Ideas for guiding and encouraging us in the process of engaging with the Bible
Matthew’s sources
The history of how and why Matthew’s Gospel came to be written remains an area of guesswork. It was highly prized in the Early Church as a structured and complete account of the life of Jesus, preferred over the more ‘disorganised’ and shorter Gospel of Mark. One thing we can be sure of is that Matthew was written after the text of Mark was widely known, since Matthew contains approximately 607 out of the 661 verses (nearly 92 per cent) of Mark, and the wording is so close that it strongly suggests that Mark was Matthew’s written source. Matthew also shares some written material in common with Luke, although there continues to be a controversy as to how to account for this (did one copy the other, or did they share a common source?). If these background investigations reveal little, what can we learn from paying close attention to the text itself?
Jewish or Gentile?
The character of Matthew’s text is difficult to define. This Gospel is often seen as interested in Jewish tradition (with a positive view of the Old Testament Law, see 5.17-19; quotations from the Old Testament, e.g. 2.6; 4.15-16; and a structure of five sections of teaching that could relate to the five books of the Law). On the other hand, it has a strong worldwide and inclusive view: it is the only Gospel to include the visit of the Gentile Magi (2.1-12), and to close with Jesus’ command to ‘Go...and make disciples of all nations’ (28.19). It can feel like a very ferocious Gospel, where judgement carries the warning of weeping and gnashing of teeth (e.g. 8.12); yet it is also a Gospel with a lot to say about mercy (e.g. 5.7; 9.13; 12.7).
Gospel of presence
One aspect of Matthew that is not always sufficiently emphasised is that it is a Gospel of ‘presence’. It begins by assigning the title ‘Emmanuel’ to Jesus – he is ‘God with us’ (1.23). Near the centre of the text, Jesus comes to his disciples when they are unable to make any headway on the Sea of Galilee (14.24-25). At the close of the narrative, Jesus gives the promise: ‘I am with you always, to the end of the age’ (28.20). The presence of Jesus, with the disciples gathered round him, is an important element in the Gospel readings over the weeks covered in this issue. The readings provide a model for us – the teaching is not simply presented in timeless statements, it emerges in response to questions and comments, it is found and experienced in conversation and even in disagreements.
Creative tensions and challenges
The readings in this issue (Propers 17-25) are taken from the central section of the Gospel, beginning with Peter’s confession at Caesarea Philippi, and going on to parables about forgiveness and reward. We have moments of mercy (18.27) and moments of rebuke (16.23); moments of unity (18.19) and moments of division (16.22). One of the strengths of this selection of readings is that several times we have readings that follow directly on from one another, picking up from the very next verse the following week. On at least two occasions, the second reading modifies some themes of the first, or offers a contrast with it. It is not always possible to present these passages as ‘part 1’ and ‘part 2’ due to the constraints of preaching and teaching rotas. However, preachers do well to consider the passages together. The ongoing conversation that flows from passages creatively in tension with one another leads to a deeper understanding of the multi-layered themes of the Gospel.
The readings for these weeks echo with questions and challenges. Jesus asks his disciples, ‘Who do you say that I am?’ The parables (18.23-35; 20.1-16) inevitably pose the question, ‘Who are you?’ or ‘Where are you in this story?’ Peter receives his new name, but is also rebuked. There is encouraging teaching about forgiveness and about the generosity of God, but with that comes the challenge of how we should live and act in the light of this.
These particular readings are helpful for guiding and encouraging us in the process of engaging with the Bible: we hear the disciples disagreeing and asking questions, and so we are invited to join in with this conversation. It is in hearing and responding ourselves that we allow the challenges of the passages to affect us more deeply. The presentation of conflict, misunderstandings and developing views gives us a model of scriptural understanding that is not about receiving monolithic answers, but about being ready to engage with a full range of questions, and to be involved in this ongoing journey of learning to walk with Jesus.
The Revd Dr Rachel Nicholls, an Anglican priest in the diocese of Ely, also works as a creative writer and graphic designer. Rachel led the writers’ discussions for this issue and wrote the Bible notes for Propers 17, 18, 19 and 20.