Gospel of Matthew — Back in the beginning, a very good place to start

Matthew 28: 16-20

 I really love the point made about why Jesus called the disciples to meet him in Galilee. That never occurred to me before (as with so much in this brief look at Matthew over the last year).

Fresco in Bishop's chapel located in Cortona depicting the mission of the apostles

Placing the final scene in Galilee, Matthew brings the story full circle. This is where it all began, where Jesus grew into manhood, where the first apostles were recruited, and where the message of the kingdom first sounded forth. Readers have anticipated a return to Galilee since the prediction in 26:32 and the instructions given in verses 7 and 10. Galilee, the launching point for the Messiah's mission to Israel, is now to become the take-off poit for a mission to the whole world.

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It is important to recognize that making disciples is not reducible to winning converts or ensuring that people get baptized. A disciple is one who listens to Jesus (17:5) and learns from him how to love (11:28-30), how to pray (6:9-13), and how to do what is pleasing to the Father (3:17). Christian discipleship is a total way of life, a commitment to pattern our daily actions and decisions after the example set by Jesus and his most heroic followers (see 1 Cor. 11:1). As important as it is to attend weekly Mass or to say one's bedtime prayers, something much more is called for in the Lord's mandate.

May we all become the disciples our Lord calls us to be! With this we end our look at the gospel of Matthew. 

Quote is from Catholic Commentary on Sacred Scripture: Gospel of Matthew by Curtis Mitch and Edward Sri.

Gospel of Matthew — Peter's Staggering Honesty and Heroic Courage

 Matthew 26: 57-58, 69-75

Here we have Peter's famous betrayal of Christ three times before the cock crows. It wrings the heart. I've often felt sympathetic with Peter because I've found myself in similar positions, albeit not usually so publicly. I've also admired his honesty in telling the story. After all, no one else knew this — except Jesus, of course.

However, the points made here about Peter's courage and love hadn't occurred to me before.

Peter's Denial, Duccio di Buoninsegna

No one can read this passage without being struck with the staggering honesty of the New Testament. If ever there was an incident which one might have expected to be hushed up, this was it—and yet here it is told in all its stark shame. We know that Matthew very closely followed the narrative of Mark; and in Mark's gospel this sotry is told in even more vivid detail (Mark 14:66-72). We also know, as Papias tells us, that Mark's gospel is nothing other than the preaching material of Peter written down. And so we arrive at the amazing fact that we possess the story of Peter's denial because Peter himself told it to others.

So far from supressing this story, Peter made it an essential part of his gospel; and did so for the very best of reasons. ... We must never read this story without remembering that it is Peter himself who is telling of the shame of his own sin that all men may know the glory of the forgiving love and cleansing power of Jesus Christ.

And yet it is quite wrong to regard Peter with nothing but unsympathetic condemnation. The blazing fact is that the disaster which happened to Peter is one which could have happened only to a man of the most heroic courage. All the other disciples ran away: Peter alone did not. In Palestine the houses of the well-to-do were built in a hollow square around an open courtyard, off which the various rooms opened. For Peter to enter that courtyard int he centre of the High Priest's house was to walk into the lion's den—and yet he did it. However this story ends, it begins with Peter the one brave man.

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What happened to Peter after [the cock crowed] we do not know, for the gospel story draws a kindly veil over the agony of his shame. But before we condemn him, we must remember very clearly that few of us would ever have had the courage to be in that courtyard at all. And there is one last thing to be said—it was love which gave Peter that courage; it was love which riveted him there in spite of the fact that he had been recognized three times; it was love which made him remember the words of Jesus; it was love which sent him out into the night to weep—and it is love which covers a multitude of sins. The lasting impression of this whole story is not of Peter's cowardice, but of Peter's love.

Just imagine being in the Mass where Peter preached the story of his betrayal of Christ! Wouldn't that have been something?

Quote is from Daily Study Bible Series: Gospel of Matthew, vol. 2 by William Barclay. This series first ran in 2008. I'm refreshing it as I go.

Gospel of Matthew — Love's Last Appeal to Judas

 Matthew 26:20-25

Usually we look at the scene where Judas is leaving the last supper and think about betrayal, staying loyal, and so forth. This, however, looks at what we can learn from Jesus in this situation.

Judas Iscariot (right), retiring from the Last Supper  by Carl Bloch

And now we can see Jesus' methods with the sinner. He could have used his power to blast Judas, to paralyse him, to render him helpless, even to kill him. But the only weapon that Jesus will ever use is the weapon of love's appeal. One of the great mysteries of life is the respect that God has for the free will of man. God does not coerce; God only appeals.

When Jesus seeks to stop a man from sinning, he does two things.

First, he confronts him with his sin. He tries to make him stop and think what he is doing. He, as it were, says to him, "Look at what you are contemplating doing — can you really do a thing like that?" It has been said that our greatest security against sin lies in our being shocked by it. And again and again Jesus bids a man pause and look and realize so that he may be shocked into sanity.

Second, he confronts him with himself. He bids a man look at him, as if to say, "Can you look at me, can you meet my eyes, and go out to do the thing you purpose doing?" Jesus seeks to make a man become aware of the horror of the thing he is about to do and of the love which yearns to stop him doing it.

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There is sin and sin. There is the sin of the passionate heart, of the man who, on the impulse of the moment, is swept into wrong doing. Let no man belittle such sin; its consequences can be very terrible. But far worse is the calculated, callous sin of deliberation, which in cold blood knows what it is doing, which is confronted with the bleak awfulness of the deed and with the love in the eyes of Jesus, and still takes its own way. Our hearts revolt against the son or daughter who cold-bloodedly breaks a parent's heart — which is what Judas did to Jesus — and the tragedy is that this is what we ourselves so often do.

Quote is from Daily Study Bible Series: Gospel of Matthew, vol. 2 by William Barclay. This series first ran in 2008. I'm refreshing it as I go.

Gospel of Matthew - Self Protective Lovelessness

 Matthew 25:14-30

This is the famous parable of the master who, before going on a journey, gives varying numbers of talents to his servants, according to their abilities. Two servants use them profitably to increase on investment. One servant buries his in a field. Upon return the master praises the profitable servants and condemns the profitless servant as lazy, saying the he could at the very least have put his talent in the bank where it would have earned interest.

In a long ago Bible study, the priest pointed out that the good servants success in "small matters" are only given perspective in the great joy of the master.

"Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master's joy.

I love that the success even in small matters gives the master great joy.

Also, the lazy servant wasn't punished for trying and failing. He was punished for not even trying the bare minimum. You get the idea that possibly if he had tried and failed, the master might have been understanding. It is the lack of effort, not the failure to achieve, which is being condemned.

Ok, now let's turn to C.S. Lewis from his book The Four Loves. I already love this quote, but the C.S. Lewis Bible uses it for reflection on this parable.

The parable of the talents, depicted in a 1712 woodcut. The lazy servant searches for his buried talent, while the two other servants present their earnings to their master.

To love at all is to be vulnerable. Love anything, and your heart will certainly be wrung and possibly be broken. If you want to make sure of keeping it intact, you must give your heart to no one, not even to an animal. Wrap it carefully round with hobbies and little luxuries; avoid all entanglements; lock it up safe in the casket or coffin of your selfishness. But in that casket — safe, dark, motionless, airless — it will change. It will not be broken; it will become unbreakable, impenetrable, irredeemable. The alternative to tragedy, or at least to the risk of tragedy, is damnation. The only place outside of Heaven where you can be perfectly safe from all the dangers and perturbations of love is Hell.

I believe that the most lawless and inordinate loves are less contrary to God’s will than a self-invited and self-protective lovelessness. It is like hiding the talent in a napkin and for much the same reason. "I knew thee that thou wert a hard man." Christ did not teach and suffer that we might become, even in the natural loves, more careful of our own happiness. If a man is not uncalculating towards the earthly beloveds whom he has seen, he is none the more likely to be so towards God whom he has not. We shall draw nearer to God, not by trying to avoid the sufferings inherent in all loves, but by accepting them nd offering them toHim; throwing away all defensive armour. If our hearts need to be broken, and if He chooses this as the way in which they should break, so be it.

This series first ran in 2008. I'm refreshing it as I go.

Gospel of Matthew — Oil for Our Lamps

Matthew 25: 1-13

I like the point that the foolish virgins may not have done anything big to have empty lamps. Filling them with oil is just a little detail. But little details make a big difference, as we will see.

Friedrich Wilhelm Schadow, The Parable of the Wise and Foolish Virgins

First an overview of how the foolish virgins relate to our own Christian lives.

The Holy Spirit is teaching us that it is not enough just to have started out on the path that leads to Christ; we have to remain on it, continually alert, because the natural tendency of every man and woman is to lower the level of self-giving that the Christian vocation requires. Little by little, almost without realizing it, the soul gives in to the tendency to make Christ's call compatible with a comfortable existence. We have to be eternally on our guard against the pressure of an environment whose guiding principle is the insatiable search for comfort and the easy way. If not, we will end up like those maidens. ...

In Conversation with God by Francis Fernandez, vol. 4

Sadly, I have to admit that sounds all too familiar to me. However, here are a few practical ways to think about this (and practice discipline).

On one level, it may not seem like a big deal to forget your oil—again. Or to show up to work ten minutes late every day. Or always to make time for watching TV but not enough time for prayer. The habits may be deeply ingrained, but every time we give in to them, we become a little more self-centered, and our ability to love God and the people around us diminishes. ...

What do you need to do to keep your flask filled with oil? Perhaps you could set your alarm a little earlier so that you are sure to have enough time to pray each morning. Maybe you could give up one night of television each week and offer to volunteer at church. The particulars may vary from person to person and day to day. But what’s important is finding a way to focus your life on God so that he can keep filling you with the “oil” of his love and grace. Because you never know when Jesus might show up!

Word Among Us, August 2020

Excerpts are from sources listed here. This series first ran in 2008. I'm refreshing it as I go.

Gospel of Matthew — The Transfiguration: Parallel to the Execution

Matthew 17:1-8

This parallel never occurred to me before. But what a world of meditation it opens up!

12th-century icon of the Transfiguration
Saint Catherine's Monastery, Sinai (Egypt)

The transfiguration scene serves as "a twin of sorts" to the execution narrative in 27:32-54. Davies and Allison beautifully note the parallels. "In the one, a private epiphany, an exalted Jesus, with garments glistening, stands on a high mountain and is flanked by two religious giants from the past. All is light. In the other, a public spectacle, a humiliated Jesus, whose clothes have been torn from him and divided, is lifted upon a cross and flanked by two common, convicted criminals. All is darkness. We have here a pictorial antithetical parallelism, a dyptych in which the two plates have similar lines but different colors. The parallel scenes highlight the horror of Good Friday and the splendor of Jesus's love for us. It is no ordinary man that will be crucified on Calvary, but the beloved Son of God revealed in glory at the transfiguration. This same glorified Son will freely submit himself to utter humiliation in order to redeem the human family (see Phil 2:5-11).

Quote is from Catholic Commentary on Sacred Scripture: Gospel of Matthew by Curtis Mitch and Edward Sri. This series first ran in 2008. I'm refreshing it as I go.

Gospel of Matthew — Transfiguration: The Cloud

Matthew 17:1-8

This is one of the biggies in the gospels and so much has been said about it. I always found that cloud mysterious until I was reminded that the shechinah, the glory of God shows up prominently in Exodus. In a pillar leading the people, covering the mountaintop when Moses visits, etc.

And here is the cloud of God's presence again. Of course.

Transfiguration, Alexander Andreyevich Ivanov

Peter, James, and John did not see any ordinary cloud atop the mountain of transfiguration. They saw the cloud of God's Presence. In the Old Testament God's presence was made manifest to Israel in the form of a thick and luminous cloud. God guided the Israelites through the desert in a pillar of cloud (Exod 13:21-22). At Sinai the cloud of God's glory overshadowed the mountain when Moses received the Ten Commandments (Exod 24:15-18). Later the cloud filled the tabernacle (Exod 40:34). It also filled the temple in Jerusalem at its dedication by Solomon (1 Kings 8:11). However, in the sixth century BC, the prophet Ezekiel received a vision of God's glory cloud leaving the temple and Jerusalem because of the people's sinfulness (Ezek 10). Since that time, god's presence had not been visibly manifest to Israel But the prophets envisioned the return of this cloud to God's people in the eschatalogical age (2 Macc 2:8, Isa 4:5, Eze 43:1-5). Peter, James, and John witnessed the fulfillment of these prophetic hopes when the "bright cloud cast a shadow over them" on the mountain of transfiguration.

Quote is from Catholic Commentary on Sacred Scripture: Gospel of Matthew by Curtis Mitch and Edward Sri. This series first ran in 2008. I'm refreshing it as I go.

Gospel of Matthew — Get behind me, Satan! Continued.

Matthew 16:20-23

Let's continue from the thoughts last time which connect this moment of temptation with Christ's temptation in the wilderness by Satan. Looking at Jesus' words to Peter, William Barclay points out interesting language uses ... and what they mean.

James Tissot, Get Thee Behind Me, Satan (Rétire-toi, Satan), Brooklyn Museum</td>

A further development comes when we closely examine this saying of Jesus in the light of his saying to Satan at the end of the temptations as Matthew records it in Matthew 4:10. Although in the English translations the two passages sound different they are almost, but not quite, the same. ...

The point is that Jesus' command to Satan is simply: "Begone!" while his command to Peter is: "Begone behind me!" that is to say "Become my follower again. Satan is banished from the presence of Christ; Peter is recalled to be Christ's follower. The one thing that Satan could never become is a follower of Christ; in his diabolical pride he could never submit to that; that is why he is Satan. On the other hand, Peter might be mistaken and might fall and might sin, but for him there was always the challenge and the chance to become a follower again. It is as if Jesus said to Peter: "At the moment you have spoken as Satan would. But that is not the real Peter speaking. You can redeem yourself. Come behind me, and be my follower again and even yet, all will be well." ... So long as a man is prepared to try to follow, even after he has fallen, there is still for him the hope of glory here and hereafter.

Quote is from Daily Study Bible Series: Gospel of Matthew, vol. 2 by William Barclay. This series first ran in 2008. I'm refreshing it as I go.

Gospel of Matthew — Get behind me Satan!

Matthew 16:20-23

This is the passage in which Jesus begins to tell the disciples that he must go to Jerusalem, suffer, and be killed. Peter rebukes him — shocking in itself for a disciple to rebuke his master — and Jesus says to Peter, "Get behind me, Satan."

This has always seemed fairly straight forward to me — a real "stop tempting me" moment. I liked what William Barclay says, in this speculative lectio divina thinking about what may have come to Jesus' mind, connecting it to when he was tempted by Satan himself.

Source

We must try to catch the tone of voice in which Jesus speaks. He certainly did not say it with a snarl of anger in his voice and a blaze of indignant passion in his eyes. He said it like a man wounded to the heart, with poignant grief and a kind of shuddering horror. Why should he react like that?

He did so because in that moment there came back to him with cruel force the temptations which he had faced in the wilderness at the beginning of his ministry. There he had been tempted to take the way of power. ... It was precisely these same temptations with which Peter was confronting Jesus all over again.

Nor were these temptations ever wholly absent from the mind of Jesus. Luke sees far into the heart of the Master. At the end of the temptation story, Luke writes: "And when the devil had ended every temptation, he departed from him until an opportune time" (Luke 4:13). Again and again the tempter launched this attack. No one wants a cross; no one wants to die in agony; even in the Garden that same temptation came to Jesus, the temptation to take another way.

And here Peter is offering it to him now. ... Peter was confronting Jesus with that way of escape from the Cross which to the end beckoned to him.

That is why Peter was Satan. Satan literally, means the Adversary. That is why Peter's ideas were not God's but men's. ...

What made the temptation more acute was the fact that it came from one who loved him. Peter spoke as he did only because he loved Jesus so much that he could not bear to think of him treading that dreadful path and dying that awful death. The hardest temptation of all is the one which comes from protecting love. there are times when fond love seeks to deflect us from the perils of the path of God; but the real love is not the love which holds the knight at home, but the love which sends him out to obey the commandments of the chivalry which is given, not to make life easy but to make life great. ... What really wounded Jesus' heart and what really made him speak as he did, was that the tempter spoke to him that day through the fond but mistaken love of Peter's hot heart.

I have often recalled that bit of Luke's gospel which Barclay mentions — "he departed from him until an opportune time" — and wondered when Jesus felt the sting of temptation at times when it wasn't mentioned in the gospels. For that reason, perhaps, Barclay's thoughts here resonate with me.

Quote is from Daily Study Bible Series: Gospel of Matthew, vol. 2 by William Barclay. This series first ran in 2008. I'm refreshing it as I go.

Gospel of Matthew: Who do you say that I am?

Matthew 16:13-18

I feel as if there has been a resurgence in people focusing on this question in homilies and writing lately. I seem to see it everywhere and it is a good question to ask oneself about Jesus. Peter's answer leads Christ to high praise and revelation about his church.

Reading Bishop Barron's commentary gave me my own sort of revelation.

Jesus responded to this confession of Peter with some of the most extraordinary language in the New Testament: "Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. And I tell you, you are Peter, and on this rock I will build my church and the gates of Hades will not prevail against it." Neither the crowds nor the aristocratic circle around Jesus knew who he was—only Peter knew. And this knowledge did not come from Peter's intelligence or from an extraordinary education (he didn't have one) or from his skill at assessing popular opinion. It came as a gift from God, a special charism of the Holy Spirit. Because of this gift, given only to the head of the Twelve, Jesus called Simon by a new name: in Aramic Cephas (rock or rocky), rendered in Greek as Petros and in English as Peter.

Reading this my mind's eye was seized with the idea that this is one of those moments when Jesus' perfect humanity and perfect divinity intersect. He knows that Peter will lead the church because Peter was given this revelation by the Father. We are seeing Christ himself take guidance from the Father's working in the moment through Peter. Kind of a give-and-take of these two members of the Trinity in the workings of time. At least — that's how it felt to me.

I also like this further point which Bishop Barron goes on to make. We are not to hunker down because we're safe from the gates of Hell. We're to take the battle to the gates of Hell themselves. Now those are marching orders!

On the foundation of this rock, Jesus declared that he would build his ekklesia, his Church. ... And Jesus insists that this society, grounded in Peter's confession, would constitute an army so powerful that not even the fortified capital of the dark kingdom itself could withstand it. It is fascinating to me how often we construe this saying of Jesus in precisely the opposite direction, as though the Church is guaranteed safety against the onslaughts of hell. In point of fact, Jesus is suggesting a much more aggressive image: his Church will lay successful siege upon the kingdom of evil, knocking down its gate and breaching its walls.

Quote is from The Word on Fire Bible: The Gospels. This series first ran in 2008. I'm refreshing it as I go.

Gospel of Matthew: Rowing into a Headwind in the Darkness

Matthew 14:22-23

I have heard many homilies about Matthew 14:22-33, when Jesus comes walking on the water in the night across the sea to the disciples in the boat where they have been battling the storm. Go read it for yourself. There are many details that I never considered about the timing which George Martin brings to our attention. Very, very interesting when we consider our own discipleship.

Also, when I look at this painting I realize that I'd forgotten just how dark it would have been. No wonder the disciples were creeped out!

Christ walking on the sea, Amédée Varint

... The wind-and-wave-battered boat bearing the disciples has long been taken as a symbol of the church (see also 8:213-27). Those in the boat have been sent forth by Jesus but face opposition and danger. Jesus is not bodily present; he is at prayer, at the right hand of his Father (26:64; Rom. 8:34). The church might seem to be making little headway despite hard rowing, but it has been so for disciples of Jesus from the very first. ...

We must presume that Jesus, atop the hill by the lake, is aware of the strong wind and of the struggle his disciples re enduring. Yet he does not cut short his prayer to come to his disciples; it is only during the fourth watch of the night that he came toward them, walking on the sea. The Roman way of reckoning divided the period from 6:00 p.m. to 6:00 a.m. into four watches; the fourth watch of the night ran from 3:00 to 6:00 a.m. The disciples have been battling strong headwinds from evening until almost dawn. Jesus sent his disciples off to row into a headwind and let them contend with it through the night.

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Jesus does not calm the wind and waves; he tells his disciples to have courage and not be afraid, despite the wind and waves, because it is I. In its simplest meaning, it is I identifies the one walking on the water as Jesus: it is I, Jesus, who have come to you and tell you to have courage and not be afraid. Even if you are battered by wind and waves far from shore in darkness, you have nothing to fear, because it is I. I will take care of you.

Quote is from Bringing the Gospel of Matthew to Life. This series first ran in 2008. I'm refreshing it as I go.

Gospel of Matthew: The Cockle of False Doctrine

Matthew 13:9-11, 15-22

I love the fact that the cockle and the wheat looked so much alike and that this would have been a common form of revenge so everyone knew what Jesus was talking about. Context that is much needed for our lives which are far from that sort of agriculture or even from agriculture at all.

And, of course, it is applicable to our times no matter the context.

The enemy sowing weeds, Heinrich Füllmaurer

In the Gospel of today's Mass or Lord teaches us the parable of the wheat and the cockle. The world is like a field where God is continually sowing the seed of his grace; this divine seed takes root in the soul an produces fruits of holiness ... But while men were sleeping, his enemy came and sowed weeds among the wheat, and went away.

The weed in question -- cockle-seed -- is a plant that is often found growing in cereal crops in the Middle East. It resembles wheat so closely that even to the farmer's practised eye it is impossible to tell the two plants apart until the stalks begin to mature, at which stage the cockle can be recognized by its slender ear and emaciated grain; it is quite toxic to humans, and if mixed with flour will ruin bread. Sowing cockle among the wheat was a form of revenge not unheard of in those countries. Periodic plagues of cockle were very much feared by the peasants, because they could cause them to lose their entire harvest.

The Fathers of the Church have understood the cockle to be a metaphor for false doctrine, which is not easy to distinguish from the truth, above all at the beginning, because it is proper to the devil to mix falsehood with truth; (St. John Chrysostom) and if error is allowed to flourish it always has catastrophic effects on the people of God.

This parable has lost none of its relevance nowadays; we can see that many Christians have fallen asleep and have allowed the enemy to sow bad seed with total impunity. There is practically no truth of the Catholic Faith which hasn't been called into question. We have to be very careful indeed, both with ourselves and with anybody we are responsible for, in the whole area of magazines, television, books, and newspapers, all of which can be a real source of false doctrine and which required us to make a special effort to look after our on-going formation in the doctrinal area.

If we are to be faithful to all the requirements of the Christian vocation we have to be constantly watchful and not let ourselves be taken off guard, because once false doctrine manages to take root in the soul it quickly gives rise to sterility and to estrangement from God. We need to be watchful too in the area of our affections, and not fool ourselves with excuses about how at our time of life "things don't affect us"; and we should be careful also about the effect of such false ideas on those whom God has entrusted to our care.

Francis Fernandez
In Conversation with God: Daily Meditations, Vol. 4

From my friend Patsy come these wonderful insights into the painting.

The picture, labeled "Math. 13," shows the fence of the field broken, and the awful demon with chicken feet sowing cockles, very scary and terrible. The poor woman in the shabby house is faithfully kneading her bread, unaware of how threatened the bread could become as the wheat grows.

The worst part of the picture is the very rich house where the guardians of the field are asleep. The pope is lying down, fully asleep (his responsibility abdicated?), with a cleric in the background who should be watching over him (inadequate protection for his holiness?). The King is sleeping, more or less sitting up (thinking he is still in charge?). On the floor there seems to be a misused chalice almost covered with a black cloth (lack of providing the True Bread). Then there are the priest and the two bishops, who seem to have fallen asleep over what they should be preaching from that podium (from boredom, disinterest, giving up?).

Up in the sky we can barely make out the Lord God coming on the clouds of heaven, with all his angels, but a long way off. It is the time for getting ready for the final separation of the weeds from the wheat. The chimney of the woman's house is sending up smoke which seems to merge with the clouds around the Lord God. Maybe her life of faith and duty are calling for his mercy. There is a very large bee hive beside her house, whose honey is a symbol of wisdom and preaching the Word of God.

This series first ran in 2008. Quote source info is here. I'm refreshing it as I go.

Gospel of Matthew: The Irony of the Pharisees' Decision

Matthew 12:14

This is a familiar story for us. In the temple, on the sabbath, the Pharisees ask Jesus, "Is it lawful to cure on the sabbath?" There was a man with a withered hand in the synagogue and after responding to them with a question, Jesus heals the man. The Pharisees then resolve to put Jesus to death. Perhaps because this is so very familiar, I never caught the irony that George Martin points out below.

Christ healing the man with a withered hand, Byzantine mosaic.

Matthew does recount the reaction of those who had questioned Jesus about healing on the Sabbath. But the Pharisees went our and took counsel against him to put him to death. The phrase, "put him to death" could also be translated, "destroy him." By doing good and showing mercy on the Sabbath, Jesus has put his own life in danger. This is the first notice in Matthew's gospel that Jesus has mortal enemies. It is deeply ironic that those who consider healing a violation of the Sabbath then hatch deadly plans on the Sabbath. ...

Quote is from Bringing the Gospel of Matthew to Life by George Martin. This series first ran in 2008. I'm refreshing it as I go.

Gospel of Matthew: Gut-Wrenching Compassion

Matthew 9:36

Translations that say Jesus was "moved" or "felt compassion" aren't really conveying the depth of the original Greek.

The Resurrection of the Widow's Son at Nain, James Tissot
Brooklyn Museum

When Jesus saw the crowd of ordinary men and women, he was moved with compassion. The word which is used for moved with compassion (splagchnistheis) is the strongest word for pity in the Greek language. It is formed from the word splagchna, which means the bowels, and it describes the compassion which moves a man to the deepest depths of his being. In the gospels, apart from its use in some of the parables, it is used only of Jesus (Matthew 9:36; 14:14; 15:32; 20:34; Mark 1:41; Luke 7:13). When we study these passages, we are able to see the things which moved Jesus most of all.

So that's our homework. Go look up those passages and see what moves Jesus to the depths of pity.

It is rich food for thought to me to consider that he was moved so much by people who were like sheep with no shepherd. That is equal to some of the other, possibly more understandable things that moved him so. I think of how it was when I was like one of those sheep and how happy I was to find that shepherd. How many of the people we know are the same? Searching, bewildered and dejected.

Quote is from Daily Study Bible Series: Gospel of Matthew, vol. 1 by William Barclay. This series first ran in 2008. I'm refreshing it as I go.

Gospel of Matthew: Everyone Who Acknowledges Me

Matthew 10:26-33

Chapter 10 has Jesus' exhortation telling his followers not to be afraid. At the end of this section his comments suddenly change focus from God to himself ... and in that he reveals something more of himself to us.

Duccio di Buoninsegna (1255–1319), Christ Taking Leave of the Apostles

32 Jesus adds a final reason for his disciples' carrying out the mission he gives them with confidence instead of fear. Everyone who acknowledges me before others I will acknowledge before my heavenly Father. Acknowledging Jesus before others broadly includes the disciples' public witness and more narrowly refers to their testimony before tribunals (10:17-18). Jesus speaks of his disciples acknowledging me: after his resurrection, the message his disciples will proclaim will center on Jesus more than on the coming of the kingdom (see Acts 2:36, for example). Jesus promises that those who acknowledge him to others he will acknowledge before his heavenly Father. Jesus will make his acknowledgment at the last judgment, when God will sort out good from evil. Jesus will claim as his own those who acknowledged that they belonged ot him. He adverts to his special standing with God, whom he speaks of as my heavenly Father. Jesus is not an ordinary defense witness but the beloved Son of the Father (3:17). Because Jesus will vouch for them at the last judgment, his disciples can proclaim him and his message without fear, despite whatever persecution they encounter.

For reflection: How have I acknowledged Jesus by my words? by my actions?

Quote is from Bringing the Gospel of Matthew to Life. This series first ran in 2008. I'm refreshing it as I go.

Gospel of Matthew: Sharing a meal with sinners

Matthew 9:9-13

After Matthew was called by Jesus, they went together to Matthew's for dinner. And the Pharisees get their knickers in a twist, though you notice they pick on the disciples about it, not on Jesus directly.

I knew that Jesus having a meal with sinners is showing the world that he isn't ashamed to be seen with them, to treat them as brothers. However, I think it really sank in that Jesus is expressing a covenant relationship with these sinners. Or maybe it is that my understanding of covenant is much deeper than it used to be.

It also made me reflect more on the covenant and shared life I experience within the Church when I take communion during Mass. Again, this is something I knew. But this made me really think about it on a deeper level somehow.

The Meal in the House of Matthew (Le repas chez Mathieu), James Tissot
Brooklyn Museum

Tax collectors were typically associated with sinners. Working for Herod Antipas, tax collectors in Galilee were viewed as traitors to God's people. They also were known for demanding more money than they weree supposed to collect. Jesus' calling Matthew the tax collector to be a disciple would have been surprising; again it signals that christ has come to be a light to all the world, not just to the upright. Also scandalous is that Jesus goes to Matthew's house for a meal. In ancient Judaism, table fellowship expressed covenant solidarity. Shared food and drink symbolized a shared life. By sharing a meal with many tax collectors and sinners, Jesus identifies himself with these covenant outsiders and welcomes them into his kingdom.

Quote is from Catholic Commentary on Sacred Scripture: The Gospel of Matthew by Curtis Mitch and Edward Sri. This series first ran in 2008. I'm refreshing it as I go.

Gospel of Matthew: Struck with Awe

Matthew 9:1-8

Chapter 9 opens with the people bringing Jesus a paralytic for healing, Jesus forgiving the man's sins, and with his chiding the scribes for saying that he was blaspheming. Very familiar and most of us know it well from a different telling when the man's friends lower him through the roof to Jesus.

Once again, the details are all important in helping us to really grasp fully what Matthew is communicating to us. And, once again, I never considered the bit that Martin brings up in "glorified God" discussion. Thought provoking and fabulous.

Hey, check out this mosaic of the paralytic taking up his mat to leave. I always thought of it like a padded quilt. The cot type bed the man is holding makes much more sense in terms of his friends being able to get him to the roof and through the ceiling without him slipping out of their grasp. Also — and you know I had to say it — this is often what we see in Bollywood movies for the beds in the homes of the poor or on rooftops for summer sleeping. So it hit me where I lived.

Mosaic in Sant’Apollinare Nuovo – Ravenna

8 When the crowds saw this they were struck with awe. This is the first mention of crowds being present and witnessing what was happening. The Greek for were struck with awe can also be translated "became afraid." The people of Capernaum had already seen Jesus heal many people (8:14-17), so we can ponder why this particular healing aroused awe and fear. Its only unique feature was that it was done as a sign that Jesus had the authority to forgive sins. The crowd was struck with awe that Jesus had demonstrated that he had such authority; Jesus was a man who could forgive as God could forgive. Joseph had been told that Jesus would "save his people from their sins" (1:21), and the people of Capernaum had just witnessed a down payment.

Consequently they glorified God who had given such authority to human beings. They recognized that Jesus' authority to forgive sins came from God, for only God could forgive sins. They glorified God for sharing his authority with Jesus, bringing his forgiveness to earth (verse 6). Matthew writes that they glorified God for giving authority to forgive sins to human beings rather than simply to Jesus. Matthew's wording foreshadows Jesus' sharing his authority to forgive sins with his disciples and the church (see 16:19; 18:18; James 5:16). Matthew's first readers experienced forgiveness of sins through the church, and they could join in glorifying God for giving such authority to human beings.

For reflection: How have I experienced Jesus' forgiveness through the church? Where am I most in need of forgiveness?

The disciples had wondered about Jesus, "What sort of man is this?" (8:27), and more pieces of the answer are falling into place. Jesus not only has authority over disease (8:1-17), over the physical world (8:23-27), and over demons (8:28-34); he also sees into human hearts (verses 2, 4) and has the authority to forgive sins (verse 6).

Quote is from Bringing the Gospel of Matthew to Life. This series first ran in 2008. I'm refreshing it as I go.

Gospel of Matthew: Why Jesus' Exorcisms Were Unique

Matthew 8:28-34

I have always loved the fact that Jesus is shown several times healing people simply with the power of his word, as we saw with the centurion's slave. But this equal power is shown in exorcisms, something that had escaped me entirely until I read this commentary. Of course. Jesus' own authority is enough.

Medieval illumination of Jesus exorcizing the Gerasene demoniac from the Ottheinrich Folio

Jesus was not the only exorcist in the ancient Near east (see 12:27), but the way he performed exorcisms was unique. First, other people claiming to expel demons used material instruments such as incense, medicines, rings, wood chips, olive branches, or bowls of water. Some played music or made special sounds. Jesus, however, does not rely on any device or special technique. He simply drives out demons by his command (8:32; 17:18; Mark 1:25; Luke 4:35; 8:29). Second, while other exorcists sometimes said prayers, Jesus never prays during an exorcism. He relies instead on his own power, which he associates with the Spirit of God (see 12:28). Third, other exorcists might invoke a higher authority or a powerful name, such as the name of Solomon, who in Jewish tradition was known for his exorcisms. Jesus, however, never expels demons by calling on on another name, not Solomon's or even God's. Jesus drives out demons by his own word and by his own authority.

Quote is from Catholic Commentary on Sacred Scripture: The Gospel of Matthew by Curtis Mitch and Edward Sri. This series first ran in 2008. I'm refreshing it as I go.

Gospel of Matthew: Matthew's Resume

I especially like the point made below of the extent of Matthew's sacrifice because he couldn't turn back. I never thought about that before.

Saint Matthew (1713–1715) by Camillo Rusconi,
Archbasilica of St. John Lateran in Rome

More than any other disciple, Matthew had a clear idea of how much it would cost to follow Jesus, yet he did not hesitate a moment. When he left his tax-collecting booth, he guaranteed himself unemployment. for several of the other disciples, there was always fishing to return to, but for Matthew, there was no turning back. ...

Jesus gave Matthew a new purpose for his skills. When he followed Jesus, the only tool from his past job that he carried with him was his pen. From the beginning, God had made him a record-keeper. Jesus' call eventually allowed him to put his skills to their finest work. Matthew was a keen observer, and he undoubtedly recorded what he saw going on around him. The gospel that bears his name came as a result.

Matthew's experience points out that each of us, from the beginning, is one of God's works in progress. Much of what God has for us he gives long before we are able to consciously respond to him. He trusts us with skills and abilities ahead of the schedule.

Strengths and accomplishments:

• Was one of Jesus' 12 disciples
• Responded immediately to Jesus' call 
• Invited many friends to his home to meet Jesus
• Compiled the Gospel of Matthew
• Clarified for his Jewish audience Jesus' fulfillment of Old Testament prophecies

Lessons from his life:

• Jesus consistently accepted people from every level of society
• Matthew was given a new life and his god-given skills of record-keeping and attention to detail were given new purpose
• Having been accepted by Jesus, Matthew immediately tried to bring others into contact with Jesus

Key verses:
"As he walked along, he saw Levi son of Alphaeus sitting at the tax collector's booth. 'Follow me,' Jesus told him, and Levi got up and followed him" (Mark 2:14).

Matthew's story is told in the Gospels. He is also mentioned in Acts 1:13.

Excerpt from Life Application Study Bible. This series first ran in 2008. I'm refreshing it as I go.

Gospel of Matthew: Keeping Our Faith During the Storm

Matthew 8:23-27

Why does Matthew tell us the story of Jesus calming the storm? Multiple reasons but there is a specific one for disciples.

Lu Hongnian, 20th century, Chinese, Jesus Calming The Storm
via J.R.'s Art Place

While the incident of the storm at sea provides a glimpse of what sort of man Jesus is, Matthew's focus in recounting it is on what sort of disciples Jesus wants. Jesus invites his disciples to be with him wherever he goes, sharing his life and enduring the hardships he endures (verses 19-20). His disciples must put following him above all else (verses 21-22). They must remain firm in their faith, no matter what storms rage about them (verses 23-26). An ordinary teacher deserves respect; a Lord who has the authority to command winds and seas deserves absolute, unwavering commitment.

Quote is from  Bringing the Gospel of Matthew to Life by George Martin. This series first ran in 2008. I'm refreshing it as I go.