vv. 18–19) from Capernaum (cf. 8:5, 14) or from Bethsaida (cf. John 1:44). Their occupation was a small fishing-business – a major industry in Galilee: Their normal round of daily work was fishing on the Sea/Lake of Kinnereth, the so-called “Sea of Galilee” by boat and washing and also repairing their “casting net”(s)¹⁷⁹ (cf. vv. 18, 20–21). According to the Gospels of Mark, Matthew and Luke, His first disciple is “Simon Bar-Jona” (Matthew 16:17), “son of Jona” who is called first with his brother Andrew. However the Fourth Gospel tells us that He calls Andrew and one unnamed person (maybe John¹⁸⁰, the Apostle or/and the Evangelist, the Seer of Patmos and author of Book of the Revelation) while they were in the company of John the Baptist (John 1:35–40). Jesus gave Simon the nickname/the title of “Peter”¹⁸¹, the rock, the foundation of the mission and finally of the “Church”¹⁸². The nickname “Peter” is the Greek translation of the Aramaic name “kepa” Jesus gave him directly; this is used in the Graecized form of “cephas”¹⁸³ in John 1:42. Simon Peter appears as the “leader”, “captain” (for his primacy¹⁸⁴ – cf. Matthew 10:2; 16:16–17) and spokesman (cf., for example, Matthew 16:16/Mark 11:21) of the disciples during Jesus’ ministry. He often appears in the Gospels with an impulsive character (cf., for example, Mark 8:32–33; 9:5; 14:29, 33, 37, Matthew 14:28–29; 18:21 or John 18:10). Peter attempts to object to the preaching of the passion and is sharply rebuked by Jesus (cf. Mark 9:32–33; Matthew 16:22–23). He is a witness of the risen Jesus Christ (cf. [Matthew 28:16;] Luke 24:12, 34; John 20:2–10, 19–26a; 21:2, 15–23; 1 Corinthians 15:5). After the Easter and Pentecost event(s), he is the first leader in the Church of Jerusalem (cf., for example, Acts 1:15–22; 2:14–42; 3:11–26; 4:1–22; 5:3–11; 8:14–25; 9:32–43; 10:9–11:18; 12:1–19a; 15:7).

v. 19c: The two fishermen Simon Peter and Andrew, who caught fish before, left their fishing business and changed their lives. These fishermen were not men of great scholarship, influence of the high society, wealth … (cf. 1 Corinthians 1:26–27), but Jesus’ co-workers in His public ministry before His death and after His resurrection and He turned them into “fishers of men” (maybe an allusion to Jeremiah 16:15–16).

v. 20: After their call by Jesus, “immediately”, Simon (Peter) and his brother Andrew “followed”¹⁸⁵ Him (cf. v. 22) and left their “nets” (cf. v. 18) behind them.

- The Call of the (Second Set of) Brothers James and John (vv. 21–22)

v. 21: As in verse 18, Jesus went on, “saw” the “two brothers” James¹⁸⁶ and John¹⁸⁷, the sons of Zebedee, the second pair of brothers (cf. Mark 1:19–20) who “were in a boat¹⁸⁸ ... to prepare their nets” (cf. v. 20). They are also Galilean fishermen from Bethsaida (cf. John 1:44). Jesus gives them the nickname “Boanerges”, which means “sons of thunder” (Mark 3:17). Their mother asks Jesus for her two sons to be seated beside Jesus on the thrones … (cf. Matthew 20:20–28). Simon Peter and the two sons of Zebedee¹⁸⁹ (cf. Matthew 17:1/Mark 9:2/Luke 9:28. Further, cf. Mark 5:37; 13:3; 14:33) have a special role among the Twelve. This group of the three privileged disciples – the so-called “Jesus’ inner circle among the Twelve”¹⁹⁰ – are witnesses of the healing of Simon Peter’s mother-in-law in Capernaum (Mark 1:29) and the resurrection of Jaïrus’ daughter (cf. Mark 5:37/Luke 8:51), His Transfiguration on the Mountain (cf. Matthew 17:1/Mark 9:2/Luke 9:28), His eschatological speech (cf. Mark 13:3), and His agony in the Garden of “Gethsemane” (cf. Matthew 26:37/Mark 14:33). According to the Acts of the Apostles (12:1–2), King Herod Agrippa had James killed by the sword in the 40s A.D. The pilgrims honour his body in Santiago de Compostela, Spain.

In all lists¹⁹¹ of the “Twelve”¹⁹² (apostles¹⁹³) the Galilean companions and co-workers of Jesus are like a family community with a common destiny (cf. Matthew 10:2–4; Mark 3:16–19; Luke 6:14–16; Acts 1:13). The most important positions on a list are the first and the last. The first one is always Simon Peter as their “leader”, “captain” (cf. Matthew 10:2). Then the brothers James and John, the two sons of Zebedee (cf. v. 17), follow in this list.

v. 22: Like in verse 20 (Simon Peter and Andrew), after His “calling” (v. 21d), “immediately”, James and John Zebedee left everything – not “their nets”/“job” (consider the parallels [in Latin “parallelismus membrorum” in vv. 18, 19) but “their father”, the head of the family (cf. vv. 21b; 22a) – to “follow Him”.

2.2.1.1.3 Summary of Jesus’ Ministry in Word and Deed (vv. 23¹⁹⁴–25¹⁹⁵)

v. 23: As the summary report in 9:35¹⁹⁶ at the end of His Sermon on the Mount (cf. 5:1–7:29) and His healings including a resurrection (cf. 8:1–9:34), a summary¹⁹⁷ in verse(s) 23(–25) is like a heading or an inclusion of the beginning of Jesus’ Galilean ministry in word in the form of His “teaching in” (cf. 9:35; 11:1) the (Jewish) synagogues”¹⁹⁸ to the “people” of Israel (in singular – note the Greek term “laós” in vv. 16, 23) as “teacher”/“Rabbi” and His “preaching/proclaiming of the Good News/gospel – eu-aggélıon – of the Kingdom” (cf. 9:35; 10:7; 24:14; [26:13]) to everyone/all peoples (in plural – the Greek term “éthnos” in v. 15) as “preacher” and deed by His “healing¹⁹⁹ all diseases”²⁰⁰ (cf. v. 24b) “and all sicknesses of the people” (cf. 9:35; 10:1) as their “healer”. Jesus did all these things like a walking teacher, preacher and healer in “whole Galilee” (v. 23a – cf. Mark 1:39 but omitted in Luke 4:44. Further, cf. v. 25a)

v. 24: and in “whole Syria” in word and deed – His healing of “all who were ill with various diseases” and pains: “the demon-possessed²⁰¹ and lunatic²⁰²/epileptic as well as paralyzed²⁰³”.

v. 25: Therefore the people “follow” (cf. vv. 20, 22 and in 8:1, 10; 12:15; 14:13; 19:2; 20:29; 21:9) Him: from His native “Galilee” (cf. vv. 12, 15, 18, 23, 25) in the north of Palestine, from “Decapolis”²⁰⁴ and the “seashore across²⁰⁵” [the river] “Jordan”²⁰⁶ (= Transjordan – cf. v. 15) in the east of Palestine, and from “Jerusalem”²⁰⁷ and “Judea”²⁰⁸ in the south of Palestine.

Chapter 5

The “Sermon on the Mount” (5:1–7:28/8:1) is one of five bigger speeches of Jesus in the Gospel according to Matthew (cf. 10:5–42; 13:1–53; 18:3–35; 24:1–25:46). The “sermon” of Jesus is also called the “Charta Christiana” – the “basic fundamental/constitutional order” of the Christians because of Jesus’ (new) moral/ethical viewpoints. The “Sermon on the Mount” is opened (cf. 4:23; 5:2) and ends (cf. 7:29) with the help of the verb “teach” (in Greek “dıdásko”).

The so-called “Beatitudes” in Matthew 5:3–12a expose Jesus’ basic principles as the one who brought the new Law which balances the one of Moses on Mount Sinai. This special Matthean text is structured in the same way: the adjective “blessed”/“happy” always characterizes the “poor” (v. 3a/Luke 6:20b), who “mourn” (v. 4a), who are “meek” (v. 5a), who “hunger and thirst for righteousness²⁰⁹” (v. 6a/Luke 6:21a), “merciful” (v. 7a), “pure in heart” (v. 8a), “peaceful” (v. 9a), and who are “persecuted” – “righteousness” (v. 10a). Because of the repetition of “righteousness” in verses 6a and 10a, we can structure the 8 or 9 Beatitudes²¹⁰ in two sets:

The first set of beatitudes (cf. vv. 3–6 = first–fourth)

the second part (cf. vv. 7–10 = fifth–eighth).

The final (eighth or ninth) beatitude (cf. vv. 11–12) emphasizes the rewards of persecution for Jesus’ sake.

All these aspects were anticipated in the Old Testament²¹¹, the Hebrew Bible. The Beatitudes show how the Hebrew Bible expectations will be fulfilled in the “new” “Kingdom of Heaven” in God and His Son Jesus. With the exception of the last (9th) Beatitude in verses 11–12a, the others always followed a causal sentence with the help of “because”/“for theirs is/they will be …” like a reversal of the common social relationships. Jesus hoped that only God’s ways can turn the (earthly) social order upside down radically in a “humane” and “peaceful revolution” of the hearts and the minds. People, for example in verse 6, who are hungry, will be filled/satisfied. In verses 3b (the first Beatitude) and 10b (eighth Beatitude), Matthew repeats the same intention: “for theirs is the kingdom of Heaven”.

The Evangelist emphasizes his message for Christ’s community in mission with two “pictures” of daily life – “salt” with the genitive of “earth” (v. 13) and “light” with the genitive of “world” (vv. 14, 16) – with the same words at the beginning in verses 13a and 14a: “You are the … of the …” A warning (vv. 13b–f, 14)/correction (cf. v. 15) follows these comparisons. Verse 16 is the conclusion of the double metaphor of the mission of the Church.

The “sermon” of Jesus is the “basic fundamental/constitutional order” of the Christians because of Jesus’ (new) moral/ethical viewpoint regarding the essence of the Law/Torah to fulfil them (cf. vv. 17–20). Jesus’ reflection regarding “the Law and the Prophets” for His own instructions in verses 17–20 in general is structured with the help of a twofold antithetic play on words “go away/disappear” in verse 18a, b and “smallest/slightest” (vv. 19a, b)/“great” (v. 19d) in combination with the phrase “come in/enter … in the ‘Kingdom of Heaven(s)”²¹² in verses 19b, d, 20c in the context of His argument about the “teaching” of the Law/commandments. The phrase “(amen,) I say to you” in verses 18a, 20a marks Jesus’ viewpoint on “the Law and the Prophets” (cf. vv. 18–19) at the beginning and on “the teacher of the Law/scribes and Pharisees” in verse 20b at the end.

Jesus explains His viewpoint in detail which Matthew begins six times with the formula “(you have heard that) it was said …” in verses 21a, 27a, 31a, 33a, 38a, 43a and with a quotation of the Torah, the Law of Moses, regarding the following: Firstly murder and anger (cf. vv. 21–26 – cf. the fifth or sixth Commandment of the Decalogue in Exodus 20:13/Deuteronomy 5:17 in v. 21b), secondly adultery and lust (cf. vv. 27–30 – the sixth or seventh Commandment in Exodus 20:14/Deuteronomy 5:18 in v. 27b), thirdly divorce (cf. vv. 31–32 – Deuteronomy 24:1 in v. 31b), fourthly oaths (cf. vv. 33–37 – Leviticus 19:12 in v. 33b), fifthly retaliation (cf. vv. 38–42 – Exodus 21:24 in v. 38b), and sixthly love of enemies (cf. vv. 43–48 – Leviticus 19:18 in v. 43b). After the citation of the Jewish fathers’ tradition, the phrase “but I say to you that …” in verses 22a, 28a, 32a, 34a, 39a, 44a is the signal for His audience to hear His viewpoint and insistence on the Law of Moses in the form of six “hypertheses”²¹³. I agree with Angelika Strotmann²¹⁴ that these six “hypertheses” could be divided into two parts (cf. vv. 21–32, 33–48), for three reasons:

Firstly: the long version of the formula in verses 21, 33a: “you have heard that it was said to the ancestors …”;

Secondly: the first part (cf. vv. 21–32) is in the form of a casuistic in verse 22b …; however the second part is in an apodictic, imperative form;

Thirdly: the themes regarding “marriage cases” (adultery and divorce in vv. 27–32) and the Christian retaliation and love of enemies (cf. vv. 38–48).

2.2.1.2 The Sermon on the Mount to the People as Discourse – the “Charta Christiana” (5:1–7:29)

2.2.1.2.1 The Setting of the Sermon on the Mount and the Beatitudes (vv. 1–2²¹⁵)

Who: Jesus, the crowds (4:25; 5:1; 8:1), His disciples (5:1; [8:21, 23])

Where: on a mountain²¹⁶ (5:1; 8:1)/on a hillside near Capernaum (Galilee)

Both His disciples and the crowd all gathered to listen to Jesus’ sermon. This is the first extensive block of teaching/preaching of Jesus. He sat down²¹⁷ like a rabbi (cf. 23:2). Rabbis always sat down to talk²¹⁸ and teach²¹⁹. The spiritual, theological speech of Jesus is intended for an inner circle of His followers. His “axiomatic speech” is a sort of summarized teaching for everyone to become a worthy disciple of Christ. Everyone who hears and acts upon these words and lives out this option – to be meek, to be merciful, to be pure in heart, to be a peacemaker – is a “disciple”, for example Francis of Assisi or Mother Teresa. The purpose of the Beatitudes in general is to give/manifest a vital influence on our thoughts and our actions in a religious and spiritual way. They do not give a set of rules of what is right or wrong. They aim to change our thinking, but not specifically in a moral, ethical way; rather they want to give the people freedom. Their happiness is largely aims of the future, but it also extends and can be realized in the present time. God is the source of all happiness.

2.2.1.2.2 The Main Part (5:3–7:12)

2.2.1.2.2.1 The Beatitudes (vv. 3–12²²⁰)

The beatitude is a literary form common in the book of Psalms, for example Psalms 1:1; 32:1–2; 41:1 etc. The beatitudes differ from those of the “Old Testament” which model their references on the coming/future kingdom of God (what is eternal, heavenly) and on the reversal of human values (what is temporary, worldly, earthly) that accompanies it. God’s way of living usually contradicts the ways of the world. The individual blessings describe the condition of Jesus’ disciples, then and now: poor, hungry, hated, persecuted, etc. They are paradoxes, and Jesus turns common social relationships upside down as follows:

Beatitude

Worldly values

God’s reward

First set (vv. 3–6²²¹)

v. 3: “poor in spirit”

Pride and personal independence

“Kingdom of Heaven”

v. 4: “mourn”

Comfort

v. 5: “meekness”

Happiness at any cost

Inherit the earth

v. 6: “righteousness”

Power

Filled

Second set (vv. 7–10)

Pursuing personal needs

v. 7: “mercy”

Be shown mercy

v. 8: “pure in heart”

Strength without feeling

See God

v. 9: “peacemaker”

Deception is acceptable

Be called sons of God

v. 10: “persecuted”

Personal peace is pursued without concern for the world’s chaos

Weak commitments

Inherit the “Kingdom of Heaven”

- The First Set of Beatitudes as a positive Action/Attitude of Mind (vv. 3–6)

v. 3: Jesus calls the poor “lucky”. What makes them so? Is He perhaps being cynical? Jesus does not just focus on the social-economical status of poverty as the minimum of existence, but on the poor as powerless people without means. Thérèse of Lisieux describes the spirit of these poor ones of God. The poor come with empty hands and not with hands that grasp and give and thus are ready to receive from God’s bountiful goodness. Francis of Assisi – the founder of Franciscans – wants to contrast the culture of affluence with the culture of inner freedom (cf. 11:5; 19:21). By doing so, they create the conditions for social justice as well²²². The “Kingdom of Heaven”²²³ is not to be found on any map. It is not a worldly, earthly kingdom, but it is located in our human inner being. “It grows and radiates outward form that inner space”²²⁴.

v. 4: Because of the faith in God YHWH the people of Israel had known the suffering and bad experience²²⁵ of the Babylonian Exile (cf. 2 Chronicles 36:17–23; Psalm 137:1), that means the Babylonian Empire under Nebuchadnezzar destroyed the Holy city Jerusalem and took the people captive to Babylon as their slaves. This experience of the Jews is just an example for their conversion to God YHWH because of their perpetual, everlasting trust in Him and their covenant/ relationship.

v. 5: Like the merciful people (cf. v. 7) or the peacemakers (cf. v. 9), Jesus praised the mind and the positive intention of the peaceful people in the form of a warning for the community/Church. Jesus had perceived that this is the only possible way for the (Jewish Christian) people not to lose their homeland. But later, because of the Jewish War, the Jews lost their Temple in Jerusalem and their own complete sovereignty of Israel to the Romans in 70 A.D.

v. 6: Matthew stated that the situation described is not worthy for his Church (cf. Psalm 22:27; Isaiah 65:13). Like Luke 1:53, Matthew contrasts lowly or humble (physically²²⁶ and spiritually) hungry and thirsty people who have Him in their heart and in their mind with the rich people of the so-called “High society” of a (earthly) kingdom/world.

- The Second Set of Beatitudes as a positive Action in Deeds (vv. 7–10)

v. 7: This refers to the pardoning²²⁷ of one’s neighbour (cf. 6:12–15; 18:35), to the love (9:13; 12:7, 23:23), of the needy (cf. 25:31–46), and even of one’s enemies (cf. 5:43–47).

v. 8: The heart²²⁸ as the wholeness of man requires the proper interplay of body and soul (cf. 22:37²²⁹). The meaning of the “purity of heart” is that the hearts of human beings have to be pure, meek and humble, entirely open to the will of God in order to be able to see the goodness of God. In the Hebrew Bible, our “Old Testament” (= OT), for example, Psalm 24:4 or Isaiah 1:10–20, this refers to ritual and moral impurity being cleansed.

v. 9: The prophetic vision of Jesus is the “united nations of peace” (the Hebrew word is “shalom”) as a “land of the king of peace” (cf. Luke 2:14) where peace aims at overcoming boundaries and the renewal of the earth through the peace that comes from God. This Beatitude invites everyone to follow and do what the “Son of God” – Jesus did. In this way, all followers of Jesus, the Christians, can become “sons of God” because the people who are reconciled with God can live peacefully and harmoniously with one another. It is not enough to be peaceful, rather, an active/a sincere love for our enemies (cf. 5:43–48) is required. Then peace on earth can be among people and throughout the whole world.

v. 10: The “Kingdom of Heaven” will be established in people’s hearts. In this way, Heaven meets us on earth.

- The Final Beatitude (vv. 11–12)

God’s word of assurance, which is addressed to the persecuted Church(es) for all times, will be an assurance for those powerless people who are persecuted/suffered in being followers of Christ here and now. It is not just the comfort of a kingdom to come. The Holy Bible speaks very often and clearly about persecution²³⁰ by the Jewish synagogues (cf. John 9:22; 12:42; 16:2) and/or by the Roman Empire.

2.2.1.2.2.2 The Salt of the Earth (v. 13) and the Light of the World – the Task/Role of Jesus’ Disciples (vv. 14–16)

Who: Jesus, the crowds (4:25; 8:1), His disciples (5:1; [8:21, 23])

Where: on a mountain (5:1; 8:1)/on a hillside near Capernaum (Galilee)

- His First Thesis and Antithesis: You are the Salt of the Earth (v. 13)

Jesus’ first of two images (cf. v. 14a: “light”) on the Christian lifestyle is “you” (cf. vv. 11–12 in the context of the final Beatitude regarding the persecuted Church) – the Christians – “are”/should be like “the salt²³¹ of the earth” (cf. v. 5 or Psalm 36:11) or the “yeast” (cf. Matthew 13:33/Luke 13:21). In Jesus’ time, salt, the so-called “white gold”, was used to improve the taste of food and preserve fish or meat and keep it fresh. The meaning of His comparison for us Christians – then and now – is to improve the quality of our Christian lifestyle and preserve it from destruction. Further, salt was linked with purity and was “the most primitive of all offerings to the gods”. After the Babylonian exile (587–538 B.C.), at “the end of the day the Jewish sacrifices in the Temple were offered with salt”²³² “that offerings presented to God were always to be sprinkled with salt” (cf. Leviticus 2:13; Ezekiel 43:24) as a sign of “an ‘everlasting covenant’” (cf. 2 Chronicles 13:5).

Jesus admonishes His audience (including His disciples) of the “Sermon on the Mount” to be “salt” (v. 13b – cf. Mark 9:49) – to give taste to ... It should be clear that salt is salty. Can salt lose its taste? Normally it cannot, but it can be impure and then it loses its “saltiness” and value. This comparison underlines that the “Chosen People” and His disciples as His witnesses should permanently live in word and deed in “a living relationship with God.”²³³ Their witness should be lasting like the seasoning of food. If they (here not “it” because “salt” cannot “be”-come “foolish”) – the Jewish and/or Christian people – do not believe/live in/with/through Him, they will “be foolish”²³⁴ (cf. Luke 14:34). The eschatological message and consequence of their ineffectiveness is that they are like “spoilt” and useless “salt” “thrown out and trampled²³⁵ by men” on earth in the sense of the prophet Isaiah 10:5–34 immediately and not later – at the end of time (like in vv. 29, 30; 7:19).

- His Second Thesis and Antithesis: You are the Light of the World (vv. 14–15)

v. 14: The same phrase “you are … of the …” like in v. 13a introduces the second promise of Jesus: to be like “light”²³⁶ (cf. v. 16a and Psalm 119:105; Isaiah 42:6; 49:6) of/for the “world” (cf. John 8:12; 9:5). Jesus compares all who follow(ed) Him with two examples (salt and light) and explains in the form of a correction (not – cf. Luke 8:16): Firstly: “A city, which lies/is on a hill/mountain”²³⁷ (cf. 5:1; 8:1 – further, cf., for example, Exodus 19:3, 12; 25:15, 18; 34:1–2, 4; Deuteronomy 18:15–18; Isaiah 2:2–4; Micah 4:1–3) – every city of the world which is on a hill or mountain and not especially Jerusalem –, cannot be hidden”²³⁸ (v. 14b);

v. 15²³⁹: Secondly: “no”(-body) lights²⁴⁰ an (oil) lamp” (in Greek lúchnos) “and puts it under a bowl, but” puts it “on a lamp-stand” (in Greek luchnía” to “give light” (the English noun lamp or in German Lampe has the same root as the Greek term “lámpo” in 15c, 16a) “to all in the house”. That is the task/aim/purpose of a lamp to take effect. In Jesus’ time, a Palestinian house with one room had only one small window so that in the house it was very dark. Therefore the inhabitants need a lamp filled with (olive) oil to bring light inside (cf. Luke 15:8).

- His Synthesis: Good Deeds as Witness for the Divine Father through the ‘Faithful’ (v. 16)

The synthesis of Jesus’ explanation is that He calls the “Chosen People” (including His disciples) in the sense of the prophet Isaiah²⁴¹ and all His disciples – who followed Him then and nowadays – to be “a light to the nations” (Isaiah 42:6; 49:6) respectively for the convinced Christians as His witness on earth to be a “light of/for/to the world”. That is the universal task of all who believe/live in God/Jesus so that all peoples can see this “divine” light in the form of “good deeds” as a sign of God’s love through us on earth – “let your light shine” (cf. vv. 14a, 15c) “before men” (cf. 10:32[–33]). The “good”²⁴², attractive “deeds”²⁴³ (cf. 1 Peter 2:12 or Matthew 26:10/Mark 14:6: a woman anoints Jesus with perfume in Bethany or in John 10:32–33; Hebrew 10:24) of the Jews and/or Christians are all God-related words and actions and not centred on the human actor. Because of the “good deeds”, the men/people who receive it, will “praise”/“give glory to” God (cf. 9:8; 15:31 or Mark 2:12; Luke 2:20; 5:25, 26; 7:16; 13:13; 17:15; 18:43; 23:47; John 21:19), the “Father in the Heavens”²⁴⁴. So there will be a bit of “Heaven on earth”. The men/women as “God’s ‘sons’ and ‘daughters’” (cf. Matthew 5:45), who do their “job” in accord with the will of God, thus show God’s love on earth through their words and actions. The “good deeds” underline that the “Chosen People” and His disciples as His witnesses should constantly live in word and deed in a living relationship with God, the “Father in the Heavens”.

2.2.1.2.2.3 On the Law and the Prophets – Jesus’ Self-understanding (vv. 17–20²⁴⁵)

- Heading/Headline of the Theme (v. 17)

Jesus’ “Sermon on the Mount” is a speech for the Jewish people (including His disciples) who wanted to hear and follow Him. After His teaching of being like “salt” (v. 13) and “light” (vv. 14–16) of the “earth”/“world” (vv. 13a, 14a) as His disciples/followers, He teaches and emphasizes (“do not think²⁴⁶ that … – also in 10:34) about the topic “the Law” (= “Pentateuch”/the “Five Scrolls”) according to Moses “and the Prophets” (cf. 7:12; 11:13; 22:40) as God’s messengers on earth – that means the “Word of God” in the whole “Hebrew Bible” which we call “Old Testament” – and His “fulfilling²⁴⁷ them” in the sense of a reformation/replacement and not of a revolution/“abolishing” (note the contrast: destroy/take away – fulfil as a correction of the mind of His hearers “not … but”).

- Jesus’ Explanation (vv. 18–19)

v. 18: The phrase “amen²⁴⁸, I say to you” (cf. v. 26a [here: in singular!] 6:2, 5, 16; further in the Sermon on the Mount in vv. 20a, 22a, 28a, 32a, 34a, 39a, 44a; 6:25, 29: I say to you [in plural]) opens His explanation about this theme as follows: “Until” (cf. v. 18b, d) at the (eschatological) “end”²⁴⁹ of “heaven and earth”²⁵⁰ (cf. 24:34–35), the written “Word of God” in His “Law” (see 5:17) as God’s will exists in this form without correction of the “Law” “forever” and their (eschatological) accomplishment: “until all has happened/accomplished” (v. 18d) – “Christ is the end of the Law” (Romans 10:4). In the Hebrew alphabet “jota”²⁵¹ (י) is the smallest letter. This letter “jota” is the first letter of the verbs in “future tense” (have, make, misuse, murder, commit, steal, give, covet in Exodus 20:3a, 4a, 5a, 7a, 13a, 14a, 15a, 16a, 17a, b/Deuteronomy 5:7a, 8a, 9a, 11a, 17a, 18a, 19a, 20a, 21a, b) in the “Ten Commandments” as the essence and the basis of all Jewish (Christian) laws with the two tablets regarding the respect for God, the Creator of all, and for all/His creatures including ourselves so that the translation has to be in the real meaning “you shall (not) …” and not in an imperative sense of “ you should/have to/must (not) …” We see that this optical small letter has a very important meaning.

Verse 19 is structured with the help of an antithetic play on words “littlest” (vv. 19a, b) – “great” (v. 19d) in combination with the phrase “come in/enter … in the ‘Kingdom of Heaven(s)” in v. 19b, d. Jesus talked about the “handling” of the commands in two ways: The negative version:

The “cancelling” of “the littlest²⁵²/least of these commandments”²⁵³ and their wrong “teaching” (cf. v. 20; 28:15) of it “will be called the smallest/least in the ‘Kingdom of Heaven(s)’”;

however the positive version says: “whoever does/practices and teaches these” commandments “will be called great in the ‘Kingdom of Heaven(s)’” (cf. 28:20).

- Conclusion (v. 20)

The “teacher”/“rabbi” Jesus (cf. 4:23; 5:2; 7:28–29; 9:35; 11:1; 13:54; 21:23; 22:16; 26:55) concludes/underlines His viewpoint of the new way of the correct understanding and real meaning of God’s Law, which was given to Moses on Sinai, with the help of the phrase “I say to you” (cf. v. 18a). Jesus aims with the help of a comparison to “surpass”²⁵⁴ [y]our “justice” (vv. 6, 10 – cf. 3:15; 6:1, 33; 21:32) in contrast to the righteousness of “the Pharisees and the teachers of the Law/scribes” or in other words: to “fulfil … the Law and the Prophets” means neither to “abolish … them” (v. 17) nor in the way of “Pharisees²⁵⁵ and the teachers of the Law/scribes²⁵⁶” (v. 20b) in seeking righteousness with the help of their “man-made hordes of” 613 “rules and regulations”²⁵⁷ regarding moral, ceremonial, and civil matter as their “Oral and Scribal Law” (like later the Mishna and the Jerusalem and Babylonian Talmud), but with open heart/“unlimited” love. Who lives in God’s love on earth, he/she may live with God, who is love, and “enter”/“come in” the “Kingdom of Heaven(s)”. Therefore Jesus could cure the sick (cf. 12:9–14 [; Luke 13:10–17; 14:1–6]) or do something on the Sabbath (cf. 12:1–8; 24:20), as well as perform the ritual of washing the hands (cf. 15:1–2) and discusses with them about some rules of the Law (cf. 15:3–20; 22:23–46; 23:1–39); however Jesus was a law-breaker in the eyes of the Pharisees and scribes. The “teacher” Jesus does not speak against the Law itself, but against the “abusing” of the Law by the “Pharisees and the scribes” (cf. 7:29; 23:1–39). At the beginning of the “Sermon on the Mount” and throughout the Gospel of Matthew, we see the different viewpoint of the understanding of living according to Moses’ Law and the Prophets as a Jew in Jesus’ time.

2.2.1.2.2.4 The so-called six/four “Antitheses” – or rather – “Hypertheses” (vv. 21–48)

The “hypertheses” illustrate how Jesus’ fellowship could “fulfill” “the Law and the Prophets” by His explanation and deeper real/original meaning/understanding of some themes of the Law of Moses/commandments in the Hebrew Bible. Therefore do not consider them as an exhaustive exposition of a “new law, but as examples of the “new way of lifestyle” which He proposes.

- First “Hyperthesis”: On Murder and Wrath in the Form of Anger (vv. 21–26²⁵⁸)

- Heading/Headline of the Theme (v. 21)

Jesus introduces His viewpoint regarding “murder” with the phrase in the long version (cf. v. 33a) like a “refrain” “You have heard that it was said to the ancestors …” and quotes the fifth Commandment “You shall not murder” (cf. 19:18: Exodus 20:13/Deuteronomy 5:17). His apodictic command follows with the case: “Whoever anyone who murders will be liable/taken to “Judgement” – Matthew used the Greek noun “krísıs” in v. 22b, 10:15; 11:22, 24; 12:36; 41–42; 23:23, 33 only in the eschatological context of the “Last Judgement” in Heaven and less for a earthly “court” (cf. “krıtés” in v. 25).

- Jesus’ Explanation (vv. 22–26)

v. 22: The phrase in the long version “but I say to you that all who …” (cf. vv. 28a, 32a) introduces His commentary on murder which is not only a physical and an “outward” deed (cf. v. 21c) but more a “mental” act of “inward”²⁵⁹ self-control of our thought(s) and words (vv. 22b–25) in the sense of Leviticus 19:17–18. He explains it with the help of three cases in a casuistic form:

“All who are furious/angry²⁶⁰ will be liable/taken to Judgement”; here understood as “a long-lived anger” (cf. James 1:20; Colossians 3:8) and being a “slave of anger”:

First insult/slander: “Whoever anyone who says to his brother”/sister: “Worthless fellow – empty-headed/brainless idiot!” (note the Hapax legomenon of the Aramaic term [rêqā] in Greek h’raká) – “will be liable/taken to the Sanhedrin”²⁶¹;

second insult: “Whoever anyone who says:” You “fool!” (note the Greek word “moré”) – “will be liable/taken in the fire of hell”²⁶² (cf. 18:9 or vv. 29–30; 10:28; 23:15, 33).

v. 23: Then Jesus advises or rather gives the order/instruction (see the imperatives in 24b: go, be reconciled) to the Jewish/Christian God-faithful regarding the trouble with someone:

“If you are offering your gift²⁶³ at the altar²⁶⁴ and t h e r e

you remember²⁶⁵ that your brother/sister has something against you,

v. 24: “leave your gift t h e r e in front of the altar and

first go and be reconciled/change your mind²⁶⁶ to your brother”/sister;

“and then come offering your gift.”

That means: Before the God-faithful is right with the heavenly God, our creator and love, he has to be right in love with the others as God’s creatures/sons and daughters (cf. Genesis 1:26–27) on earth. If not, the offering will be only like a “show”. Therefore according to the prophet Hosea 6:6 which is quoted in Matthew 9:13: “I desire mercy, not sacrifice!”

v. 25: In the same way, Jesus appeals for reconciliation – note the imperative “be good/in peace” in 25a – “with your opponent/adversary”²⁶⁷ (v. 25a, c) “on the way” to an “earthly” “court” (cf. 18:15–20; 1 Corinthians 6:1–11) – note the difference between “krísıs” as the heavenly Judgement and “krıtés”²⁶⁸. If not, the “opponent/adversary” will “hand over/give²⁶⁹ to the judge” who let “throw you into prison²⁷⁰ by a prison warder”.

v. 26: Jesus concludes/underlines the urgency/necessity to make peace (cf. the Beatitude of the “peacemakers” in v. 9) with the phrase “amen, I say to you” (in singular like in 26:34 or v. 18a – in plural). If not, you will be imprisoned “until you have given/paid the last quadrans²⁷¹”/“penny” (note the parable of the unforgiving debtor in 18:25–26, 28–30, 34).

- Second “Hyperthesis”: On Adultery (vv. 27–30²⁷²)

- Heading/Headline of the Theme (v. 27)

The second “hypertheis” deals with His viewpoint regarding “adultery” (vv. 27–28, 32; 19:18) – “you shall not commit adultery” (cf. 19:18: the sixth or seventh Commandment in Exodus 20:14[, ninth/tenth Commandment in v. 17]/Deuteronomy 5:18[, 21] and Leviticus 20:10 or Deuteronomy 22:22–27) – which is opened with the phrase in the short version (cf. vv. 38a, 43a) “You have heard that it was said …” like a “headline”.

- Jesus’ Explanation (vv. 28–30)

v. 28: The phrase in the long version “but I say to you that all who …” (cf. vv. 22a, 32a) again emphasizes Jesus’ basic viewpoint in this question. He teaches that “adultery” begins in “looking at a woman to desire²⁷³ her” by a man because of his lustful “intention” in the sense of Matthew 15:11b: “what comes out of” the “heart” (note the sixth Beatitude in 5:8 or 6:21) that is what “has already committed adultery with her”.

v. 29²⁷⁴: He drastically illustrates the sinful desire/“temptation” as “evil” (cf. 10:28) in allusion to the physical priestly Law in Leviticus 21:17–23 with the two radical, parallel structured examples (“the right eye”/“hand”), and He advises the men as His followers/disciples to “enter heaven” as a mutilated person (50 per cent) in a figurative and not in literal meaning rather than to “be thrown”/“go into hell” with the “whole body” (100 per cent) because the “heart” can be wrong, sinfully “influenced” by stimulated and lustful looking (for example, sexy appearance, pictures, advertisements, books, blue movies on the internet or in the cinema, plays etc. – then and nowadays) through the “eyes” (cf. 6:22–23)/ by handling/touching with the “hands” (cf. 18:8–9). In this case, this is the only alternative for men: to go in heaven (5:8) or “into hell”:

First example: “If your right²⁷⁵ eye scandalizes²⁷⁶ you, take and throw it away” (cf. 18:9); the consequence “is better for you²⁷⁷ to lose one part of your body than for your whole body to be thrown into hell” (note the Greek term “géennan” in vv. 22f, 30f).

v. 30: Second example: “If your right hand scandalizes you, cut it off²⁷⁸ and throw it away” (cf. 18:8); the result “is better for you to lose one part of your body than for your whole body to go into hell”²⁷⁹ (cf. v. 29f).

- Third “Hyperthesis”: On Divorce (vv. 31–32²⁸⁰)

- Heading/Headline of the Theme (v. 31)

The shortest form of the phrase “it was also said” to quote a text of the Hebrew Bible introduces the teaching of Jesus about divorce – here the marriage case is: The Jewish man “dissolves” the marriage contract with “his wife” (v. 32b – cf. 1:19; 19:3, 7–9) – according to Deuteronomy 24:1–4. For this, the Jew had to “give”/write her a “certificate of divorce”²⁸¹ – literally “certificate of cutting off” so that he and she could remarry again. Besides, the Schools of the rabbis Shammai and Hillel made it easy.

- Conclusion (v. 32²⁸²)

That is the historical background of Jesus’ intervention in two marriage cases, which is emphasized with the phrase (in the long version) “but I say to you that all who …” (cf. vv. 22a, 28a). He insists that the covenant of a couple “in the image of God” (Genesis 1:27 – Matthew 19:4/Mark 10:7) as “one flesh” (Genesis 2:24 – Matthew 19:5/Mark 10:6) should be an ideal lifetime human commitment like the covenant between God and His “Chosen People”:

First example: A Jew who “dissolves his wife” – “apart from the fact/reason of unfaithfulness” in the sense of “unlawful sexual conduct”²⁸³ (cf. Leviticus 18:6–18; Acts 15:20, 29) – “commits adultery”²⁸⁴ (cf. vv. 27b, 28, 32c, e); and

second example: The man who “(re-)marries²⁸⁵ a divorced woman commits adultery”.

Because of the theme “the indissolubility of marriage” (cf. Code of Canon Law, 1983, canon 1057) and the present pastoral situation worldwide these questions/queries must be reflected on: What about the so-called “Petrine Privilege” (in Latin Privilegium Petrinum) as “the Privilege of Faith”/a “decree in favour of the faith” (cf. ibid, canons 1142 and 1149) because of Matthew 16:18–19(; 18:18)/“Populis et nationibus” by Pope Gregory XIII (1502–1585, Pope: 1572–1585) and the so-called “Pauline Privilege” (in Latin Privilegium Paulinum – cf. ibid, canons 1143–1147/50) because of 1 Corinthians 7:15? What about the so-called “homo-marriage” which is allowed in some European (for example, the Netherlands) and other countries (for example, some states of the U.S.A.) or through the Anglican and any other Protestant Churches/Communities? Are these reasons for dissolving of a marriage still in the sense of Jesus’ deep intention (cf. Matthew 5:27–32; 19:9/Mark 10:11/Luke 16:18)? On the other hand: Many Catholics who “are divorced and remarried” and “are not to be admitted to Holy Communion” (cf. CIC 1983, canon 915; CCC, number 1650), suffer because of their “excommunication” from the Eucharist as “declared” sinners “who obstinately persist in manifest grave sin”²⁸⁶.

- Fourth “Hyperthesis”: On Oaths (vv. 33–37²⁸⁷)

- Heading/Headline of the Theme (v. 33)

After the phrase in the long version “You have heard that it was said to the ancestors …” (cf. v. 22a), “again”, Jesus starts a new topic about “oath”/“vow”²⁸⁸ in the form of a “breaking of an oath” or a “false swearing”²⁸⁹ by/in the name of “the Lord”/God which is themed in Leviticus 19:12; Numbers 30:2–3; Deuteronomy 19:16–20; 23:22–24 and also the third or fourth Commandment in Exodus 20:7/Deuteronomy 5:11. Jesus knew that people – then and now – break promises and carelessly use/abuse the sacred language.

- Jesus’ Explanation (vv. 34–36)

v. 34: After the phrase in the short version “but I say to you that …” (cf. vv. 39a, 44a), He expresses His absolute opinion on the third or fourth Commandment (Exodus 20:7/Deuteronomy 5:11: “You shall not swear”): “Do not swear²⁹⁰ at all!” (cf. v. 36) in certain civil and also religious situations – never! Four examples follow in verses 34c, 35a, b, 36a which are oath formulas: Neither by “the heaven(s) because it – they are – is the throne²⁹¹ of God” (cf. Isaiah 66:1a or Matthew 23:22);

v. 35: nor by “the earth because it is His footstool” (cf. Isaiah 66:1b);

● nor by “Jerusalem²⁹² because it is the town/city of the Great King” (cf. Psalm 48:2/47:3 [LXX]);

v. 36: nor by “your head²⁹³ because you cannot make even one hair²⁹⁴ white²⁹⁵ or black”, for example, with the help of the natural colour “black” “henna” from the plant indigo.

God is the Creator of “all” (cf. v. 36a) – from the “small thing” (a “hair” of the “head” in v. 36) of a creature to the whole universe (“the Heaven(s)” in v. 34b and “the earth” in v. 35a) as His creation. Therefore no human beings as His creatures have the right to swear or make an oath by/in the name of “the Lord” (v. 33c), the Creator of all – the creation and the creatures – because it would be an abuse of God for human purposes.

- Conclusion (v. 37)

Jesus concludes His categorical exhortation with the advice: “But let your ‘Yes’”²⁹⁶ be “‘Yes’ – ‘No’²⁹⁷, ‘No’” in the sense of the eighth Commandment of the Decalogue in Exodus 20:16/Deuteronomy 5:20, in other words His followers/disciples should always tell the truth and not use an oath, a vow in the context of civil or religious certification. Their word alone should be enough because it will be correct, credible, and serious. If not, it “comes from the evil” (cf. v. 39 and at the end of “Our Father” in Matthew 6:13 – further, cf. 13:19, 38; Luke 6:45; John 17:15).

- Fifth “Hyperthesis”: On Retaliation (vv. 38–42²⁹⁸)

- Heading/Headline of the Theme (v. 38)

Then Jesus talked about the rule (the Babylonian “Lex Talionis”) as a “principle of equality” (“the law of tit for tat”²⁹⁹) in the context of revenge and retaliation for damages according to Exodus 21:23–27; Leviticus 24:20; Deuteronomy 19:21 (“eye³⁰⁰ for eye, and tooth for tooth”) after the opening phrase “You have heard that it was said”. These laws were given to limit vengeance and their purpose was an expression of endless/unlimited mercy because His love is everlasting.

- Jesus’ Explanation (vv. 39–41)

v. 39: He “said” to His Jewish hearers who had their experiences with the Roman soldiers since the taking and occupation of Jerusalem/Palestine in the year 37 B.C. His viewpoint about three daily unjust situations of suffering in the form of a correction (“not … but” in 39b, c):

“Do not resist an evil”³⁰¹ person, “but if anyone slaps/strikes³⁰² you on the right cheek, turn to him the other³⁰³” like the losing wolf holds out his neck after the fight with another one;

v. 40: “and he” (= the evil person) “wants to sue³⁰⁴ you” (in court) “to take your tunic³⁰⁵,

let him have your cloak³⁰⁶ too” like Jesus willingly did it (cf. 27:35).

v. 41: “And if anyone forces³⁰⁷ you to go one mile”

go ‘with him’³⁰⁸ two” like Simon of Cyrene unwillingly bore the cross (cf. 27:32).

Jesus’ message is: “Do/be good to those who wrong you!” This active doing could fundamentally change the mind/character/heart of the (Roman) “evil person”.

- Conclusion (v. 42)

The list of examples regarding retaliation ends as follows:

“Who asks you”, give (him)” (cf. 6:11; 7:8a, 9–11; 21:22), “and

who wants to borrow (money: because of the Greek verb “danízo”) from you” (cf. Exodus 22:25; Leviticus 15:7–11; 25:35–38; further in Luke 6:34–35),

“you shall/do not take away³⁰⁹ (from him).

Jesus’ advice and instruction/order (note the imperatives in vv. 39d [turn], 40c [let], 41 [go], 42a [give]; 42c [you shall not take away]) is in these cases like a “new rule” to do what someone – Roman or Jew – asks for, and do more than what someone wants from you for the sake of peace – more – for God’s sake (cf. 7:11): For example, your “right cheek” – also the “other”/left one in verse 39c, d; “your tunic” – also “your cloak” in verse 40b, c; “one mile” – the double: “two” in verse 41a, b; “give”/lend (“money”) – “not take away” with nothing in verse 42a, c. That means: Do not only the minimum (<) but more (>)! In this way, you will be sovereign regarding your actions: to serve others is to serve God/Jesus in others (cf. 25:34–40) as His “images” on earth (cf. Genesis 1:26–27). The purpose of Jesus is that His followers/disciples as “sons and daughters of God” should live a life of mercy, love, and peace like He on earth – in this way, a bit of “heaven on earth” (cf. 5:16, 19–20; 7:11–12; 22:37–39 as a quotation of Deuteronomy 6:5; Leviticus 19:18). Therefore love like God does it is the measure for our right, correct, dutiful, and responsible actions as Christians with a specific Christian lifestyle in godlike/Christian love in contrast to the (written and unwritten) rules of the Jewish and Roman societies in Jesus’ time.

- Sixth “Hyperthesis”: On Love with your Neighbours and your Enemies (vv. 43–48³¹⁰)

- Heading/Headline of the Theme (v. 43)

Last³¹¹ but not least, after the starting phrase “You have heard that it was said” (vv. 21a, 27a, 31a, 33a, 38a) again, Jesus speaks about the mind and lifestyle of His Jewish listeners regarding “friends” and “enemies” in a form of a contrast in the positive view to “love³¹² your neighbour” according to the Torah in Leviticus 19:18 (“Love your neighbour as yourself” including “alien lives with you in your land” in Leviticus 19:34 – note the quotation of Leviticus 19:18 in Matthew 19:19 and 22:39) and in a negative way to “hate³¹³ your enemy³¹⁴” (cf., for example, Psalms 137:7–9; 139:19–22; 140:9–11; Micah 7:6).

- Jesus’ Explanation (vv. 44–47)

v. 44: The starting point for Jesus’ appeal (note the imperative in Greek “agapãte” (= love) to them to change their mind: “Love your enemies!” – here in plural and not in singular like in verse 43a – is an extension of His call to love even enemies among human beings on earth in verse 43b. Not enough – He adds the order for His followers/ disciples to “pray for” (note the imperative “proseúchesthe³¹⁵ hupér”) “those who persecute” them (note the last Beatitude in vv. 10–12). “This is not hopeless idealism but a wise strategy for overcoming the persecutor. […] Christianity is not introverted aggression, but aggression transmuted into a strategy for winning through the wisdom of love”³¹⁶

v. 45: Jesus emphasizes His new radical rule/viewpoint of “loving and praying for our enemies” with the remark according to Genesis 1:26–27 to “be sons” (and daughters or “children” – also Romans 8:15–16, 19; 9:26; Galatians 3:26; 4:6–7) “of your Father in Heaven(s)”. He explains that God, the Creator of all, “His sun³¹⁷” (cf. the fourth day in Genesis 1:14–19) and including the rain “lets rise”³¹⁸/“rain” equally on all human beings (you and your neighbours/friends likewise/equally your enemies) – in one way (negative) or another (positive) and vice versa: “the evil” (–) “and good”³¹⁹ (+)/“the righteous”³²⁰ (+) “and unrighteous”³²¹ (–). This example is the basis/model for our actions as His disciples. What His followers do should be done godlike – “imitatio Dei”/imitation of God without “Ifs” and “Buts”.

v. 46: If they do “not” (cf. vv. 46c, 47c) follow His advice, they will “do” (note the Greek verb “poιéo” in vv. 46d, 47b, c) like the hated “tax collectors”³²² (v. 46c) in the Jewish society and the “pagans”/“Gentiles”³²³ (v. 47c) as follows:

to “love those who love you” (v. 46a) or

v. 47: ● to “greet³²⁴ only³²⁵ your brothers” (v. 47a).

These two examples are easy for everybody to “do” in their daily lives, but it is more difficult

to “love your enemies” (v. 44b) “and pray for those who persecute you” (v. 44c).

- Conclusion (v. 48)

God is love, therefore God’s faithful/His disciples as “children of God” should actively/willingly “do” and live in God’s image (cf. Genesis 1:27) and perfection from/through/in His love the Christian lifestyle in words and actions according to His Law of love in the sense of the so-called “Golden rule” in 7:12 without limits (in contrast to the “talion revenge” in Exodus 21:23–27; Leviticus 24:20; Deuteronomy 19:21 or the so-called “silver rule” in Tobit 4:15) because God’s love and His Law of love regarding God, all – good and bad – human beings, the whole creation/nature, and yourself – the Ten Commandments are like a compass – is the measure/basis/foundation of our orientation, intentions/convictions, and fundamental beliefs. In this way, we can “be”(-come) “complete/perfect/blameless/righteous”³²⁶ like God, our “heavenly Father” (cf. 6:14, 26, 32; 15:13; 18:35; 23:9) and we have a bit “Heaven on earth”.

Chapter 6

Then Jesus reflects the relationship of the faithful to God, the centre of everything (cf. vv. 9–13). So he “analyzes” the three³²⁷ religious practices (cf. vv. 2–18) of the “righteousness” (cf. 5:6, 10, 20) by human being (cf. v. 1) in the same structured way:

Topic/religious practice

Jesus’ viewpoint

His judgement³²⁸

His instruction

Conclusion³²⁹

On almsgiving (vv. 2–4)

v. 2a–d

v. 2e–f

vv. 3–4a

v. 4b–c

On Prayer (vv. 5–6)

v. 5a–e

v. 5f–g

v. 6a–c

v. 6d–e

On Fasting (vv. 16–18)

v. 16a–d

v. 16e–f

vv. 17–18b

v. 18c–d

The second aspect of religious practice – prayer – (cf. vv. 5–6, 7–8) adds the Lord’s Prayer (vv. 9–13) and ends with the explanation of forgiveness (cf. v. 12) in verses 14–15.

Afterwards Jesus talked (note the Greek phrase légo humĩn in vv. 25a, 29a) about trust in God in Heaven as the correct orientation of all human beings and not the collection of earthly treasures (vv. 19–23) which causes “worries”/“anxieties” and hopelessness in the life on earth (vv. 25–34). Verse 24 bridges His explanation of these viewpoints of human beings (vv. 19–23, 25–34) with the aim of an “‘either’-‘or’-decision”: “Either” God “or” “mammon”, or in other words: “Either” eternal treasure with God “or” earthly treasures like other gods.

The key word in verses 25b, 27b, 28a, 31a, 34a, b is “worry”. The viewpoint of Jesus regarding the “worries”/“anxieties” of men in their lives (vv. 25, 27, 31–33/34) is that God, the Creator and “our Father in Heaven” (cf. vv. 26c, 32b), provides for us and takes care of all (creatures): for example, the birds in contrast to the daily working of a (male) farmer (v. 26) regarding “eating”(/“drinking”) – “food” in verse 25c, e or the “lilies” (v. 28b) in contrast to the daily work of a (female) spinner (v. 28c) regarding “wearing” – “clothes” (v. 25d, e). Three loaded/suggestive questions (vv. 26f–28a) are between four examples (vv. 26 [“birds of the sky/air”], 28b [“lilies of the field”], and 29 [King “Solomon”], as well as 30a–c [“grass of the field”]). Verse 31 summarized at the end of the examples regarding eating (and) drinking (v. 26) or wearing clothes (vv. 28b–29) with the questions at the beginning in verse 25b–d. Jesus underlines these questions (Greek interrogative pronoun “tί”³³⁰ (= what) with a comparison between the worries of the unbelieving pagans/the Gentiles and God’s knowledge for His people (v. 32) – and between both the “you of little faith” (v. 30). The conclusion (vv. 33–34) emphasizes His order (note the imperative³³¹: “look for”/“seek”) to “look for/seek” first His “‘Kingdom’ (of God)” and His “righteousness” for “today” (cf. vv. 30b, 34a, b) and every day – the message is always “trust in God”!

2.2.1.2.2.5 Jesus’ View about Almsgiving, Praying, Fasting (vv. 1–18)

- The Headline (v. 1)

At the beginning of this part, Jesus introduces His reflection of the practices of “righteousness”³³² (cf. v. 33 and 5:6, 10, 20); as an appeal for His faithful – then and now: “Be careful (not to do/practice) your righteousness ( ) before men to be seen³³³ by them: otherwise [ ] you have no [reward³³⁴]” (cf., for example, 5:12) “from your Father who /is/ in Heaven/s³³⁵)”. His warning is for all faithful – Jews and Christians (as well as Muslims …): Do not to be for “show” “in public”³³⁶ – in other words: Charity is not for show! This verse opens the discussion/reflection of how even good deeds can be done for the wrong intentions/reasons.

- Jesus’ View about Almsgiving (vv. 2–4)

- His Viewpoint (v. 2a–d) and His Judgement (v. 2e–f)

His viewpoint of the practice of almsgiving is: “When you do merciful deeds/alms³³⁷, do not sound a trumpet before yourself, as the hypocrites³³⁸ do in the synagogues³³⁹ and in the streets³⁴⁰, that they may get glory³⁴¹ from men.” The phrase “amen, I say to you, they have received³⁴² (their) reward ( )” in verses 2e–f, 2f, 5f, 16f underlines His warning to receive the reward on earth in this way.

- His Instruction (vv. 3–4a)

A genitivus absolutus – note the genitive “soũ” and the participle “poıoũntos” of the verb “poıéo” (= to do, make) – introduces Jesus’ double instruction:

“But when you do merciful deeds/alms,

don’t let (your left³⁴³ /hand/) know ( )

what [ ] your right³⁴⁴ /hand/ [does,

so that your merciful deeds/alms may be in secret”³⁴⁵.

- Conclusion (v. 4b–c)

The final verse of the Sermon’s discussion/reflection of the almsgiving concludes with the phrase “your Father” in Heaven/s “who sees” what is done “in secret

will” reward³⁴⁶ “you” (cf. vv. 6d–e, 18c–d).

- Praying (vv. 5–15)

- His View about Praying (vv. 5–6)

 His Viewpoint (v. 5a–e) and His Judgement (v. 5f–g)

Jesus also warns the faithful – then and now – in the context of the discussion on the proper procedure for prayer: “When you pray, ( ) you shall (not) be as the hypocrites, because they love³⁴⁷ [to stand] in the synagogues and in the corners of the streets³⁴⁸ [ ] to pray³⁴⁹ that they may be seen by men”. Again, the phrase “amen, I say to you, they have received (their) reward ( )” (cf. vv. 2e–f, 2f, 16f) means that these men will receive the reward on earth from men and not in Heaven from God.

- His Practical Instruction (v. 6a–c)

His practical instruction for prayer to God follows, the “Father who /is/ in secret” (v. 6d, e – cf. vv. 4a–b, 18b–c): “to enter into³⁵⁰ your inner chamber³⁵¹, and having shut³⁵² your door³⁵³” to be alone – “in secret” (v. 6d, e) – for communication with Him, “your Father” (v. 6d, e).

- Conclusion (v. 6d–e)

Again, the phrase “your Father” in Heaven/s “who sees” what is done “in secret will” reward “you” (cf. vv. 4b–c, 18c–d) ends Jesus’ viewpoint – here about praying – as a correction for a correct (Christian) lifestyle in the Spirit of God, the “Father”.

- His Second Warning (vv. 7–8) and the Lord’s Prayer (vv. 9–13)

v. 7: Jesus continues His reflection of the proper procedure for praying as a warning: In “praying, do not babble on³⁵⁴ as the Gentiles³⁵⁵ /do/. They think that they (will be heard³⁵⁶) /because of/ their many words³⁵⁷/much speaking ( )”

v. 8: because God, “your Father knows what you need³⁵⁸ before you ask³⁵⁹ Him” (cf. Matthew 7:11; 18:19; 21:22). Therefore Jesus’ “warnings are not against pious practices but against ostentation”³⁶⁰ (cf. 23:1–27). God is always the centre of the practices of “righteousness” (v. 1).

- The Lord’s Prayer (vv. 9–13³⁶¹)

The first three petitions pray for the fulfilment of God’s plan (note the threefold “YOU” in vv. 9c, 10a, b) on earth; the last three petitions pray for the various needs of human beings (note the personal pronouns of the first person plural in vv. 9b [1x], 11 [2x], 12a [2x], b [2x], 13a [1x]), b [1x]).

- The Heavenly/Eternal/Vertical Dimension of the Lord’s Prayer (vv. 9–10)

v. 9: (The historical) Jesus introduces/advises us to pray in the inspired words (“ipsissima vox”) of the so-called “Lord’s Prayer” which begins with the personal vocative “Father” (cf. v. 9b and in Matthew 11:25; 26:39, 42) in the sense of “Abba” (note the Aramaic term in Mark 14:36; Romans 8:15; Galatians 4:6 which literally means “daddy”) for God like a Father-Son (of God/Man or God’s child)-love-relationship (cf. Wisdom 14:3l; Sirach 23:1; Isaiah 64:7; Malachi 1:6) or a caring mother-child-correlation (cf. Psalm 131:2; Hosea 11:4) and all those who pray the Lord’s Prayer are invited into this intensive God-Jesus-relationship respectively communication. The first three of six petitions³⁶² have God “in Heavens” (v. 9b) in the centre, the personal, individual address, receiver, contact person of the prayer: first petition regarding God’s holiness: “hallowed³⁶³ be (your) name ( )” as monotheistic God, the Creator of ALL (cf. Exodus 20:7/Deuteronomy 5:11; Leviticus 21:6; 22:2, 23), YHWH (say “adonaj” – cf. Leviticus 10:3; Numbers 20:12; Isaiah 29:23; Ezekiel 36:22–23; 38:23; 39:7).

v. 10: A second “your” (heavenly/divine) “Kingdom³⁶⁴ come” (v. 10a) follows in the second (eschatological) petition and a third “your” in the context of the divine “will³⁶⁵” which “be done” (v. 10b – cf. 7:21; 12:50; 26:[39.]42) in the third petition so that it will be(come) a bit of “Heaven” on “earth” in this way. Therefore human beings may trust in God – in good and bad times.

- The Earthly/Horizontal Dimension of the Lord’s Prayer (vv. 11–13)

Three petitions are extended to three concrete human needs: bread (fourth petition in v. 11), forgiveness (fifth in v. 12a–b), perseverance (sixth in v. 13).

v. 11: The fourth petition for the “(giving³⁶⁶ us) our daily bread³⁶⁷ ( ) today” (cf. v. 5e) as Matthew’s motif of food (cf. 4:3–4; 7:9; 12:4; 14:17, 19; 15:26, 33–34, 36; 16:5, 7–12; 26:26) is the archetypical symbol of daily existential needs/provisions for life – including the Eucharist (cf. 14:19; 15:36; 26:26).

v. 12: The fifth petition of mutual forgiveness is for peace on earth that grants a bit “Heaven on earth”:

“forgive us (our) debts ( ),

as we also forgive (our) debtors³⁶⁸ ( )” – to express our pardon to God and to any human being as the “image of God” (Genesis 1:27). Normally God is the only one who can forgive sins. But God’s gift of mercy and (divine) forgiveness towards us result in our (human) forgiveness of others. In other words: God’s forgiveness works through human forgiveness – “whose sins you shall forgive, they are forgiven” (John 20:23).

v. 13: The sixth petition of the prayer is: “bring/lead³⁶⁹ us not into temptation³⁷⁰” (cf. Matthew 4:13; 22:40, 46) “but deliver us from the evil /one/”.

- Explanation (vv. 14–15)

v. 14: Jesus/Matthew explains the topic “forgiveness” (cf. v. 12) in the verses 14–15 in a positive and afterwards in a negative way: “If you forgive men /their/ slips/trespasses/offenses/failures³⁷¹ / /,

( ) [your] heavenly³⁷² Father [ ] (will forgive you).”

v. 15: Otherwise: “If you do not forgive men,

neither will [your] Father [ ] forgive {your} slips/trespasses/offenses/failures { }”.

2.2.1.2.2.7 Jesus’ View about Fasting (vv. 16–18)

After reflection of the practice of praying in verses 5–15, the discussion/reflection of the third right religious practice “fasting” by human being (cf. v. 1) continues.

- His Viewpoint (v. 16a–d) and His Judgement (v. 16e–f)

Verse 16 introduces Jesus’ reflection of fasting: “When you fast³⁷³, do not be (sad-faced³⁷⁴) as the hypocrites ( ). For they disfigure³⁷⁵ [their] faces³⁷⁶ [ ], that they may be seen by men to be fasting” The phrase “amen, I say to you, they have received (their) reward ( )” (cf. 2f, 5f) on earth already.

- His instruction (v. 17)

Jesus continues His viewpoint with an instruction: “But when you fast, anoint³⁷⁷ your head³⁷⁸, and wash³⁷⁹ your face”!

- Conclusion (v. 18)

Then He concludes His View about fasting: “So that you are not seen by men to be fasting, but by your Father who /is/ in secret,

and your Father, who sees in secret, will” reward “you” (cf. vv. 4b–c, 6d–e).

2.2.1.2.2.6 Jesus’ Instructions on Possessions, Judging and God’s Answering (vv. 19–7:11³⁸⁰)

2.2.1.2.2.6.1 His Instructions on Possessions (vv. 19–34)

- On Treasures (vv. 19–21³⁸¹)

Jesus continues the sermon with the discussion of wealth and material goods. His answer is given as an alternative for the lifestyle on earth as an antithetic parallelism with the help of the preposition of negation:

v. 19: Either you “do not lay/store up³⁸² treasures³⁸³ /for/ yourselves on earth” (cf. Proverbs 23:4–5; Sirach 29:9–13), “where moth³⁸⁴ and rust³⁸⁵ destroy/consume” (cf. v. 16c) “and where thieves³⁸⁶ break in/through³⁸⁷ and steal³⁸⁸”

v. 20: or you “lay/store up /for/ yourselves treasures in Heaven, where neither moth nor rust destroy/consume, and where thieves neither break in/through nor steal.”

v. 21: Jesus concludes His reflection of wealth and material things: “For where ( ) [your] treasure [ ] (is), there will {your} heart³⁸⁹ { } be also”. The heart is the “centre” or the “home” of human beings for the “Kingdom of God” in us. Trust in our heavenly God is our correct orientation and not the collection of earthly treasures (vv. 22–24) which causes “worries”/“anxieties” and hopelessness in life on earth. The aim of Jesus’ view about the possession of wealth/material goods is an “either-or-decision” for our being as spiritual, religious, pious Christians – note the title of the book “Sein und Haben” (in English “To Have or to Be?”) by Erich Fromm. The alternative is either eternal “treasure” with “God” or earthly “treasures” like other gods, or in other words: Either “God” or “mammon” (cf. v. 24 and in Matthew 16:13/Matthew). So we should store up our treasure in Heaven rather than on earth.

- The Sound Eye (vv. 22–23³⁹⁰)

v. 22: Like in Luke 11:34–36, Matthew relates a saying by Jesus with the help of the word “lamp”³⁹¹ as an contrast between the “light”³⁹² and the “darkness”³⁹³. Jesus speaks of the “eyes”³⁹⁴ as “the lamp of the body³⁹⁵”, that means “the eye is a metaphorical window by which light enters the body.”³⁹⁶ Therefore there are only two possibilities: Either “the eye is sound³⁹⁷” so that the “whole body” becomes enlightened, or the eye is “bad/not sound” so that the “body is full of darkness” because of evil desires/viewpoints. Everybody who should be alive with light has the alternative: Either we can be lighted the light within and give clarity and warmth as well as comfort to those who sit in darkness or we are in the shadows in search of a glimmer of light.

v. 23: Jesus’ appeal concludes to be in “light” and not in “darkness”/sin (cf. John 3:19–21) that the “light” in the “whole body” (cf. 22c) will banish the darkness like a shining “lamp” (v. 22a) or personal shield/“aura”.

- The “Either”-“or”-Decision in Obligatory Decisiveness (v. 24³⁹⁸)

Jesus compares heavenly with earthly values and demands a clear decision (of general principle³⁹⁹) from His Jewish listeners/disciples to choose whether to belong to “God” and obtain the eternal treasure in Heaven or “mammon”⁴⁰⁰ in the sense of material possessions on earth – then and nowadays in a materialistic society: Either “to serve” (v. 24a, d) “God” or “mammon”! Both (v. 24a: “Lords”/“masters”/“owners”) are not compatible – therefore He says: “Either you will hate”⁴⁰¹ (v. 24b)/“despise” (v. 24c) “God” or “mammon” (v. 24d) “and love” (v. 24b)/“be devoted⁴⁰² to the other” (v. 24c) because “for where your treasure is, there also your heart will be” (v. 21) in Heaven or on earth. Is there an alternative/choice between the earthly treasures (cf. vv. 19–23) or God, the everlasting treasure and the Creator of all (cf., for example, Psalms 24:1; 50:12) who has given me free will to use/require it? “To serve wealth (mammon) as well as God is to break the first commandment”⁴⁰³ (cf. Exodus 20:3[, 5]/Deuteronomy 5:7[,9]) or also the so-called “Schema Israel” in Deuteronomy 6:4–5 (“The Lord our God, the Lord is one …). In other words: As “sons” (cf. Genesis 1:26)/daughters of God, we should be God-centred and not be egoistic/“ego-centred” as well as in wrong, dangerous … dependence of other goods/gods; rather we should stay in a good, correct relationship to God the Creator and His Creation/creatures.

- Jesus’ Explanation (vv. 25–30) and Conclusion (vv. 31–34⁴⁰⁴)

The viewpoint of Jesus regarding the “worries”/“anxieties” of human beings in their lives is that God, the Creator, provides for His “children” and takes care of all (creatures): for example, the ravens in contrast to the daily working of a (male) farmer (cf. v. 26) concerning the “eating”/“food” (cf. v. 25c) or the “lilies” (v. 28b) in contrast to the daily work of a (female) spinner (cf. v. 28c) concerning the “wearing” – “clothes” (vv. 25d, f). Three loaded questions⁴⁰⁵ (vv. 25c, d, 28a, 31b, c) are placed between four examples (vv. 26 [“birds”], 28b [“lilies”], and 29b [King “Solomon”], as well as 30 [“grass”]) in the form of “a minore ad maius”⁴⁰⁶ and a conclusion (vv. 29–34).

v. 25: As the phrase “therefore⁴⁰⁷, I say to you”⁴⁰⁸ in Matthew 12:31; 21:43, Jesus’ speech about “worrying⁴⁰⁹ about life” in general or the basic human needs (for the “body” (sõma) and “soul” (psuché) – cf. Genesis 2:7 [LXX]) in particular: the “eating”⁴¹⁰ (vv. 25c, 31b)/“food”⁴¹¹, “drinking”⁴¹² (cf. 25c, 31c), and the “wearing”/“clothes”⁴¹³ will motivate the audience to listen to His viewpoint about this topic.

v. 26: Then Jesus starts His explanation about the worrying in life seeking earthly things as distrust of God with the help of four examples: The first example reflects the aspect of “eating”/“food” (cf. vv. 25c, 31b) with the help of the “birds of the sky/air” (cf. 8:20; 13:[4,] 32 – Genesis 1:20 [the Day of Creation]) as God’s creatures which can live without the organization of a (male) farmer⁴¹⁴ who “sows”⁴¹⁵ (the seed in spring), “reaps/harvests”⁴¹⁶ (in summer or autumn) and “takes/stores away”⁴¹⁷ the harvest “in barns”⁴¹⁸ because God, “the heavenly Father” (cf. vv. 14, 32 and 5:48; 15:13; 18:35; 23:9) and their creator “feeds⁴¹⁹ them”. After this “parable” follow three suggestive/loaded questions:

- Firstly: Are human beings “not” “much more” “different”/“valuable”/“worthy”⁴²⁰ than these birds?

v. 27: - Secondly: “Which of you by worrying” (cf. vv. 25b, 28a, 31a, 34a, b) “can add” (cf. v. 33c) a short period⁴²¹ of the life?

v. 28: Jesus switches with the help of the

- third question – “Why do you worry about clothes?” – to the second example of “the lilies” (cf. Luke 12:27)/flowers “of the field” (cf. v. 30a or Genesis 1:11–12 [third Day of Creation]) which reflects the aspect of “wearing”/“clothes” (cf. vv. 25e, 31d) in contrast to a (female) “spinner” who either “strongly works”⁴²² or “spins” (cf. Luke 12:27).

v. 29: Jesus introduces the third example regarding the “splendor”⁴²³ of the “lilies” and the “dress”/clothes of “Solomon”⁴²⁴ (cf. 2 Chronicles 9:13–28; 1 Kings 10:4) with the phrase “I say to you” (vv. 25a, 29a). The point of the comparison is that the “lilies of the field” (v. 28b) and the “grass of the field” (v. 30a) are more beautiful than Solomon’s clothes.

v. 30: The fourth example of the nice blooming of the “grass⁴²⁵ of the field” (cf. 13:26; 14:19) “today”⁴²⁶ (cf. v. 11) illustrates the beautiful “looks” in colour, design, and variety like “fine clothes”⁴²⁷ (cf. 11;8) in a short limited time (“tomorrow” [cf. v. 34] – cf., for example, Psalms 103:15–16; 147:8; Isaiah 40:6) to exist on earth and their transience – “to throw⁴²⁸ into an oven”⁴²⁹. Similar to the first loaded question(s) in verses 26f–28a, the four examples regarding the wearing of (fine) clothes end with Jesus’ question to His audience’s/disciples: “Will He” (= God, your Creator) “not more” (do for/clothe) “you” than the grass and lilies of the field? Therefore Jesus titles the audience including His disciples of “the Sermon on the Mount” because of their worries regarding the human needs with “you of little faith” (note the Greek adjective “olıgó-pıstos” in 8:26 (His disciples); 14:31 (Peter); 16:8 (Pharisee/s and Sadducee/s).

v. 31: After the loaded question (cf. v. 30c) three short questions follow with the interrogative pronoun “tí” (= what in v. 31b, c, d) regarding the “worrying” about “eating” (v. 31b), “drinking” (v. 31c), and about “wearing” (v. 31d) as a conclusion of vv. 25–30 in the form of the thesis of the people regarding the daily needs at the beginning (v. 25) and His viewpoint in the sense of a correction/antithesis with the help of four examples (cf. vv. 26–30) and His (theological) advice for the audience/disciples in this question of the human needs (cf. vv. 32–34).

v. 32: As in 5:47, Jesus questions their behaviour regarding the “business/focus to get the earthly possessions” in the form of a comparison between them and the “unbelieving” (in the sense of the Greek word á-pıstos) “pagans”/“the Gentiles” who do this. That is not the Christian lifestyle, but to believe/trust in the “heavenly God” (cf. 5:48), the Creator of all, and the power of love, is the solution of these problems regarding human needs on earth.

v. 33: Jesus concludes His viewpoint of the solid foundation of a Christian lifestyle in forceful words “to seek⁴³⁰ first ‘Kingdom’” (of God/Heaven) “and His righteousness/justice” (cf. v. 1) – in us. That will be the key/solution for all problems on earth – “and all will be given to you”. In other words: Do not be egoistic/“ego-centred” but God-centred in your daily life (-style). God should come first before anything else.

v. 34: The end of His teaching about “worries” emphasizes that fear for “tomorrow” (cf. vv. 30b, 34a, b) is wasted time but careful and responsible planning for “today” (cf. v. 30a) and “tomorrow” in the trust in God as “Immanuel” (1:23) is the correct attitude for living in the fellowship of Jesus.

Chapter 7

At the end of the “Sermon on the Mount” (7:28–29; 8:1), Jesus warns His audience/disciples with some sayings (cf. vv. 1–6, 7–11, 12, 13–20, 21–23, 24–27) with the help of imperatives (cf. vv. 1a, 6a, 7a, b, c, 13a, 15a as an anaphora⁴³¹ and in v. 23c as an epiphora⁴³²). The first six verses reflect judging and profaning the Holy with the help of a negation of two imperatives (cf. vv. 1a, 6a or in 6:19a, 25b). Then a discussion of God’s answering of prayer (cf. vv. 7–11) follows. These verses present the first (note the verbs “ask” in vv. 7a, 8a, 9b, 11d and “give” in vv. 7a, 9c, 11b, c) of three pairs of metaphors (cf. vv. 7a/8a, 7b/8b, 7c/8c) explaining the benefits of prayer. The so-called “Golden Rule” (cf. v. 12) concludes His instructions on possessions, judging and praying (6:19–7:11). At the end of Jesus’ sermon, verse 13 introduces “a series of warnings about not following the teachings laid out”⁴³³ (vv. 13–27) which are structured as antithetic parallelism (cf. vv. 13–14 [the two ways], vv. 16–20 [our good or bad fruit], vv. 24–27 [the solid foundation in God/Jesus]) with the help of an/two inclusion/s⁴³⁴ in verses 15, 21–23. A summary notice in verses 28–29 as an epiphora – note the same phrase in 11:1; 13:53; 19:1a; 26:1⁴³⁵ – concludes the “Sermon on the Mount”.

2.2.1.2.2.6.2 His Instructions on Judging and on Profaning the Holy (vv. 1–6⁴³⁶)

Jesus introduces His reflection of (the reciprocal⁴³⁷) judging with a negation of the imperative in the social oriental context:

v. 1: “Do not judge⁴³⁸, so that you will not be judged”;

v. 2: “For in the way you judge /others/ you will be judged;

and with the measure you measure⁴³⁹, it will be measured to you” (cf. v. 12; John 8:7).

v. 3: He critically asks them as an antithetic comparison: “Why do you” (cf. v. 46a) “see⁴⁴⁰ the (small) speck⁴⁴¹ in (your) brother’s eye⁴⁴² ( ), but [do not notice⁴⁴³] {the (big) log/beam⁴⁴⁴} in your /own/ eye { } [ ]?”

v. 4: Jesus continues with a second question: “How will you say to your brother, ‘Let me take/pullthe (small) speck out from your eye’, and you do not see the (big) log in (your) /own/ eye ( )”?

v. 5: In the eyes of Jesus, this is the behavior of a “hypocrite”⁴⁴⁵.

Beforehand, the disciples should “eliminate”⁴⁴⁶ their (big) “log out of” their/“your own eye” in the sense of take care of “mind their own business”; afterwards they can “take/pull out the (small) speck in” their/“your brother’s eye”.

v. 6: Jesus’ statement about profaning the Holy also introduces with a negation of an imperative (cf. v. 1a – cf. 6:19a, 25b): “Do not give /what is/ holy to dogs⁴⁴⁷,

neither throw (your) pearls⁴⁴⁸ ( ) before the pigs⁴⁴⁹, lest they trample⁴⁵⁰ them under [their] feet [ , and turn⁴⁵¹ and tear/rend/attack⁴⁵² you” – note the English proverb: “to cast pearls before swine”.

2.2.1.2.2.6.3 His Instructions on God’s Answering (vv. 7–11⁴⁵³)

vv. 7–8: Jesus reflects the benefits of prayer – note the three aphorisms of the first verbs in imperatives and the seconds verbs in future – with an introductory statement:

“Ask⁴⁵⁴ and it will be given to you”. Then a double logion follows:

If you “seek and you will find⁴⁵⁵ (cf. vv. 7c, 8b);

if you “knock and it will be opened⁴⁵⁶ for you.” (vv. 7d, 8c).

v. 9: A second logion explains His viewpoint about God’s answering of prayer with the help of the familial “man”/parents-“son”/daughter-relationship⁴⁵⁷ (cf. vv. 9, 11) in the context of two loaded questions⁴⁵⁸ (cf. vv. 9–10). The point of the parable is that a father/mother responds to his/her son’s request/asking (cf. v. 9b): He/She “will give him” (vv. 9c, 10b) a “bread” (cf. 6:11; 16:9–10) and no “stone”⁴⁵⁹ (v. 9c – cf. 4:3) or

v. 10: a “fish”⁴⁶⁰ (cf. 14:17, 19; 15:36) and no “snake/serpent”⁴⁶¹. In other words: The “earthly” fathers (or mothers) will not give their children bad “things/goods” (v. 11c) like stones (cf. Matthew 7:9c) or scorpions (cf. Luke 11:12).

v. 11: If earthly human (evil/bad/sinful) fathers respond well to their children’s request then how much more will the “Father in Heavens” take care of them and do everything for their existence – food, help … (“a minore ad maius”/“a malo ad bonum”⁴⁶²).

2.2.1.2.2.8.4 Conclusion: The Golden Rules (v. 12⁴⁶³)

Jesus/Matthew concludes the instructions on possessions, judging and God’s answering of prayer with the so-called “Golden Rule” for “all” human beings: “All whatever you wish/desire⁴⁶⁴

that (men) would do to you ( ),

... you also do to them; for this is the law⁴⁶⁵ and the prophets⁴⁶⁶” (cf. 5:17; 11:13; 22:40 – Luke 16:16; 24:27, 44; John 1:45; Romans 13:8–10).

“This concept describes a ‘reciprocal’, or ‘two-way’, relationship between one's self and others that involves both side, and in a mutual fashion.”⁴⁶⁷ At the time of Jesus, the Jewish tradition followed the principle of reciprocity as “do-ut-des” (“I give that you may give”) – note, for example, Exodus 21:24–25: “Eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise”. However Confucius “espoused [...] an early version of the Golden Rule”⁴⁶⁸ or “ethic of reciprocity” (cf. Analects 15:24). In the same sense, we find the Golden Rule in Hinduism (cf. Mahabharata, Anusasana Parva, Section CXIII, Verse 8), in Judaism (cf. Rabbi Hillel, Sabbath 31a), in Buddhism (cf. Samyutta Nikaya V, 353:35–354:2), in Islam (cf. Qur’an, Sura 2, 4, 16, 24, 83) or in the “Groundwork of Metaphysic of Morals” by the German philosopher Immanuel Kant (1724–1804): “Act only according to that maxim whereby you can at the same time will that it should become a universal law without contradiction.”

2.2.1.3 The End of the Sermon as a Challenge for or against God (vv. 13–29⁴⁶⁹)

2.2.1.3.1 The Two Ways (vv. 13–14⁴⁷⁰)

Verse 13 introduces “the concluding summary of the Sermon”⁴⁷¹ with the saying about the two ways (cf. Luke 13:24 or Deuteronomy 30:19; Jeremiah 21:8) as an antithetic parallelism:

“Enter⁴⁷² through the narrow/small⁴⁷³ gate⁴⁷⁴;

for wide⁴⁷⁵ /is/ the gate and broad⁴⁷⁶ /is/ the way

that leads⁴⁷⁷ to destruction⁴⁷⁸, and many are those who

enter through it”, so the wrong way.

v. 14: The warning continues the (eschatological) metaphor of the gate which also could be the right way:

“But narrow/small /is/ the gate, and restricted⁴⁷⁹ /is/ the way

that leads to life⁴⁸⁰! And few are those who

find⁴⁸¹ it” – the “eternal life” (cf. 19:16, 29; 25:46).

The good “will” of “many” to try “to enter” is not enough – they will be the “losers”, so that only “a few”, who follow in His steps/mind, will “enter” the “Kingdom of Heaven/God” as the “house of (inherited) salvation” (cf. Genesis 28:17; Psalm 78:23; John 14:1–2).

2.2.1.3.2 “By their Fruits …” (vv. 15–20⁴⁸²)

v. 15: Again (vv. 1a, 6a, 7a, b, c, 13a, 15a), an imperative introduces a warning against false prophets as an antithetic saying:

“Beware⁴⁸³ of false prophets⁴⁸⁴” (cf. 24:11, 24/Mark 13:22)

“who come to you in clothing⁴⁸⁵ of sheep⁴⁸⁶” (cf. Matthew 9:36; 25:32–33, 46), “but inwardly⁴⁸⁷ are ravening⁴⁸⁸ wolves⁴⁸⁹” (cf. 10:16/Luke 10:3).

v. 16: Then Jesus explains the aspect of being inwardly in verse 15c in the sense of human intention/conviction with an antithetic comparison/proverb: “By (their) fruits⁴⁹⁰ ( ) you will know/identify them” (cf. v. 20). “Do not you gather⁴⁹¹ [ ] grapes⁴⁹² [from thorns⁴⁹³, or [ ] figs⁴⁹⁴ [from thistles⁴⁹⁵]?” – note also the comparison in James 3:12!

v. 17: “Likewise, every (healthy⁴⁹⁶) tree⁴⁹⁷ ( ) [produces⁴⁹⁸  {good⁴⁹⁹} fruit { } [ ];

/but/ the / / rotten⁵⁰⁰ tree [produces] {bad⁵⁰¹} fruit { } [ ].

v. 18: Neither can a healthy tree [produce] {bad} fruit { } [ ],

nor can a (rotten) tree ( ) [produce] {good} fruit { } [ ].”

v. 19: Jesus concludes His viewpoint:

“Every tree /that doesn’t produce {good} fruit { }

is cut down⁵⁰², and /thrown/ into the fire⁵⁰³ / /” (cf. Matthew 3:10 [John the Baptist]; 5:29; 18:8–9 [Jesus]; John 15:6 [Jesus]).

v. 20: Therefore by (their) fruits ( ) you will know/identify them” (cf. 12:33; John 15:2–8; Psalm 1:3–5).

The meaning of this comparison/proverb is that the centre of our doing is the “heart”, the place of inner⁵⁰⁴ disposition, because the “good treasure” (cf. Matthew 6:19–21; 12:35) but also the “bad” fruit/treasure/thoughts come out from it (cf. Mark 7:21–23). Therefore the inner disposition/intention (inside) are the cause of the quality of correct or incorrect conduct in the sense of the proverb “For out of the abundance of the heart his mouth speaks” (cf. Matthew 12:34) so that a “good” man “produces good treasure” in contrast to the “bad”/evil man who “produces evil” things (cf. v. 35): “For where your treasure is, there your heart will be also” (Matthew 6:21). In this doing in a positive way, their anthropologic/ethic and theological/Christological goodness will be evident in their ministry to others on behalf of God as His “instrument”/co-worker on earth in word and deed⁵⁰⁵ (cf. vv. 21, 24–25). However the false prophets will do all for their own benefits/themselves.

2.2.1.3.3 The True Disciples (vv. 21–23⁵⁰⁶)

v. 21: Jesus, the “Lord” (cf. 25:11), gave His audience/disciples the instruction on the correct (“not … but”⁵⁰⁷) following of Him using the language of an “advocate” or a “judge” (cf. 25:31–46; James 2:14–26). He emphasizes that it is not enough for “anybody” (note this phrase in Genesis 4:14; 26:11; Exodus 19:12; 29:37, etc.) to say only “Lord, Lord …”⁵⁰⁸ (cf. v. 22b) at the time of the Last Judgement⁵⁰⁹ to “enter into the ‘Kingdom of Heaven(s)’⁵¹⁰” (cf. 5:20; 18:3; 19:23–24[; 25:1, 10]) but the crucial point is to do God’s “will”⁵¹¹ (cf. 6:9–10 [“Our Father”]; 12:50; 21:31; 26:42 [His prayer in the Garden Gethsemane] – cf., for example, Psalms 39:8; 102:21; 142:10 [LXX]) as children of the “Father in the Heavens)”.

v. 22: “On that day” (cf. 3:1; 13:1; 22:23, 46), that is the “final day”⁵¹² of the Last Judgement, “many” “false disciples” in contrast to His true disciples (cf. 10:1, 8/Luke 9:1, 6; 10:9[; Mark 16:17–18]), will act “in His” (= God/Jesus) “name”⁵¹³ (v. 22c, d, e – also Jeremiah 14:14; 27:15) without following God’s/His will, and justify themselves in three possible ways:

by “prophesy”⁵¹⁴ as a prophet but in the sense of a false prophet (cf. 24:24/Mark 13:22), or

by making “demons leave/cast out”⁵¹⁵ a place or a person’s body through prayers or magic like an exorcist (cf. Mark 9:38–39/Luke 9:49–50 [or 10:17]; Acts 19:13–16), or

by performing many “miracles”⁵¹⁶ (for their own honour, business, selfishness …).

v. 23: Similar to the “standard formula of rejection”⁵¹⁷ in Matthew 25:11, Jesus will reply⁵¹⁸ that He has “never known” them, and He backs up His seriousness in this point with the quotation of Psalm 6:8/9: “Get away⁵¹⁹ from me, you (co-)workers⁵²⁰ of lawlessness⁵²¹!”

2.2.1.3.4 The True Foundation (vv. 24–27⁵²²)

v. 24: Jesus, who knew all about the building of houses as a craftsman working with Joseph of Nazareth (cf. Matthew 13:55/Mark 6:3), illustrates His saying of the true foundation with the help of a double, antithetic parable⁵²³ of the building of the house (cf. 14:28–30: tower) with and without solid foundation. He explains the true (vv. 24–25) and false (vv. 26–27) following of Him in word and deed⁵²⁴ of His “words” (vv. 24a, 26a; 13:22–23 – note this phrase “everyone … who hears these word/s of mine and acts on them” in Deuteronomy 4:1; 5:1, 27; 6:3, etc. or James 1:22–26)/advice of the Sermon on the Mount with the illustration of two examples of a “wise”⁵²⁵ (v. 24c; 25:1) and a “foolish man” (v. 26c; 25:2–3, 8) who “built⁵²⁶ a house” (vv. 24d, 26d) “upon the rock”⁵²⁷ (vv. 24d, 25f – cf. Deuteronomy 32:4–31 or the Psalms 31:2, 3; 62:6; Isaiah 26:4) or on “sand”⁵²⁸ (v. 26d).

v. 25: In a positive way, the house built on a hard/firm foundation – on the rock – does “not fall”⁵²⁹ (v. 25d–e as opposed to v. 27d–e) during the strong “rain”⁵³⁰ (vv. 25a/27a) like in the rainy season in Palestine in the winter, near a “flooded⁵³¹ stream/river” (vv. 25b, 27b), and the “blowing wind⁵³²”-storm (vv. 25c/27c) because of the good, true, solid foundation in Him/His advice (cf. Proverbs 10:25; 12:7; 14:11) and is a “safe” “shelter”,

vv. 26–27: but the “same” (crisis-) situation, the “house” (vv. 26d, 27e) which was built upon the “sand” (vv. 26d) “fell” (v. 27d–e – cf. the opposite fact/result in v. 25d–e) down “with a mighty/great crash”⁵³³ like a house of cards because of the false/inferior foundation without hold (cf. Isaiah 28:14–18; Ezekiel 13:11–16).

The message is that all, who “hear” and do/act/live God’s words and stay in a relationship to/with God/Christ because of their faithful lifestyle, will be in God’s hands in good and in bad times. If not – like the foolish man who does not act on His saying –, their devastation is bound to happen/preprogrammed.

2.2.1.3.5 Conclusion of the Sermon (vv. 28–29⁵³⁴)

Matthew always concludes Jesus’ five sermons with the same phrase “and when Jesus finished these sayings/words/parables …”: His first “Sermon on the Mount” about the proclamation of the Kingdom of Heaven/s/God, then His second “(mission) sermon” in 11:1, His third “sermon” in parables in 13:53, His fourth “sermon on the church” in 19:1a, and His fifth “eschatological sermon”⁵³⁵ in 26:1. Matthew continued the summary notice (cf. 4:23; 9:35) in the same words – expressis verbis: in English word for word – as in Mark 1:22: the people “were amazed/astonished⁵³⁶ at His teaching⁵³⁷” (note also 22:33) “because He taught them as one having” (divine) “authority/power⁵³⁸” as the “Christ”, the “Son of David and the Son of Abraham” (1:1), in contrast to “their scribes⁵³⁹” who seemed poor in comparison. They were experts in the Hebrew Bible – our “Old Testament” –, the Jewish law of the theocracy of Israel, and yet the words of Jesus are powerful and divine, spoken in the name of God.

Chapter 8

After the “Sermon on the Mount” (cf. 5:1–7:29) in words, Matthew continues his Gospel with Jesus’ deeds (cf. 8:1–9:34) – note the ten⁵⁴⁰ healings (cf. 8:1–9:34) through Jesus in Galilee. The Evangelist tells His first five healings (cf. vv. 1–4, 5–13, 14–15, 16–17, 28–34), a short dialogue between Jesus and a scribe about the Following of Him (cf. vv. 18–23), and the calming of the storm (cf. vv. 23–27) in the eighth chapter.

2.2.2 His Ministry and Mission in Galilee (8:1–10:42)

2.2.2.1 His Ministry in Deeds (8:1–9:38)

2.2.2.1.1 The Cleansing of the Leper – First Healing (vv. 1–4⁵⁴¹)

- The Setting (v. 1)

Who: Jesus, the people (including His disciples), a leper, the priest

Where: in front of a “mountain”⁵⁴²

A genitivus absolutus – note the participle “katabántos”⁵⁴³ in combination with the personal pronoun in genitive “autoũ” in v. 1a – introduces a common summary notice which tells that Jesus “came down from the mountain” (cf. 5:1) and a “large crowd followed⁵⁴⁴ Him” (cf. v. 10 and in 4:25; [9:27]; 12:15; 14:13; 19:2; 20:29, 34; 21:9[; 27:55]) after the “Sermon on the Mount” (cf. 5:1–7:29).

- The Diagnosis (v. 2a) and the Request of the Leper (v. 2b–d)

Matthew’ typical phrase “kaì ıdoú” in v. 2a (cf. vv. 24, 29, 32, 34; 9:2, 3, 10, 18, 20, 32 etc.) continues a description of the doing of a “leper”⁵⁴⁵ who “came to⁵⁴⁶” Jesus, “knelt⁵⁴⁷ before” Him and “said”/requested Him to “make” him “clean⁵⁴⁸” (cf. v. 2c–d). Jesus’ reputation as a healer has spread, therefore a leper “came to Him”. On his own initiative, the leper emphatically begged/requested Jesus – the man broke boundaries to encounter the ultimate boundary-breaker of social and cultic acceptance –, while “kneeling” as a sign of his respect and desire to honour – note the vocative “Lord” (in Greek “kúrıe” in vv. 2c, 6b, 8b, 21b, 25b; 9:28g).

Leviticus 13:1–46 states that the “Law of Moses” describes the various kinds of illness and rules regarding infectious skin diseases. The diagnosis of the man’s sickness is clear: leprosy (cf. 2 Kings 5:1–19; Luke 17:11–19: “the Ten Lepers” or Mark 14:3: “Simon the Leper”). The Jewish leaders and the priests had declared the people who had leprosy “unclean”. That meant that lepers were unfit to participate in any religious or social activity. Some people even threw stones at lepers to keep them at a safe distance: They were separated from both family and community, and so were totally isolated and alone – “living dead”.

- His Healing by His Word (v. 3a–c)

Jesus wants to heal the leper; the healing takes place by word: “I want/am willing” (cf. v. 2c) – “be clean” and through “touching⁵⁴⁹ him” with “His hand”. He has no fear of contact with the sick, who in Jewish eyes are sinful people. They believed sickness was God’s punishment for a sinful life (cf. Exodus 34:7; Leviticus 26:14–46; Numbers 12:9–12; 21:6; Psalms 32:10; 38:1–22; 39:12; 41:5; 103:3; Job 22:1–11; 34:11 or John 9:2–3).The laws also said that contact with any unclean person made a person unclean too.

- Declaration of his Healing (v. 3d)

The comment by Matthew states that “immediately”⁵⁵⁰ the unclean leper was cured/cleansed through Jesus’ will and power by mere word and touch.

- Jesus’ Order/Advice to the Cleaned/Healed Man (v. 4)

Again, in Leviticus 14:1–32/15:18 is stated that the “Law of Moses” dictates that a healed leper had to go to Jerusalem so that a priest could examine him – as a sign of Jesus’ and the leper’s respect and acceptance of the law. Therefore Jesus “ordered”⁵⁵¹/advised Him: “Go” directly – “do not tell anyone” – and “show yourself to the priest” in Jerusalem according to “Moses”⁵⁵² (cf. Leviticus 14:1–32). Then he should “offer the gift” (cf. Leviticus 14:4 [first day: two live clean birds], 10 [on the eighth day: two male lambs and a one-year-old female lamb]). In this way, those who were cured/cleansed get the chance to re-enter society: The outcast can return to the religious and civil life of the Jewish theocracy in community, in a “180-degree-turn”: before, the sick person was like a “living dead”, and after the healing, he/she will have another chance – a new life.

2.2.2.1.2 The Centurion of Capernaum – Second Healing (vv. 5–13⁵⁵³)

Who: Jesus, the people, the centurion, his boy/servant [, his soldiers

Where: Capernaum (v. 5a), the house of the centurion (vv. 6b, 8c)

When: during His ministry in Galilee

- The Setting (v. 5)

Again (cf. v. 1a), a genitivus absolutus – note the participle “eıselthóntos” in combination with the personal pronoun in genitive “autoũ” in verse 5a – introduces Jesus “entering”⁵⁵⁴ “Capernaum”⁵⁵⁵. There, a (Roman) “centurion⁵⁵⁶ asked” Jesus “for help⁵⁵⁷” in the words:

- The Diagnosis of the Centurion’s Boy/Servant (v. 6)

“Lord” (cf. vv. 2c, 8b, 21b, 25b), “(my) boy/servant⁵⁵⁸ ( ) lies at home paralyzed⁵⁵⁹, terribly⁵⁶⁰ suffering⁵⁶¹.”

- The Dialogue between Jesus and the Centurion (vv. 7–13)

v. 7: Jesus promised him to “come” and “heal”⁵⁶² his boy/servant.

v. 8: The centurion “replied”: “Lord, I am not worthy⁵⁶³ to have you come under my roof, but⁵⁶⁴ only say /the/ word” (cf. Isaiah 55:11), “and [ ] (my) boy/servant ( ) [will be cured⁵⁶⁵].”

v. 9: Then he explained: “For I /myself/ am a man /set/ under authority, having (soldiers) under me ( )”,

and I say to this (one): ‘Go’, and he goes;

and to another: ‘Come’, and he comes;

and to (my) servant ( ): ‘Do this’, and he does it.”

v. 10: Jesus “admired”⁵⁶⁶ the “faith”⁵⁶⁷ of the Gentile centurion/officer (cf. vv. 10d–11) so that he is a “model of faith” for “Israel”⁵⁶⁸ according to Matthew and Luke (7:9).

v. 11: So He continued with a warning to the “Chosen People” (cf. Luke 13:28–29) as the sons/children of the Jewish patriarchs “Abraham⁵⁶⁹ and Isaac⁵⁷⁰ and Jacob⁵⁷¹”. Some non-Jews from everywhere else – from all over the world with its four corners in the sense of Isaiah 2:2; 43:5; 49:12; 59:19: “from east” (note the Greek word “sunrise”⁵⁷²) “and west” (note the Greek word “sunset”⁵⁷³)” (cf. Psalm 107:3; Revelation 21:13) can come and enter the “Kingdom of Heaven/s” (cf., for example, 5:3, 10, 19, 20; 7:21). In this way, some Jews/Christians will fall away and be “outside” (cf. the verbum compositum “ek-bállo” [= to throw out] in v. 12a) the “Kingdom” and others may still join and be inside. This message will be offered to the “peoples” (Jews and Gentiles) by the non-Jew, pagan. Matthew will open the exclusive viewpoint of the Jewish people and try to consolidate his community with the faithful Jews and Gentiles for an existential relationship with God/Jesus.

v. 12: He emphasizes His message with an eschatological warning with the phrase “there shall be weeping and gnashing of teeth⁵⁷⁴” (cf. 13:42, 50; 22:13; 24:51; 25:30).They, who had been first called and invited by God JHWH, thought they would be inside because of their Jewish (fore-) fathers. But they could be outside⁵⁷⁵ of the divine, heavenly, everlasting, eternal life in the “Kingdom of Heaven/s”, because of their lifestyle without God/Jesus’ will/plan and their immoral corruption, while the patriarchs and the prophets will be inside. Therefore God the Creator is there for everybody else.

v. 13a–c: Jesus instructed – note the imperatives in verse 13b, c – him: “Go!” (cf. vv. 4c, 9). “As as you have believed, so be it done to you.”

- The Healing (v. 13d)

Matthew informs his audience/us that just at this moment (in Greek “en tē hóra ekeíne” = in the [ ] same/that [hour]) the “boy/servant” (vv. 6b, 8e) of the faithful centurion “was cured” (cf. v. 8e).

2.2.2.1.3 Jesus’ Healing of Simon’s Mother-in-Law in her/his House – Third Healing (vv. 14–15⁵⁷⁶)

- The Setting (v. 14a)

Who: Jesus, (Simon) Peter’s mother-in-law

Where: in Peter’s house (in Capernaum – cf. v. 5a)

Jesus entered (alone – in contrast to Mark 1:29–31/Luke 4:38–39) in “Peter’s house”⁵⁷⁷ which was His/their base/headquarters/“home”.

- The Diagnosis (v. 14b)

Peter’s “mother-in-law”⁵⁷⁸ is the centre of this “healing story”. The diagnosis of her sickness is short: She is “lying down” (cf. v. 6b) in bed with a “fever”⁵⁷⁹. That is the reason that she was not active.

- Her Healing by Jesus (v. 15a–b)

Therefore Jesus “touched (her) hand ( )” (cf. v. 3a), “and [the fever] left⁵⁸⁰ her [ ].”

- Her Reaction (v. 15c)

Matthew tells that “she got up/arose⁵⁸¹” (cf. 9:5, 25; 10:8; 11:5) “and served⁵⁸² Him” (cf. 4:11). Her serving Him proves her sudden and complete recovery – at first, she was passive, but after her healing, she could be active. According to the Jewish tradition, she served/ministered Jesus after regaining her health by His touch.

2.2.2.1.4 Summary⁵⁸³ of His Exorcism – Fourth Healing (vv. 16–17⁵⁸⁴)

- The Setting (v. 16a)

A genitivus absolutus – note the participle “genoménes” in combination with the genitive “opsías” of the noun “opsía”⁵⁸⁵ (cf. 14:15, 23; 20:8; 26:20; 27:57; Mark 1:32; 4:35; 6:47; 14:17; 15:42) – introduces His exorcism/healing in Capernaum after sunset. The people “brought” (cf. v. 4e) “(many) who were demon-possessed ⁵⁸⁶ ( )” (cf. vv. 28b, 33c) to Jesus, hoping that He can “exorcize”⁵⁸⁷/heal them.

- His Exorcism/Healing (v. 16b–d)

The summary note about His generally powerful exorcism of the “demon-possessed” people by “word” and His healing” of “all” (cf. Luke 4:40a) “sick”⁵⁸⁸ men/women. Jesus has the last (powerful) word and not the demons.

- Matthew’s Comment (v. 17)

Matthew commands Jesus doing with the help of the quotation according to the prophet Isaiah 53:4 (LXX): “He [took] (our) pains/illnesses⁵⁸⁹ ( ) [ ] and {carried/bore⁵⁹⁰} the diseases/sicknesses⁵⁹¹ { }”.

2.2.2.1.5 The Setting of the Calming of the Storm – Following of Jesus (vv. 18–22⁵⁹²)

Who: Jesus, the people, one (v. 21) of His disciples (v. 23b); a scribe, one of His disciples

Where: Capernaum’s side of the “Sea/Lake of Galilee” at the northwest corner (cf. 4:18; 15:29)

v. 18: Because of the large “crowd around Him”, Jesus “instructed/gave orders⁵⁹³ to go⁵⁹⁴ to the /other/ shore⁵⁹⁵” (cf. v. 28a).

v. 19: “A scribe”⁵⁹⁶, an expert of the Law, asked Jesus on his own initiative to “follow” Him (cf. vv. 1b, 10b, 22b, 23b – further, cf. 4:20, 22; 9:9, 19) without reserve – always and “everywhere”,

v. 20: but He answered him in the sense of a critical reflection on this decision with all the consequences for His discipleship (cf. 10:5–42; 16:24–28; 19:16–30): “Foxes⁵⁹⁷ (have) holes ( ) and birds⁵⁹⁸ of the sky /have/ nests⁵⁹⁹, [but] the [ ] ‘Son of Man’⁶⁰⁰ { } has {nowhere} / / to lay /the head/” (Luke 9:58). Jesus and His disciples have no base, and as God’s instruments are always on “the way” – the nickname of the Christians in the Early Church to bring the “Good News” to the people (cf. 10:7) and to heal/exorcise (cf. v. 8) them in His name. In this way, they should be more mobile, flexible, dynamic like nomads. The Evangelist suggests that He calls/accepts His disciples and no one can “apply for” discipleship.

v. 21: Then “another” of “[His] disciples [ ]” said to Jesus: “Lord, permit me first to go and bury⁶⁰¹ (my) father ( )” (cf. v. 21b–c/Luke 9:59c–d and Exodus 20:12/Deuteronomy 5:16).

v. 22: But Jesus strictly interdicts his disciple without “ifs and buts”: “Follow me, and let the dead bury their own dead.”

2.2.2.1.6 Jesus’ Calming of the Storm (vv. 23–27⁶⁰²)

- The Setting (v. 23)

Who: Jesus, His disciples – the wind and the waves

Where: Sea of Galilee

Jesus wanted to go across to the other side of the “Sea of Galilee” (cf. v. 18) by “boat”⁶⁰³ (cf. v. 24b; 9:1). Jesus and “His disciples” were on board and sailed.

- The Crisis of His Disciples (vv. 24–25)

v. 24: Matthew’ typical phrase “kaì ıdoú” (cf. vv. 2a, 29a, 32d, 34a) introduces the situation of the “(great) storm⁶⁰⁴ ( ) … on the sea” during their sailing. The sea is about 220 (= 680 feet) metres below sea level and is surrounded by hills. Frequently sudden winds blow across the land, intensify as they approach the sea, often causing violent and unexpected storms. The disciples, seasoned and professional fishermen, had spent their lives fishing in this huge lake. The boat and the sea had been the work-place of several of His other disciples, but during this powerful storm/squall they panicked because the “boat was being swamped/covered⁶⁰⁵ by the waves⁶⁰⁶.” Nevertheless Jesus “fell asleep”⁶⁰⁷ (cf. Jonah 1: 5–6 or cf. Psalms 23:2–4; 91:1–16) because He was (very) tired and needed some rest after His healings – after His action in words (cf. [5:1–7:29;] 8:19–22) and deeds (cf. vv. 1–17), here follows a rest/time-out/contemplation for Himself and His mission.

v. 25: In dramatic contrast to the sleeping Jesus (cf. v. 24c), the scared disciples (cf. v. 23b) who are afraid of drowning in the lake, “woke” their rabbi “up”⁶⁰⁸ with the words: “Lord” (cf. vv. 2, 6, 8, 21), “save⁶⁰⁹ us, we are perishing⁶¹⁰!”

- Jesus Solves the Crisis (v. 26)

He reproaches His disciples with the question: “Why are you fearful⁶¹¹, you of ‘little faith’⁶¹² (cf. 6:30; 14:31; 16:8 – further, cf. Isaiah 57:20–21)”? Did they lack faith in God or in Jesus? “Then” He demonstrates His complete confidence in God (cf. Psalm 4:9; Proverbs 3:24–26): He “rebukes⁶¹³ the winds⁶¹⁴ and the sea” and the storm was “calm”⁶¹⁵ (cf. Joshua 10:12–14; Isaiah 26:4). Jesus restores calmness/peacefulness for the nature and the disciples. A happy end, it is wonderful that the crisis is ended – all’s well that ends well! His ability to control the sea is a demonstration of His divine power because God alone can rule the sea (cf. Psalms 74:13–14; 89:9–12). But Jesus is also the divine ruler of nature, the one who can bring order to the chaos that causes turmoil and endangers life, the one who remains steadfast in His care for His followers. In this way, Jesus acts as God (cf. Psalm 107:23–32) because He is the “Son of God” (cf. v. 29c and 4:3, 6; 14:33; 16:16; 26:63; 27:40, 43, 54).

- The Echo of His Disciples (v. 27)

This story does not end with the usual acclamation of praise (by human beings) but rather with a question about His identity: “What kind⁶¹⁶ of man is this, that even the winds and the sea obey⁶¹⁷ Him”? The reaction of the “people” (including His disciples) was “marvelling” (cf. v. 10a – further, cf. Psalms 89:8–9; 107:25–29).

2.2.2.1.7 The Gadarene Demoniacs – Fifth Healing (vv. 28–34⁶¹⁸)

- The Setting (v. 28a)

Who: Jesus, (His disciples [vv. 23–27]), two demon-possessed men, the swineherd, the inhabitants of the town in the region of Gadarenes

Where: “the region of the Gadarenes”⁶¹⁹

When: after the calming of the storm (in vv. 23–27)

A genitivus absolutus – note the participle “elthóntes” in combination with the person pronoun “autoũ” in verse 23a: “‘When He came’ to the other side” (cf. v. 18c) of the “Sea of Galilee”/“Lake Gennesareth” – introduces the fifth healing of two demon-possessed men in “the region of the Gadarenes” – a largely Gentile territory around the town of “Gadara”, one of the ten cities, the so-called “Decapolis”.

- The Diagnosis (v. 28b)

There Jesus “met”⁶²⁰ “two … (very) violent⁶²¹ ( )” men who were “demon-possessed” (cf. vv. 16b, 33c) and lived in a “tomb”⁶²²” – the place of uncleanness (cf. Isaiah 65:4) because of their sickness – on the “way”.

- Request by the Two Possessed Men to Be Cured (v. 29)

Again, Matthew’s phrase “kaì ıdoú” (cf. vv. 2a, 24a) introduces their request: “What (is between) me and you” (cf. Mark 1:24; 5:7; 8:29; Luke 4:34; 8:28; John 2:4 – further, cf. Isaiah 65:5) – in other words: “What do you want with me”? The question mark emphasizes that the men with the unclean spirit have had no respect for, and no relationship with Jesus, “the Son of God⁶²³” – note here the formula of confession and His true identity. This is followed by a defensive demand: “Did you come here ( ) to torture” (cf. v. 6c) “us (before the time)?”

- His Exorcism by Word (vv. 30–32)

v. 30: Matthew mentions that “( ) a herd of many pigs”⁶²⁴ (vv. 32c, d) “was feeding⁶²⁵ (afar)”. According to Leviticus 11:7–8 and Deuteronomy 14:8, pigs as unclean animals could only be in a non-Jewish area. In this way, the Evangelist increases the climax of the exorcism by Jesus in the territory of Gentiles.

v. 31: The demons wanted to test Jesus and “begged Him” (cf. vv. 5b, 34b): “If you cast us out, send us away into the herd of pigs”.

v. 32: Therefore Jesus replied; “Go!” (cf. vv. 4c, 13b). After His permission, the demons “came out” the men and “went into” (cf. vv. 18c, 33b) “the pigs”. Matthew’s phrase “kaì ıdoú” (cf. vv. 2a, 24a, 29a) emphasizes that the “whole herd” of pigs “rushed down⁶²⁶ the cliff⁶²⁷ into the sea” so that they “died⁶²⁸ in the waters”. In this way, the two men were cured, but the herd of pigs were destroyed – the source of income of the swineherd.

- The Reactions (vv. 33–34)

v. 33: After this exorcism, the “herdmen fled/ran off”⁶²⁹ and “reported/told”⁶³⁰ this story to the people “in the town⁶³¹” about Jesus’ action.

v. 34: All inhabitants of this “town came out to meet” (cf. v. 28b) and to “requested/begged Him” (cf. vv. 5b, 31a) to “depart/leave⁶³² (their) region ( )”.

Chapter 9

Chapter nine continues the last five healings through Jesus in Galilee (cf. vv. 1–8, 18–19 & 23–26, 20–22, 27–31, 32–34) and reports the call of Matthew (cf. vv. 9–13) and the short dialogue between Jesus and John the Baptist’s disciples about fasting (cf. vv. 14–17). The summary notice (cf. v. 35) and Jesus’ short statement about compassion (cf. vv. 36–38) concludes the section of Jesus’ deeds in Galilee (cf. 8:1–9:37).

2.2.2.1.8 His Healing of the Paralytic – Sixth Healing (vv. 1–8⁶³³)

- The Setting (v. 1)

Because of His “expulsion”/sending away from “the region of the Gadarenes” (v. 23a) (cf. v. 34), Jesus “passed over”⁶³⁴ by “boat” (cf. 8:18, 23, 28) and “came to /His/ own city”. Mark’s parallel version names this city “Capernaum” (2:1 – cf. Matthew 8:5) where the base/headquarters of Jesus and His disciples was.

- The Diagnosis of the Paralysed Man (v. 2)

Matthew’ phrase “[kaì] ıdoú” (cf. 8:2a, 24a, 29a, 32d, 34a; 9:3a, 10b, [18b,] 20a, [32b]) introduces the description of the diagnosis of a “paralysed”⁶³⁵ man who was “(lying) on a bed⁶³⁶ ( )” (cf. v. 6f). Paralysis means restriction of movement and the loss of the power of feeling or sensation. The muscles are weakened, the joints stiffened and the senses diminished. The paralytic could not walk and was immobile. So he needed help in order to get to Jesus so that some – Mark 2:3 “four” – stretcher took the initiative to “bring”⁶³⁷ him to Jesus (cf. 4:24; 8:16; 12:22; 14:35; 17:16; 19:13]). Jesus “saw” the “faith” (cf. vv. 22c, 29b) of the stretcher bearers so that He made His promise to the paralytic in the name of God, His Father (note the “passivum divinum”), to “forgive” his “sins”⁶³⁸ (cf. vv. 2d, 5c, 6c). It has the effect of linking illness and sin in a causal relationship (cf. Psalms 41:5; 103:3; Isaiah 1:4–6).

- Jesus’ Statement about His Forgiveness of Sins against the Scribes and Pharisees (vv. 3–6b)

v. 3: As in verse 2a, Matthew’ phrase “[kaì] ıdoú” introduces the criticism of some “scribes”⁶³⁹, teachers of the law, who had observed Him. According to Leviticus 24:15–16 and to Exodus 20:7: 22:27, for the Jewish leaders, the statement of Jesus was blasphemous⁶⁴⁰ (cf. Matthew 26:65) because only God can “forgive sins” (cf. Mark 2:7; Luke 5:21 – further, cf. Exodus 34:6–7; Isaiah 43:25; 44:22). In case of blasphemy, the Jewish leaders would punish the “guilty” by stoning in order to prevent pseudo-prophets (cf. Leviticus 24:16; Numbers 15:30–31; Deuteronomy 18:20).

v. 4: Jesus knew “their thoughts/mind” and asked them: “Why do you think⁶⁴¹ evil /things/ in (your) hearts ( )?”

vv. 5–6c: The interrogative word “what” introduces the alternative question with regard to the paralytic: Either to “forgive his sins” (vv. 2d, 5c, 6c) “on earth” (v. 6b) or to heal him – note both imperatives in verse 5d: “get up”⁶⁴², e: “go around/walk”⁶⁴³. The argument is set in terms of an easy versus difficult task, thereby rejecting the scribes’ claim that forgiveness of sins is impossible for a human being. Jesus, the “Son of Man”⁶⁴⁴, then performs the apparently more difficult task of curing the paralytic – in order to show that the apparently easier task ([verbal] forgiveness of sins) can indeed be done by Him.

- The Healing by His Word (vv. 6d–g)

Jesus translates His intention to heal the paralytic in verses 5–6c into action, by giving instructions to the “paralytic” (cf. v. 2a) with the help of two imperatives in verse 6f: “take⁶⁴⁵ your bed” and in verse 6g: “go⁶⁴⁶ ... home”.

- Declaration of his Healing (v. 7)

After His order, the paralytic “gets up” (cf. v. 5d) and “goes ... home” (cf. v. 6g), whereas previously, he could not walk. The functions are the signs of the validity of Jesus’ declaration about forgiveness. Jesus heals (completely: body and soul) by word alone – a fact that confirms the (divine) “authority/power” (cf. vv. 6b, 8b) of His words of forgiveness.

- Reaction of the People (v. 8)

The crowd – without the scribes in verse 3 – was “afraid”⁶⁴⁷ and “praised/glorified God”⁶⁴⁸ (cf. 15:31) for Jesus’ (divine) healing “power” – note the noun “exousía” in verse 6b and 7:29.

2.2.2.1.9 His Call of the Customs Officer Matthew and the Reaction of the Pharisees (vv. 9–13⁶⁴⁹)

- The Setting (v. 9)

Who: Jesus, Matthew⁶⁵⁰, the disciples, a lot of tax collectors and sinners, the Pharisees

Where: Matthew’s tax office/private house (in Capernaum)

What: oriental banquet at dinner/lunch

Jesus came⁶⁵¹, “saw”⁶⁵² and called⁶⁵³ as well as won the “tax collector”⁶⁵⁴ “Matthew”⁶⁵⁵ as His disciple. Matthew “got up” and directly “followed” Jesus (v. 9f – cf. 4:20 [Peter and Andrew], 22 [James and John]; 19:27 [Peter]) with determination – without ifs and buts. He left a lucrative career for potential spiritual gains. Jesus’ calling is in the present tense, to show that we are all called to follow Jesus, now as well as then. The term “follow me” in verse 9f (cf. 8:22; 16:24; 19:21, 27, 28) can be taken literally to mean that Jesus’ disciples are walking behind their master as a sign of respect, like the students of a rabbi.

- A Discussion between the Pharisees and Jesus at Dinner with Sinners (vv. 10–13)

v. 10: A genitivus absolutus – note the participle “anakeıménou”⁶⁵⁶ in combination with the personal pronoun in genitive “autoũ” (= when He reclined at the table …) – introduces Jesus’ community with “many tax collectors and sinners⁶⁵⁷” (cf. vv. 10b, 11b; 11:19; Mark 2:15 – 16; Luke 5:30; 7:34; 15:1) as well as “(His) disciples ( )”.

v. 11: By eating with sinners, Jesus was together with them. Therefore the Pharisees looked out for Jesus. The sin of a tax collector was his cheating of the own people because he handled the money of the Roman Empire and collaborated with an alien authority whose taxes, moreover, could be arbitrarily determined. Pharisees were experts in (Hebrew) Law and interpreted it strictly. The teachers of the Law and the priests prided themselves on the exact observance of the laws. So Jesus was also a sinner in their mind because a bad apple also makes a good one bad. That was the reason that they did not enter the dining room. But they took Jesus’ disciples aside to question them: “Why ( ) /does/ {[your] teacher/master⁶⁵⁸ [ ]} eat⁶⁵⁹ { } (with tax collectors and sinners)?”

vv. 12–13: Jesus realized their critical question and reacts strongly to their elitism with an excellent, short pastoral and theological answer with three terse reasons (vv. 12–13⁶⁶⁰): The first (v. 12b–c) and third parts of (v. 13d–e) Jesus’ instruction (note the imperative “máthete” of the verb “mantháno” [= to learn] in v. 13a) are in form of a double correction⁶⁶¹ (“not … but”) to show the meaning of the Law (cf., for example, Deuteronomy 28:15, 21–22, 27–28, 34–35, 58–61; 2 Chronicles 26:19–21) through the Pharisees: “not the healthy⁶⁶² … but the sick⁶⁶³” (v. 12b, c) or “not … the righteous⁶⁶⁴, but sinners” (v. 13d, e):

Verse

Who(m)/What A

Jesus

Who(m)/What B

12b–c

to need not the healthy

Doctor⁶⁶⁵

… but the sick

13b–c

to desire mercy⁶⁶⁶

I

… not sacrifice (Hosea 6:6⁶⁶⁷)

13d–e

Did not come to call⁶⁶⁸ the virtuous

I

… but sinners.

Unlike the Jewish leaders or people, Jesus does not reject anyone even if they offend the law (cf. Psalms 38:12; 41:5: 88:9, 12; Job 16:7; Isaiah 53:3). God YHWH⁶⁶⁹ in the Hebrew Bible is like a “doctor” (cf. Numbers 12:13; Deuteronomy 32:39: Ps 147:3; Job 5:18; Hosea 6:1). In the eyes of the “Son of Man”, God has created and cares equally for all people(s) and He is there for all of them – the good and bad alike: the healthy and the sick, the righteous and the sinners, the poor and the rich, the man and the woman, the black and the white, the Jew and the Gentile etc. The purpose of Jesus is that all people should treat others as well as they would like to be treated on the same level (note the “Golden Rule” in Matthew 7:12). All are God’s creatures, with the same value (cf. 5:44–48; 21:28–32; 25:31–46) because all are sinners to a greater or lesser degree. Nobody should be arrogant, snobbish, complacent or self-righteous (cf. Matthew 23:23–26). That is Jesus’ basic lesson about God’s mercy. He called the Pharisees just as he called the tax-collector Matthew. Hosea (6:6) speaks in the same way.

2.2.2.1.10 The Question about Fasting (vv. 14–17⁶⁷⁰)

Who: Jesus, His disciples, the disciples of John the Baptist and the Pharisees (v. 14)

Where: no place indicator

- The Setting (v. 14)

The “disciples of John” the Baptist (cf. Luke 5:33; 7:18–19/Matthew 11:2–3; Mark 6:29/Matthew 14:12; John 1:35–40; 3:25) ask Jesus about the different practice of “fasting”⁶⁷¹ (vv. 14b–c):

“Why” (cf. v. 11b) “do we and the Pharisees fast [much/often,

but (your) disciples ( ) do not fast?” Normally, the fasting was on the “Day of Atonement” (“Yom Kippur”). According to Leviticus 16:29–31, it was a total abstinence during the whole day, from sunrise (6 a.m.) until sunset (6. p.m.). It was not a matter of obligation, but the Pharisees in particular – their Jewish name means “the separated” – fasted for both body and soul twice a week (cf. Luke 18:12) – every Monday and Thursday. Jesus openly criticised only their formal ritual and their practice of fasting (cf. Matthew 6:16–18; 11:17–19/Luke 7:32–35).

- Jesus’ Answer (vv. 15–17)

Jesus, who fasted 40 days (cf. His Temptation in 4:1–11/Mark 1:12–13/Luke 4:1–13), explains His statement with a loaded/suggestive question (v. 15). He further emphasizes this with two brief parables (vv. 16–17) which are structured around the words of negation “oudeίs” (= nobody/no one) in v. 16a and “oudé” in v. 17a as a correction⁶⁷² (not ...but – cf. v. 17a, b, f).

v. 15: His question is a short evocation of the feasting and rejoicing during a wedding feast: Is it “not” possible that “the guest/closest friends of the bridegroom⁶⁷³ mourn⁶⁷⁴” (cf. 5:4) “as long as (the bridegroom⁶⁷⁵) [is] with them [ ] ( )”? Therefore Jesus suggests that His own companions/disciples, who are “with Him” (cf. 26:18, 20, 29, 36, 38, 40; 28:20), cannot fast either. But, on these “days”, they “will fast” (cf. v. 14b, c), i.e. when Jesus, who is the “bridegroom” of this example/parable, “will be taken away from them” – an allusion to an “eschatological prediction” of His Death on the Cross in Jerusalem (cf. 27:31b–56).

v. 16: Then two sayings explain His viewpoint with the help of two plausible examples of the time of Jesus: The first parable would have been immediately clear, especially for women, and they would agree with Him that it is not advisable to “sew a piece⁶⁷⁶ ( ) of undressed/unshrunk cloth on an old garment⁶⁷⁷” because the (other/new) “piece/patch” pulls away “from” the “garment” and a “worse tear⁶⁷⁸” is made.

 v. 17: Men can also agree with His argument in the second saying that “new wine”⁶⁷⁹, which ferments and gives off gases and pressure would break old wineskins, which were made of goatskins:

Nobody “puts (new) wine into [old] wineskins⁶⁸⁰ [ ],

if he does, { } the /old/ wineskins {burst⁶⁸¹},

and the /new/ wine pours/spills out⁶⁸²

and the /old/ wineskins are destroyed”,

therefore/“but they put the (new) wine ( ) into [new] wineskins [ ]”.

So “both are preserved⁶⁸³”.

His synthesis/correction is: “but new wine” will be “in new/fresh wineskins”. In this case, it does not work to bring the old and the new together. The old wine has to give way to the new one. Therefore Jesus proclaims a new relationship between God and Himself and between God and His disciples which is based on God. The old religious rites and customs were not compatible with this.

2.2.2.1.11 The Daughter of the Synagogue Leader and the Woman with a Hemorrhage – Seventh and Eighth Healings (vv. 18–26⁶⁸⁴)

- The Resurrection of the Synagogue Leader’s Daughter (Part 1) (vv. 18–19)

- The Setting (v. 18a–b)

Who: Jesus, the people (including the disciples of John in v. 14), the synagogue leader, his daughter, His disciples (v. 19)

Where: in (Capernaum/) Galilee

The genitivus absolutus – note the participle “laloũntos” in combination with the personal pronoun “autoũ” in the genitive case (= “while He was saying”) – introduces a new scene with an elected local “leader of the synagogue”⁶⁸⁵. His job as the president of the board of elders was to be the manager or the master of ceremony: He had to organize everything to do with the local synagogue – for example, the worship, the teaching, the care for the building. This religious Jewish leader “knelt”⁶⁸⁶ in front of Jesus’ feet (cf. 2:11; 8:2; 14:33; 15:25; 20:20; 28:9, 17) more to reinforce his request than out of respect and worship.

- The Diagnosis and the Request (v. 18c–e)

Then the head of the synagogue put his request to Jesus: “(My) daughter ( ) has just died⁶⁸⁷. But come – lay⁶⁸⁸ [your] hand [ ] /up/on her” (cf. 19:15), “and she will live⁶⁸⁹.”

- The Command by the Evangelist (v. 19)

Then “Jesus” and His “disciples” “got up” (cf. vv. 5d, 6e, 7a) and “followed” (cf. v. 9f) him.

- The Setting for the Bleeding Woman (v. 20)

Who: Jesus, a bleeding woman, (His disciples)

Where: on the way to the house of the synagogue leader

After the mention of Jesus’ going to the house of the head of the synagogue, Matthew continues with the story of the cure of a woman with a haemorrhage (vv. 20–22), before returning to the raising to life of the synagogue leader’s daughter in verses 23–26.

- The Diagnosis (v. 20a)

Matthew introduces with the phrase “[kaì] ıdoú” (cf. vv. 2a, 3a, 10b, [18b, 32b]) the diagnosis of a “woman” who suffered from “bleeding⁶⁹⁰”/haemorrhage” – for “twelve years”. According to Leviticus 15:19, 25–27, she was ritually unclean and therefore isolated in Jewish society. In Jewish eyes sinful people are punished by God for their sinful life(-style) (cf. Exodus 34:7; Leviticus 26:14–46; Numbers 12:9–12; 21:6; Psalms 32:10; 38:1–22; 39:12; 41:5; 103:3; Job 22:1–11; 34:11 or John 9:2–3)

- Her Healing (vv. 20b–22)

Matthew relates that this woman “came up behind” Jesus and hopes (cf. v. 21) to “touch⁶⁹¹ the tassel of (His) garment ( )” (note the parallels in vv. 20b, 21b – further, cf. Numbers 15:38–40),

v. 21: in order to “be saved/healed” (v. 21c). According to the Jewish rules of uncleanness (cf. Leviticus 15:11, 19, 27) Jesus also became unclean when she touched His clothes (cf. Matthew 8:3a).

v. 22: Jesus is full of understanding, and like a father in a good relationship to his “daughter”⁶⁹². So He says to her that her: “Have/take courage” (cf. v. 2c) – “(your) faith ( ) has saved/healed you” (cf. vv. 21c, 22c, d – further, note the combination of the noun “pístıs” with the verb “sózo” in Mark 5:34; 10:52; Luke 7:50; 8:48; 17:19; 18:42). Just at this moment, she “was healed”. In this way, she is a “model of faith”.

- Return to the Resurrection of the Synagogue Leader’s Daughter (Part 2) (vv. 23–26)

- The Setting (v. 23)

Who: Jesus, the head of the synagogue, his daughter, (His disciples [cf. v. 19]), the flute players and the mourning women

Where: in the synagogue leader’s house

They – the synagogue leader, Jesus, and His disciples (cf. v. 19) – entered into the synagogue’s leader’s house where some flute players and the mourning women were loud, noisy⁶⁹³. They were paid to weep and wail unrestrainedly over the dead body. In Jewish custom, mourning lasts for seven days, and it is usual that professional women weep during the first three days. After a week of “deep mourning”, there are thirty days of lighter mourning. The Jewish understanding at the time of Jesus was that the soul of a dead person remained in the body for three days. After four days (cf. John 11:17, 39), it was absolutely sure that the person was dead, so that both coma and the possibility of reanimation were excluded.

- Jesus’ Order (v. 24a–c)

Jesus ordered⁶⁹⁴ and informed them, with a correction⁶⁹⁵ (“not … but”), that there is a difference between death and sleep, between the despair of the mourners including the flute players and the hope of Jesus: “The girl”⁶⁹⁶ (cf. v. 25d) “is not dead but asleep⁶⁹⁷”. Sleep in the figurative sense of John 11:11–13 or 1 Thessalonians 5:10 is followed by the blossoming up of nature after the “winter sleep” in spring.

- The Reaction of the Flute Players (vv. 24d–25a)

The reaction of the flute players to His statement was to ridicule/laughed⁶⁹⁸ at Him.

- The Raising of the Synagogue Leader’s Daughter (v. 25b–c)

After the flute player and the mourning women had left the room (cf. v. 25a), Jesus “took”⁶⁹⁹ the died “girl” (cf. v. 24c) by “the hand” (cf. Numbers 19:16) and she “arose/got up”⁷⁰⁰ (cf. vv. 5d, 6e, 7a, 19a – further, note the verb “egeíro” in the context of raisings in Matthew 3:9; 10:8; 11:5; 14:2; 16:21 [the first prediction]; 17:9, 23 [the second prediction]; 20:19 [the third prediction]; 26:32; 27:52, 63–64; 28:6–7; Mark 5:41; 6:14, 16; 12:26; 14:28; 16:6, 14; Luke 7:14; 7:22; 8:54; 9:7, 22 [the first prediction]; 20:37; 24:6, 34; John 12:1, 9, 17; 21:14). In other words: Jesus raised (cf. 1 Kings 17:17–24; 2 Kings 4:8–37) the daughter of the synagogue’s leader from her deathbed to life (cf. Luke 7:14–15 [by word and touching]; John 11:43 [by calling]).

- The Reaction of the People (v. 26)

The Evangelist states at the end of this double story of Jesus’ healing and His raising that the “news”/report “went abroad … into all (that) land ( )” (cf. v. 31).

2.2.2.1.12 His Healing of Two Blind Men – Ninth Healing (vv. 27–31)

- The Setting (v. 27a–b)

Afterwards “two blind”⁷⁰¹ (cf. v. 28; 11:5; 12:22; 15:30–31; 20:30; 21:14) men “followed” (cf. [v]v. [9,] 19) Jesus,

- The Request of the Two Blind Men (v. 27c)

“calling”⁷⁰² (cf., for example, Psalms 6:2; 9:13): "Have mercy/pity⁷⁰³ on us, Son of David⁷⁰⁴!” (cf. Matthew 15:22; 17:15; 20:30–31; Mark 10:47–48; Luke 18:38–19; 16:24; 17:13 – further, cf. 2 Samuel 7:14). King David had led Israel to national greatness and had received God’s promise that one of his descendants would be the Messiah (cf. Isaiah 11:1–3). Holding on to this tradition, they had the hope that Jesus (of Nazareth), the “Son of David” (Matthew 1:1), would heal him. With this belief, they asked Him to “have mercy/pity on” them.

- The Dialogue between Jesus and the Two Blind Men (v. 28)

Jesus asked them in a house: “Do you believe⁷⁰⁵ that I can ( ) do (this)?” Then the two blind men replied: “Yes, Lord!”

-The Cure (vv. 29–30a) and His Order (v. 30b–c)

v. 29: “Then” Jesus “touched” (cf. vv. 20b, 21b) “(their) eyes ( )”, saying: “According to (your) faith⁷⁰⁶ ( ) it /will/ happen /to/ you” (cf. Isaiah 35:5; 42:7).

v. 30: After the healing⁷⁰⁷ of both, Jesus warned⁷⁰⁸ them: “See! Nobody know /it/”.

- The Reaction of the Two Blind Men (v. 31)

But they ignored His order and “went abroad and announced⁷⁰⁹” (cf. 28:15) His healing of them “in all (that) land ( )” (cf. v. 26).

2.2.2.1.13 His Healing of the Dumb Demoniac – Tenth Healing (vv. 32–34⁷¹⁰)

- The Setting (v. 32a–b₁)

Who: Jesus, the dumb demoniac, his “petitioners” (v. 32b), the people (v. 33b), the Pharisees (v. 34)

Where: in Galilee

v. 32: A genitivus absolutus – note the participle “exerchoménon” in combination with the personal pronoun “autõn” in genitive (= while they were going out) – in verse 32a and the signal word “ıdoú” in verse 32b introduce the end of Matthew’s telling of Jesus’ deeds. Matthew relates briefly an exorcism of

- The Diagnosis (v. 32b₂)

a “demon-possessed”⁷¹¹ man who was “dumb/mute⁷¹²” (cf. 12:22).

- The Exorcism by Jesus (v. 33a)

Jesus “cast out”⁷¹³ the “(dumb) … demon ( )” (cf. 10:8; 11:5). The result was that the cured man could “speak” again.

- The Reactions of the People (v. 33b–c) and the Pharisees (v. 34)

v. 33b–c: Therefore the present “people marvelled⁷¹⁴” and said: “Never was anything like this seen in Israel⁷¹⁵” (cf. 8:10; 15:31).

v. 34: However the Pharisees claimed that His power was “black magic” (cf. 12:24), saying: “It is by “the leader/prince/ruler⁷¹⁶ of demons that he cast out demons.”

2.2.2.1.14 The Summary Notice (vv. 35–38⁷¹⁷)

Who: Jesus, the people (v. 36), His disciples (v. 37), the Lord/God (v. 38)

Where: everywhere in a Galilean “towns and villages⁷¹⁸ … synagogues⁷¹⁹” (v. 35)

vv. 35–36: In the conception of Matthew’s Gospel, the summary notice of Jesus’ “preaching”⁷²⁰ of the “Good News”⁷²¹ (cf. v. 35b–c and 4:23b) and “healing”⁷²² of “all diseases⁷²³ and all illnesses⁷²⁴” (cf. v. 35c and 4:23c; 10:1) closed Jesus’ ministry in Galilee as an “inclusion”⁷²⁵/“conclusion”:

· in words (4:23–7:29: the “Sermon on the Mount” including His interpretation of the Ten Commandments in Exodus 20:1–17; Deuteronomy 5:6–21 which Moses received on Mount Sinai/Horeb (cf. Exodus 19:1–20:21; Deuteronomy 5:1–22);

· and in deeds (8:1–9:34: ten wonderful healings. Then there is a bridge passage which introduces the mission (vv. 1–4) and sending (vv. 5–15) of Jesus’ disciples on his behalf – i.e. the disciples then and us now.

v. 36: Matthew comments that Jesus had “compassion”⁷²⁶ (cf. 14:14; 15:32; 20:34) on the “people” who were like “sheep” (of Israel)” (cf. 10:6, 16) – without a shepherd⁷²⁷ to take care of them.

vv. 37–38: Before the commission and instructions for His “twelve disciples” on God’s behalf (cf. 10:1–16), Jesus used a second metaphoric image – the short parable of a “harvest”⁷²⁸ (cf. vv. 37b, 38a). “The harvest” – harvest is a symbol/metaphor for the eschatological⁷²⁹ Judgement – “is plentiful⁷³⁰ but the workers are few. Ask the Lord” – in the sense: pray to God – “to send out workers⁷³¹ into His harvest field” (cf. Luke 10:2).

Chapter 10

After the summary notice in 9:35–38 (cf. 4:23–24), the second⁷³² great speech of Jesus follows as His missionary discourse (cf. 10:1–42) which concludes with the help of an epiphora⁷³³ in 11:1 like in 7:28; 13:53; 19:1a; 26:1. Then He called His twelve disciples or apostles (cf. vv. 1–4), and gave His concrete and precise instructions (cf. vv. 5–42) about how they were to act (vv. 5–15 [commissioning “the Twelve”]) and what they could expect (cf. vv. 16–42: vv. 16–25 [the fate of the disciples], vv. 26–33 [exhortation to fearless confession], vv. 34–36 [divisions within households], vv. 37–39 [conditions of discipleship], vv. 40–42 [rewards of discipleship]).

2.2.2.2 Discourse/Sermon about the Mission to the Twelve (vv. 1–42)

2.2.2.2.1 His Election of the Twelve (vv. 1–4⁷³⁴)

- The Setting (v. 1)

Who: Jesus, His (twelve) disciples

Where: in Galilee

Jesus, the master and teacher of His disciples, formally called His “twelve”⁷³⁵ (cf. vv. 1a, 2a, 5a; 11:1b) “disciples” together (cf. 15:32; 20:25) and gave them “power/authority” (cf. 7:29; 9:6, 8; 21:23; 28:18) over “unclean” demons (cf. 7:22; 9:33, 34; 10:8; 12:43) and “diseases and sicknesses” – note the summary notes in 4:23–24; 8:16–17; 9:35 – that He had received from God the Father. Verses 24–25 are the basic theme of this transmission of authority in terms of the sending of the “Twelve” as a kind of “ordination”/“suggestion”. In this way, the disciples are apostles, ambassadors of the “Kingdom of Heaven/s” (v. 7b), who are sent on behalf of Jesus.

The number “twelve” is the number of the twelve tribes of Israel, the twelve sons of Jacob (cf. 19:28 in context of Genesis 29:31–30:24; 35:22-26; 49:1–27, 28; Exodus 24:4). At the same time it is a cosmic number that expresses the eschatological version of the newly-reborn people of God, the New Israel.

v. 2: The list of the “Twelve” is not simply an honourable list of names but rather the nomination of the representative disciples of Jesus in history who minister on His behalf. In all lists⁷³⁶ of the “twelve disciples” Jesus’ Galilean companions and co-workers are like a family community with a common destiny (cf. Matthew 10:2–4; Mark 3:16–19; Luke 6:14–16; Acts 1:13). The most important positions on a list are the first and the last. The first one is Simon – note 16:17: “Bar-Jona” = “son of Jona” – who is called first with “(his) brother ( )” “Andrew”⁷³⁷. His nickname is “Peter” (4:18). He is their “leader” or their “captain” (10:2; for his primacy⁷³⁸ or 16:16–17). The nickname “Peter”⁷³⁹ (= rock) is a plan for the future of the Church (cf. 16:18–19).

After these two brothers, a second pair of brothers is listed: “James” and “John” (cf. 4:21–22; 17:1), the sons of “Zebedee” (cf. 4:21; 20:20; 26:37, 56).

v. 3: Then it continues “Philip” (5th position) and “Thomas” (7th position). The information about them is provided by the Fourth Gospel (for Philipp, cf. John 1:44–46, 48; 6:5, 7; 12:21–22; 14:8–9, and for Thomas cf. 11:16; 14:5; 20:24, 26, 27, 28; 21:2), and “Bartholomew”⁷⁴⁰ (6th) as well as “Thaddeus” (here and again only in Mark 3:18⁷⁴¹) (10th). “Matthew” (8th) is identified with help of his “tax collector” business (cf. 9:9–11) and “James” (9th) as the son of Alphaeus.

v. 4: In Luke 6:15 “Simon” is called the Zealot; however in Matthew (10:4) and Mark (cf. 3:18), he is called “the Canaanite”.

The last on this list is “Judas Iscariot”. He is identified by his local village (man from Kerioth – cf. Genesis 15:25). His name might also mean “liar”. Judas handed Jesus over to the Jewish leaders. All Gospels characterized Judas as “the traitor” or ‘the betrayer”. The Greek verb paradídomı means “to turn/hand someone on/over” (cf. Matthew 17:22; 20:18–19; 24:9–10; 26:2, 15–16, 21, 23–25, 45–46, 48; 27:2–4, 18, 26).

Jesus called people from all walks of life as His “fishers of men” (4:19). He called fishermen (Simon Peter, Andrew, James and John, the sons of Zebedee in 4:18–22), a tax-collector (Matthew in 9:9, 11), Simon the “Zealot” (a member of the radical Jewish political party against the Roman Empire). He called common people and uncommon leaders, rich and poor, educated and uneducated, married⁷⁴² and unmarried. Jesus Christ also calls us today to follow Him.

2.2.2.2.2 The Commissioning of the Twelve (vv. 5–15⁷⁴³)

- Their Tasks (vv. 5–8)

vv. 5–6: Their commissioning was carried out directly when Jesus sent them. The first of his three instructions⁷⁴⁴ was that the disciples’ commission was limited primarily and exclusively to the people of Israel⁷⁴⁵ (cf. 9:36).

In the so-called “Great Commission”⁷⁴⁶ in Matthew 28:19, he makes it a universal mission. He opens it for all people of all nations of the whole world⁷⁴⁷ (cf. 24:14; 25:32; 28:19). Not only for rich or poor or the “Chosen People”. From a learner-teacher relationship the “Twelve” become Jesus’ co-workers like His relay racers in the mission.

vv. 7–8: So they extend Jesus’ mission to “preach” the coming of “the Kingdom of Heaven/s” (cf., for example, 4:17) in the hearts of all Jesus’ followers and to cure sick people (cf. 4:23–24; 9:35), spreading like concentric circles of wildfire (cf. Acts 1:8). The tasks of His “twelve disciples” as pastoral co-workers of Jesus were:

· to “preach”⁷⁴⁸ the Good News of the “Kingdom of Heaven/s” without “ifs and buts”

· and to “( ) heal the sick ( )”⁷⁴⁹, to “( ) raise /the/ (dead)” (cf. 9:18–20, 23–25) and to “( ) cleanse /from/ (leprosy)” (cf. 8:1–4) as well as to “( ) cast out (demons)” (cf. 8:16, 26–32; 9:32–33).

It should not be either words or deeds, but rather both. In this way, preaching and teaching is neither just lip service nor a “promotional tour”, nor must charitable good works degenerate into pure activity (cf. Luke 10:38–42). These are two sides of the same coin.

The twelve disciples were an “instrument of Jesus” “on Christ’s behalf” (2 Corinthians 5:20). They were His ambassadors/“apostles” of God’s kingdom. The “twelve disciples” represent the sender and make Him present and active in the world, just as He had made God present and active in the world. With the help of an ancient proverb like Acts 20:35, the disciples have to pass on God’s gifts which they had received from Him.

- Their “equipment” (vv. 9–10)

According to Matthew, “the Twelve” were instructed to take nothing along with them – apart from a tunic which covered their body: “no … gold⁷⁵⁰, nor silver⁷⁵¹, nor copper⁷⁵² in (your) money-belts/purses⁷⁵³ ( ), nor bag⁷⁵⁴ for the road/journey, nor two tunics⁷⁵⁵, nor sandals⁷⁵⁶, nor a staff⁷⁵⁷”. This list of their minimal “equipment” concludes with Jesus’ establishment: “() The worker is (worthy) /of/ [his] food/support/provisions [ ].”

- Their Rules as Guest in Houses (vv. 11–15)

v. 11: The third part of His instructions concerns hospitality. As guests in a house “in a town or a village”, they can stay temporarily – for a definite/limited period and not settling down in a house – in the same place until they leave the district: enter (in Greek “eıs-érchomaı” literally: come in) in verse 11a and leave (in Greek ex-érchomaı” – come out/go away) in verse 11c. Why? They have to be flexible, dynamic, energetic, mobile, open, and sensitive towards all people and pastoral situations. There are two possibilities:

v. 12: They should “greet”⁷⁵⁸ friendly the inhabitants of the house by entering.

v. 13a–b: In the positive case, “peace” (vv. 13b, d, 34b) should “come … on” them because of their hospitality.

v. 13c–d: However in the negative way, if they are not welcome, their greeting of “peace” should “return to ” His disciples.

v. 14: However if they are not welcome, they should go away and not waste time and energy for nothing. The proverb “shake⁷⁵⁹ the dust⁷⁶⁰ off (your) feet ( )” (cf. Mark 6:11; Luke 9:5; 10:11; Acts 13:51) is a symbolic way of saying “to leave the place”. The action had the aim of provoking thought among the local people.

v. 15: The phrase “amen I say to you” (cf. vv. 15a, 23c, 42b and in 5:18[, 26]; 6:2, 5, 16; 8:10 etc.) concludes His instructions as guest in houses (cf. vv. 11–15) with an eschatological prophecy: “(It will be) more tolerable/bearable⁷⁶¹ ( ) /for the/ land /of/ Sodom⁷⁶² and Gomorrah⁷⁶³ in the day of judgment⁷⁶⁴ than for [that] town [ ]” (cf. 11:22–24/Luke 10:12–14).

2.2.2.2.3 Jesus’ Warnings and Instructions (vv. 16–42)

2.2.2.2.3.1 The Fate of the Disciples (vv. 16–25⁷⁶⁵)

v. 16: The signal word “ıdoú” in combination with the personal pronoun “egó” (= I) emphasizes Jesus’ saying: “I send you like sheep/lambs⁷⁶⁶” (cf. v. 6a) “among wolves⁷⁶⁷” (cf. Luke 10:3 – further, cf. Matthew 7:15). He describes their sending – note the imperative⁷⁶⁸ in verse 16b – as a dramatic comparison between good “lambs” and bad, evil, wicked “wolves” or “harmless/innocent/simple doves”⁷⁶⁹ (cf. Hosea 7:11) and dangerous “wise snakes”⁷⁷⁰ (cf. Genesis 3:1; 2 Corinthians 11:3) on earth in contrast to Isaiah 11:6l 65:25.

v. 17: The imperative “proséchete” (cf. Matthew 6:1; 7:15; 16:6, 11) introduces Jesus’ warning/prophecy that His disciples will “( ) be handed/deliver over⁷⁷¹” (cf. vv. 19a, 21a) “… to the Sanhedrin⁷⁷² (by men) and [be flogged⁷⁷³ …] in {their} synagogues⁷⁷⁴ { } [ ]” (cf. Matthew 23:34; 24:9; Acts 22:19; 26:11; 2 Corinthians 11:24).

v. 18: Jesus expressed His warning in concrete terms – note the location “Sanhedrin” in verse 17b – that they will stay “before governors⁷⁷⁵ and kings⁷⁷⁶ because of” Him. In this way, they will be “witnesses⁷⁷⁷ to them and to the Gentiles⁷⁷⁸” (cf. Acts 5:21–42; 12:1–5; 22:30–26:32).

v. 19: Then He continues with His promise that they will not have to “worry”⁷⁷⁹ (cf. Matthew 6:25, 27–28, 31, 34; Luke 12:11) about their speeches⁷⁸⁰ for the defense during their “delivering/arrest” (cf. vv. 19a, 21a)

v. 20: because the “Spirit of (your) Father ( ) speaking through you” in their situation of a persecution (cf. the verb “dıósko” in v. 23a) through the Jewish religious (cf. v. 17c) and the (Roman) political authorities (cf. v. 17b)

v. 21: as well as the own family members by “delivering” to “death”⁷⁸¹: “brother” – “brother”, “father” – “child”, “children” – “parents⁷⁸²” (cf. Mark 13:12; Luke 21:16).

v. 22: Jesus prophesied them that they “will be hated⁷⁸³” (cf. Matthew 24:9–10; Mark 13:13; Luke 21:17) “by all because of” His “name”. That was the reality of the first martyrs in the Early Church. Then He gave an eschatological⁷⁸⁴ promise that His disciples – then until now (cf. v. 23e) – will “be saved⁷⁸⁵” because of their “enduring⁷⁸⁶ to the end”.

v. 23: He emphasizes His advice to “flee”⁷⁸⁷ during their (urbane) persecution⁷⁸⁸ (cf. Matthew 23:34; Luke 21:12) until His “Second “Coming”⁷⁸⁹” (cf. Matthew 16:27–28; 24:30, 44; 25:31; 26:64), the “parousia” (cf. 24:3, 27, 37, 39) with the phrase “amèn … légo humĩn” in v. 23c (cf. vv. 15a, 42b).

v. 24: Then Jesus, their “Rabbi//teacher”/“Lord/Master”, warned His (egoistic, “ego-centred”?!) “disciples”: “Neither ( ) a student (is) above the teacher,

nor a servant above  [his] Lord [ ]”.

That means that they should learn from Jesus, their “trainer/coach”, and follow (behind) Him.

v. 25: Therefore in doing this, His (Christ-centred) disciples will be on the level of Jesus –

“the student become like (His) teacher ( )” respectively

“the servant like (His) Lord ( ). If the head of the house⁷⁹⁰ [has been called] Beelzebul⁷⁹¹ [ , how much more {His} servants of the household { }”. This comparison – Jesus = “the head of the house” versus His disciples = “the servants of the household” – emphasizes the gravity of their situation.

2.2.2.2.3.2 His Exhortation to Fearless Confession (vv. 26–33⁷⁹²)

Matthew 10:26–33 is an appeal of a fearless confession of Jesus and of “the Kingdom of Heaven/s”, with three different aspects which are structured with the help of the phrase “do not to be afraid” in verses 26a, 28a, and 31a (cf. vv. 26–27, 28–31) in combination with the comparison with some sparrows in verses 29a and 31b. The verses 32–33 have a parallel structure of earthly and heavenly realities.

- Fearless Proclaiming of God’s Word (vv. 26–27)

v. 26: After the phrase “do not be afraid”⁷⁹³ an ancient Greek proverb follows – “for nothing is covered⁷⁹⁴ up that will not be revealed, or hidden that will not be known” (note the same words in Luke 12:2) –with the meaning that “nothing can be secret”. Matthew translates this common experience into the world of God in view of a fearless commitment to Jesus and to “the Kingdom of Heaven/s”. For Matthew, it is more important to give reasons for the freedom from fear than to speak about the persecutors and opponents of Jesus’ disciples.

v. 27: In this way, Jesus appealed in the missionary discourse to His disciples to “preach” (cf. v. 7a) the Good News of “the Kingdom of Heaven/s” (cf. 4:17, 23; 9:35; 10:7; 11:1; 24:14; 26:13) in public always and everywhere – “proclaim⁷⁹⁵ from the roofs”.

Here it is not like the instructions in the context of the “Sermon of the Mount” to give alms (cf. 6:1–4) and/or to pray (cf. vv. 5–15). The Church and all Christians have to “proclaim” God’s Word to the whole world like a modern communication (“PR”). This has to be in the sense that we have to be “the salt of the earth and the light of the world” (5:13–16) so that “the people dwelling in darkness have seen a great light – those dwelling in the land of the shadow of death a light has dawned” (cf. the quotation of Isaiah 9:1 in Matthew 4:16).

- God’s Care for Jesus’ Disciples (vv. 28–31)

v. 28: The phrase “do not be afraid” in verse 28a (cf. vv. 26a, 31a) emphasizes God’s care for Jesus’ disciples. His opponents⁷⁹⁶ and His disciples as well as we can destroy the body (cf. 24:9) but not the soul (cf. 6:22, 25). In view of the Last Judgement⁷⁹⁷, Jesus held the soul dearer than the body. To follow Jesus can be dangerous, both then and now, but God’s care is infinite.

vv. 29–31: Jesus connected God’s protection with the real possibility of the martyrdom for His sake by a rhetorical question (cf. Matthew 6:28–30) which compares “sparrows” in verse 29 and 31 to the “hair” in verse 30 (cf. 1 Samuel 14:45; 2 Samuel 14:11). The purpose of these words is to strengthen the disciples and our trust in God’s care in particularly dangerous situations: “the hair” of human being is worth “more” than a few “sparrows”. Jesus has given the covenant to His disciples and us so that those who lose their lives for His sake will find it (cf. Matthew 10:39; 16:25). This is the reason that Christians can be fearless and confident in God “with all your heart, and with all your soul, and with all your mind” (22:37 in reference to Deuteronomy 6:5 [“Schema Israel”]).

- The Final Judgement before God (vv. 32–33)

Two antithetic eschatological sayings in verses 32–33 reflect both earthly (vv. 32a, 33a) and heavenly (vv. 32b, 33b) realities. The verbs “acknowledge⁷⁹⁸” in verse 32a, b and “disown”⁷⁹⁹ in verse 33a, b (note Peter’s denials in 26:70, 72) are opposites. In the positive way in the sense of the “do-ut-des-principle”:

“All who, acknowledge” Jesus “before men”,

Jesus also “will acknowledge” them “before (my) Father ( ) in Heaven/s” (cf. Luke 12:8).

However note the negative way in the sense of “a maius ad minore”:

“All who deny”/negate” Him “before men”,

He “will be denied” by Him “before (my) Father ( ) in Heaven/s” (cf. Luke 12:9 – further, cf. 9:26).

Depending on our action now, either Jesus will confess or deny someone in the presence of God in Heaven/s. That is the uncompromising challenge for His disciples and for us. This text is not trying to give an easy reassurance but a sense of the emergency of the mission.

2.2.2.2.3.3 Divisions within Households (vv. 34–36)

v. 34: Jesus emphasizes with a correction⁸⁰⁰ (“not … but”) that He did “not … come to bring peace on earth” (cf. v. 13b, d) “but a sword” – and this with all the consequences in a mutual way in the family/household:

v. 35: “a man against (his) father ( )”,

“a daughter⁸⁰¹ against (her) mother⁸⁰² ( )”,

“a daughter-in-law⁸⁰³ against (her) mother-in-law⁸⁰⁴ ( )” –

v. 36: in other words: The “enemies of a man /will be those of/ [his] household [ ]” (cf. vv. 21, 25e; 26:48–50; Luke 12:53; 21:16; Psalm 55:14; Isaiah 19:2; Micah 7:6).

2.2.2.2.3.4 Conditions of Discipleship (vv. 37–39)

v. 37: Then He introduces with the help of the nouns “father, mother, daughter” (cf. Deuteronomy 33:9; 1 Samuel 2:29) in verse 35 a new condition regarding the following of Him as disciple – “a minore ad maius”:

Anyone “who loves father or mother /more than/ me ( ) is (not) [ ] worthy [/of/ me];

or the one “who loves son or daughter /more than/ me ( ) is (not) [ ] worthy [/of/ me]”.

v. 38: His condition continues with the same phrase “is (not) [ ] worthy [/of/ me]” in verse 37b, d:

Anyone “who /does/ not take up (his) cross ( ) and follow after me [ ] is [not] { } worthy {/of/ me}”.

Therefore His disciples should endure the hardship of life as (devoted) Christians without “ifs and buts” – on the one hand, like Simon of Cyrene, who “carried the cross behind Jesus” (Luke 23:26), or on the other hand, the extreme possibility to dying for Him – as the way of the “cross”⁸⁰⁵ (cf. 16:24; 27:32, 40, 42). That means, in both cases, that following Jesus cannot be taken up half-heartedly (cf. 13:4–7, 19–22) or only for a probationary period and an experience.

v. 39: He concludes His conditions of discipleship with an antithetic parallelism of the two Greek verbs “eurísko” and “apóllumı” in verse 39a, b regarding the real life(-style) of a Christian:

The one “who finds (his) life ( ) will lose it”, and

the one “who loses (his) life ( ) for my sake will find it” (cf. v. 28; 16:25; Mark 8:35; Luke 9:24; 17:33; John 12:25).

2.2.2.2.3.5 Rewards of Discipleship (vv. 40–42)

v. 40: Matthew’s ending of the mission sermon “extends that correlation to those whom Jesus sends out”:

The one “who receives⁸⁰⁶ you

( ) receives (me), and”

the one “who ( ) receives (me)” (cf. Matthew 18:5; Mark 9:37; Luke 9:48),

“receives the one who sent me” (cf. John 12:44; 13:20). “Receiving them is receiving” Him, and “receiving” Him “is receiving the God who sent” Him.

v. 41: “Thus the mission of the disciples involves extending God’s salvation to all”⁸⁰⁷:

The one “who receives a p r o p h e t in the name of a p r o p h e t

(will be given) a reward⁸⁰⁸ of a p r o p h e t ( )”, and the one “who receives a righteous⁸⁰⁹ /man/ in the name of a righteous /man/

(will be given) a reward of a righteous /man/”.

v. 42: At the end of this sermon, Jesus takes a simple example – i.e. “giving a cup of cold water” (note also John 4:10–11, 13–15, 46) – to demonstrate that if anyone gives anything “in the name of a disciple”, she/he will be “rewarded” (cf. v. 41b, d) for this good act/deed. The introductory statement “amen, I say to you” (cf. v.15a, 23c, 42b) emphasizes this point of rewards of discipleship.

Chapter 11

Matthew structured the next part of his Gospel including the third sermon (11:1–13:53) with the help of an inclusion⁸¹⁰ (cf. v. 1; 13:53 – further, cf. 4:23; 9:35). A narrative setting for Jesus’ teaching und dialogue tells about the imprisoned John the Baptist in 11:2–19 regarding Jesus’ – note the quotation of Isaiah 26:19; 29:18; 35:5–6; 61:1 in verse 5 – and John’s identity – note the quotation of Exodus 23:20 and Malachi 3:1 in verse 10 to answer His (same) question “... what did you go out ... to see” in verses 7c, 8a, 9a. The Evangelist continues with Jesus’ woe to unrepentant Galilean cities (cf. 20–24), the thanksgiving for His relationship with God (cf. vv. 25–27) and His invitation for our relationship to Jesus (cf. vv. 28–30).

2.2.3 Questioning of and Opposition to Jesus (11:1b–13:52)

2.2.3.1 The Importance of Jesus and His Rejection (vv. 11:1b–12:50)

2.2.3.1.1 Summary about Continuation of Journey (v. 1)

As in Matthew 13:53; 19:1a, 26:1, the epiphora⁸¹¹ concludes Jesus’ mission sermon as “instructions for the twelve disciples” in 10:1–42 and introduces His teaching and dialogues in 11:2⁸¹²–12:50 as well as His “sermon in parables”⁸¹³ in 13:1–52. The summary note at the end says that Jesus was “teaching and preaching⁸¹⁴ in (their) towns ( )” (note the inclusion in 4:23, 9:35).

2.2.3.1.2 The Identities of Jesus and John the Baptist (vv. 2–19⁸¹⁵)

- John the Baptist’s Question and Jesus’ Answer (vv. 2–6)

Who: Jesus, John the Baptist and his disciples

Where: in Galilee

v. 2: “John”⁸¹⁶ the Baptist was “in prison”⁸¹⁷ (cf. 4:12; 14:3) because of his public rebuke against Herod who had married his own sister-in-law (cf. 14:3). During his imprisonment, he “sent”⁸¹⁸ his “disciples”⁸¹⁹ (cf. 9:14) to Jesus because he “heard” about “the deeds of Christ” (in Hebrew: “Messiah” – in English: “the anointed One”) in words (cf. 5:1–7:29) and acts/healings (cf. 8:1–9:34). Therefore he wanted to know:

v. 3: “Are you the coming one” that is the returning divine messenger/messianic prophet Elijah in the sense of Malachi 3:1 or Psalm 118:26 (cf. Matthew 3:[3,]11, 14 or 21:9; 23:39; John 6:14; 11:27), “or should we wait for another”?

v. 4: Jesus answered John the Baptist’s disciples in their role of His witnesses with their ears (to “hear”) and their own eyes (to “see”⁸²⁰):

- First, with His order “go back and report⁸²¹ to John” (cf. 14:12) because of their own meeting with Him (cf. John 5:36)

- and second in the words of the prophet Isaiah:

v. 5: “The blind⁸²² see⁸²³ again” (before: cannot see – after the healing: see [according to Exodus 4:11 and Isaiah 35:5; 42:7, 18; 29:18]), “the lame⁸²⁴ walk⁸²⁵, (before: cannot walk – afterwards: walk [35:6] ), “the lepers⁸²⁶ are cleansed⁸²⁷ (before: unclean – after: cleansed – cf. 8:2–3), the deaf⁸²⁸ hear⁸²⁹ (before: cannot hear – after: hear…[Exodus 4:11; Isaiah 35:5; 42:18; 29:18]), the dead⁸³⁰ are raised⁸³¹” (from: no life – to: resurrection/new life – note Himself as the model, example in 28:1–10, 16–20). Jesus, the “new” Saviour and Redeemer, healed/saved the sick/dead from the sickness/death/bad side of life, and brought them back to good health/wellbeing (cf. 10:8; 12:22; 15:30–31; 21:14) or resurrection/good side. At the end of the list it is stated that “the Good News” is “( ) preached⁸³² /to (/the/ poor⁸³³)” in the sense of Isaiah 61:1 (cf. Matthew 5:3).

v. 6: Jesus introduces His answer/conclusion to John the Baptist’s disciples with the same word “blessed”/“happy”⁸³⁴ as in the beatitudes (cf. 5:3–11) in the form of an appeal: Someone does “not scandalize⁸³⁵ in” Jesus.

- Jesus’ Witness Concerning John the Baptist (vv. 7–19)

v. 7: A genitivus absolutus – note the participle “poreuoménon” in combination with the genitive “toúton” (= as they [= John the Baptist’s disciples] were leaving/going away …) – introduces His consideration upon John the Baptist with the question: “‘What did you go out’ into the desert to see⁸³⁶” (cf. vv. 7c, 8a, 9a), where John the Baptist is “at home” (cf. 3:1, 3). Jesus used an example/possibility in the form of a proverb: to go out and see “a (shaken⁸³⁷) reed⁸³⁸ by the wind ( )”? (cf. 1 Kings 14:15).

v. 8: Again: “What did you go out to see”? The second example is: to see a “man (dressed) in /fine/ clothes ( )” – note here 3:4 in the context of John the Baptist: “clothes” of “camel’s hair” – like “in the houses/palaces of the king”?

v. 9: The third possible answer of the question “what did you go out to see” is: to see “a prophet” (cf. Matthew 14:5; 21:26). Jesus said “YES”⁸³⁹ (cf. v. 26a), John the Baptist is “more than a prophet” on earth in the fulfilled sense of a precursor of Christ/Jesus according to Exodus 23:20 and Malachi 3:1:

v. 10: “I send my messenger” (cf. 13:41; Malachi 3:1) “ahead of you, who will prepare⁸⁴⁰ your way before you” (cf. Luke 1:76; 7:27 – further, cf. Mark 1:2 at the beginning of his Gospel!).

v. 11: The introductory statement “amen, I say to you” (cf. for example 10:15, 23, 42) emphasizes Jesus’ description of John the Baptist on earth in a superlative way in the verses 9–11b, and at the same time He modifies (cf. 13:32) him: “… the smallest/least of the ‘Kingdom of Heaven/s, (is) greater than … ( )” (v. 11c) “John the Baptist” (11b).

v. 12: Matthew continued the reflection concerning the “Kingdom of Heaven/s” (cf. v. 11c). It is not clear who the “violent people” are – Jesus’ opponents, the Pharisees, the scribes or someone else – who had attacked the time of the “Kingdom” – since the time of

v. 13: “all the prophets and the law … until John” the Baptist.

v. 14: Jesus identified John the Baptist as the “coming Elijah⁸⁴¹” (cf. 2 Kings 2:11; Matthew 17:10–13; Luke 1:17; John 1:21) and His forerunner/precursor (cf. 3:3, 11–12) who is sent to “prepare the way” (Malachi 3:1) for Him, “the Lord”, to the (Jewish chosen) people “before that great and dreadful day of the Lord comes” (Malachi 4:5).

v. 15: Jesus concludes this eschatological excurse with the phrase/proverb: “/anyone/ who has ears /let them/ hear” (cf. 13:9, 43 – further, cf. Mark 4:9, 23; [7:16;] 8:18; Luke 8:8; 14:35; Revelation 2:7; 3:6, 13; 13:9) in the sense “to hear and listen as well as understand” (cf. Matthew 15:10) the message.

v. 16: Then He introduces a comparison⁸⁴² concerning their behaviour with a question (cf. 13:18, 20: “to what can/shall I compare …”): This Jewish “generation” in Jesus’ time is like “children sitting in the market place/public square and calling out to other /children/:

v. 17: ‘We piped⁸⁴³/played the pipe for you, and you did not dance⁸⁴⁴;

we wailed⁸⁴⁵, and you did not mourn⁸⁴⁶’”.

v. 18: The ascetic John the Baptist tried to suit everybody but they evaluated and denunciated him who “has a demon” – like Jesus in 9:34; 12:24; Luke 7:33; 11:15; John 7:20; 8:48, 52; 10:20 – because he did not “eat” nor “drink” (cf. Matthew 3:4b–c; Luke 1:15);

v. 19: however Jesus, the “Son of Man”⁸⁴⁷, ate and drank but the opinion of the (Jewish) people is that He is a “glutton⁸⁴⁸ and drunkard⁸⁴⁹ (cf. Deuteronomy 21:20; Proverbs 23:21), “a friend of tax collectors and sinners⁸⁵⁰” (cf. Matthew 9:11; Luke 5:27–31; 7:34; 15:1–2). Jesus is tired of the game His own ministry and that of John complement each other, yet each is criticized for not doing what the other is doing. The proverb concludes His eschatological⁸⁵¹ statement: But “( ) wisdom (is justified) by [her] deeds [ ].”

2.2.3.1.3 His Woes Pronounced on Galilean Cities (vv. 20–24⁸⁵²)

v. 20: The Evangelist introduces Jesus’ eschatological “woe”⁸⁵³ to unrepentant cities with the combination of the Greek temporal adverb “tóte” (= then) and the verb “árchomaı” (= to begin – cf. v. 7a) because the Galilean towns “did not repent⁸⁵⁴”.

v. 21: He contrasts the Galilean towns “Chorazin”⁸⁵⁵ (v. 21a), “Bethsaida”⁸⁵⁶ (v. 21b), and “Capernaum”⁸⁵⁷ (v. 23a), “in which most of” (v. 20a) “( ) [His] power [ ] (were done)” (cf. vv. 20a [the Galilean town – cf. 8:1–9:34], 21c [“Tyre and Sidon”], 23d [“Sodom”]), with the two towns “Tyre”⁸⁵⁸ and “Sidon”⁸⁵⁹ (vv. 21c, 22a) which were destroyed by God as punishment for their wickedness (cf. Isaiah 23:1–18; Ezekiel 26:1–28:23; Joel 4:4–5; Amos 1:9). If the inhabitants of Tyre and Sidon had been witnesses of His power like in the Galilean town they “would have repented” (cf. v. 20b) of their sins, clothing themselves in “sackcloth”⁸⁶⁰ and throwing “ashes”⁸⁶¹ on their heads to show their repentance (cf. Jonah 3:5; Daniel 9:3l Esther 4:3).

v. 22: Matthew emphasizes Jesus’ eschatological warning – note the term “krísıs”⁸⁶² in vv. 22b, 24b – with the phrase “I tell to you” to contrast the Galilean towns with Tyre and Sidon in the form of a comparative: “Tyre and Sidon (will be) better off ( ) on the day of judgment than for” them.

v. 23: Jesus prophesied that “Capernaum”, where His base was, will also “go down⁸⁶³ to Hades⁸⁶⁴” – note the quotation of Isaiah 14:13, 15. As the comparison with Tyre and Sidon in v. 21, if the inhabitants of “Sodom”⁸⁶⁵ (cf. Genesis 19:24) had been witnesses of His power like in the Galilean town they “would have remained until today”.

v. 24: Again (cf. v. 22), Jesus concludes the comparison with a comparative:

“The land of Sodom (will be) better off ( ) on the day of judgment than for” (cf. Matthew 10:15) the Galilean town Capernaum (cf. cf. Jeremiah 23:14; Ezekiel 16:48).

2.2.3.1.4 His Thanksgiving Prayer to the Father (vv. 25–27⁸⁶⁶)

vv. 25–26: With the help of a typical Jewish blessing formula as Jesus’ thanksgiving for God’s love as the Creator of Heaven and earth⁸⁶⁷, the Evangelist introduces the theme of Jesus’ self-understanding in His relationship to His Father, the Lord. The receivers of this self-revelation are the “little(st)”, “most insignificant” or “simple(st)” children (cf. Psalm 8:3; Matthew 21:16). The paradox is that the first are not the wise, learned, and clever people (cf. Isaiah 29:14) – the scholars, religious experts, and doctors of the Law like the Pharisees. That is God’s way and decision – “a good pleasure” (v. 26) to elect someone who He wants.

v. 27: Jesus spoke about the relationship between God and Himself (cf. Matthew 24:36 [or 28:19]) which is so close that the only adequate terms for it are Father⁸⁶⁸ and Son⁸⁶⁹ – and we are his children and in His love which we have to show to others too. In Matthew 11:27 and 28:18, Jesus is the exclusive revelation of His Father in the same way as in the Fourth Gospel (of John): Jesus, the Son of God, has been committed/entrusted⁸⁷⁰ to God the Father. They “know” each other (cf., for example, John 7:29) like a shepherd and his sheep (cf. John 10:14–15). God revealed this mystery especially to Simon Peter (cf. Matthew 16:17).

2.2.3.1.5 The Gentle Mastery of Christ (vv. 28–30)

The repetition of the phrases “will give/find rest” (vv. 28, 29), “burden(ed)” (vv. 28, 30), and “my yoke” (vv. 29, 30) are main points/key words in this part with the background of the Hebrew Bible which we call the Old Testament (cf. Genesis 49:15; Deuteronomy 6:5; Psalm 116:7; Isaiah 28:12; Jeremiah 6:16; 31:25).

v. 28: In the same way as two adjectives (“sophós”/wise, “sunetós”/learned) are used in verse 25, verse 28 characterizes all people by two more participles (“kopıõntes”/weary and “pephortısménoı”/(over-)burdened). Jesus promises to give rest (v. 28c – cf. Jeremiah 6:16) – for their souls (v. 29c). That is the purpose of Jesus.

v. 29: The way is to “take” His “yoke upon” us “and learn from” Him. The terminus technicus “yoke” is in context of the strict handling of the Law by the Pharisees (cf. Matthew 23:4; Luke 11:46). In this way, the rabbis spoke of the yoke of Torah and the yoke of the Kingdom. Here it refers to Jesus’ interpretation of the Law (cf. Matthew 5:17–20, 21–48). Jesus, the authoritative interpreter of the Law, is the model teacher of His disciples (cf. 10:38–39; 16:24–28; John 12:24–26) and us – we are His disciples by our baptism. In this way, we are life-long learners of Jesus. Both nouns “kardía”⁸⁷¹ (= heart) and “psuché” (= soul) are terms of God’s own wisdom and of the blessing which is called the “Schema Israel” in the Jewish tradition. Jesus, the Son of the Father, is the Lord whom His disciples must love “with all their heart and with all their soul and with all their strength” (Deuteronomy 6:5⁸⁷² – note Matthew 22:37).

v. 30: In comparison with the commentary on the Law which the Pharisees made, Jesus’ teaching is easier because it is shorter and centred on the essential. However it is also more difficult because the demands to love God and your neighbour are stronger (cf. Matthew 22:36–40). In this sense, Matthew quoted the prophet Isaiah 29:13⁸⁷³ (LXX): “These people honour me with their lips, but their hearts are far from me” (15:8).

Chapter 12

Matthew again comments about public ministry of Jesus in word and deed on the Sabbath. That is the reason for the controversy between Jesus and some Pharisees concerning the eating of wheat on the Sabbath through His disciples (cf. vv. 1–8), His healing of the withered hand on the Sabbath (cf. vv. 9–14). After the plot against Jesus by the Pharisees (cf. v. 14), a summary notice of His teaching/preaching and healing (cf. vv. 15–21) introduces His controversy with the Pharisees (cf. vv. 22–37), the scribes and Pharisees (cf. vv. 38–45). A genitivus absolutus in verse 46 emphasizes His viewpoint of the true kindred (cf. vv. 46–50).

2.2.3.1.6 His Conflict with the Pharisees because of the Picking of Corn on the Sabbath (vv. 1–8⁸⁷⁴)

- The Setting (v. 1)

Who: Jesus, His disciples, the Pharisees

When: “on the Sabbath” (v. 1a)

Where: “through” the Galilean “cornfields” (v. 1a)

In Deuteronomy 23:26 states that it was allowed to “pick” and eat “ears”⁸⁷⁵of “wheat” so long as the traveller did not put a sickle into the field. The hungry disciples of Jesus did it in this manner during their walk through the fields with Jesus. However it was on the “Sabbath” (cf. this key word in vv. 1a, 2c, 5b, 8, 10c, 11d, 12b). The conflict between the Pharisees and Jesus arises because of this “picking” activity on the “Sabbath”⁸⁷⁶ day which qualifies as one of thirty-nine types of prohibited work. This activity is therefore contrary to the “Third”/“Fourth Commandment” of the Decalogue (= “Ten Words”) in Exodus 20:8–11/Deuteronomy 5:12–15 in the context of Genesis 2:2–3: God, the Creator, took a rest on the seventh day to make the Sabbath sacred for men. As in Exodus 31:14: “Anyone who profanes/desecrates it must be put to death, and whoever does any work on that day” (= Sabbath) “must be cut off from his people”! That is the starting point of the controversy between the Pharisees and Jesus, the rabbi and master of His disciples.

- The Dispute between the Pharisees and Jesus because of the Sabbath (vv. 2–8)

v. 2: Therefore the “Pharisees” (vv. 2, 14, 24, 38 – further, cf. 3:7; 5:20; 9:11, 14, 34 etc.) as the Jewish authority declare this “doing” – note the Greek verb “poıéo” (= to do, make) in verses 2b, c, 3c – something “on the Sabbath” of His disciples as “forbidden” (cf. v. 4c). That means that His disciples were Sabbath breakers and thereby against the “Law of Moses”, the Torah. Therefore they warned Him.

v. 3: Jesus, who knew the written Word of God, proves the view of the Pharisees, who were well educated in the knowledge of the scriptures, wrong by using an example of Jewish history with King “David” (cf. 1 Samuel 21:2–7) and his companions (literally: “those who” [were] “with him” – cf. v. 3d/Luke 6:3d, 4c) “were hungry⁸⁷⁷” (vv. 1b, 3d);

v. 4: King David “entered/went into the House of God” – when Abiathar was high priest⁸⁷⁸ (cf. 2 Samuel 8:17) – and “ate” and “gave” his companions the consecrated loaves of “breads”⁸⁷⁹/offering⁸⁸⁰ (plural – cf. Exodus 25:23–30; Leviticus 24:5–9) which “(only) the priests ( )” were allowed to eat (cf. Leviticus 24:9).

v. 5: The phrase “have not you read (in the Law/Torah)” (cf. vv. 3b, 5a) as a loaded question emphasizes that every Sabbath, “the priests in the Temple” would eat the twelve consecrated loaves from the previous week instead of the new ones (cf. Leviticus 24:8; Numbers 28:9–10).

v. 6: The introductory statement “I say to you” (cf., for example, vv. 31, 36; 10:42; 11:11, 22, 24) introduces Jesus’ comparison with Himself as a (divine) person and the building “Temple”⁸⁸¹ (cf. vv. 5b, 6b) in Jerusalem (on earth – cf. 2 Chronicles 6:18; Isaiah 66:1–2) in the form of a comparative: Anyone who “( ) greater /than/ (the Temple) is here”.

v. 7: Then He continues with a quotation of the prophet Hosea 6:6: “( ) I will/prefer (mercy)” (cf. 9:13; 23:23), “and not sacrifice⁸⁸²” (cf. 1 Samuel 15:22) – note also this quotation in Matthew 9:13. Therefore they “would not have condemned⁸⁸³ the guiltless⁸⁸⁴”.

v. 8: Jesus concludes the debate with the Pharisees with the words: For “(the ‘Son of Man’)” (cf., for example, 11:19; Daniel 7:13) “is Lord of the Sabbath ( )” – note the same words in Luke 6:5b.

2.2.3.1.7 His Healing of the Man with the Withered Hand on the Sabbath (vv. 9–14⁸⁸⁵)

- The Setting (v. 9)

Who: Jesus, a man with a withered hand, the Pharisees (v. 14)

Where: in a Galilean “synagogue” (v. 9a)

When: “on the Sabbath” (v. 10c)

Jesus, who was a Jew, “entered/went into” a Galilean “synagogue” (cf. 4:23; 9:35; 13:54) to pray, read, or listen to the scripture readings of the day, to preach/discuss about it, and to worship …

- The Diagnosis (v. 10a)

Matthew introduces with the phrase “kaì ıdoú” the description of a “man” with a “(withered) … hand ( )” (cf. vv. 10a, 13b) since his birth or later.

- The Dialogue between Jesus’ Opponents and Him (vv. 10b–12)

v. 10b–d: The second “Sabbath”⁸⁸⁶ controversy – note the first one in verses 1–8 and the second in verses 9–14 – is a conflict story between Jesus and “the Pharisees” (cf. v. 14 – further, cf. 23:1–39) as the Jewish religious authority because of their list question/thesis: “Is it allowed ( ) to heal⁸⁸⁷ (on the Sabbath days – note the plural!)?” (cf. Mark 1:21–34/Luke 4:31–41; 13:14; 14:3; John 5:10; 7:23; 9:16). The aim of their asking was to categorically” “accuse” – in Greek “kategoréo” in verse 10d and in 27:12; Mark 3:2; Luke 6:7 – further, cf. Luke 13:14; John 5:18; 7:1, 25; 10:33; 11:45–53) Him.

v. 11: Jesus answered with a real example in the form of a loaded/suggestive question in the sense of His antithesis: Anyone who “has a sheep and (it) falls ( ) [ ] into a well [on the Sabbath days, will he not take hold /of it/ and lift /it/ out?” – note the example of the falling of a boy or an ox on the Sabbath in Luke (13:15;) 14:5. The issue is the timing on the Sabbath day rather than the healing because it was forbidden to work on the Sabbath – again one of thirty-nine possibilities (cf. v. 1) and the healing could happen on other working days – according to the Jewish view at the time of Jesus.

v. 12: He concludes His viewpoint as a conclusion/synthesis: “How much more valuable is a man /than/ a sheep! So it is allowed ( ) to [do] good [ ] (on the Sabbath days)”.

- The Healing of the Man by His Word (v. 13)

“Then” He gave the order – note the imperative⁸⁸⁸ in verse 13b – to the handicapped man: “Stretch out your hand” (cf. 8:3; Mark 3:5; Luke 6:10). The man “stretched” it “out” and the hand was completely “restored⁸⁸⁹, healthy like the other” one.

- Reaction (v. 14)

When the “Pharisees (cf. vv. 2, 24, 38) left⁸⁹⁰ the synagogue, after His healing on the Sabbath day despite their warning in verses 1–8, they plan to find a way to “destroy”⁸⁹¹ Jesus (cf. 2:13; 22:15; 26:4; 27:1, 20; John 11:51), the Sabbath breaker. Thus they stopped “arguing” and began “plotting against” Him. This plot is the basis of their difference/conflict with Jesus until His Crucifixion⁸⁹².

2.2.3.1.8 Summary of His Healings as God’s Servant (vv. 15–21⁸⁹³)

Who: Jesus, His disciples, the Galilean people

Where: the “Sea of Galilee”

v. 15: A summary notice of His “departure”⁸⁹⁴ introduces a new situation for Jesus’ “time out”. Matthew relates that “many people followed” Him (cf. 4:25; 8:1, 10; 9:27; 14:13; 19:2; 20:29, 34; 21:9[; 27:55]), the healer (cf. vv. 9–13; 8:1–9:35/36), “from hearsay” (cf. Mark 2:1; 3:8, 21) who “healed” (cf. v. 10c, 22b) “all”.

v. 16: Jesus firmly “warned⁸⁹⁵ them … not to announce” in public what “He did” (cf. Matthew 9:30; 17:9; Mark 8:30)

v. 17: in the sense – “fulfilling⁸⁹⁶” – of the “prophet⁸⁹⁷ Isaiah⁸⁹⁸” – note Matthew’s phrase “to fulfil what was spoken … through … the prophet” “expressis verbis” (Latin = word by word) in 2:15, 17, 23; 4:14; 8:17; 13:35; 21:4; 27:9 which introduces the quotation of Isaiah 42:1–4 (LXX⁸⁹⁹):

v. 18: “Behold, (my) boy/child/servant ( )” – in other words: “God’s son and/or servant”⁹⁰⁰ –

“whom I have chosen

my] beloved [ , in whom {(my) Spirit ( )} /is well-/pleased { }” (cf. 3:17/Mark 1:11; Luke 3:22 [Jesus’ baptism]; Matthew 17:5/Mark 9:7; Luke 9:35 [His Transfiguration]). “I will put (my) soul ( ) upon Him,

and He [will proclaim] justice /to/ the Gentiles/nations [ ]”.

v. 19: “Neither He will quarrel nor cry out; nor will (anyone) hear ( ) {[His] voice [ ]} in the streets { }”.

v. 20: “A (bruised) reed ( ) [ ] He will [not] break,

and a (smouldering) flax/wick ( ) [ ] He will [not] snuff/put out,

until He has led/brought/sent (justice) to victory ( )”.

v. 21: “In (His) name ( ) the Gentiles/nations” – that means non-Jewish people (cf. v. 14) – “will hope.”

2.2.3.1.9 Is Jesus Beelzebub? (vv. 22–37⁹⁰¹)

- The Setting and the Diagnosis (v. 22)

“Then” Matthew continues a controversial discussion of Jesus’ collusion with Satan (vv. 22–37) because of His exorcism of a “demon-possessed” (cf. 10:8) man who was “blind and dumb/mute⁹⁰²” (cf. 9:27–28, 32; 11:5).

- Reactions of the People and the Pharisees (vv. 23–24)

v. 23: The “people” were surprised⁹⁰³. Therefore they asked: “( ) [Is] this (not) [ ] the son of David”?

v. 24: The Pharisees claimed their “thesis” that His power was “black magic” through “Beelzebul⁹⁰⁴” (cf. 10:25), “the leader/prince⁹⁰⁵ of demons” (on His side); it is through the “demons” that He “cast”/“threw out⁹⁰⁶ demons⁹⁰⁷” (cf. 9:34).

- The Antithesis⁹⁰⁸ of Jesus (vv. 25–30)

v. 25: Jesus, who got their point (cf. 9:4), answers with an “antithesis” against their critical thesis (cf. v. 24; 9:34) that a(n official) “kingdom”⁹⁰⁹, a (private, individual) “house(hold)/family⁹¹⁰” or

v. 26: “Satan”⁹¹¹ cannot be “divided⁹¹² against” themselves – note the parallelism in verses 26b–27⁹¹³ – in the form of a loaded question:

v. 27: “If I ( ) cast/throw out demons (by Beelzebul), [by whom] do your sons [ ] cast/throw them out? Therefore they will be your judges⁹¹⁴.”

v. 28: Jesus corrects their viewpoint that He did not cast them out by “Beelzebul” but with God’s help and not by Satan’s power – “a minore ad maius” (cf. vv. 13, 21–22, 34–36):

“If [I] ( ) [ ] cast/throw out demons (by the Spirit of God)” – cf. Exodus 8:15,

“then {the ‘Kingdom of God’} has come⁹¹⁵ upon you { }” (cf. Luke 11:20; 17:21).

v. 29: He explains His viewpoint about “Satan” who is still active on earth – nowadays as it was then: “How can anyone go into/enter a (strong man’s) house ( ) and [plunder⁹¹⁶] {his} possessions { }

unless he first ties up the strong man. Only then he /can/ plunder (his) house ( )”? (cf. Isaiah 49:24).

- Conclusion of the Debate (vv. 30–37)

v. 30: The conclusion of His viewpoint is that the person

“who (is) not with me” (= Jesus)

“(is) against me ( )” (cf. Mark 9:40; Luke 9:50; 11:23),

“and” anyone “who /does/ not gather⁹¹⁷ with me

scatters⁹¹⁸” like the Pharisees as His opponents (cf. v. 14).

Rather Jesus wishes to be “with” (vv. 3c, 4c, 30a, b) Him (cf. 26:29, 36, 40, 51, 69, 71; 28:20) as His disciples and witnesses.

Matthew continues Jesus’ eschatological (cf. v. 32e: “neither in this age nor in the age to come”) saying about the “unforgivable” sin (cf. Mark 3:29) of “blasphemy”⁹¹⁹ against the “Spirit” in contrast to the “Son of Man” (vv. 8, 32a, 40) with an introductory statement “therefore I say to you” (cf. v. 36a – further, cf. 6:25; 21:43) – note the antithetic parallelism in verses 31b–32:

v. 31: “All sin and blasphemy will be forgiven people,

but ( ) blasphemy (against the Spirit) [ ] will [not] be forgiven” (cf. Leviticus 24:16; Mark 3:28; Luke 12:10).

v. 32: “Anyone who says a word against the Son of Man will be forgiven,

but anyone who says against the (Holy) Spirit ( ) [ ] will [not] be forgiven” (cf. Leviticus 24:16; Numbers 15:30–31).

v. 33: As in Matthew 7:17, Jesus emphasizes His eschatological saying in verses 31–32 with the (short) parable of a tree and the good or bad fruit which is introduces with the same imperative in verse 33a, b – note again the parallelism as a contrast of good and bad fruit (cf. v. 33) respectively men (cf. vv. 34–37):

“Make a tree good and

(its) fruit ( ) good” (cf. 7:17a),

“make a tree bad/rotten and

(its) fruit ( ) bad” (cf. 7:17b).

“For⁹²⁰ ( ) the tree /is/ known/recognized (by /its/ fruit).

v. 34: Then He concretizes this comparison regarding bad people including the Pharisees (cf. v. 14 and 3:7): “You brood of vipers” (cf. 3:7),

“how can you ( ) speak (good),

when you [are] evil [ ]?”

For ( ) the mouth speaks (what the heart is full of)”.

v. 35: “A good person (produces good things) from the [ ] treasure ( ) /of a/ [good] heart/” (cf. Luke 6:45a–b; Proverbs 4:23; 16:23; 25:11–12) “and

an evil/bad person (produces evil things) from the [ ] treasure ( ) /of an/ [evil] /heart/” (cf. Luke 6:45c–d; Proverbs 10:20–21).

v. 36: The introductory phrase “I say to you” (cf. vv. 6a, 31a) concludes His eschatological saying in the sense of the “do-ut-des-principle” (If I give then you give return):

“All /who/ will say useless/thoughtless saying/s,

the men will give back⁹²¹ for /their/ word in /the/ day of judgement” (cf. 10:15; 11:22).

v. 37: “For by (your) words ( ) you will be justified⁹²²,

and by (your) words ( ) you will be condemned” (cf. vv. 7c, 31b–c, 32c–d, 34b–c, 35, 36b–c – further, cf. Proverbs 18:21).

2.2.3.1.10 The Sign of Jonah (vv. 38–42⁹²³)

Who: Jesus, the scribes and Pharisees (v. 38) – the prophet Jonah (vv. 39–41), the men of Nineveh (v. 41), the queen of the south (v. 42)

v. 38: After Jesus’ statement about His (divine) power, “the scribes”⁹²⁴ and “the Pharisees” (cf. vv. 2, 14, 24 – further, cf. 5:20; 15:1; 23:2, 13, 15, 23, 25, 27, 29) requested a “sign” (vv. 38b, 39b, c): “Teacher⁹²⁵, we want [to see] ( ) a sign⁹²⁶ (from you) [ ]” (cf. 24:30).

v. 39: Jesus answered them: “An evil/wicked and adulterous generation⁹²⁷” – in a “general” way –

(seeks) a sign ( ) as spectacular events;

“but [ ] no { } [sign] {will be given} /to/ it

except the sign of (the prophet) Jonah⁹²⁸ ( )” (cf. Mark 8:12; Luke 11:29–30; Matthew 16:4).

God ordered the prophet Jonah (cf. Jonah 1:1–2; 3:1–2) to preach repentance to the pagan people in Nineveh⁹²⁹ (cf. Jonah 3:3–10), the capital of Assyria.

v. 40: Matthew compares “the prophet Jonah” with the “Son of Man” (= Jesus – cf. vv. 8, 32 and for example, 11:19) with the help of a parallelism in a sense of a comment:

“For as ( ) Jonah (was) in the belly of a huge fish /for/ three days and three nights” (Jonah 2:1 [LXX]),

“so [ ] ‘the Son of Man’ [will be] in the heart of the earth /for/ three days and three nights.”

The same phrase “three days” (in Greek “treĩs heméras” – cf. Mark 8:31; 9:31; 10:34; 14:58; 15:29; John 2:19–20 – further, cf. Genesis 42:17–18; Exodus 19:11, 16; Hosea 6:2) can be found in the context of His hearing before the Sanhedrin (cf. v. 26:61) and the mockery by the people (27:40) as well as the request for Roman guard at His tomb by the high priests and the Pharisees (27:63). Further, note His three predictions in 16:21; 17:23; 20:19 – “third day” (in Greek “tē tríte heméra” – cf. Matthew 27:64; Luke 9:22; 18:33; 24:7, 21, 46[; John 2:1]; 1 Corinthians 15:4). 12:40 is the “first” “prediction” by Jesus in the context of His controversy with the Pharisees and their plot against Him in verse 14.

vv. 41–42: On the one hand, the prophet Jonah “produced repentance⁹³⁰” (cf. Jonah 3:5) of the people of Nineveh at his “preaching”⁹³¹ by the authentic “Word of God”. On the other hand, the “queen⁹³² of South⁹³³”/Sheba (cf. 1 Kings 10:1–13) “appreciated the wisdom”⁹³⁴ of “Solomon⁹³⁵”. The introductory phrase “kaì ıdoú” (vv. 41d, 42d) and the comparative “pleĩon” – note the parallels between verses 41 and 42⁹³⁶ – emphasizes that Jesus’ role/mission on God’s behalf is “greater” than “Jonah’s preaching” (cf. v. 41c–d) and “Solomon’s wisdom” (cf. v. 42c–d), but the Jews – the Jewish people and leaders – reject Him more and more (cf. v. 14) because of the Torah (cf. Exodus 20:8–11; Leviticus 24:16; Numbers 15:30–31; Deuteronomy 5:12–15; 18:20). Therefore we may not say in an anti-Jewish sense that the Pharisees were “unbelievers” and the Christians were/are preferred in the sense of the “theory of disinheritance”⁹³⁷. Rather, Jesus has always warned them and invites everyone – Jews and Gentiles.

2.2.3.1.11 The Return of the Unclean Spirit (vv. 43–45⁹³⁸)

vv. 43–44: Jesus explains that it is possible that an “unclean spirit”⁹³⁹, that “came out”⁹⁴⁰ of the body of “man”, could change his mind – in the desert⁹⁴¹ – and decide his “return⁹⁴² to the house” respectively the body of the individual person where he can “find rest⁹⁴³”. If there is a vacuum⁹⁴⁴, the demon can take place/possession again.

v. 45: Jesus emphasizes with the help of a comparative that the return of the demon/s will be “more evil/wicked”⁹⁴⁵ and “worse”⁹⁴⁶ for the person “than before” his leaving (cf. v. 43). The message of this parable is a warning that it is not enough to be emptied of (an) evil (demon/Satan in vv. 22, 26, 43– cf. Galatians 5:19–21) without our (new) filling with the power of the Holy Spirit respectively (the Word) of God (cf. v. 28 and Galatians 5:22–25) in us. Ignoring His advice invites the return of more evil and leads/puts one back to one’s old ways.

2.2.3.1.12 His True Kindred (vv. 46–50⁹⁴⁷)

v. 46: The genitivus absolutus – note the participle “laloũntos” in combination with the personal pronoun in genitive “autoũ” (= “While He [= Jesus] was /still/ speaking …) – introduces the topic of Jesus’ true kindred. Matthew’s introductory phrase “kaì ıdoú” in verses 46b, 47b, 49b emphasizes His viewpoint about His “mother and (His) brothers⁹⁴⁸ ( )”. They “stood”/waited “outside” (cf. vv. 46b, 47b) because they “wanted to speak /with/ Him”.

v. 47: Someone said/informed Him: “(Your) mother( ) and (your) brothers ( ) were standing outside, wanting to speak /with/ you”.

v. 48: - He replied to him with a query/question of the identity of His “family” in present tense:

“Who is (my) mother ( ), and

who are (my) brothers ( )?” (cf. Mark 3:33b).

v. 49: Then He “stretched out” (cf. v. 13) “(His) hand ( ) toward [His] disciples [ ]”:

“Behold, (my) mother ( ) and

(my) brothers ( )” (cf. Mark 3:34b).

v. 50: Anyone “who does the will of (my) Father ( ) in Heaven/s, that” person “(is) my brother and sister and mother.” That means that it is not the biological, physical, family relationship of His close relatives who were outsiders according to the Synoptic Evangelists Matthew 12:50; Mark 3:35 and Luke 8:21b that is important for Him, but rather a more spiritual relationship to God/Him. These were/are like insiders, a new family gathered around Jesus/“familia dei”, who follow(ed) God’s criteria and Jesus’ steps in word and deed/action – then and now.

Chapter 13

The third great speech⁹⁴⁹ with eight⁹⁵⁰ parables about “the Kingdom of Heaven/s”⁹⁵¹ (cf. 13:1–53) concludes the third part (cf. 11:1–13:53): The parable of the sower (cf. vv. 1–9) and the interpretation of this parable (cf. vv. 18–23) is followed by the second parable of the weeds in the field (cf. vv. 24–30) and its interpretation (cf. vv. 36–43) by Jesus. Between this, Matthew placed the third (cf. the parable of the mustard seed in vv. 31–32) and fourth parable (of the leaven in v. 33) with the help of the same introduction “the Kingdom of Heaven is like …” in verses 31b, 33b as well as His explanation regarding the use of parables (cf. vv. 34–35). These examples are paired, one about a man (cf. v. 31) and the other about a woman⁹⁵² of the household (cf. v. 33). Jesus, the teacher, coach and catechist, gave them private lessons (cf. vv. 36–43) about the parable of the grain and the weeds (cf. vv. 24–30) like the parable of a sower (cf. vv. 3–8, 18–23) because of the disciples’ request. With the same words of the aphorism in verse 9, the Evangelist closed the second elaborate allegorical interpretation of Jesus (cf. v. 43b) with a catalogue of eschatological elements and a scenario for the events surrounding the Final/Last Judgement (cf. vv. 40–43a) like an equation. In the same way, the Evangelist retold four other parables of “the Kingdom of Heavens”, comparing it with a hidden treasure (cf. v. 44), a pearl (cf. vv. 45–46), a net (cf. vv. 47–50), and last but not least by relating the parable of an owner of a house or treasures new and old (cf. v. 52 – omitted in the Gospels of Mark and of Luke) after His counter question which His disciples accepted (cf. v. 51). Verse 53 concludes this part respectively sermon with an epiphora⁹⁵³ (cf. 7:28–29). However verse 54 includes the new part “Christology” (cf. 13:54–17:27) “and Ecclesiology”⁹⁵⁴ (18:1–35).

2.2.3.2 His Eight Parables as a Discourse (vv. 1–53)

2.2.3.2.1 The Parable of the Sower – First Parable (vv. 1–9⁹⁵⁵) and

2.2.3.2.3 His Interpretation of this Parable (vv. 18–23⁹⁵⁶)

- The Setting/Introduction of the Parables about the “Kingdom of Heaven/s” (vv. 1–2)

Who: Jesus, the crowd (vv. 2, 34, 36) including His disciples (vv.10, 36)

Where: around the Sea of Galilee (vv. 1–2)

v. 1: Jesus left the “house”⁹⁵⁷ and went to the Galilean Sea (cf. 15:29), somewhere around the sea. First, he “sat beside the sea”.

v. 2: Then Jesus “got into a boat” (cf. 15:29, 39) and “sat⁹⁵⁸” in it because of the “large crowd” in order to teach them and His disciples (cf. v. 10) as His receiver of the parable of the sower.

- The Parable of the Sower (vv. 3–8) and its Interpretation (vv. 18–23)

Jesus told the parable of the sower (cf. vv. 3–9). After verse 10, He privately explained to His disciples the purpose of the parables (cf. vv. 10–17) and the interpretation of the parable of the sower (cf. 18–23) as well as seven other parables (cf. vv. 24–52).

v. 3: Parables are examples drawn from everyday life or from nature and an agricultural background. With the help of the parable of the sower, Jesus compared (cf. vv. 3–8) and explained the “Kingdom of Heavens” (cf. vv. 18–23) with a sower who “sows”⁹⁵⁹ “seeds” on different soils. This parable described in the form of a climax from the worst to the best possibilities four kinds of ground on which the seed fell (cf. vv. 4, 5–6, 7, 8). In an eschatological view, it contrasts three kinds of wasted seeds with one kind of good, fruitful seed (cf. 7:16–20; 12:33; 13:8, 23, 24, 27, 37–38, [45, 48]; 21:19; 25:40). If the seed falls on good soil, then it needs enough time to grow and ripen. After the discussion with His disciples (cf. 13:10–17), the parable is explained by Jesus himself (cf. vv. 4 – 19–20, vv. 5–6 – 20–21, vv. 7 – 22, vv. 8 – 23) as an equation (x = y; metaphor = thing, matter, object):

The Parable of the Sower (vv. 3–8)

Jesus’ Interpretation of this Parable (vv. 18–23)

Note the same words in vv. 4, 5, 7, 8: “some fell … and/where …”

Note the same words in vv. [19,] 20, 22, 23: “The one who received the seed that fell …” + vv. 4, 5, 7, 8 + “is a man who hears the word/message, …”

v. 4: “along the path/road” =

vv. 19–20: “… about the kingdom and does not understand it, the evil one comes and snatches away what was sown in his heart.”

vv. 5–6: “on stony/rocky /places/” =

v. 21: “… and at once receives it with joy. But since he has no root, it lasts only a short time. When trouble or persecution comes because of the word, he quickly falls away.”

v. 7: “among the thorns” =

v. 22: “but the worries of this life & the deceitfulness of wealth choke it, making it unfruitful.”

v. 8: “on (good) soil ( )” =

v. 23: “…and understand it”

vv. 4, 19–20: It is possible that the sower can be Jesus and/or all who preach and teach the word or the message of God and His “Kingdom” on behalf of Him – then and now. The seed is God’s Word or His message (cf., for example, Isaiah 55:10–11). Verse 4 describes the worst possibility of four examples: Some seed fell “on the path”. That means the Good News had no chance because the “evil” one (cf. Matthew 13:19), Satan (cf. Mark 4:15), the “diabolo/s” (cf. Luke 8:12) eliminates it instantly like a bird (cf. v. 32). In this way, the seed is a direct (temporal) and complete (quantifiable) refusal to accept God’s word – 0 per cent – (cf. Mark 4:7 omitted in Matthew). In the same way, in both the following possibilities, the seed has only a short time and no lasting results – at the end, nothing at all and no crop. They were in (the community of) Christ, but afterwards they were outside. The two main reasons for the lack of staying power are as follows:

vv. 5–6, 21: - Other opportunistic people are like “rocky” soil who are enthusiastic but not steadfast. In moments of tribulation or persecution (cf. 5:10–12; 10:23; 23:34), these people fall and run away quickly. They deny God’s Word (like Simon Peter in Matthew 26:69–75).

vv. 7, 22: - This group of people is like the seed that “fell among the thorns” (v. 7) – that means that the worldly cares of this life and the desire for wealth (cf. 6:19–24, 25–34) choke God’s Word, “making it unfruitful”.

vv. 8, 23: - The best possibility is that the Good News of God’s Word falls “on (good) soil ( )” – in the/our heart (cf. 13:19)! This class of people has heard, understood, accepted, and performed the meaning of God’s Word which keeps on bearing fruit in thought, word and deed. In this way, the seed through true disciples of Jesus is fruitful – ranging up to one hundred⁹⁶⁰ per cent. “To bring fruit” is a term of Jesus and/or of the early Church for a good life and to those following of Him unconditionally.

v. 9: The invitation to His audience (cf. 11:15; 13:43) to listen with their sense organ, the “ear”, concludes the parable of the sower (vv. 3–8) and also includes the discussion about the reception of God’s and Jesus’ Word through the Jewish people (vv. 10–17).

2.2.3.2.2 The Reason for Speaking in Parables (vv. 10–17⁹⁶¹)

A counter question of His disciples about the parables of “the Kingdom of Heaven/s” (v. 10: “why”?) leads to the critical statement by Jesus because of the misunderstanding by the Jewish crowd (cf. vv. 12b–13, 14–15) and (the gift of) understanding by His disciples (cf. vv. 11–12a, 16–17) which is not only an intellectual understanding of the Good News. In this way, His disciples are “blessed” (v. 16). First, it needs the good will of the receiver of God’s Words and signs. If the ears, eyes, and hearts are closed, then it is not possible to “hear”⁹⁶², to “see”⁹⁶³, and to “understand” or to “reveal”⁹⁶⁴ Jesus’ plain teachings about God’s kingdom and goodness. Jesus emphasized His reflection about the lack of understanding of the Jewish people with help of the quotation of the prophet Isaiah (cf. 6:9–10) in verses 14–15 as Jewish historical background of the prophets and forefathers. In view of the faith in God and Jesus, the Jewish people as His hearers have not only to open their ears, but their eyes too for the Good News in deed and word. Whoever opens up (vv. 15, 19: “the heart”) for God and Jesus, will hear, see and understand His and God’s mysteries and messages of “the Kingdom of Heaven/s” (cf. vv. 11, 34) especially in the form of parables: “Blessed are the pure in heart, for the will see God” (5:8), “for where your treasure is, there your heart will be also” (6:21 – note also the quotation of Deuteronomy 6:5 in Matthew 22:37).

2.2.3.2.3 His Parable of the Weeds among the Wheat – Second Parable (vv. 24–30)

- The Setting (vv. 24–26)

v. 24: Like the phrase of a fairy story “once upon a time …”, Jesus introduced His parable (v. 24a) of the weeds (in Greek “zızánıon” in vv. 25b, 26b, 27c, 29b, 30c, 36c, 38c, 40a) among the wheat (in Greek spérma in vv. 24b, 27b and sĩtos in vv. 25b, 29b, 30e) as a comparison⁹⁶⁵ with the help of the phrase “the Kingdom of Heaven/s is like …” At this moment, His audience knew that Jesus had told an important message in the form of a parable and they had the agricultural background to understand it. By “sowing /the/ good seed in (his) field ( )”, the situation started well.

v. 25: Overnight, the “ideal world” of the seed changed because his “enemy” of the “householder” sowed “weeds among the wheat”.

v. 26: Afterwards the result was that the “weeds” grew up among the wheat – according to the narration of the situation of the weeds among the wheat.

- The Dialogue between the “Householder” and his “Servants” (vv. 27–30)

v. 27: The “servants”⁹⁶⁶ deliberated with the “householder” about what had happened (cf. v. 27b⁹⁶⁷–c), and

v. 28: what to do (cf. v. 28c–d)? The “householder” responded confidently to the first questions of his “servants” (v. 28a–b: “an enemy has done this”)

v. 29: and to the second one (cf. vv. 29–30).

Jesus’ knowledge of agriculture is excellent, like that of a farmer, because a farmer does not eliminate the weeds during the ripening process. If you do then you “uproot” (cf. 15:13 in view of the Pharisees and scribes) the wheat along with the weeds. That is the reason that both have to be allowed to grow together until the harvest.

v. 30: At harvest time, on the householder’s orders, his servants have to separate the wheat from the weeds. The harvest (cf. 9:37–38) is a Jewish symbol for the (eschatological) Final/Last Judgement. Then the wheat goes into the barn (cf. 3:12 or Luke 12:18 in a negative way): All’s well that ends well.

2.2.3.2.4 His Parable of the Mustard Seed – Third Parable (vv. 31–32⁹⁶⁸)

The third example – note the same words “a man sow … in (his) field ( )” in verses 24b₂, 31c – with the help of a “mustard seed” – in Greek “kókkos” (= pip, stone) in combination with “sínapı” (= mustard) in verse 31b and in 17:20; Mark 4:31; Luke 13:19 – used the reality of this seed regarding the contrast at the time of its sowing and growing up in the form of a climax like Matthew 18:4: First, it is the smallest of all seeds; afterwards fully grown it is the largest of plants. In this way, Jesus has illustrated the dynamic of “the Kingdom of Heaven/s”. At first, the bird can eat this very small seed; afterwards the bird can build a nest in its branches (cf. Psalm 104:12; Ezekiel 17:23; 31:6; Daniel 4:8–9, 18). “The Kingdom of Heaven/s” starts subtly and is nearly invisible but if the seed grows up then it is very fruitful (cf. vv. 8, 23, 26; 3:8, 10; 7:16–20; 12:33 – further, cf. John 15:2).

2.2.3.2.5 His Parable of the Leaven – Fourth Parable (v. 33⁹⁶⁹)

Jesus clarified the same message – a little input and a large, great output as a cause-and-effect chain, as “a minore ad maius” – with the help of the “yeast”⁹⁷⁰. Although yeast looks like a minor baking ingredient, it permeates the whole loaf after a few hours. Especially the aspect of the time – note the fourth step (“contemplatio”) of the “Lectio Divina”! – is themed in the context of the feast of “Unleavened Bread” as the “bread of affliction” (cf. Deuteronomy 16:3). This Jewish feast was how the “Chosen People” remembered their exodus from the land of Egypt. They were in a hurry and did not have time to wait for the leaven to do its work.

2.2.3.2.6 His Use of Parables (vv. 34–35⁹⁷¹)

v. 34: With the help of the combination of the noun “parable”⁹⁷² and the verb “say”, the Evangelist introduces a second commandment about Jesus’ speaking (only) in parables with a link to the first discourse of Jesus in verses 10–17.

v. 35: Then Matthew quoted Psalm 78:2 with the typically Matthew phrases “to fulfil what was spoken through the prophet, saying”⁹⁷³ and “open the mouth” of Jesus (cf. 5:2: the setting of the “Sermon on the Mount”). That means: Jesus used parables in order to fulfil Psalm 78:2. Jesus, the “Son of David” and “Son of God”, who is His and our Father as well as the Creator of Heaven and earth like John 1:1, 14, 18, has known the mysteries of the universe.

2.2.3.2.7 His Interpretation of the Parable of the Weeds among the Wheat (vv. 36–43)

v. 36: After His public talk, Jesus privately answered the request of His “disciples” (cf. v. 10) “at home” to “explain⁹⁷⁴” – note the imperative – “the parable of the weeds /in/ the field” (cf. vv. 24–30) to them.

- The Catalogue of Equivalents (vv. 37–39)

His explanation begins with a catalogue of eschatological equivalents of seven (cf. vv. 37–39) [or nine (cf. vv. 37–43a)] elements and a scenario for the events surrounding the Final/Last Judgement (cf. vv. 40–43a). He picks several elements of the parable of the grain and the weeds (cf. vv. 24–30) and explains the parable:

Parable of the Weeds (vv. 24–30)

Jesus’ Interpretation (vv. 36–43)

v. 24b: “sower” =

v. 37: “the Son of Men”

v. 24d: “field”⁹⁷⁵ =

v. 38a: “the world”

v. 24c: “good seed”⁹⁷⁶ =

v. 38b: “the sons/children of the Kingdom”

v. 25c: “the weeds”⁹⁷⁷ =

v. 38c: “the sons/children of the evil one”⁹⁷⁸

v. 25b: “the enemy”⁹⁷⁹ =

v. 39a: “the diabolo”⁹⁸⁰

v. 30b: “the harvest”⁹⁸¹ =

v. 39b: “the end of the age”

v. 30c: “the harvesters” =

v. 39c: “angels”

v. 30d: “first collect the weeds and tie them in bundles for burning” =

vv. 40–42: scenario “at the end of the age” with the eschatological vision of “hell” in verse 42⁹⁸²

v. 30e: “but gather the wheat⁹⁸³ into my barn” =

v. 43a: “Then the righteous will shine like the sun in the Kingdom of (their) Father ( ) ]."

Jesus did not identify the figures of “the householder” (as God the Father) or “his servants” (v. 27) as prophets or someone on behalf of God who are in dialogue (cf. vv. 27–30) about the situation of the weeds among the wheat (cf. vv. 24–26).

- The Final-Judgement-Scenario⁹⁸⁴ (vv. 40–43a)

In eschatological view of the Last/Final Judgement, Jesus went into details: after the (great) gathering⁹⁸⁵ of all people(s ) – cf. vv. 30b, 39c, 41, 49b; 16:27; 24:31; 25:31) – at “the end of the age” (vv. 39b, 40c, 49a; 24:3; 28:20 – further, cf. Daniel 12:13). Jesus, “the Son of Man”, will separate the wheat from the chaff (cf. 3:12), the wheat from the weeds (cf. vv. 30, 40–43a) or the “sheep from the goats” (25:32) as a heavenly equivalent of earthly action: The angels (cf. vv. 39c, 41a, 49b) had taken the bad ones away (cf. vv. 40a, 41b–42a, 50 or 3:10, 12; 5:22; 7:19, 25:41). Then the “righteous”⁹⁸⁶ (cf. vv. 17b, 43a, 49c), “the sons/children of the Kingdom”, enjoy “eternal life” (cf. vv. 30e, 43a). Either the good people are “sons/children of the Kingdom” or the other ones are “sons/children of the evil one”.

vv. 42–43a: Matthew used the eschatological phrase “weeping and gnashing” (vv. 42b, 50b and in 8:12; 22:13; 24:51; 25:30) for the apocalyptic vision of “hell”. At the eschatological end: “All’s well that ends well” again (cf. v. 30).

- An Aphorism as Jesus’ Apothegm (v. 43b)

The explanation concludes with an aphorism – note the parallelism in verse 9 and in 11:15.

2.2.3.2.8 His Parables of the of the Hidden Treasure and of the Pearl – Fifth (v. 44) and Sixth Parables (vv. 45–46)

Both parables which open like the parables of the mustard seed (cf. v. 31) or the leaven (cf. v. 33) have the same message. If a “man” (cf. v. 44) or a “merchant” (cf. v. 45) has found the treasure (cf. 19:29) buried in a “field” (cf. vv. 24b, 27b, 31c, 36c, 38a, 44a, e) or the pearl after their searching (cf. 7:7–8, 14⁹⁸⁷) then they “go and sell all what they have” (cf. 19:21) “and buy the field” with the treasure (cf. v. 44) or “the pearl”⁹⁸⁸ (vv. 45b, 46a): “Nothing ventured, nothing gained.” The meaning of the double parables is: “For where your treasure is, there your heart will be also” (6:21), that means: If a person finds God, our Father in “Heaven/s” as his – the most valuable – treasure and centre of his life then he can put all his eggs in one basket.

2.2.3.2.9 His Parable of the Net – Seventh Parable (vv. 47–50)

vv. 47–48: The parable of the fishing net reminds us that the coming of the kingdom will include an eschatological view of a Final/Last Judgement like in verses 40–43a. In both, the parables of the weeds and the wheat (cf. vv. 24–30, 36–44) and of the dragnet, the topic is tolerance of both good and bad until the end, the final solution.

v. 49: Jesus will separate the “good” and “rotten fish” (cf. 7:17–18; 12:33) with the help of His “angels” (cf. vv. 39c, 41a, 49b; 16:27; 24:31; 25:31) at “the end of the age” (cf. vv. 39b, 40c, 49a and in 24:3; 28:20). They will receive their fitting rewards and punishments after the great gathering and final sorting out (cf. 25:32, 46) of all people(s).

v. 50: As in verse 42, the angels burned up the waste (cf. vv. 30d, 40, 42, 50a and 3:10, 12; 5:22; 7:19, 25:41). Then the “righteous” (cf. vv. 17b, 43a) are the winners, but “sons/children of the evil one” (v. 38c) will be “weeping and gnashing” (vv. 42b, 50b).

2.2.3.2.10 His Parable of the Owner of a House – Eighth Parable (vv. 51–52)

v. 51: Jesus concludes the group of parables with a question about their meanings (cf. vv. 13–15, 19, 23) after two queries from His disciples (cf. vv. 10, 36). Short and brief, His disciples understood what he meant – they answered His question with “YES” (cf. 9:28; 15:27).

v. 52: The discourse of the parables contrasts the alternative and radical new (cf. 9:16–17) view of the relation between the new tradition (Jesus, the Christ) as an act of God in Christ in light of the Hebrew Bible (= Old Testament) and the old Jewish tradition of the Jewish scribes⁹⁸⁹. The new teaching by Jesus opens the view of God’s possibilities as a real treasure for all people including the scribes who had the tendency to interpret the Law very narrowly. These religious leaders were trapped in the old, and blind to the new way in Jesus.

2.2.3.3 Conclusion of the Sermon in Parables (v. 53)

Again (cf. 7:28–29; 11:1), Matthew concludes Jesus’ sermon in (eight) parables with the same phrase “and when Jesus finished these parables/words …”⁹⁹⁰.

2.2.4 Christology and Ecclesiology (13:54–19:2)

2.2.4.1 Jesus’ Christology according to Matthew (13:54–17:27)

2.2.4.1.1 The Reaction of His Preaching in Nazareth (vv. 54–58⁹⁹¹)

- The Setting (v. 54a–b)

Who: Jesus, people in the synagogue (of Nazareth)

Where: “(His) hometown ( )” (v. 54a) = Nazareth⁹⁹² – the “synagogue” (v. 54b)

After “moving” around the Galilean See (cf. vv. 1–2, 53b), Jesus went to His “hometown”⁹⁹³ and “taught”⁹⁹⁴ in the “synagogue”⁹⁹⁵ of Nazareth.

- The Identity of Jesus according to the People of Nazareth (vv. 54c–56)

v. 54c: The people (cf. 16:14; 21:11, 46) in the synagogue challenged Him (cf. v. 56b):

“Where⁹⁹⁶ did this /man get/  (this) wisdom ( ) (in words – cf. 5:1–7:29; 13:3–35; John 7:15)

“and the powers” (cf. 1 Samuel 10:11) to work “miracles” (in deeds – cf. 8:1–9:34)? In so doing, they were expressing doubt about His divine identity (cf. 22:45).

v. 55: The inhabitants of Nazareth could only see in Jesus the “carpenter⁹⁹⁷”, and His family role as the “son” of “Mary” – in the Greek translation of the Semitic name “Mariám” – (cf. John 6:42 or the Sura 3:45) and “brother” (cf. Mark 6:3; 1 Corinthians 9:5) of men having Jewish names: “James …, Joseph …, Simon, and Judas” (cf. 27:56)

v. 56: and of “(His) sisters⁹⁹⁸ ( )” (cf. 12:46–47). In other words, they saw in Jesus only a human being. In their view, Jesus cannot be better than themselves because He is just a common manual worker, a layman (in matter of theology) and one of their peers because of His genealogy. Therefore they did not recognize Him as a divine teacher (cf., for example, Mark 5:1–7:29) and healer (cf. 8:1–9:34) and asked again (cf. v. 54d) in the sense of an inclusion⁹⁹⁹:

“( ) Where (then) did this /man get/  [all] these /things/ [ ]”?

- His Statement (v. 57)

Therefore “they were skandalized” (cf. vv. 21, 57; 11:6; 15:12; 26:31, 33) in Him. Jesus said that

“a prophet” (cf. 14:2; 16:14) – in other words, a “servant” of God – “is not honoured …

in (his) hometown and

in (his) house” ( )/family. However that does not make the prophet’s work any less important. To be useful to God, a person does not need to be respected or honoured by friends, and neighbours or relatives (cf. 12:46–50).

- Comment by the Evangelist (v. 58)

Matthew commanded the “powerless doing” – in Greek “kaì ouk epoíesen ekeĩ dunámeıs” (cf. v. 54d) “pollás” (literally: “and He /did/ not make/do [ ] many power{ful miracle}s [there]”) – of Jesus in His hometown because of “(their) unbelieving¹⁰⁰⁰ ( )” – their rejection at home. The people of Nazareth did not accept Him – neither His message in word nor His healings in action – and said “NO” to Him as well as did “not believe” in Him that He was “the prophet” (v. 57c) because of the Torah¹⁰⁰¹ (cf. Leviticus 24:16; Numbers 15:30–31; Deuteronomy 18:20).

Chapter 14

Matthew continues with John of Baptist’s beheading on Herod’s order (cf. vv. 1–12), Jesus’ feeding of the 5,000 (cf. vv. 13–21), His walking on the water (cf. vv. 22–33), and the summary of His healings (cf. vv. 34–36) in chapter 14 in the context of the fourth part (cf. 13:53–19:2).

2.2.4.1.2 Herod Antipas’ View/Identity of Jesus (vv. 1–2¹⁰⁰²)

v. 1: The “tetrach”¹⁰⁰³ “Herod” (vv. 3–10; 2:1, 3 – 5, 7–8, 12–16, 19–22) Antipas¹⁰⁰⁴ was the “political leader” of the regions Galilee and Perea – without the ten cities of the so-called Decapolis –between 4 B.C. and 39 A.D. who had heard about Jesus’ “name” (cf. 9:26, 31).

v. 2: His own interpretation was that “John the Baptist” (cf. 3:1–14; 4:12; 9:14; 11:2–6, 7–19; 16:14; 17:13; 21:25–27, 32) whose head he had cut off (vv. 3–12) had “risen from the dead”¹⁰⁰⁵ (v. 2c) and His “powers are at work¹⁰⁰⁶ in Him” (cf. 13:54d, 58a).

2.2.4.1.3 The Execution of John the Baptist by Herod Antipas (vv. 3–12¹⁰⁰⁷)

- The Setting (vv. 3–5)

Who: Herod, Antipas, his guests, Herodias and her daughter, John the Baptist, his disciples

Where: in Herod’s building/palace

When: during Herod’s birthday party (v. 6)

v. 3: The “report” of the “beheading” (cf. v. 10/Mark 6:16, 27; Luke 9:9) of John the Baptist is presented like a “flashback”: Herod Antipas “bound”¹⁰⁰⁸ him “in prison” (v. 10 – cf. 4:12; 11:2) “because of Herodias”¹⁰⁰⁹, – “his” half-“[ ] (brother) Philip’s wife] ( )”.

v. 4: John had told him of his disapproval – “It is not lawful /for/ you to have her”. Herodias had “met Herod Antipas in Rome about AD 28 and the two formed a passionate attachment for each other, and each” had “obtained a divorce”¹⁰¹⁰. William Barclay says that “seldom in history can there have been such a series of matrimonial entanglements as existed in …Herod’s family”¹⁰¹¹. According to the laws of morality in Leviticus 18:16 and 20:21, “it was not allowed” to “have”/marry the “wife” of one’s own “brother”, except (cf. Matthew 22:24–28) after his death (according to the law of levirate marriage in Deuteronomy 25:5–10 and in Genesis 38:8). John the Baptist had openly disapproved the illegal union of Herod Antipas, who was legitimately married to the daughter of King of Nabatea Aretas IV, and Herodias.

v. 5: Therefore Herod wanted to “( ) kill¹⁰¹² (him)” (cf. Jeremiah 26:21) but he could not do it because he was “afraid /of/ the people” who considered John “a prophet” (cf. Matthew 11:9).

- The Beheading of John the Baptist during Herod’s Birthday Banquet (vv. 6–12)

v. 6: Matthew relates that Herod Antipas’ has his royal “birthday banquet¹⁰¹³”. The historian Flavius Josephus also wrote in “Antiquities of the Jews” 18.5.2 § 119 that “Herodias’ daughter danced”¹⁰¹⁴ (solo) before the guests and “pleased” the “King” (note v. 9) “Herod” Antipas so much

v. 7: that “he promised¹⁰¹⁵ with an oath¹⁰¹⁶” (cf. v. 9a) in public “to give her whatever she asked.”

v. 8: Instructed by her “mother” Herodias – note her respect for her mother according to Exodus 20:12; 21:17; Leviticus 20:9; Deuteronomy 5:16 –, the unnamed¹⁰¹⁷ “girl” (v. 11b) said their desire/order: “Give me … here on a platter the head of John the Baptist” – note the parallelism with verse 11a–b.

v. 9: Although the king “was greatly distressed” (cf. Matthew 26:38/Mark 14:34 or Luke 18:23–24), he kept his promise to Herodias’ daughter because of his solemn “oaths” (cf. v. 7a – further, cf. Jeremiah 44:25) sworn in front of his “guests”¹⁰¹⁸ – the nobles of the court/the high society, his “army officers”, and the “leading” figures “of Galilee” (cf. Mark 6:21; Luke 19:47) because of their jeers and laughter as well as his public reputation.

v. 10: Therefore Herod Antipas gave the order to “behead¹⁰¹⁹ John in the prison”.

v. 11: Then John’s “head was brought on a platter and given it to the girl”. Afterwards she “brought it” – the head of John the Baptist – to “(her) mother ( )” Herodias. It is like a relay race: executioner – the girl – Herodias (cf. v. 8).

v. 12: At the end, the “disciples” of John the Baptist (cf. Matthew 9:14) “came” to “take away the body” (cf. Mark 6:29 [John the Baptist]; 15:45 [Jesus]) of their master John the Baptist and to “bury it” (cf. Matthew 8:21–22/Luke 9:59–60).

2.2.4.1.4 Jesus’ Feeding of the 5,000 through the Multiplication of Loaves and Fish (vv. 13–21¹⁰²⁰)

- The Setting (vv. 13–14)

Who: Jesus, the crowds of the Galilean towns, His disciples (v. 15)

Where: “a deserted place” in the district of Galilee (vv. 13, 15)

When: “evening” (v. 15a)

v. 13: After the bad news about the death of John the Baptist (cf. vv. 3–12), Jesus moved to another place (probably Nazareth [cf. 13:54]) with the help of a “boat” [cf. vv. 13b, 22b, 24a, 29b, 32a, 33a and 8:23–24; 9:1; 15:39]). There the people “followed Him”

v. 14: who had “compassion”¹⁰²¹ (cf. 9:36; 15:32) with the “sick”¹⁰²² and “healed”¹⁰²³ someone (cf. 4:23–25; 9:35–36; 12:15; 15:30; 19:2).

- The Crisis of the Hungry People and Jesus’ Crisis Management (vv. 15–19a)

v. 15: “What about dinner?” Because of the evening hours – note the genitivus absolutus in verse 15a –, His disciples’ idea was to send the people away (cf. 15:32) so that they could organise their own food themselves before or after their religious session and happiness with Jesus. This general statement introduces a dialogue between Him and His disciples in view of the crisis management.

v. 16: In the eyes of Jesus, it is not possible to dismiss these people at this time of the evening. That is the reason why Jesus changed His disciples’ plan. Only after the feeding of the 5,000 men, plus women and children, He dismissed them (cf. vv. 22–23a). His answer to the crisis and the order to His disciples was: “You”, the disciples, “give them … /some food/ to eat”. The same verb “eat” – in Greek “esthío” – is used in the context of the second feeding of a lot of people (cf. 15:32, 37–38) and the “Last Supper” (cf. 26:17, 21, 26).

v. 17: The disciples – both as His partners in the discussion about crisis management and as mediators between Jesus and the crowds – responded to Him with the fact that they only had “five” loaves of “bread”¹⁰²⁴ and “two fish”¹⁰²⁵ (cf. vv. 17b, 19b/Mark 6:38, 41; Luke 9:13, 16; John 6:9; Matthew 16:9; Mark 8:19). Five loaves for 5,000 men (1:1,000 = 1‰), not counting the women and children. That is like a drop in the ocean. This is the point of departure before Jesus’ blessing of both the “five” loaves of “bread” and the “two fish”.

vv. 18–19a: While He ordered – note the imperative in v. 18b – His disciples to “bring” Him both, He directed the crowds to “sit down on the grass” (cf. Psalm 23:2) for their “picnic”. Matthew omitted the instruction of the groups of 50 or 100 people in Mark 6:40, referring to Exodus 18:21, 25.

- Jesus’ Blessing of the Loaves and Fishes and the Multiplication (v. 19b–f)

Like a Jewish housefather during the ritual of the daily Jewish meal,

Jesus “took the five /loaves of/ bread” and the “two fish,

and looking up to Heaven,

said a blessing¹⁰²⁶,

 “broke”¹⁰²⁷ the bread,

… “gave the /loaves of/ bread to (the disciples)”¹⁰²⁸

 and “the disciples” gave them to “the people” (cf. 15:36b–f).

The word was Jesus’ blessing for God’s help – the deed was to feed the hungry people through the cooperation of His disciples. Everything came to the crowds from Jesus through His disciples as His co-workers. On behalf of Jesus, the disciples (“missio”) had to share out the blessed bread to the “community” (“communio”) of people as the “Holy communion” – then and now. The historical, social, and (ecclesiological) theological background – “Sitz im Leben” – of the feeding stories is the Eucharist of the Early Church because in the first centuries of the Church, the Eucharist was always both “Holy communion” and food. In the Early Church there was always a meal as well (cf. 1 Corinthians 11:17–34).

- The Verification of the End of the Crisis (vv. 20–21)

Five loaves for 5,000 men on the one side, plus the group of women and children on the other side – in our eyes, it is impossible, but for God and Jesus, it is not impossible. The outcome of the sharing of both loaves (of bread) and fish is clear and brief. After the dinner, the crowds who had been hungry “were satisfied”, and there was plenty left over – note in the same words the description of the second feeding of the 4,000 in 15:37–38. The “twelve baskets” of leftovers represent the twelve tribes under the twelve disciples, and the crowds represent all Israel gathered by Jesus. Matthew 16:5–10 is a review of the two feeding stories in the context of Jesus’ instructions of His disciples.

What happened? An anonymous member of the crowds brought his own food with him and gave it to the disciples. Someone was not selfish and unwilling to share his five loaves of bread and two fish. After Jesus’ blessing of both – with God’s help – and sharing of the meal – in cooperation with His disciples –, the outcome of the feeding of the crowds was the wonderful multiplication of the food which was plenty. The feeding consisted of trusting in God and changing selfish people into generous people: The people shared their provisions so that everyone had enough: “It is more blessed to give than to receive” (Acts 20:35). That is the social character of both feeding stories (cf. 14:13–21; 15:32–28). They had more than enough because of God’s gift after Jesus’ prayer to Him.

This feeding story corresponds with the story of the multiplication by the prophet Elisha (cf. 2 Kings 4:42–44):

Incidents

2 Kings 4:42–44

Matthew 14:13–21

● The number of the loaves

v. 42c: “20 and first ripe grain”

v. 17b: “5 loaves and 2 fish”

● The order to feed the hungry men through servants or Jesus’ disciples

v. 42d–e

v. 43b

v. 16

● Their intervention

v. 43b: “a hundred men”

● The number of the people

v. 44a

v. 21: “about five thousand men”

● They gave them the loaf

v. 44a–b

● The eating of the men

vv. 43, 44b–c

v. 19h

● The fragments of the loaves

v. 20a

v. 20b–c: “12 wicker baskets full”

2.2.4.1.5 His Walking on the Water (vv. 22–33¹⁰²⁹)

- The Setting (vv. 22–23)

Who: Jesus and His disciples – the people (vv. 21–23a)

When: at “night” (v. 23c), after the feeding of the 5,000 (vv. 13–21)

Where: Jesus was on the mountain (v. 23a) in Galilee (cf. 13:54; 14:13, 15) and afterwards in the boat (vv. 32–33) – His disciples were on the Sea of Galilee in a boat (vv. 22, 24–33)

In contrast to the disciples (cf. v. 15) after the feeding of the 5,000, Jesus “dismissed” the people (cf. vv. 22c–23a) and He “went up¹⁰³⁰ on the mountain¹⁰³¹ by Himself to pray¹⁰³²” (cf. 17:1, 9 [Jesus’ Transfiguration]; 26:36–44 [Gethsemane]) until “the fourth watch/shift of the night”/early morning between 3 and 6 a.m. Jesus, “the Son of God” (v. 33b), needed a “time-out” from all activities and a time for His relationship with God the Father for Himself as a silent personal prayer – actio(n) (fifth step of the “Lectio Divina” and contemplation(n) (the fourth step of it), ora et labora (= pray and work/do). Jesus’ prayer as His intimacy with God is the wellspring of His power. However His disciples moved by “boat” (vv. 22b, 24a, 29c, 32a, 33a – cf. 8:23; 9:1; 13:2; 15:39) with the destination “Gennesaret” (v. 34 in contrast to Mark 6:45: “Bethsaida” or to John 6:17: “Capernaum”) on the west side of the Sea of Galilee. That is the point of departure.

- The Crisis of His Disciples (v. 24)

The verses 22–23 situate the disciples at sea who were alone. The verses 24–25 describe their new situation of the swell (cf. Psalm 107:23–32; Jonah 1–2) as a crisis of fear and death due to the wild “waves” (in Greek kũma in v. 24b and in 8:24) of death¹⁰³³ and the adverse “winds” (in Greek ánemos in vv. 24c, 30a, 32b or in 7:25, 27; 8:26, 27; 11:7; 24:31) as well as the rough “water”¹⁰³⁴ (in Greek húdor in vv. 28c, 29c and in 3:11, 16; 8:32; 17:15; 27:24) in the night¹⁰³⁵. These elements are symbols of an essential crisis, sickness, threat, fear, death¹⁰³⁶ – individual or collective. The “disciples” (v. 22) on the “boat” had not found their feet – a German proverb says: “Water has no arbors”. The apologetic as a “second point of view” of the biblical text interprets the boat as a symbol of the church (cf. 8:23) and in the same way the state of the sea represents the hostile forces of the world as persecution, tribulation, torture, sickness, crisis, and other emergency situations (cf. 5:10–12; 10:23; 13:21; 23:34), especially of the (Matthew’s) Church in the context of the Roman Empire which pull the rug out from under it.

- His Initiative (vv. 25–31)

In the middle of the telling story of Jesus’ walking on the water (vv. 25–26, 29) is the description of Jesus’ appearance among His disciples like a “ghost” on the heavy Sea of Galilee during the sea storm (cf. vv. 25–27). This episode is combined especially with Peter’s reaction (cf. vv. 28–31) where first Peter trusted in Him (cf. vv. 28–29), but afterwards he did not trust in Him like showing “little faith” (v. 31).

v. 25: The special “action” of Jesus walking on the Sea of Galilee is pinpointed and timed at “the fourth watch/shift of the night”¹⁰³⁷ (cf. v. 25a/Mark 6:48 – further, cf. Matthew 24:43; Luke 2:8; 12:38), that means between 3 and 6¹⁰³⁸ a.m.

v. 26: His disciples “saw” the passing of someone like a “ghost” (in Greek phántasma¹⁰³⁹ in v. 26c/Mark 6:49 – cf. Luke 24:(23,) 37, 39 (“pneũma”) or their “doubt” in 28:17). Their “re-action”: They were “terrified” and “cried out”¹⁰⁴⁰ (cf. vv. 26d, 30b [Peter]) “in fear” (in Greek “phóbos”¹⁰⁴¹ in v. 26d; 28:4, 8).

v. 27: Jesus buoyed the Twelve up and identified Himself to them first in the form of the self-proclamation using the Greek translation of God’s name YAHWEH in the Septuagint “I am”¹⁰⁴² and secondly by means of an epiphany “do not be afraid” (cf. 1:20; 10:26, 28, 31; 17:7; 28:5, 10; Mark 6:50; Luke 2:10; John 6:20).

vv. 28–31: The following action by Peter is a combination of an impulsive¹⁰⁴³ request in form of a provocative conditional clause (v. 28) and faith weakened by doubt (v. 30 – cf. 28:17). First, Peter trusted in Him (v. 29) but because of the precarious reality – on the water or of the Church – he did not trust the situation with the high “waves” around him. His faith wavered when he realized what he was doing and he sank (cf. v. 30 or Psalm 69:2–3, 15–16). His “little faith” (in Greek “olıgópıstos”¹⁰⁴⁴) in Jesus – note his denials three times in 26:69–75 – was like the seed on the rocky soil in the context of the parable of the sower (cf. 13:5–6, 20–21). Immediately Jesus answered Peter’s prayers in the form of a “cry” (vv. 26d, 30b) for help (v. 30d: “Lord¹⁰⁴⁵, save me” – and he was saved¹⁰⁴⁶ (cf. v. 31), the “rock”, the foundation of the “Church”, and the “captain” as “leader” and spokesman of the (twelve) disciples during Jesus’ ministry (cf. 10:2; 16:18–19). Like God (cf. Exodus 14:24: Psalm 46:6; Isaiah 17:14), Jesus is Peter’s Redeemer and Saviour with His helpful “hand”¹⁰⁴⁷. What seemed impossible is possible. Afterwards Jesus rebuked Peter, who had an exceptional position, a key role (cf. 16:19; [18:18]), with the help of a criticism/“private lesson” about the smallness of his “faith” (cf. 6:30, 8:25–26; 16:8; 17:20). In face of Simon Peter’s ups and downs of life – between courage and fear, trust and doubt – as the first disciple called by Jesus, he is the showcase model of the disciples and an example for all Christians to believe and trust absolutely in Jesus and God, our basis of the faith and trust, in good and bad times.

- The Verification of the End of the Crisis (v. 32)

A happy end, it was wonderful that the crisis/storm (cf. vv. 24c, 32b) was over – all’s well that ends well: Jesus, Peter, and the Eleven were on board in a safe place.

- The Echo of His Disciples in the Form of a Confession (v. 33)

God is present on earth in the human face of Jesus. In this way, Jesus is our “Lord”, our true Redeemer and Saviour over all powers in bad and good times of our life. In the eyes of the disciples, Jesus – “the son of Joseph”¹⁰⁴⁸ and the “Son of David”¹⁰⁴⁹ – “( ) is (truly)” the Almighty, the “Son of God” (v. 33b – further, cf. 4:3, 6; 8:29; 16:16; 26:63; 27:40, 43, 54). This confession is in present tense. The story climaxes with the adoring confession¹⁰⁵⁰ of His disciples just like Simon Peter (note 16:16: “You are the Christ, the Son of the living God”) or the Roman centurion (cf. 27:54: “Truly this was the Son of God!”) or Thomas (“My Lord and my God” in John 20:28) in contrast to their lack of understanding in the story of the stilling of the sea storm in Matthew 8:27.

2.2.4.1.6 Summary of His Healings at Gennesaret (vv. 34–36¹⁰⁵¹)

v. 34: After the “crossing”¹⁰⁵² (cf. 9:1) by boat (cf. vv. 22b, 24a, 29c, 32a, 33a) with the contrary “wind” at sea, Jesus and His disciples “landed” respectively “reached land”¹⁰⁵³ at “Gennesaret” (cf. Mark 6:53) on the north-western Galilean shore of the Sea of Galilee which is also called “Lake of Gennesaret” (cf. Luke 5:1).

v. 35: Then the people of “Gennesaret” (cf. v. 34) “recognized”¹⁰⁵⁴ Jesus/them (cf. v. 33). The Evangelist explains that they “brought ( ) all the sick¹⁰⁵⁵ /to/ (Him)” – note the summary notices in verse 14 and in 4:23–24, 8:16; 9:35; 12:15; 15:30; 19:2; 21:14 –

v. 36: and “be