ADVENTIST UNIVERSITY OF WEST AFRICA

COLLEGE OF EDUCATION AND HUMANITY

DEPARTMENT OF THEOLOGY
FIRST SEMESTER 20212022

LECTURE NOTES1

RELB 115 SYNOPTIC GOSPELS (3 semester credits)

Lecturer: Yvonne Witherspoon M.Div.

e-mail: ywitherspoon@auwa.edu.lr
0775 022 465 (Mobile)

Class schedule: Monday | 4-5pm

Friday | 1-3pm
September 17- December 8

CHAPTER 7: MATTHEW – THE GOSPEL OF THE MESSIAH

CENTRAL THEME: Jesus the Jewish Messiah brings salvation history to its climax, saving his
people from their sins.

KEY VERSES: Matthew 1:21; 28:18-20

In many ways, Matthew’s Gospel is an extended defense, in narrative form, of the claim that a new sect
within Judaism, known originally as “the Way” and later as Christianity, in fact is authentic Judaism, the
completion or fulfillment of God’s purpose for Israel and the world.

I. Literary Features

Matthew has the most evidence of careful structure and design among the four Gospels:

 Concise Style: Mark writes like a storyteller; Matthew writes more like a reporter

 Fulfillment Formulas and Old Testament Quotations: One of Matthew’s most distinctive
structural features is his use of fulfillment formulas to demonstrate that the events of Jesus’ life
fulfilled OT prophecies. Ten times the narrator uses a similar formula: “This was to fulfill what
was spoken by the prophet, saying …” followed by an OT quotation. In many other passages,
the OT is identified as fulfilled in Jesus’ words and deeds.

II. Topical Arrangement

1
Compilation of the textbook Strauss, Mark L. Four Portraits, One Jesus. Zondervan, 2006.
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 There are collections of teaching (chaps 5-7), miracle stories (8-9), mission instructions
(10), parables (13), teachings about the church (18), denunciations against the religious leaders
(23), and eschatological teachings (24-25).

Matthew structures his narrative around five major discourses, all of which end with the
structural signal, “And it came about when Jesus finished these words…” The discourses are:

 Sermon on the Mount (5-7)

 Commissioning of the Twelve (10)

 Parables of the Kingdom (13)

 Church life and Discipline (18)

 Woes and Olivet Discourse (23-25)

III. The Plot of Matthew’s Gospel

1. Prologue: The Genealogy and Birth Narrative (Chapters 1:1-2)

The birth narratives of Matthew and Luke are not comprehensive accounts of Jesus’ early life. They are
selective introductions, preparing the reader for the narratives that follow. Matthew centers his genealogy
on Joseph, whose dreams and actions stitch the narrative together. Matthew begins with a genealogy
tracing the royal ancestry of Jesus (1:1-17). For Matthew and the Jews, Jesus’ genealogy is profoundly
important, confirming his legitimacy as the promised savior and king who will bring Israel’s history to its
climax. The narrator identifies Jesus as the “Christ, the son of David, the son of Abraham,” and traces his
ancestry from Abraham through David to Joseph and Mary.

The author’s penchant for organization is evident as he structures the genealogy into three sections of
fourteen names: Abraham to David, David to the Babylonian exile, the Babylonian exile to the Christ. The
number fourteen may represent twice seven (the number of completion) or, more likely, draws on the
numerical value of the Hebrew name Davis. Since there are names known to be missing from Matthew’s
genealogy, it is clear that Matthew has intentionally shortened or telescoped the list.

The structuring of the genealogy around King David and the Babylonian exile is particularly
significant. The exile was viewed by Israel’s prophets as punishment for the nation’s sin and rebellion
against God. Since the exile, no Davidic king had reigned in Israel, and many Jews of Jesus’ day
considered Israel still to be in exile, oppressed by the Gentiles and under God’s judgment, awaiting the
restoration of the Davidic dynasty by the Messiah. With his genealogy, Matthew announces that Jesus’
birth marks the coming of the “Christ,” the Messiah who will “save his people from their sins” (1:17, 21),
the very sins which caused the exile.

Matthew’s genealogy is also unusual in its inclusion of five women – Tamar, Rahab, Ruth, the wife of
Uriah (Bathsheba), and Mary the mother of Jesus – since women were not normally included in
genealogies. Their significance is debated but is probably related to the fact that all were in some sense
outsiders (sinners, outcasts, foreigners) whom God used to carry forward his saving purpose.

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 The birth story which follows carries forward the theme that Jesus is the promised Messiah who will
bring salvation to his people. The narrator repeatedly notes that these events fulfill prophecy. Jesus is born
to Joseph, a descendant of David, in Bethlehem, David’s hometown and the prophesied birthplace of the
Davidic Messiah. He will be called Jesus (Hebrew: Yeshua, or Joshua) meaning “Yahweh saves”. The
narrative is permeated with the theme of divine purpose and evidence.

2. The Appearance of the Messiah (3:1-4:11)

Following the birth narrative, the narrator provides an introduction to Jesus’ public ministry. Two
events, the baptism and the temptation, set the stage for Jesus’ ministry and establish his identity. The
declaration of Jesus as “my Son” at both the baptism and the transfiguration confirms that this is God’s
evaluative point of view of Jesus. Matthew also shows particular interest in Jesus’ role as the Servant of the
Lord, the suffering figure who appears in the celebrated “Servant Songs” of Isaiah 42, 9, 50, 53.

Jesus’ forty days in the wilderness are analogous to Israel’s forty years, and the three OT passages
Jesus cites in response to Satan’s temptations all relate to Israel’s failures in the desert (Deut 8:3; 6:16;
6:13). While God’s “son” Israel (Exod 4:22-23) failed when tested, Jesus the true Son remains obedient
and emerges victorious.

The identification of Jesus as Son of God, Servant of the Lord, and true Israel are closely related when
viewed from the context of OT theology. Just as the nation Israel is sometimes called the son of God, so
the anointed king from David’s line is God’s son. This meant that the king had a special relationship with
God, serving as his representative to the people and the people’s representative before him.

3. The Ministry of the Messiah to Israel (4:12-11:1)

The narrator begins the account of Jesus’ public ministry with a brief introduction summarizing what
will be coming in the next six chapters (4:12-25). The essence of Jesus’ preaching is identified, his call of
disciples is narrated, and his preaching and healing ministries are summarized. The author’s literary skill is
on display in the summary of 4:23, which is repeated almost verbatim in 9:35. The Sermon on the Mount
provides the example par excellence of Jesus’ teaching: his inaugural kingdom address. If the sermon on
the Mount demonstrates Jesus’ kingdom authority in teaching, chapters 8-9 reveal his kingdom authority
through healing and exorcism. The primary significance of these miracles is to confirm the coming of the
kingdom through Jesus’ words and deeds.

As in Mark’s gospel, this introductory section is also marked by the beginning of conflict with the
religious leaders. They challenge Jesus’ authority to forgive sins (9:3), despise him for associating with
sinners (9:11), and accuse him of casting out demons by the prince of demons (9:34). Matthew delays
recounting the more serious Sabbath controversies (12:1-13) until the next major section (11:2-19:1),
which deals in-depth with the rejection of Jesus by Israel’s leaders.

Chapter 10 forms the conclusion of the first section of Jesus’ ministry. The theme is discipleship, as
Jesus commissions and sends out the Twelve to preach and to heals as he has been doing. Their mission at
this time, is only to “the lost sheep of Israel.” The purpose of this section is to set out the requirements of
discipleship in light of the nature and significance of Jesus’ ministry.

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4. The Responses to the Messiah: Rejection by Israel, Acceptance by the Disciples (11:2-20:34)

The dual themes which hold this section together are the responses, positive and negative, to Jesus’
ministry. On the one hand, there is increasing rejection by and animosity from the religious leaders. On
the other, there is a degree of acceptance and understanding on the part of the disciples.

5. The Messiah Confronts Jerusalem (21:1-26:1)

Jesus’ arrival in Jerusalem is marked by:

 Public acts which announce his messiahship and

 Direct confrontation of Israel’s leaders.

Three times on his way to Jerusalem Jesus has predicted that he is going to suffer, die, and rise
again (16:21; 17:9-11; 20:17-19), and now he takes decisive steps to bring this to pass. Son of David is
one of Matthew’s favorite titles for the Messiah appearing nine times in the Gospel. Chapter 23
presents Jesus’ response to the previous challenges. He sets out a series of seven “woes,” scathing
denunciations against the Pharisees and the scribes for their blindness, hypocrisy, and evil intentions.
While many signs will precede the end, no one knows the precise day or hour of Jesus’ return, except
the Father alone. In light of this uncertainty, Jesus’ disciples are called to be constantly alert and
prepared, exercising good stewardship of time and resources (24:36-51). The three parables which
conclude the discourse all point to this theme of the responsibilities of disciples to readiness, faithful
fellowship, and loving service to fellow believers.

6. The Messiah is Rejected: Arrested, Trial, and Crucifixion (26-27)

Following the Olivet Discourse, events in the Gospel move rapidly toward Jesus’ arrest and
crucifixion. Though seemingly the victim, he is fully in charge of his destiny.

7. The Messiah is Vindicated: The Resurrection and the Great Commission (Chapter 28)

Matthew’s resurrection narrative brings the plot to its resolution, vindicating Jesus’ identity and
mission and restoring the disciples to their position as Jesus’ representatives for leadership over his
church. The religious leaders, in contrast, continue to appear as evil and duplicitous, seeking to cover
up the resurrection with lies about a stolen body even though they know the truth (28:11-15).

The first resurrection appearance is to the two Marys. Following the angelic announcement of the
resurrection at the tomb, they meet Jesus, who tells them to report the resurrection tot his “brothers” –
the disciples – and that he will meet them in Galilee. Jesus’ use of the term “brothers” confirms the
restoration of the disciples, since he has earlier identified his true family members as those who do the
will of the Father (12:50). The second resurrection appearance is to the eleven disciples in Galilee and
contains the Great Commission. The Gospel which began with the announcement that Jesus is
Immanuel, “God with us” (1:23), ends with the promise that he will be with his disciples till the end of
the age (28:20).

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IV. Matthew’s Portrait of Jesus: The Messiah

1. Jesus the Messiah

The identity of Jesus is set out in the first sentence of the Gospel: he is “Jesus Christ, the son of
David, the son of Abraham” (1:1). While in many NT contexts Christ (christos) functions almost as a
last name for Jesus, here it clearly serves as a title, meaning the Messiah or the Anointed One. In
Judaism, this title often carried strong political connotations. Like the great warrior King David, the son
of David would lead God’s people in victory over their enemies. Yet Matthew links the title especially
to Jesus’ humble presence and compassionate healing ministry. Those with physical needs cry out for
mercy from the “son of David” and receive healing.

2. Immanuel: The Presence of God

Jesus’ identity in Matthew exceeds traditional messianic categories. In this regard, we may point to
various “divine” or “transcendent” features of Matthew’s Christology. From the start, the reader learns
that Jesus is Immanuel – “God with us” (1:23). While this could refer generally to Jesus as God’s
representative, there are indications that it carries a deeper significance, that Jesus is the very presence
of God.

3. Jesus the Son of God

The theme appears at critical points in Matthew’s narrative, particularly those which relate to Jesus’
essential identity. God himself, whose evaluative point of view is always determinative, declares Jesus
to be his Son both at the baptism and the transfiguration (3:17; 17:5).

V. Other Characters in Matthew’s Gospel

The disciples in Matthew play a more positive role than in Mark. Though they struggle with their
faith and often fail to understand Jesus’ teaching, they are clearly on his side. It is true that the lack of
faith of the disciples is an important theme in Matthew, just as it is in Mark. Four times Jesus refers to
the disciples as “you of little faith.” In Matthew, the disciples may better be called disciples in process.

The religious leaders in Matthew are evil and envious of Jesus’ power and influence. They are
implacably opposed to Jesus and so are aligned with Satan, who himself is the “evil one”. There is no
hope for their redemption, since their hearts are thoroughly corrupt. The whole of chapter 23 concerns
Jesus’ woes, or denunciations against the scribes and Pharisees for their hypocrisy, spiritual blindness,
and evil deeds.

In Matthew’s narrative, the crowds appear to represent the nation Israel as a whole and its response
to Jesus. Though they are amazed at Jesus’ miracles and come to him for healing and to be fed, they
never fully grasp his identity, mistakenly referring to him as John the Baptist, Elijah, or one of the
prophets (16:14; 21:11, 46). They are also fickle and easily manipulated.

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 VI. Theological Themes

1. Promise-Fulfillment and the Climax of Salvation History: The genealogy, the formula
quotations, the titles of Jesus, the typologies – all of these point to a common theme: in Jesus,
God has acted decisively to save his people. Matthew’s central theological theme is that
salvation history reaches its goal and purpose in Jesus the Messiah.

2. The Kingdom of Heaven: Matthew’s presentation of salvation history is closely related to his
perspective on the kingdom of God. Inaugurated in the present, the kingdom will be
consummated in the future when the Son of Man returns in glory to judge and reward.

3. Jesus and the Law: Jesus speaks more about the OT law in Matthew than in the other Gospels.

VII. Narrative and Theological Purpose

The primary purpose of Matthew’s Gospel is to demonstrate that Jesus is the fulfillment of Jewish
hopes for the Messiah. A second narrative purpose is to call the church to greater faith and trust in their
risen and ever-present Lord.

VIII. The Historical Setting of Matthew’s Gospel: Author and Life Setting

1. Audience and Occasion

Matthew has long been recognized as the “Jewish Gospel” because of its Jewish features and
orientation. At the same time, the Gospel is written in Greek, so we are probably to think of a Hellenistic-
Jewish environment. Concerning a specific life situation, the themes of the Gospel suggest that the author’s
community is in conflict and debate with the larger Jewish community. Matthew’s mixed community of
Jews and Gentiles is asserting itself as the authentic people of God over against the larger Jewish
community.

2. Place and Date

Though the Gospel does not indicate its place of origin, a surprising number of scholars have proposed
Antioch in Syria as a likely location. The earliest quotation from Matthew comes from Ignatius, bishop of
Antioch, around AD 115. The Gospel also seems to have been used as a source for the Didache, a church
manual probably produced in Syria around AD 100. But a firm conclusion on the date of Matthew remains
elusive.

3. Authorship

While the book does not name its author, church tradition ascribes it to Matthew, a tax collector who
became a disciple of Jesus.

God’s plan of salvation for the world is now going forward, not through the synagogue but through the
new people of God made up of people from all nations. This is the critical point at issue for Matthew and
his community.