Who was Matthew, also known as Levi? We read in the Gospel that he was a tax collector and that Jesus called him to be one of his apostles (Mt 9:9 and Mk 2:13). The earliest witnesses (Papias around the year 130 A.D.; Irenaeus around the year 180 A.D.; Origen around the year 200 A.D.) attribute to him a Gospel written in Hebrew that was still known at the time of Saint Jerome (fourth century). We only know the Greek version of this Gospel, which must have been written by Matthew or one of his collaborators during the same years.
In all probability, this Gospel was written in a Christian community of both Jewish and Greek origin, perhaps in Antioch (see Acts 12:1, 19:1, and 13:1). This was the time when the high priest, Ananias, had James, the Bishop of Jerusalem, stoned to death. At that time, Christians were excluded from the synagogues and were no longer protected by Roman laws that had allowed the Jews not to offer sacrifices to Roman gods. Within a short time, they would be persecuted by Nero (the years 64-65 A.D.).
This Gospel shows that Christians should not be concerned if their people are rejecting them now. The official community that refused to believe was left outside the kingdom to which those who acknowledged the Messiah had access. This minority received the “good things of the Covenant” promised by the prophets. From then on, they will have to share them with all believers seeking to join the Church, whatever their origin.
From this perspective, Jesus's whole history is presented as a conflict that ends in a separation. The turning point corresponds with the end of Chapter 13 when Jesus no longer speaks to the crowd but to his disciples.
Matthew singled out Jesus as a preacher and a teacher of Scripture. Matthew is especially interested in Jesus's words and the Gospel: Jesus’ words are more numerous than in the other Gospels. On the other hand, his gestures and miracles are presented in the most schematic way possible.
Therefore, we should not be surprised that Matthew organised his Gospel around five “discourses,” in which he gathered the words Jesus had spoken on different occasions. These discourses are:
– The Sermon on the Mount: Matthew 5–7. This “Magna Carta” of the children of God is completed by ten signs of power that announce our liberation from sin (Chaps. 8 and 9).
– Instructions to Missionaries: Matthew 10. These instructions are completed by the controversies that oppose Jesus and his adversaries (Chaps. 11-12).
– Parables of the Kingdom: Matthew 13. Then comes the blinding of the Pharisees, while the faith of the Twelve and Peter enables Jesus to establish his Church.
– Warnings to the Christian community: Matthew 18. Various instructions complete the fundamental law of fraternal forgiveness. The guides of the Jewish people are closed, showing by contrast what the guides of the Christian people will have to be.
– How to live while waiting for the world's end: Matthew 24 and 25.
Matthew introduces the first two chapters by focusing on Jesus's infancy. First, he recalls how Joseph adopted the child born of the Virgin Mary as the son of David. Then, we have accounts of a particular type in which Matthew shows little concern for the historical accuracy of the facts, since he intends to present theological teaching through images. These two chapters form a whole (1:1—4:16) with the activity of John the Baptist, who introduces the Son of God.
Who was Matthew, also known as Levi? We read in the Gospel that he was a tax collector and that Jesus called him to be one of his apostles (Mt 9:9 and Mk 2:13). The earliest witnesses (Papias around the year 130 A.D.; Irenaeus around the year 180 A.D.; Origen around the year 200 A.D.) attribute to him a Gospel written in Hebrew that was still known at the time of Saint Jerome (fourth century). We only know the Greek version of this Gospel, which must have been written by Matthew or one of his collaborators during the same years.
In all probability, this Gospel was written in a Christian community of both Jewish and Greek origin, perhaps in Antioch (see Acts 12:1, 19:1, and 13:1). This was the time when the high priest, Ananias, had James, the Bishop of Jerusalem, stoned to death. At that time, Christians were excluded from the synagogues and were no longer protected by Roman laws that had allowed the Jews not to offer sacrifices to Roman gods. Within a short time, they would be persecuted by Nero (the years 64-65 A.D.).
This Gospel shows that Christians should not be concerned if their people are rejecting them now. The official community that refused to believe was left outside the kingdom to which those who acknowledged the Messiah had access. This minority received the “good things of the Covenant” promised by the prophets. From then on, they will have to share them with all believers seeking to join the Church, whatever their origin.
From this perspective, Jesus's whole history is presented as a conflict that ends in a separation. The turning point corresponds with the end of Chapter 13 when Jesus no longer speaks to the crowd but to his disciples.
Matthew singled out Jesus as a preacher and a teacher of Scripture. Matthew is especially interested in Jesus's words and the Gospel: Jesus’ words are more numerous than in the other Gospels. On the other hand, his gestures and miracles are presented in the most schematic way possible.
Therefore, we should not be surprised that Matthew organised his Gospel around five “discourses,” in which he gathered the words Jesus had spoken on different occasions. These discourses are:
– The Sermon on the Mount: Matthew 5–7. This “Magna Carta” of the children of God is completed by ten signs of power that announce our liberation from sin (Chaps. 8 and 9).
– Instructions to Missionaries: Matthew 10. These instructions are completed by the controversies that oppose Jesus and his adversaries (Chaps. 11-12).
– Parables of the Kingdom: Matthew 13. Then comes the blinding of the Pharisees, while the faith of the Twelve and Peter enables Jesus to establish his Church.
– Warnings to the Christian community: Matthew 18. Various instructions complete the fundamental law of fraternal forgiveness. The guides of the Jewish people are closed, showing by contrast what the guides of the Christian people will have to be.
– How to live while waiting for the world's end: Matthew 24 and 25.
Matthew introduces the first two chapters by focusing on Jesus's infancy. First, he recalls how Joseph adopted the child born of the Virgin Mary as the son of David. Then, we have accounts of a particular type in which Matthew shows little concern for the historical accuracy of the facts, since he intends to present theological teaching through images. These two chapters form a whole (1:1—4:16) with the activity of John the Baptist, who introduces the Son of God.
MARK
Introduction
Historical context: Mark's work situates us in the second generation of Christians. The Gospel has already crossed the religious frontiers of the Jewish world. It has also opened itself to the pagans, even reaching the city of Rome, the geographical, economic, and political centre of Roman imperial power. There, Christianity was soon catalogued as a suspicious movement and was harshly persecuted and punished. Mark probably writes his Gospel in this context: "the Good News of Jesus Christ, the Son of God" (1:1).
Addressees: A very ancient tradition identifies them with the persecuted community of Rome in the time of Nero (year 64). It would be a community primarily of pagan origin, poor and in crisis. This community would be called to give a reason for their faith and identity as their Master and Lord gave it on the cross.
Who is Jesus of Nazareth for Mark? The theme of his Gospel is the person of Jesus and the people's reaction to his passing. Mark writes his Gospel in the light of the resurrection but does not abuse it; on the contrary, he insists on presenting Jesus crucified rather than risen, and the people (disciples included) blinded and dazzled rather than enlightened. Already at the beginning of his work, by way of introduction, he declares that Jesus is above all "Son of God" and that the story of his life is "Good News" (1:1). He presents Jesus announcing the imminent arrival of God’s kingdom (1:15). But this announcement provokes a dramatic confrontation. His family (3:21), his compatriots (6:1-6), or his disciples (4:41; 6:51f) are not able to understand him. The Pharisees (religious power) and the supporters of Herod (political power) decide to eliminate him (3:6). Nevertheless, some pagans recognize his power (5:18-20; 7:24-30). The disciples are blind; they do not understand the announcement of his passion, but Jesus, who can heal the blind (8:22-26), can also heal his disciples. It would not be an aberration to say that in this Gospel, Jesus does not facilitate understanding of his person. He manifests his miraculous power but simultaneously imposes silence; he distances himself from his own but is always attentive to them; he reveals his glory in the transfiguration but imposes reserve until his resurrection. Mark evokes a puzzling figure before a bewildered audience.
Who is the follower of Jesus according to Mark? Parallel to the puzzling mystery of Jesus’ identity, Mark develops in his Gospel the no less puzzling condition of the disciple; it seems as if the foreground of his narrative is occupied by this relationship, which develops as a progressive catechesis. They are always together, so he chose them "to be with him" (3:14). He does everything in their presence. From the evangelist's perspective, these disciples symbolize the recipients, then and now, to whom he addresses his Gospel.
Summary: The Gospel begins with a short introduction that prepares Jesus for his ministry (1:1-13). This introduction is followed by his activity in Galilee (1:14-7:23). After an interlude in Phoenicia and Caesarea (7:24-8:26), the decisive change takes place, with Peter's confession, the transfiguration, the announcement of the passion, and the journey to Jerusalem (8:27-10:52). In Jerusalem, Jesus is presented as prophet and Messiah (11-13), whose contents and characteristics are developed in the account of the passion and resurrection (14:1-16:8). So much for Mark's work. Later, someone added an appendix (16:9-20) to alleviate the disconcerting ending.
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