Matthew Bible Study Weeks 1-11
St. John's CMF is hosting a study of the Gospel According to St. Matthew. The Gospel was written to appeal to 1st century Jewish converts to Christianity. Of all of the gospels Matthew's places Jesus in the context of Old Testament Jewish tradition. It has been used through the centuries as a catechetical aid.
The Bible Study begins on April 11, and continues every other Sunday evening at 6 PM for one hour. The schedule for the study is presented below. We will add notes ahead of time for each session. We request that if you wish to participate you read the indicated scripture passages and take advantage of the reference links provided. Our hope is that the majority of our short time together will be spent in meaningful discussion.
The Bible Study will be at the following Zoom link: Click Here.
Week 1: Introduction and Genealogy
- The events of Jesus’ life are not a fairy story made up by a bunch of religious fanatics. The events place Christ at the center of the salvation history of the Jews. Scripture bears witness that Jesus is the real deal. Therefore, though one can only be saved by faith, our faith is reasonable.
- Matthew has by this time made it clear that the birth of Jesus is the greatest event in Jewish history. Yet the story is completely counterintuitive. Why do you think God decided to choose the actors and events that set the fulfillment of his plan in motion
- How does Matthew’s emphasis on Old Testament fulfillment affect your own faith in Jesus? Does it matter to us today.
- Matthew omits any account of Jesus’ growing up and adulthood until he is baptized by John. This is the beginning of his public ministry.
- The prophecy of Zebulon and Naphtali
- There is no gloom where there had been distress. Where once he degraded the land of Zebulun and the land of Naphtali, now he has glorified the way of the Sea, the land across the Jordan, Galilee of the Nations. The people who walked in darkness have seen a great light; Upon those who lived in a land of gloom a light has shone. (Is. 8:23-9:1)
- “Galilee of the Nations” implies Gentiles.
- “Such are the instances of Divine calls in Scripture, and their characteristic is this; to require instant obedience, and next to call us we know not to what; to call us on in the darkness. Faith alone can obey them. But it may be urged, How does this concern us now? . . . For in truth we are not called once only, but many times; all through our life Christ is calling us. He called us first in Baptism; but afterwards also; whether we obey His voice or not, He graciously calls us still. If we fall from our Baptism, He calls us to repent; if we are striving to fulfil our calling, He calls us on from grace to grace, and from holiness to holiness, while life is given us. Abraham was called from his home, Peter from his nets, Matthew from his office, Elisha from his farm, Nathanael from his retreat; we are all in course of calling, on and on, from one thing to another, having no resting place, but mounting towards our eternal rest, and obeying one command only to have another put upon us.” On Divine Calls, by Cardinal John Henry Newman. Sermon 2 in John Henry Newman, Parochial and Plain Sermons (London: Longmans, Green, and Co., 1899), 8:22-23.
- To repent means to turn back to our home like the prodigal son.
- Jesus models the expectations of a disciple by beginning his ministry with baptism. Baptism confers upon him the mission of evangelization.
- To embark on the spiritual life is to open oneself to spiritual warfare. The closer we are to following the path the more of a target we will become.
- God’s will cannot be accomplished by taking spiritual shortcuts.
- Questions for Discussion
- What and where is the Kingdom of Heaven?
- Reflect on your preparation as a disciple for evangelization.
- Can we see the fallacy of ends justify the means thinking in today’s Christians? In ourselves?
- Literary Context
- Jesus begins his teaching ministry by re-enacting the founding experience of Israel: Moses giving the law from Mt. Sinai.
- The “Old Covenant” with Israel was sealed with Israel’s agreement to live by God’s law (Torah) as given through Moses. Moses gives God’s law.
- The “New Covenant” with the new Israel is sealed by God himself re-stating his law, at the same time pronouncing the fulfillment of the law by his own action.
- Jesus is not giving new law, nor is he doing away with the old. He is reframing the law in the context of its purpose: to create a “holy” people.
- Under the old covenant Israel agreed to make itself holy by adherence to the law. “When Moses came to the people and related all the words and ordinances of the LORD, they all answered with one voice, ‘We will do everything that the LORD has told us.’” Ex 24:3.
- The new covenant does away with the burden of making oneself holy -- God becomes the new Israel and people enter into his holiness through baptism -- but it does not remove the moral demands of the law.
- When Matthew reports that Jesus “went up the mountain,” his first-century Jewish audience would have immediately made these connections.
- The Big Idea.
- Jesus identifies the underlying attitudes and characteristics of a true disciple and commends those who take this path of discipleship as truly happy.
- Key application(s) for today
- Christians are called to holiness in the same way the Israelites were in the desert. Unlike the old covenant, which relied upon human effort to achieve holiness, in the new covenant we inherit holiness from God himself.
- The way we know we are true disciples of Christ is to measure our own attitudes and actions against those revealed in the Beatitudes.
- To lead a life of holiness is to lead a blessed life. This blessing is not just for me but for the world.
- Identify one or two key exegetical questions that arise from the passage.
- What does it mean to be blessed?
- Am I blessed? How do I know?
- External Sources
Ascension Presents video, Do Catholics Follow All Those Weird Old Testament Laws?
- Literary Context (Summarize the narrative leading up to your passage. What is the author's narrative purpose in including this passage here.)
- Jesus continues his sermon with a re-framing of the law. This is to re-define the relationship of Israel to the Mosaic Law.
- The Big Idea. This should contain the subject (the concept being discussed) and the complement (how the subject is developed) and should be one sentence long. Underline the subject to identify it.
- Jesus reframes the Law itself and specific commandments about anger, adultery, divorce, oaths, retaliation, love of enemies.
- Key application(s) for today
- St. Augustine: “the perfect expression of the Christian life.”
- The focus of Matthew 5 is the relation between the OT and Jesus’ teaching, not his actions.
- The best interpretation of these difficult verses says that Jesus fulfills the Law and the Prophets in that they point to him, and he is their fulfillment. The antithesis is not between “abolish” and “keep” but between “abolish” and “fulfill.” “For Matthew, p 144 then, it is not the question of Jesus’ relation to the law that is in doubt but rather its relation to him!” (Robert Banks, “Matthew’s Understanding of the Law: Authenticity and Interpretation in Matthew 5:17–20,” JBL 93 [1974]: 226–42). Therefore we give plēroō (“fulfill”) exactly the same meaning as in the formula quotations, which in the prologue (Matt 1–2) have already laid great stress on the prophetic nature of the OT and the way it points to Jesus. Even OT events have this prophetic significance (see on 2:15). A little later Jesus insists that “all the Prophets and the Law prophesied” (11:13).
- The purpose of the Law was to create a holy nation. Because of the weakness of the Hebrews the Law could never accomplish this.
- What Jesus is saying here is that it is he that will become the holy nation (the fulfillment of the Law).
- Christians are included in this holy nation by dying into Christ.
- The “commandments” are the precepts of Old Testament Law that create the holy nation.
- While their multiplicity of regulations could engender a “good” society, it domesticated the law and lost the radical demand for absolute holiness demanded by the Scriptures.
- What Jesus demanded is the righteousness to which the law truly points, exemplified in the antitheses that follow
- Jesus is not criticizing the Old Testament but the people’s understanding of it (“you have understood”).
- In every case Jesus contrasts the people’s misunderstanding of the law with the true direction in which the law points, according to his own authority as the law’s “fulfiller” (in the sense established in v. 17). He makes no attempt to fence in the law (contra Przybylski, pp. 80–87) but declares unambiguously the true direction to which it points. Thus if certain antitheses revoke at least the letter of the law (and they do: cf. Meier, Law, pp. 125ff.), they do so, not because they are thereby affirming the law’s true spirit, but because Jesus insists that his teaching on these matters is the direction in which the laws actually point.
- The “six antitheses”
- Anger (21-26) Do not abide in anger. Persisting in anger can lead to prosecution and even damnation. Worship is not authentic until you are reconciled with your brother.
- Shalom
- Who is my brother?
- Adultery (27-30) The Church teaches that adultery is a physical betrayal of the marriage covenant. But actions are the products of thought, and here Jesus calls upon us to guard our thinking.
- Divorce (31-32) Divorce is the breaking of the marriage bond. Marriage is defined as the covenant between one man and one woman. When a man and a woman are joined in matrimony, the union cannot be broken. “What God has joined together, no human being must separate.” (Mk. 10:9)
- Oaths (33-37). It’s pretty clear here that Jesus is telling us not to make oaths. But
- “The contextual purpose of this passage is to stress the true direction in which the OT points—viz., the importance of truthfulness. Where oaths are not being used evasively and truthfulness is not being threatened, it is not immediately obvious that they require such unqualified abolition.
- Retaliation (38-42) Lex Talionis (“an eye for an eye”) is proscribed. We are not to retaliate. Instead, we are to take on the mind of Christ. Jesus was unfairly arrested, tried, and executed. Yet as he was being nailed to the cross he was asking the Father’s forgiveness for his tormentors.
- Love of enemies (43-47). Again, this is the way of Christ. I think it is important to point out here that when Jesus calls upon his disciples to be perfect, it is in the context of love of enemies. To be perfect as the Father is perfect means to regard others as the Father does. God does not love some people and hate others. He loves everyone. God’s love may include an emotional element, but the highest example of his love is demonstrated by his action on the cross.
- Identify one or two key exegetical questions that arise from the passage. Summarize the issue and state the most likely solution (cite commentaries).
- In the light of Jesus teaching, how do we know specifically what laws to obey?
- Does God really want us to live up to these standards or are they just goals? Does God really call us to be perfect? How could we?
- External Sources
- Ascension Presents video, Do Catholics Follow All Those Weird Old Testament Laws?
- Links to the Old Testament.
Testimony of the Church Fathers
Links to the Old Testament
- Literary Context (Summarize the narrative leading up to your passage. What is the author's narrative purpose in including this passage here.)
- Jesus continues his sermon on the law by contrasting true righteousness with the false piety of the “hypocrites” and the error of the pagans.
- The Big Idea. This should contain the subject (the concept being discussed) and the complement (how the subject is developed) and should be one sentence long. Underline the subject to identify it.
- Having defined righteousness (doing right), Jesus now teaches that righteousness must be performed for God and the common good, not for individual acclamation, giving three examples and a model.
- The three examples are
- Almsgiving (6:1-4)
- Outward generosity for human reward vs. quiet generosity for the sake of the other.
- Prayer (6:5-15)
- Prayer is communion with God in right relationship vs. exhibitionism and/or pagan magic.
- Fasting (6:16-18)
- Fasting is for spiritual growth rather than impressing our fellows.
- Key application(s) for today
- Tertullian: The Lord's Prayer is “The summary of the whole gospel.”
- Identify one or two key exegetical questions that arise from the passage. Summarize the issue and state the most likely solution (cite commentaries).
- If we pray only the recorded words of the Our Father how does God know how to answer? (“the Spirit too comes to the aid of our weakness; for we do not know how to pray as we ought, but the Spirit itself intercedes with inexpressible groanings.” Ro. 8:26)
- What are we asking for when we ask for “our daily bread?”
- Notice the translation in the NABRE: “and do not subject us to the final test, but deliver us from the evil one.” Compare this to the liturgical form: “do not lead us into temptation.” Both are valid translations of the Greek text.
- Are we praying ourselves into a trap when we ask to be forgiven as we forgive?
- Bishop Barron comments that whatever you are praying for should fit in the Our Father. Reflect and comment.
- External Sources
- Bishop (Father) Baron on the Lord’s Prayer
- Ascension Presents video, What it Really Means to Pray “Our Father…”
- Cathechism of the Catholic Church Article Four, Section Two
- Links to the Old Testament.
Week 7: Teaching
With Authority
·
Read:
NABRE Mt. 6:19-7:29 (Pay attention to notes)
Faith
Exposed - The Greatest Commandment and the Golden Rule - YouTube
Remembering
the Golden Rule | Homily: Fr James Ronan - YouTube
·
Testimony of the Church Fathers
·
Links to the Old Testament
·
Reflect:
o
Literary Context
§
Jesus completes the Sermon on the Mount by
painting a picture of discipleship and devotion to kingdom values.
o
The Big Idea.
§
Jesus establishes himself as one with authority
to create and interpret laws for living in the kingdom of God.
o
Topical outline: I have provided below an outline
of the pertinent passages along with the text to help guide the study.
·
Kingdom Perspectives
o
Metaphors for unswerving loyalty to kingdom values (6:19–24)
§
Treasure (6:19–21)
·
“Do not
store up for yourselves treasures on earth, where moth and decay destroy, and
thieves break in and steal. But store up treasures in heaven, where neither
moth nor decay destroys, nor thieves break in and steal. For where your
treasure is, there also will your heart be.
§
Light (6:22–23)
·
“The lamp
of the body is the eye. If your eye is sound, your whole body will be filled
with light; but if your eye is bad, your whole body will be in darkness. And if
the light in you is darkness, how great will the darkness be.
§
Slavery (6:24)
·
“No one can
serve two masters. He will either hate one and love the other, or be devoted to
one and despise the other. You cannot serve God and mammon.
o
Uncompromised trust (6:25–34)
§
The principle (6:25)
·
“Therefore
I tell you, do not worry about your life, what you will eat or drink, or about
your body, what you will wear. Is not life more than food and the body more
than clothing?
§
The examples (6:26–30)
·
Life and food (6:26–27)
o
Look at the
birds in the sky; they do not sow or reap, they gather nothing into barns, yet
your heavenly Father feeds them. Are not you more important than they? Can any
of you by worrying add a single moment to your life-span?
·
Body and clothes (6:28–30)
§
Why are you
anxious about clothes? Learn from the way the wild flowers grow. They do not
work or spin. But I tell you that not even Solomon in all his splendor was
clothed like one of them. If God so clothes the grass of the field, which grows
today and is thrown into the oven tomorrow, will he not much more provide for
you, O you of little faith?
§
Distinctive living (6:31–32)
·
So do not
worry and say, ‘What are we to eat?’ or ‘What are we to drink?’ or ‘What are we
to wear?’ All these things the pagans seek. Your heavenly Father knows that you
need them all.
§
The heart of the matter (6:33)
·
But seek first
the kingdom of God and his righteousness, and all these things will be given
you besides.
§
Abolishing worry (6:34)
·
Do not
worry about tomorrow; tomorrow will take care of itself. Sufficient for a day
is its own evil.
·
Balance and perfection (7:1–12)
o
The danger of being judgmental (7:1–5)
§
The principle (7:1)
·
“Stop
judging, that you may not be judged.
§
The theological justification (7:2)
·
For as you
judge, so will you be judged, and the measure with which you measure will be
measured out to you.
§
An example (7:3–5)
·
Why do you
notice the splinter in your brother’s eye, but do not perceive the wooden beam
in your own eye? How can you say to your brother, ‘Let me remove that splinter
from your eye,’ while the wooden beam is in your eye? You hypocrite, remove the
wooden beam from your eye first; then you will see clearly to remove the
splinter from your brother’s eye.
o
The danger of being undiscerning (7:6)
“Do not give what is holy to dogs, or
throw your pearls before swine, lest they trample them underfoot, and turn and
tear you to pieces.
§
Source and means of power (7:7–11)
·
“Ask and it
will be given to you; seek and you will find; knock and the door will be opened
to you. For everyone who asks, receives; and the one who seeks, finds; and to
the one who knocks, the door will be opened. Which one of you would hand his
son a stone when he asks for a loaf of bread, or a snake when he asks for a
fish? If you then, who are wicked, know how to give good gifts to your
children, how much more will your heavenly Father give good things to those who
ask him.
§
Balance and perfection (7:12)
·
“Do to
others whatever you would have them do to you. This is the law and the
prophets.
·
Conclusion: call to decision and commitment (7:13–27)
o
Two ways (7:13–14)
§
“Enter
through the narrow gate; for the gate is wide and the road broad that leads to
destruction, and those who enter through it are many. How narrow the gate and
constricted the road that leads to life. And those who find it are few.
o
Two trees (7:15–20)
§
“Beware of
false prophets, who come to you in sheep’s clothing, but underneath are
ravenous wolves. By their fruits you will know them. Do people pick grapes from
thornbushes, or figs from thistles? Just so, every good tree bears good fruit,
and a rotten tree bears bad fruit. A good tree cannot bear bad fruit, nor can a
rotten tree bear good fruit. Every tree that does not bear good fruit will be
cut down and thrown into the fire. So by their fruits you will know them.
o
Two claims (7:21–23)
§
“Not
everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but
only the one who does the will of my Father in heaven. Many will say to me on
that day, ‘Lord, Lord, did we not prophesy in your name? Did we not drive out
demons in your name? Did we not do mighty deeds in your name?’ Then I will
declare to them solemnly, ‘I never knew you. Depart from me, you evildoers.’
o
Two builders (7:24–27)
§
“Everyone
who listens to these words of mine and acts on them will be like a wise man who
built his house on rock. The rain fell, the floods came, and the winds blew and
buffeted the house. But it did not collapse; it had been set solidly on rock.
And everyone who listens to these words of mine but does not act on them will
be like a fool who built his house on sand. The rain fell, the floods came, and
the winds blew and buffeted the house. And it collapsed and was completely
ruined.”
·
Transitional conclusion: Jesus’ authority (7:28–29)
§
When Jesus
finished these words, the crowds were astonished at his teaching, for he taught
them as one having authority, and not as their scribes.
o
Identify one or two key exegetical questions that
arise from the passage. Summarize the issue and state the most likely solution
(cite commentaries).
§
What “kingdom values” can be identified through
the metaphors of treasure, light, and slavery? How do I seek to be loyal to
these values?
§
Distinguish between Jesus’ command to place
absolute trust in God on the one hand and our human needs to provide for
ourselves and our families on the other. How does v. 33 (seek first the
kingdom) provide the key to balance between trust and self-care?
§
In a number of places Jesus counsels discernment (judgment)
and in our own lives it is impossible to refrain from judging between
alternatives. So what exactly is Jesus prohibiting in 7.1?
§
What does Jesus mean when he says the golden rule
(7:12) is “the law and the prophets?”
§
Comment on the biblical “Doctrine of Two Ways”
exemplified in 7:13-27 in contrast with and the moral relativism evident in
today’s culture.
§
Why is it significant that Jesus teaches with
authority?
Week 8; Mathew – Jesus and His Disciples
·
Read
the passage Chap 8:16-27 and Chap 9: 35-38. And references:
· https://www.youtube.com/watch?v=JbrxrVqAm8U chap 8, 9, 10
·
https://www.youtube.com/watch?v=Hyykc_uuLpM chap 8 ver 22
·
https://www.youtube.com/watch?v=YyxilXo3-j0 ; chap 8 ver 18-20
mm
Week 9; Mathew
·
Read
the passage Chap 8:1-15and Chap 9: 28-34. And references:
·
https://www.youtube.com/watch?v=JbrxrVqAm8U Chap 8, 9, 10
·
https://www.youtube.com/watch?v=xl3pD4l0K5U Book of Matthew
I.
Literary Context: Jesus is fulfilling the prophesied “Miracles” via divine power
over disease, death, the elements of nature, and evil spirits.
II.
The Big Idea. Chapters 8 & 9 provide reasons for compelling
everyone to become believers that Jesus is the Messiah through the:
1.) miracles he conducted and
2.) via the prophesies that he fulfilled.
III.
Exegetical Outline: Only a few of Jesus’ works are provided of the many he
performed to illustrate the types of works possible by those who had faith in
Him. Certainly faith was critical but
Jesus also performed works on those not having strong faith to show he could
impact many.
a.
Chap 8:11 “I tell you, many will come from east and
west and sit at the table with Abraham, Isaac, and Jacob in the kingdom of
heaven,…..”
b.
Chap 8:15 ….he
touched her hand, and the fever left her, and she rose and served him.
IV.
Identify one or two key exegetical questions that arise from the
passage:
a.
How is the Centurions faith meaningful or relevant in today’s
world?
b.
How can we apply the lesson in 8:15…”and she rose and served him”?
c.
What is important about witnessing Jesus drive out demons from a
dumb man?
V.
Key application(s) for today:
a. Following Jesus required a sense of urgency and fidelity; He wanted followers that believed in their heart that he was the Son of God and that his works was evidence that only God, hence Jesus himself, could work such powerful miracles. There were many who wanted to follow but few who could teach and hence a sense of urgency to train more followers who themselves could bring more disciples.
Week
10: The Mission of the Twelve
Read: NABRE Mt. 10:1-11:1 (Pay attention
to notes)
CatholicTeaching on Apostolic Succession
Catechismof the Catholic Church 897-913, The Lay Faithful
Watch: ThreeMinute Theology, The Role of the Laity
BishopBarron, Christ Calls You to Mission
Reflect:
·
Literary Context (Summarize the narrative
leading up to your passage. What is the author's narrative purpose in including
this passage here.)
o Jesus
has been preaching, teaching, and healing throughout the countryside. Now Jesus
commissions the twelve to become “laborers for his harvest.”
·
The Big Idea. This should contain the
subject (the concept being discussed) and the complement (how the subject is
developed) and should be one sentence long. Underline the subject to
identify it.
o Jesus
teaches the twelve about the authority, duty, and consequences of apostleship.
·
Exegetical Outline
o The
Authority of the Twelve Apostles (9:35-10:8)
§ Jesus
compassion for sheep without a shepherd (9:35-38)
§ Jesus
appoints twelve apostles (10:1-4)
§ Mission
only to the Jews (5-8)
o Instructions
for the Mission (10:8-15)
§ Negative
– what not to carry
§ Positive
– behavior in the towns
o Facing
Persecution (10:16-23)
§ Jesus
warns the apostleship is characterized by persecution
§ The
apostles will flee persecution from town to town but Jesus says, “you will not
finish the towns of Israel before the Son of Man comes.”
o Apostles
will share the lot of their master (10:24-33)
o Conditions
of Discipleship (10:34-42)
o Not
peace but a sword? (10:34-39)
o Whoever
receives you receives me (ambassador, shaliah) (10:40-42)
·
Key passages
o Then
he summoned his twelve disciples and gave them authority (10:1)
o The
names of the twelve apostles are these: first, Simon called Peter (10:2)
o Go…
to the lost sheep of the house of Israel (10:6)
o Make
this proclamation: “The kingdom of heaven is at hand” (10:7)
o Behold
I am sending you like sheep in the midst of wolves; so be shrewd as serpents
and simple as doves. (10:16)
o It
will not be you but the Spirit of your Father speaking through you (10:20)
o You
will be hated by all because of my name, but whoever endures to the end will be
saved (10:22)
o Do
not be afraid of those who kill the body but cannot kill the soul; rather, be
afraid of the one who can destroy both body and soul in Gehenna (10:28)
o Everyone
who acknowledges me before others I will acknowledge before my heavenly Father.
But whoever denies me before others, I will deny before my heavenly Father. (10:32-33)
o I
have come to bring not peace but a sword. (10:34)
o Whoever loves father or mother… and whoever does not take up his cross and follow after me is not worthy of me (10:37-39)
·
Key application(s) for today
o Apostolic
Authority
§ The
complete identification of Jesus with his apostles.
- Mission is the entire purpose of the Church. Christ’s
commissioning of the Twelve is passed on to us (the Church) through
Apostolic Succession.
- The apostolate of the ordained is to the faithful and the apostolate
of the faithful (lay people) is to the world.
- "And he gave some as apostles, others as
prophets, others as evangelists, others as pastors and teachers, to
equip the holy ones for the work of ministry, for building up the body
of Christ." (Eph. 4:11-12)
o Expectation
of persecution
o Jesus
as a bringer of division
- Identify one or two key exegetical questions that arise from the
passage. Summarize the issue and state the most likely solution (cite
commentaries).
- How do I fill my role as apostle? Can I/should I do
more? What? Where is my mission field?
- Am I willing to accept the hatred of the world in
order to remain faithful to Christ?
- What does it mean to “be shrewd as serpents and
simple as doves?”
- What does Jesus mean when he states, “I have come to
bring not peace but the sword?”
- External Sources
·
Links to the Old Testament.
Dear Brothers,
I have been occupied preparing for the
class I am teaching and have not been able to devote as much time as I usually
do preparing for our meeting. I put together some notes below and some
reflection questions at the end. I hope you will take some time to read and
reflect on these two chapters and come to our meeting prepared to share your
own insights.
In these two chapters Matthew
describes some of the responses to Jesus and his teaching. Jesus is challenged
by some, rejected and ignored by others. We see the rising tension between
Jesus and the religious authorities that lead them to conspire to put him to
death. We also see the advent of a new community led by the Spirit.
1.
John Inquires About Jesus & Jesus Responds
(11:2-6)
a.
John is in prison, he sends representatives to
question Jesus about his identity. Jesus responds by recalling that he has
already accomplished many of the signs the prophets pointed to for the Messiah.
2.
Jesus Explains the Role of John (11:7-15)
a.
Jesus talks about John as the forebear of the
Messiah, the new Elijah.
3.
Jesus Rebukes “this Generation” and the Galilean
Towns that have Rejected Him (11:16-24)
a.
Then Jesus rebukes the towns of Galilee, who
have rejected his teaching and warns them that the judgment will be worse for
them than it was for Tyre and Sidon and Sodom and Gomorrah.
4.
Jesus Reveals He is the True Son and Source of
Rest (11:25-39)
a.
Jesus revealed his identity as the divine Son,
and the source of rest. And when we're talking about rest we're talking about
God's rest. Shalom.
5.
Jesus Identifies Himself as Lord of the Sabbath (12:1-14)
a.
Jesus responds to accusations that he and his
disciples violate the Sabbath law.
6.
Jesus Identifies Himself as the Servant of the
Lord (12:15-21)
a.
Then Jesus compares himself to Isaiah, and the
promised servant in the servant song chapter 43
7.
Jesus Warns the Pharisees of the “Unforgivable”
Sin (12:22-37)
a.
The Pharisees accuse Jesus of being in league
with Satan, essentially identifying God with Satan as allies.
b.
He warns the Pharisees that by rejecting Him and
His teaching they are rejecting the very hope that they have been waiting for.
And by doing that they make themselves hopeless. And that's why the sin against
the spirit – basically denying that Jesus is the Messiah –is the unforgivable
sin. It's not that Jesus doesn't want to forgive it. But it can't be forgiven
because the Pharisees don't think they need to be forgiven.
8.
Jesus Responds to the Demand for Signs (12:38-45)
a.
The people ask for a sign. Jesus responds that the
only sign that he will give the sign is the sign of Jonah, three days in the
belly of the whale. The Israelites of today are worse than the people of Nineveh,
because they repented.
9.
Jesus Identifies Who Are the True Disciples
(12:46-50)
a.
Finally, Jesus establishes who will be his true
followers and heirs to the kingdom: those who acknowledge Him as Lord and do
the will of the Father. Jesus creates a new family.
I hope you will be able to take the
time to read and reflect on these two chapters. The following questions might
be helpful.
1.
Do you think John the Baptist was having doubts
about Jesus being the chosen one? Why would that be? The question that was
asked could have been answered with a simple yes or no. What was the importance
of Jesus’ more elaborate answer to John?
2.
What are some of the ways identifies himself as
the Messiah? Do you think his listeners would have understood these inferences?
Why does he warn the spirits not to reveal who he is?
3.
Jesus is not very kind in the way he addresses his
fellow countrymen, going so far as to say they are a “brood of vipers” whose
sins will not be forgiven. How do you reconcile this with Jesus’ statement that
his yoke is easy and his burden is light?
4.
Compare Mt. 12:46-50 with Mk. 3:31-35. What do
you think is the significance of Jesus essentially rejecting his kinship with
his blood relatives and instead defining his “family” as the community gathered
around his teachings?
