a. Examine 5:17-48. What position does Jesus take on the Jewish law (i.e., the Torah, or first five books of the Jewish scriptures)? How does Jesus understand Moses and the Jewish law in 5:21-48? How does this section contribute to Matthew’s portrayal of Jesus (and build upon the image of Jesus found in 2:1-23)? 

In Matthew 5:17-20, Jesus declares that he has not come to abolish the law but instead, fulfill it. Not a single ‘stroke of a letter will pass from the law until all is accomplished’. Jesus declares that whoever breaks a commandment will be called the least in the kingdom of heaven. However in 5:21-48, Jesus opines that judgment in accordance to the Law is actually liable to punishment. One must reconcile their differences before leaving an offering at the altar. Regarding adultery, divorce, oaths, and retaliation, it is much simpler to fall into sin than what the law decrees. Adultery does not even require an action; merely a wrong glance at someone qualifies as adultery. In essence, it is the spirit of the law that a believer ought to be concerned with, not necessarily the written words. The law still holds but in a different context than what was previously ascribed.

b. Examine 6:1-18 and 6:19-7:12, passages that construct a specific identity for the true followers of Jesus. How does these sections distinguish Matthean Christians from “outsiders”? How should they live in the world? 

Matthean Christians are not necessarily supposed to be insular, however they are to not imitate the Pharisees by proving their piety. When the Christian gives alms, their left hand must not know what the right hand is doing for their reward is with God and not other human beings who are witness to their charity. They ought to distinguish themselves from the Pharisees and also the Gentiles who ‘heap up empty phrases’. The Lord’s Prayer is declared in 6:9-15. The famous Golden Rule is written in 7:12. A proper Christian is private with their faith, according to Matthew’s gospel. They worship because they feel it in their soul and they do so at their own expense, not for the praise of others.

c. How do the blessings (5:3-12) and warnings/exhortations (7:13-27) “frame” and add further “depth” to the central section of the chiasmus? 

The exhortations and warnings of the difficulty entering the ‘Narrow Gate’ exemplify the Beatitudes. Those who lead lives of misery and hardship will be considered the most in the next life despite being the least in this life. Those who assert that they followed his words but do not perform the will of God are subject to exclusion. Jesus further explains this theme by disclosing that the gate is narrow and difficult to pass and few will find their way through.

d. White offers insight into the social and historical context of Matthew (304, 312). How does this knowledge help explain why Matthew is so concerned with outlining the character and proper behaviors for the true Christian?

Matthew is concerned with the behavior of the Christians given the legal hegemony the Jewish Pharisees had over society. Matthew was likely produced in a Jewish neighborhood and was speaking primarily to a Jewish audience. Several references were made to the Jewish community likely to best communicate to the primary demographic. The Christians were also subject to persecution hence why their behavior being distinguishable from the rest of society was also important – for them to remain diligent in their faith the new religion had to take commands for worship and character seriously.

This week, we saw Matthew making some decisive shifts from the Gospel of Mark. Where Mark’s core themes were misunderstanding and secrecy, with Jesus’ value being placed almost solely on the crucifixion, Matthew’s gospel focuses on Jesus’ role as a teacher, with, “…themes of following and discipleship…”(White 301) being at the core of his words and deeds. Probably one of the most noticeable examples of this new role is Jesus’ Sermon on the Mount.

Towards the beginning of the Sermon, Jesus takes a strong position on the Jewish law, which was based on the Ten Commandments given by God to Moses for Israel. He says that the law is a good thing that He was sent to uphold and fulfill, rather than eradicate (Mt. 5:17-19). In fact, Jesus “extends” the ruling of the law by saying that those who are guilty of anger or insulting someone else is accountable to the law, just as they are for murder, which essentially equates the misdeeds (5:21-26). Putting it simply, instead of saying, “Thou shalt not murder,” like Moses, he is saying, “thou shalt not murder, insult, or anger (because they’re basically the same!).” He treats lust and adultery in the same fashion, again drawing a strict parallel (5:27-30), and saying that divorce causes adultery through the remarriage of spouses (5:31-32). Going further, Jesus speaks out against the social norms of the day, especially with his words against revenge and hatred (5:38-48). With this section, Matthew has Jesus essentially “re-giving” Moses’ Ten Commandments to strengthen the connection between the two that our author first established during the birth narrative (2:1-23) by drawing distinct parallels (especially with the slaughter of the children by King Herod and travel to/from Egypt). Matthew seeks to reframe Jesus as a “new Moses”, set to lead Israel out of their current situation, just as Moses led Israel out of Egypt.

After renovating the Jewish Law, Jesus teaches on the behavior of true disciples/ followers. First, Jesus’ followers should be pious, never seeking attention by being loud or flashy when they are tithing, praying, or fasting (6:2-18). Jesus then teaches that His followers should live in a different way—faithfully. Followers should devote their lives to one master, God, (6:24) not stock up on material wealth (6:19-21), and avoid worrying about even the minute details of life (6:25-34). Jesus is essentially telling his followers to not protect themselves financially, spiritually, etc. in the way that was common even today. Instead, He preaches that those Earthly protections are nothing when compared to faith in God’s generous and providing nature. Jesus asks His follower’s to kick more social norms to the curb when he teaches to not judge (7:1-5), communicate with and ask God for what you want/need to receive instead of going through a priest, as was common in the Jewish faith (7:7-11), and: “In everything do to others as you would have them do to you…” live by the Golden Rule (7:12)!

The blessings section (5:3-12) serves to align Jesus with the side of those who are kicked by society—those who are, “…poor in spirit…those who mourn…meek…hunger and thirst…persecuted…reviled…” For all of these people whom Jesus describes through circumstances of suffering, their reward is high; they will see and receive God and heaven and will be given blessings from God while on Earth. In closing warnings/exhortations, Jesus continues this theme, saying, “…the gate is wide and the road is easy that leads to destruction….For the gate is narrow and the road is hard that leads to life…” (7:13-14). Jesus is saying here that the wrong gate is easy to pass through. Keep in mind that those He is siding with live REALLY HARD lives; they get life in the end!

This all makes sense when given the information that Matthew wrote his gospel in a time of revolt, when Jews were aligning themselves with the stricter laws that governed the Jewish leaders and, “…the followers of Jesus [were] being marginalized” (White 304). Matthew is basically pleading with the followers of the Jesus movement, saying, “Don’t switch sides! We win in the end!” That would explain why Matthew was so concerned with framing the image of the Jesus follower as one who suffers.