The Jewish Influence on the Gospel of Matthew The evangelist who wrote the gospel of Matthew was most likely a scribe of Jewish-Christian origins. Historical evidence indicates that the work was written during the decade between eighty and ninety Common Era. By drawing on the gospel of Mark and the unknown “Q” source, the author of the gospel creates a different take on the narrative of Jesus’ life. By altering the narrative structure and using Old Testament references the author created the “Jewish-Christian” gospel. This classification is fitting, as the structure and features of the gospel of Matthew create a close link to the Jewish heritage of Jesus Christ, appealing to the Jewish audience in the religiously unstable Israel.
This …show more content…
This opposition stems from the Pharisees, who “took council against him to put him to death” (Mt 12:14). The lack of faith in these Israelites calls for an answer from Jesus. The gospel of Matthew shows how Jesus used parables to teach the Israelites who opposed him. Much like in the time of Isaiah, Jesus faced a people who were “hardened” against the teachings of salvation. Jesus tells the disciples that the prophecy of Isaiah is fulfilled that unless the people see conversion, they will hear, but not understand (Mt 13:14-15). The overall motif of these parables is that the church of Jesus is not only made up of true disciples, but is composed of both the righteous and the wicked (“Matthew” 2015: Web). These inferences are made in the parable of the weeds among the wheat (Mt 13:37-43) as well as the parable of the net thrown into the sea “which collects fish of every kind” (Mt 13:47-49). These examples may be references to the Pharisees, the major opposition to Matthew’s movement in Judaism, where God’s people consist of the good and the bad, and they will all be sorted on the Day of …show more content…
This discourse details relations between members of the church and relationships with those outside of the church. The disciples must have respect for one another and guard the faith in Jesus (Mt 18:6-7). By doing this, they must seek out the lost sheep of Israel, so that no sinner is excluded from the Kingdom of heaven (Mt 18:10-14). The gospel of Matthew teaches here unlimited forgiveness, to not only the church of Christ, but to all of the people of the earth (Mt 18:15-35). However, the gospel shows how the “lost sheep” may not represent all people. For instance, in Matthew 15:22-28 a gentile woman comes to Christ asking for him to spare her son to which he responds, “I was sent only to the lost sheep of the house of Israel” (Mt 15:24). Although finally he heals the woman’s son, this passage truly shows the Jewish identity of the Messiah. Furthering the concept of forgiveness, a stipulation is made in the parable of the Unforgiving Servant that if the mercy of the Lord is not replicated and reciprocated, it will be revoked at the Final Judgment. The Final Judgment is the fifth and final discourse. This discourse is a polemic against the opponents of Christ, the Pharisees and the Scribes. Jesus denounces them for their extravagance and hypocrisy (Mt 23:3-36). Jesus’ lament in the gospel of Matthew strongly aligns this gospel against the Pharisees and scribes. The
This …show more content…
This opposition stems from the Pharisees, who “took council against him to put him to death” (Mt 12:14). The lack of faith in these Israelites calls for an answer from Jesus. The gospel of Matthew shows how Jesus used parables to teach the Israelites who opposed him. Much like in the time of Isaiah, Jesus faced a people who were “hardened” against the teachings of salvation. Jesus tells the disciples that the prophecy of Isaiah is fulfilled that unless the people see conversion, they will hear, but not understand (Mt 13:14-15). The overall motif of these parables is that the church of Jesus is not only made up of true disciples, but is composed of both the righteous and the wicked (“Matthew” 2015: Web). These inferences are made in the parable of the weeds among the wheat (Mt 13:37-43) as well as the parable of the net thrown into the sea “which collects fish of every kind” (Mt 13:47-49). These examples may be references to the Pharisees, the major opposition to Matthew’s movement in Judaism, where God’s people consist of the good and the bad, and they will all be sorted on the Day of …show more content…
This discourse details relations between members of the church and relationships with those outside of the church. The disciples must have respect for one another and guard the faith in Jesus (Mt 18:6-7). By doing this, they must seek out the lost sheep of Israel, so that no sinner is excluded from the Kingdom of heaven (Mt 18:10-14). The gospel of Matthew teaches here unlimited forgiveness, to not only the church of Christ, but to all of the people of the earth (Mt 18:15-35). However, the gospel shows how the “lost sheep” may not represent all people. For instance, in Matthew 15:22-28 a gentile woman comes to Christ asking for him to spare her son to which he responds, “I was sent only to the lost sheep of the house of Israel” (Mt 15:24). Although finally he heals the woman’s son, this passage truly shows the Jewish identity of the Messiah. Furthering the concept of forgiveness, a stipulation is made in the parable of the Unforgiving Servant that if the mercy of the Lord is not replicated and reciprocated, it will be revoked at the Final Judgment. The Final Judgment is the fifth and final discourse. This discourse is a polemic against the opponents of Christ, the Pharisees and the Scribes. Jesus denounces them for their extravagance and hypocrisy (Mt 23:3-36). Jesus’ lament in the gospel of Matthew strongly aligns this gospel against the Pharisees and scribes. The