Original photo by ?Mike (modified)

As it does in Luke, Matthew’s account the feeding of the 5,000 follows after Herod speculating that Jesus is John come back to life, but Matthew used this opportunity to tell the gruesome story of John’s death. Luke moved quickly from John’s death, to tell of the disciples’ successful mission, whereas Matthew tell us that when Jesus heard of John’s death he “withdrew to a deserted place”. Into this low point where we seem focused on the powerful political opposition that miracle comes as nice reminder that Jesus is God’s Messiah.

Perhaps it is this sombre context that caused Matthew to remember another miracle at this point, Jesus walks calmly up to the disciples, who are in a boat in a storm, and strolling across the water tells them not to be afraid! This provides us with clues/reminders that Jesus is not merely a human messiah/king, but indeed God incarnate. The elements are his servants, and like Yahweh in the Old Testament he tells his people they need not fear: “Take heart, it is I; do not be afraid.” (Mat 14:27) remember Abraham (Gen 15:1); Moses at the burning bush, Joshua and many others…

Then there’s the lovely detail of the enthusiastic Peter, first wanting a go, then remembering the storm, and finally saying “Lord, save me!” and as we’ll see the close of the story (remember endings are important and often signal, as beginnings also do often, what a story was about) stresses that Jesus is “son of God”.

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This chapter is a big sack of parables, and we’ve already seen that a parable is in essence a comparison, where light is thrown on something by talking about something else, better known or more clear or vivid. The parable of the the sower is particularly complicated and developed, with lots of details but still turns on a comparison. Though Jesus does not (at first) tell his audience what it is, he wants them to think: “if you have ears then hear!”

There is an English proverb that’s pretty close to Jesus puzzling saying about why he spoke in parables (Matthew 13:10-15). It helps us to understand what is going on and shows us how the Sower is all about grace (not being a more efficient evangelist) but that grace can only work when the soil is ready – you have to want to be saved!

We’ll also notice how Matthew like Luke (maybe they both copied the same Master?) puts parables together so that they help explain each other. I’ll also suggest that talk of a fire that will burn up the dud fish and the tares makes better sense if we are willing to give over the right to judge to God, and not to think we can know the rules God MUST apply. (See Jonah on that

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Fixed: in sheeps clothing by manitou2121

Prayer and Parables

This section is a mix of teaching and parables. There is so much to talk about, so I’ll focus on how Jesus teaches:

• like a true Jew!
• in parables

6:5-8 sounds just like the prophets: true religion is not about what other people think of us, but Jusus is even more deeply theological. Remember it’s the Bible – it’s about God!

Like all of Jesus teaching this is radical stuff the whole Christian music industry risks being demolished at a stroke, not to mention using crosses as jewellery, and prayers on FaceBook! Or are they? Again like the prophets (e.g. Am 4:4-5 see Genre matters: 1) it’s the motive that matters.

When someone says “parable” today we tend to think stories (perhaps with a “heavenly meaning”) but actually both in Greek parabol? and Hebrew mashal a parable is a comparison. (Two things are put side by side so that one illuminates the other.) In his parables Jesus mixes metaphors like a cocktail barman!

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Matthew and Luke both give short collections of Jesus teaching early in their Gospels  (Mt 5-7 and the second half of Luke 6) there are similarities, both e.g. have “The Beatitudes”  a series of sayings listing sorts of people who will be blessed by God, near the beginning but each sermon (or summary compilation of Jesus’ teaching) has a distinct focus and interests. In the Gospels we don’t have a transcript of Jesus’ life and teaching, but people’s retelling of Jesus’ life selected and told with the benefit of hindsight – so like all good biographies each Gospel gives us different things.

Did you notice how the B in Mat after the series of less and less surprising reversals Matthew ends the series focused on “you”. After the beatitudes, and the salt and light description of how Jesus’ followers are to be, Matthew spends some time on Jesus and the law (I have other podcasts on Jesus reading Scripture so follow the link but as well as noticing the way in which Jesus turns laws (that invite us to look for loopholes) into commands (telling us which way we should be aiming) it closes with a command that simply does not work as law: “Be perfect”, not just really good, but perfect as your Heavenly Father is perfect!

And then at the start of the next chapter advice not to pretend to be better than we are!

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This week’s readings contain a sample of Jesus teachings. In reading them we will notice two things particularly that will help us better understand:
(a) Jesus is a prophet: so the rules we learnt for reading Old Testament prophets will help us understand Jesus. These rules were:

1. Prophets spoke to a context: knowing the who, what, when, where, how & why can help us get the point.
2. Prophetic speech is often a conversation.
3. Prophets are about conversion (not prediction).

(b) Jesus taught (often) in parables. Parables are picture language. Parable in Greek parabole or in Hebrew mashal means a “comparison”. So to understand a parable, as well as looking at the context we need to ask what comparison is being made?

In the first reading (the first part of the Sermon on the Mount, Mat 5:1-6:4) we’ll notice that Luke has a Sermon on a Plain and so how each Gospel remembers Jesus for themselves, that like any good biography Gospels are not transcripts, but meaningful retellings of the life of Jesus.

The second reading is the second part of the Sermon on Mount (Mat 6:5-7:29) we’ll notice that Jesus teaches like the prophets and how radical that teaching is.

The third reading Mat 13 introduces us to parables, and also shows us that parables are sometimes intended to make us think not provide quick simple answers.

For the fourth reading, Luke 10:25-37, I’ll suggest that the “Good Samaritan” is not about the Good Samaritan Jesus remember is a prophet and prophets turn things upside down and inside out.

Then we’ll apply all this to the lost and found parables Luke 15:1-32, especially to “The Prodigal Son” and again I’ll suggest the parable is not about the prodigal son, or even his forgiving father.

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Matthew has introduced Jesus, giving his genealogy, linking him to the story of God’s chosen people in particular to David the great king (messiah) and Abraham the ancestor (patriarch) whom God first chose and blessed to be the blessing of the rest of humanity, and four really interesting women. He has told the birth, with a focus on kingship (messiah) and opposition (Herrod’s massacre of innocents). The escape to and return from Egypt – as well as being Messiah Jesus recapitulates Israel. Matthew effectively told us that what Israel should have been Jesus is!

Now three tests, one dumb, one diabolical and the last showing us that Jesus is a real human, and not just a god taking a holiday in human skin.

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What is a “Gospel”? Not a collection of sayings, because they tell more stories, but not a biography, they almost miss out most of Jesus’ life! We’ll get an idea what Gospels really are by looking at how each Gospel concludes (Matt 28:17-20; Mark 16:15-20; Luke 24:51-53; John 20:30-31). Then, the four gospels begin so differently! They are different so we get four different “takes” on Jesus, a full rounded view, not one person’s biases.

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Saul the hero close up by donwolf1979

Yes, like some of the Bible writers, I just can’t resist a pun, especially if it really does help carry the message And in this case I think it does, more specifically after we have noticed quickly some of the good stuff in the famous David and Goliath story of David and Goliath. For this podcast, perhaps as homework, you might want to play with a computer Bible… and you might also want to return to the comments, and discuss the vexed question of the nature of blasphemy against the Holy Spirit…

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We look at how Jesus reads other Bible passages (still in Matthew 5) to begin confirming the hypothesis that to read Scripture with Jesus is to make it so extreme that rules (casuistic law) become goals (apodictic command). Before you get to the next podcast it would be a good idea to listen to “What DOES “fulfil” mean?” and “Jesus as fulfilment of Scripture: Slavery and Spanking”

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