Matthew 1:18-2:23 sorts out into a neat chiasm: A. Joseph, angel, dream, Jesus born B. Wise men search for Jesus: to Herod C. Wise men visit Jesus: dream D. Joseph, dream flee to Egypt C’. Herod tricked by wise men B’. Herod kills children A’. Joseph, angel, dream, Jesus settles in . . . . Continue Reading »
Joseph, human father of Jesus, is a dreamer (Matthew 1:20; 2:13, 19). In each case, an angel appears in a dream to protect Jesus. The first dream prevents Joseph from tucking Mary away, and the other two actually save Jesus’ life. Joseph is a dreamer, like his namesake from . . . . Continue Reading »
There’s been a good bit of discussion recently asking whether the Jews are included in the “all nations” to which Jesus sends His disciples. Is Matthew suggesting that Jesus has abandoned the Jewish mission, and now turns to the Gentiles? Or are the Jews included among . . . . Continue Reading »
Jesus has been lost to the grave, but three days later reappears with all authority in heaven and on earth. His brothers (28:10) follow Him to Galilee, and find Him on a mountain, where the eleven bow down and worship (28:17). Some doubt. Well they might, and not just the . . . . Continue Reading »
The Hebrew Bible ends with Cyrus’ decree. It ends with a new beginning. Matthew ends with Jesus’ riff on Cyrus’ decree, the great commission. It too ends with a new beginning. The Bible ends with the cry of Maranatha. Though the canon is closed, and the Bible promises . . . . Continue Reading »
Jesus’ final promise to His disciples consummates the covenantal promise of Immanuel: I will be with you, says the one who is “God With Us.” What is not so obvious in English is the way the Greek depicts this reality in the word order. The statement begins with the . . . . Continue Reading »
In the “great commission,” Jesus instructs His disciples to “teach” the nations to keep all that He has commanded and taught them. From the first, Matthew shows, there is an alternative gospel, with an alternative form of discipleship, an alternative teaching. . . . . Continue Reading »
Chief priests and elders assemble ( synago ) repeatedly in the Passion and resurrection narratives of Matthew, always with nefarious intent. They gather to plot Jesus’ death (26:3-4), for Jesus’ trial (26:57), before Pilate to convince the governor to kill Jesus (27:17) and to . . . . Continue Reading »
The word archiereus , “chief priests,” is used twenty-five times in Matthew. They are always cast in the role of villains. They first appear as advisors to Herod (2:4), then as the ones who will cause Jesus to suffer many things (16:21). They appear in person again . . . . Continue Reading »
Some of the guards from the tomb go back to the city to report to the chief priests ” all that had happened.” Presumably, tbhey said, “there was a severe earthquake, and an angel descended from heaven, and rolled away the stone, and he looked like lightning with garments . . . . Continue Reading »
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