MANFRED DIEFENBACH

THE GOOD NEWS OF JESUS CHRIST,

THE SON OF DAVID AND ABRAHAM,

ACCORDING TO MATTHEW

A COMMENTARY ON THE GOSPEL OF MATTHEW

FOR THE LITURGY, CATECHISM

AND CHRISTIAN SPIRITUALITY

Epubli GmbH Berlin

© 2013 epubli GmbH, Berlin

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ISBN 978-3-8442-6890-4

Table of Contents

Foreword

Introduction

- Three Stages in the Formation of the Inspired Gospels

- From Exegesis to the “Hearts” as the Hermeneutic of the Word of God

0. The Macrostructure/Composition of the Gospel according to Matthew

1. Beginning: Origin and Infancy of Jesus, the Messiah (1:1–2:23)

1.1 Genealogy of Jesus as His Identity (1:1–17)

1.2 The Birth of Jesus (vv. 18–25)

1.3 The Magi (2:1–12)

1.3.1 The Magi in Jerusalem (vv. 1–8)

1.3.2 The Magi in Bethlehem (vv. 9–12)

1.4 The Flight into Egypt until His Return (vv. 13–23)

1.4.1 The Flight into Egypt (vv. 13–15)

1.4.2 The Killing of the Children in Bethlehem (vv. 16–18)

1.4.3 Jesus’ Return from Egypt (vv. 19–23)

2. Middle: Jesus’ Public Ministry in Word and Deed (3:1–18:35/19:1a)

2.1 Baptism of Jesus by John the Baptist (3:1–17) and His Temptation (4:1–11)

2.1.1 John the Baptist – Who is He/What is his Ministry (vv. 1–6)

2.1.2 John’s Preaching of Repentance (vv. 7–10)

2.1.3 John’s Messianic Preaching and His Self-Assessment (vv. 11–12)

2.1.4 The Baptism of Jesus (vv. 13–17)

2.1.5 The Temptation of Jesus by the Devil (4:1–11)

2.2 Jesus’ Public Ministry in Word and Deed in Galilee (4:12–18:35)

2.2.1 The Beginning of Jesus’ Ministry and the Sermon on the Mount (4:12–7:29)

2.2.1.1 The Beginning of His Ministry (4:12–25)

2.2.1.1.1 The Setting/Beginning of Jesus’ Public Ministry in Galilee (vv. 12–17)

2.2.1.1.2 The Call of the First Four Disciples by Jesus (vv. 18–22)

2.2.1.1.3 Summary of Jesus’ Ministry in Word and Deed (vv. 23–25)

2.2.1.2 The Sermon on the Mount to the People as Discourse – the “Charta Christiana” (5:1–7:29)

2.2.1.2.1 The Setting of the Sermon on the Mount and the Beatitudes (vv. 1–2)

2.2.1.2.2 The Main Part (5:3–7:12)

2.2.1.2.2.1 The Beatitudes (vv. 3–12)

2.2.1.2.2.2 The Salt of the Earth (v. 13) and the Light of the World – the Task/Role of Jesus’ Disciples (vv. 14–16)

2.2.1.2.2.3 On the Law and the Prophets – Jesus’ Self-understanding (vv. 17–20)

2.2.1.2.2.4 The so-called six/four “Antitheses” – or rather – “Hypertheses” (vv. 21–48)

2.2.1.2.2.5 Jesus’ View about Almsgiving, Praying, Fasting (6:1–18)

2.2.1.2.2.6 Jesus’ Instructions on Possessions, Judging and God’s Answering (vv. 19–7:11)

2.2.1.2.2.6.1 His Instructions on Possessions (vv. 19–34)

2.2.1.2.2.6.2 His Instructions on Judging and on Profaning the Holy (7:1–6)

2.2.1.2.2.6.3 His Instructions on God’s Answering (vv. 7–11)

2.2.1.2.2.6.4 Conclusion: The Golden Rules (v. 12)

2.2.1.3 The End of the Sermon as a Challenge for or against God (vv. 13–29)

2.2.1.3.1 The Two Ways (vv. 13–14)

2.2.1.3.2 “By their Fruits …” (vv. 15–20)

2.2.1.3.3 The True Disciples (vv. 21–23)

2.2.1.3.4 The True Foundation (vv. 24–27)

2.2.1.3.5 Conclusion of the Sermon (vv. 28–29)

2.2.2 His Ministry and Mission in Galilee (8:1–10:42)

2.2.2.1 His Ministry in Deeds (8:1–9:38)

2.2.2.1.1 The Cleansing of the Leper – First Healing (8:1–4)

2.2.2.1.2 The Centurion of Capernaum – Second Healing (vv. 5–13)

2.2.2.1.3 Jesus’ Healing of Simon’s Mother-in-Law in her/his House – Third Healing (vv. 14–15)

2.2.2.1.4 Summary of His Exorcism – Fourth Healing (vv. 16–17)

2.2.2.1.5 The Setting of the Calming of the Storm – Following of Jesus (vv. 18–22)

2.2.2.1.6 Jesus’ Calming of the Storm (vv. 23–27)

2.2.2.1.7 The Gadarene Demoniacs – Fifth Healing (vv. 28–34)

2.2.2.1.8 His Healing of the Paralytic – Sixth Healing (9:1–8)

2.2.2.1.9 His Call of the Customs Officer Matthew and the Reaction of the Pharisees (vv. 9–13)

2.2.2.1.10 The Question about Fasting (vv. 14–17)

2.2.2.1.11 The Daughter of the Synagogue Leader and the Woman with a Hemorrhage – Seventh and Eighth Healings (vv. 18–26)

2.2.2.1.12 His Healing of Two Blind Men – Ninth Healing (vv. 27–31)

2.2.2.1.13 His Healing of the Dumb Demoniac – Tenth Healing (vv. 32–34)

2.2.2.1.14 The Summary Notice (vv. 35–38)

2.2.2.2 Discourse/Sermon about the Mission to the Twelve (10:1–42)

2.2.2.2.1 His Election of the Twelve (vv. 1–4)

2.2.2.2.2 The Commissioning of the Twelve (vv. 5–15)

2.2.2.2.3 Jesus’ Warnings and Instructions (vv. 16–42)

2.2.2.2.3.1 The Fate of the Disciples (vv. 16–25)

2.2.2.2.3.2 His Exhortation to Fearless Confession (vv. 26–33)

2.2.2.2.3.3 Divisions within Households (vv. 34–36)

2.2.2.2.3.4 Conditions of Discipleship (vv. 37–39)

2.2.2.2.3.5 Rewards of Discipleship (vv. 40–42)

2.2.3 Questioning of and Opposition to Jesus (11:1b–13:52)

2.2.3.1 The Importance of Jesus and His Rejection (vv. 11:1b–12:50)

2.2.3.1.1 Summary about Continuation of Journey (11:1)

2.2.3.1.2 The Identities of Jesus and John the Baptist (vv. 2–19)

2.2.3.1.3 His Woes Pronounced on Galilean Cities (vv. 20–24)

2.2.3.1.4 His Thanksgiving Prayer to the Father (vv. 25–27)

2.2.3.1.5 The Gentle Mastery of Christi (vv. 28–30)

2.2.3.1.6 His Conflict with the Pharisees because of the Picking Corn on the Sabbath (12:1–8)

2.2.3.1.7 His Healing of the Man with the Withered Hand on the Sabbath (vv. 9–14)

2.2.3.1.8 Summary of His Healings as God’s Servant (vv. 15–21)

2.2.3.1.9 Is Jesus Beelzebub? (vv. 22–37)

2.2.3.1.10 The Sign of Jonah (vv. 38–42)

2.2.3.1.11 The Return of the Unclean Spirit (vv. 43–45)

2.2.3.1.12 His True Kindred (vv. 46–50)

2.2.3.2 His Seven Parables as a Discourse (13:1–53)

2.2.3.2.1 The Parable of the Sower – First Parable (vv. 1–9) and

2.2.3.2.3 His Interpretation of this Parable (vv. 18–23)

2.2.3.2.2 The Reason for Speaking in Parables (vv. 10–17)

2.2.3.2.3 His Parable of the Weeds among the Wheat – Second Parable (vv. 24–30)

2.2.3.2.4 His Parable of the Mustard Seed – Third Parable (vv. 31–32)

2.2.3.2.5 His Parable of the Leaven – Fourth Parable (v. 33)

2.2.3.2.6 His Use of Parables (vv. 34–35)

2.2.3.2.7 His Interpretation of the Parable of the Weeds among the Wheat (vv. 36–43)

2.2.3.2.8 His Parables of the of the Hidden Treasure and of the Pearl – Fifth (v. 44) and Sixth Parables (vv. 45–46)

2.2.3.2.9 His Parable of the Net – Seventh Parable (vv. 47–50)

2.2.3.2.10 His Parable of the Owner of a House – Eighth Parable (vv. 51–52)

2.2.3.3 Conclusion of the Sermon in Parables (v. 53)

2.2.4 Christology and Ecclesiology (13:54–19:2)

2.2.4.1 Jesus’ Christology according to Matthew (13:54–17:27)

2.2.4.1.1 The Reaction of His Preaching in Nazareth (13:54–58)

2.2.4.1.2 Herod Antipas’ View/Identity of Jesus (vv. 1–2)

2.2.4.1.3 The Execution of John the Baptist by Herod Antipas (vv. 3–12)

2.2.4.1.4 Jesus’ Feeding of the 5,000 through the Multiplication of Loaves and Fish (vv. 13–21)

2.2.4.1.5 His Walking on the Water (vv. 22–33)

2.2.4.1.6 Summary of His Healing at Gennesaret (vv. 34–36)

2.2.4.1.7 His Major Debate with Pharisees and Scribes (15:1–20)

2.2.4.1.8 His Healing of the Canaanite Woman (vv. 21–28)

2.2.4.1.9 Summary of Healings (vv. 29–31)

2.2.4.1.10 His Feeding of the 4,000 – the Second Multiplication of the Loaves (vv. 32–39)

2.2.4.1.11 The Pharisees Seek again a Sign from Heaven (16:1–4)

2.2.4.1.12 The Leaven of the Pharisees and Sadducees (vv. 5–12)

2.2.4.1.13 Peter’s Confession – the Identity of Jesus and Peter (vv. 13–20)

2.2.4.1.14 The First Prediction of His Passion and Resurrection (vv. 21–23)

2.2.4.1.15 Sayings on Discipleship – Follow Him (vv. 24–28)

2.2.4.1.16 His Transfiguration (17:1–9)

2.2.4.1.17 The Question about Elijah (vv. 10–13)

2.2.4.1.18 His Healing of a Boy Possessed by an Evil Spirit (vv. 14–21)

2.2.4.1.19 Second Prediction of His Passion and Resurrection (vv. 22–23)

2.2.4.1.20 Jesus’ View about the Temple Tax (vv. 24–27)

2.2.4.2 His Instructions to His Disciples as a Discourse (18:1–35)

2.2.4.2.1 True Greatness (vv. 1–5)

2.2.4.2.2 His Warnings Concerning Scandals (vv. 6–10)

2.2.4.2.3 The Parable of the Lost Sheep (vv. 11–14)

2.2.4.2.4 On Reproving One’s Brother/Sister (vv. 15–20)

2.2.4.2.5 The Parable of the Unforgiving Servant concerning Reconciliation (vv. 21–35)

2.2.4.2.6 The Conclusion of the Fourth Part (13:54–19:1a)

2.3 Jesus’ Journey to Jerusalem (19:1b–20:34)

2.3.1 The Summary Note of His Going to Jerusalem (19:1b–2)

2.3.2 His Teaching on Marriage, Divorce and Celibacy (vv. 3–12)

2.3.3 Jesus Blesses Children (vv. 13–15)

2.3.4 His Teaching about Riches and the Rewards of Discipleship (vv. 16–30)

2.3.5 The Parable of the Labourers in the Vineyard (20:1–16)

2.3.6 Third Prediction of His Passion and Resurrection (vv. 17–19)

2.3.7 The Sons of Zebedee, Precedence among the Disciples (vv. 20–28)

2.3.8 His Healing of Two Blind Men (vv. 29–34)

3. Final Part: Jesus in Jerusalem (21:1–28:20)

3.1 His Ministry in Jerusalem (21:1–26:1)

3.1.1 His Arrival in Jerusalem – the First Day (21:1–11)

3.1.2 His Cleansing of the Temple (vv. 12–17)

3.1.3 The Withered Fig Tree –the Second Day (vv. 18–22)

3.1.4 The Question about Authority (vv. 23–27)

3.1.5 The Parable of the Two Sons and His Updating (vv. 28–32)

3.1.6 The Parable of Tenants or the Wicked Husbandmen in the Vineyard (vv. 33–46)

3.1.7 The Parable of the Royal Great Wedding Banquet (22:1–14)

3.1.8 The Question of the Pharisees: On Paying Tribute to Caesar (vv. 15–22)

3.1.9 The Question of the Sadducees about the Resurrection of the Dead (vv. 23–33)

3.1.10 The Question from a Expert of the Law about the Great Commandment (vv. 34–40)

3.1.11 His Question about David’s Son (vv. 41–46)

3.1.12 His Woes to the Scribes and Pharisees (23:1–39)

3.2 His Eschatological Discourse (24:1–25:46)

3.2.1 His Prediction of the Destruction of the Temple (24:1–2)

3.2.2 Signs before the End (vv. 3–14)

3.2.3 The Desolation Sacrilege (vv. 15–28)

3.2.4 His Prophecy of the Eschatological “Prelude” (vv. 29–31)

3.2.5 “The Time is Near” (vv. 32–44)

3.2.6 The Parable of the Good Servant and the Wicked Servant (vv. 45–51)

3.2.7 The Parable of the Ten Virgins (25:1–13)

3.2.8 The Parable of the Talents (vv. 14–30)

3.2.9 The Final/Last Judgement (vv. 31–46)

3.2.10 The Conclusion of the Fifth Part (24:1–26:1a)

3.3 His Passion, Crucifixion/Death and Resurrection (26:1b–28:20)

3.3.1 His Passion and Crucifixion/Death (26:1b–27:66)

3.3.1.1 The Setting – His Death is Premeditated (26:1b–5)

3.3.1.2 His Anointing in Bethany (vv. 6–13)

3.3.1.3 Judas Iscariot’s Agreement with the Jewish Leaders in Jerusalem (vv. 14–16)

3.3.1.4 The Preparation (vv. 17–19) and Celebration of Lord’s Supper (vv. 20–29)

3.3.1.5 Gethsemane (vv. 30–56)

3.3.1.6 Jesus before the (Jewish) Sanhedrin (vv. 57–68)

3.3.1.7 Peter’s Denial (vv. 69–75)

3.3.1.8 Jesus’ Handing out to Pontius Pilate by the Jewish Leaders (27:1–2)

3.3.1.9 The Death of Judas Iscariot (vv. 3–10)

3.3.1.10 Jesus before (the Roman) Pontius Pilate (vv. 11–26) and His Mockery by the Roman Soldiers (vv. 27–31c)

3.3.1.11 Golgotha (vv. 31d–44)

3.3.1.12 The Death of Jesus (vv. 45–56)

3.3.1.13 The Burial of Jesus (vv. 57–61)

3.3.1.14 The Guard at His Tomb by the Roman Soldiers (vv. 62–66)

3.3.2 His Resurrection (28:1–20)

3.3.2.1 The Galilean Women at the Empty Tomb (28:1–10)

3.3.2.2 The Bribing of the Guards by the Jewish Leaders (vv. 11–15)

3.3.2.3 Great Commission on a Mountain in Galilee (vv. 16–20)

4. Conclusion

4.1 The Evangelist – Who is Matthew?

4.2 Time Line – When was the Gospel of Matthew Written?

4.3 The Audience/Receiver of Matthew’s Gospel – Where and for Whom Did the Evangelist Write His Gospel?

5. Bibliography

5.1 Edition Translation, Concordance, Linguistic Works of Reference, Dictionary

5.2 Short-List of Commentaries

5.3 Biblical Dictionaries

5.4 Introduction

5.5 “Documents” of the Catholic Church and other Churches

5.6 Exegetical Literature

6. Appendix/Graphics/Map

6.1 The Christian Bible

6.2 Three Stages in the Formation of the Gospels

6.3 The Babylonian and Jewish View of the World

6.4 The Structure/Conception of the Gospels – “Who (do you say) I am”?

6.5 Jesus’ Actions in Word and Deed according to Matthew

6.6 Timetable of the Last Days of Jesus in Jerusalem

6.7 Last Days of Jesus of Nazareth in Jerusalem about 30 A.D.

6.8 Stations of the Cross

6.9 Personal Information about Jesus of Nazareth

6.10 Places of Matthew’s Gospel

6.11 The Apostle’s Creed and some Biblical References

6.12 Liturgical Aspect of Scripture Reading

6.12.1 Liturgy of the Roman Catholic

6.12.2 Liturgy of the Anglican Church

6.12.3 Liturgy of the Greek Orthodox Church

6.12.4 Liturgy of the Coptic Orthodox Church

6.12.5 Liturgy/“Perikopenordnung” of the EKD/Evangelical Church in Germany

6.13 Spiritual Aspect of Scripture Reading – “Lectio Divina”

6.13.1 “Lectio Divina” in Four Steps

6.13.2 Suggestion for Scripture Reading for Preaching/Teaching

6.14 Lexicon of Terms

Foreword

In the year 2012, the publishing house Aschendorff published my commentary on Mark for the liturgical year B. A revised version will be published by epubli 2014. Then I wrote my second commentary for you and for your liturgical, catechetical and spiritual service – the commentary on Luke (C). Last but not least, I have written a commentary on Matthew (A) and I hope, it will be useful and helpful for you. Later, I want to write a commentary on the fourth Gospel (according to “John”). My hope is that I have grasped Mark’s, Matthew’s and Luke’s spirit and that this esprit can inspire us as His followers/disciples here and now.

All my commentaries intend to be a solid help for a better, deeper and more profound understanding for biblical teaching and to help preach and teach the Good News more convincingly in word and deed always and everywhere. Therefore, it is necessary to prepare ourselves in five steps of the “Lectio Divina” according to Pope Benedict XVI¹ (Verbum Domini, Rome 2010, no. 87): to read (lectio) the “Word of God”, meditate/reflect on it (mediatio), pray with it (oratio) and internalize it (contemplatio), as well as live out the biblical message (actio). The aim of these more synchronic commentaries is to improve the biblical, historical, linguistic, rhetoric and etymologic background of the ancient biblical texts and to help the understanding of the theological, spiritual “Word of God” today. Whether you are a priest, a deacon, a catechist, a lay minister or a seminarian, this work will have achieved its goal if it succeeds in complementing and helping you in your preaching and/or in your teaching. These e-books will be the basis for your self-study and ongoing formation programme.

I especially want to thank the German Catholic institution MISSIO Aachen for their “sponsoring” of my project in the context of the evangelization with my commentaries on the Gospels (Luke and Matthew) to bring the Good News to the people.

Again, I would like to acknowledge my debt to Bishop Dr Paul Hinder OFM Cap, the Vicar of the Apostolic Vicariate of Southern Arabia. I also wish to thank Mrs. Alison Müller, who was born and grew up in England and is married to a German, for her proof-reading and suggestions.

Limburg-Offheim,

the Memorial of the Evangelist Saint Matthew on 21^st September 2013

Manfred Diefenbach

Introduction

All Christians – both clergy and lay people – are called to be witnesses – being a “Minister of the Word of God” (Luke 1:2) and of faith. We are “ministers” of the Word of God. We should be teachers of the faith in order to open hearts to conversion, so that those whom we teach may hear and receive the “Word of God”. Let us keep in mind that we are first receivers of the Word, and then disciples and “servants”/“co-workers” of Jesus Christ in preaching and/or teaching the message of the Good News. To be a minister of the Word of God and of His Love is to receive first, and then to “hand on” (the meaning of the Latin word “traditio” is “hand on”) what has been received. The truth that saves our life kindles the heart of the receiver with a neighbourly love that should motivate him/her to communicate her/his experience of faith to others.

Jesus was a teacher, preacher, catechist, biblical scholar and storyteller. He talked about, and explained in parables, “the Kingdom of Heaven”, taking into account people’s different kinds of background and understanding. In His preaching, Jesus used parables like the parable of the sower (cf. Mark 4:3–8/Matthew 13:4–8/Luke 8:5–8) who sows seeds in various soils. Through His interpretation (cf. Mark 4:13–20/Matthew 13:18–23/Luke 8:11–15), Jesus helped His disciples to understand, receive, believe, accept and live this parable. We, the faithful who want to spread and share the “Word of God”, must be sowers who preach and teach His Word as the message of God and His Kingdom, now as it was then. The seed is the Word of God, His message. With His help, the Good News of God will fall on good soil, in the heart of men (cf. Matthew 13:19). In the same way, the seed that has fallen into the heart of the disciples of Jesus – now as it was then – is a fruitful, ranging up to 100 per cent depending on their disposition.

The Word of God must appear in its entire splendour, even if it is “expressed in human language” (Dei Verbum 13). That is the task of all preachers in the Church and teachers and catechists in schools. May we be guided in our preaching and teaching by Jesus Christ who opened the minds of the disciples of Emmaus (cf. Luke 24:27) and the other disciples (cf. v. 45) to the understanding of the scriptures, making their hearts burn within them (cf. v. 32) with the desire of glorifying God.

THREE STAGES IN THE FORMATION OF THE INSPIRED GOSPELS²

The Gospels tell us about the life of Jesus of Nazareth, who was born in Bethlehem, the town of King David in 7 or 6 B.C. (cf. Matthew 1:18–2:18; Luke 2:1–20) He healed the sick and taught the people about God. God (cf. Matthew 3:17; 17:5) and Peter (cf. 16:16) proclaimed Him: the “Christ” (cf. 1:1), the “Son of God”.

After His Death on “Good Friday” (14^th Nisan according to the Synoptic Evangelists) and His Resurrection on “Easter Sunday”, the second stage in the development of the Gospels was the oral tradition of the Good News in the preaching of His disciples and Galilean women, such as, for example, Mary Magdalene. What could they tell the people? The Acts of the Apostles says:

“Someone must join us as a witness to the Resurrection of the Lord Jesus. He must be one of the men who have companied with us during the whole time that the Lord Jesus went in and out among us, beginning from John’s baptism until the day when Jesus was taken up from us” (Acts 1:21–22) and “ascended into Heaven” (1:11).

The Evangelists Mark, Matthew, Luke – who wrote the three Synoptic Gospels³ – and John wrote the four Gospels under the inspiration of the Holy Spirit. They related the story/history of Jesus of Nazareth as both the “Son of God” and the “son” of Joseph and Mary and His message of salvation, by selecting some of the many elements which had been handed on, either orally or already in written form, through the Holy Spirit (= inspiration).

FROM EXEGESIS TO THE “HEARTS” AS THE HERMENEUTIC OF THE WORD OF GOD

The Bible is like a library. We find two parts in the Holy Scriptures: the “Old Testament” – the “Hebrew Bible” – and the “New Testament” which were written between 1000 B.C. and 100 A.D.

The Holy Bible is based on factual information, and at the same time it is from the eternity of God and it leads us back to His eternity. On the other hand, the reader or the listener of the Bible who wants to understand the words and deeds in it, should read, study, and understand the texts of the ancient world in their original historical context, and project herself/himself into Antiquity, 2,000 or even 3,000 years ago.

People today find themselves in the same situation as the 1^st century Ethiopian in the Acts of the Apostles. They need an interpreter to understand the biblical texts (Acts 8:30–31⁴): Philip asked the Ethiopian: “Do you understand what you are reading?” The Ethiopian replied: “How can I unless someone guides me?”

The Apostle Paul spoke “on Christ’s behalf” (2 Corinthians 5:20) as God’s “mouthpiece” (Galatians 1:10) and placed himself completely at the service of the proclamation of the Gospel. He preached the Good News of the crucified and risen Lord Jesus Christ without compromise – cf. Romans 8:35–37 or 2 Corinthians 11:23–27.

As His “servant”, Paul was His instrument because he only wanted God and Christ to be the focus of his life. He was not a self-centred “minister of the Word of God”. The Spirit of God and Jesus Christ lives in us and is taught through us in words and deeds by means of personal testimony.

According to the “communication model”⁵, our role as a SENDER/transmitter (1) and as a “minister of the Word of God” is to reach the members of the Church, the RECEIVERs/ addressees (3) of the apostolic MESSAGE – the Good News (2).

Bishops, priests, deacons, professors, catechists, parents and all the faithful should learn, through frequent reading of the Sacred Scripture(s), to bring the message of the Bible to the ears and hearts of people of our own time. First, we are receivers, and then we can act as God’s servants and Christ’s disciples, and co-workers in the preaching and/or teaching of the message of the Good News. A faithful and true minister of the Word of God receives and hands on what has been received. The truth that saves his life inflames the heart of the receiver with love of neighbour, and motivates him to pass on to others what he has freely received. The principal functions in the pastoral ministry can be distinguished: catechesis, preaching, and the biblical apostolate; the Word of God has to be made understandable in our time and culture – in preaching and/or teaching as well in the biblical apostolate.

How can we guide the people who want to hear and understand the Good News? We have to avoid two extremes⁶ when interpreting the Bible:

· on the one hand, we have to protect the interpretation of the Bible from attacks by science which analyses words of the Bible – the so-called “historical-critical methods” – as if they were ordinary writings without the inspiration of the Holy Spirit;

· on the other hand, there is the so-called “mystical exegesis”. This way of understanding the Bible is all symbolic and spiritual as if it had nothing to do with historical facts and the world we live in, and believes that there is no need for science to help in interpreting the Bible. So the Bible is read as if the Spirit dictated it word for word.

“For the words of God, expressed in human language, have been made like human discourse, just as the word of the eternal Father, when He took to Himself the flesh of human weakness, was in every way made like men” (Dei Verbum 13)”. That is the task of all preachers in the Church and teachers and catechists in schools. May we be guided in our preaching and teaching by Jesus Christ, the incarnate Word of God who opened the minds of the disciples of Emmaus (Luke 24:27) and the other disciples (v. 45) to the understanding of scripture(s), making their hearts burn within them (v. 32):

“Christ has no hands, only our hands to do His work.

He has no feet, only our feet to lead people on His way.

Christ has no lips, only our lips to tell people about Him.

He has no help, only our help to bring people to His side”,

so runs the prayer of Saint Teresa of Ávila (1515–1582 A.D.).

In this way, we Christians have to present and represent – with body and soul – Jesus Christ, the “Son of God”, the “Christ”, the incarnate “Word of God” so that we already bring a little bit of Heaven to earth.

0. The Macrostructure/Composition of the Gospel according to Matthew

Matthew composes his story about the life of Jesus who is the “Christ” (cf. 1:1, 18) and the “Son of David” (cf. 1:1, 20; 9:27; 12:23; 15:22; 20:30–31; 21:9, 15) as well the “Son of Abraham” (1:1) in three⁷ simple parts (the beginning [1:2–4:11], the central part [4:12–20:34/25:46], and the end [21:1/26:1–28:20]). Between the beginning/“prologue” and the end/“epilogue” of the “Gospel” (in Greek eu-aggélıon = Good News in 4:23; 9:35; 24:14; 26:13), Matthew tells about Jesus’ public ministry in words and deeds “in Galilee” (cf. 4:12–18:35), His “journey” from Galilee to Jerusalem (19:1–20:34) as well as His “teaching in Jerusalem” (21:1–25:46) concerning His Passion. The Evangelist as an ancient author ends “his story” with the Passion of the crucified (26:1–27:66) and the risen Jesus (28:1–20).

We agree – more or less – with the renowned catholic biblical scholar Raymond E. Brown’s structure of Matthew’s Gospel on the basis of the Greek phrase “kaì egéneto hóte etélesen ho Iesoũs …”.(= it happened when [Jesus] finished [ ] …) in 7:28; 11:1; 13:53; 19:1; 26:1⁸ at the end⁹ of the five discourses respectively “sermons”¹⁰ (cf. 5:3–7:27; 10:1–42; 13:1–53; 18:1–35; 24:1–25:46) as a “epiphora”¹¹. We also postulate a “ring-composition” of Matthew 4:25–5:2; 7:28–8:1¹² in the form of an inclusion; however we do not follow the structuring by the renowned catholic exegete Joachim Gnilka because of the Greek phrase “apò tote érxato ho Iesoũs …” in 4:17 before the “Sermon on the Mount” and in 16:21 as an introduction of the first prediction because we can find the similar use of it in 11:7, 20; 26:74. Therefore we slightly modify the composition of the Gospel “according to Matthew” in allusion to Raymond E. Brown as follows:

1. Beginning: Origin and Infancy of Jesus, the Messiah (1:1–2:23¹³)

1.1 Genealogy of Jesus as His Identity (1:1–17)

1.2 The Birth of Jesus (vv. 18–25)

1.3 The Magi (2:1–12)

1.4 The Flight into Egypt until His Return (vv. 13–23)

2. Middle: Jesus’ Public Ministry in Word and Deed (3:1–20:34)

2.1 Baptism of Jesus by John the Baptist (3:1–17) and His Temptation (4:1–11¹⁴)

2.2 Jesus’ Public Ministry in Word and Deed in Galilee (4:12–18:35/19:1a)

2.2.1 The Beginning of Jesus’ Ministry (4:12–25) and His Sermon on the Mount to the People as Discourse (5:1–7:29)

2.2.2 His Ministry (8:1–9:38) and His Mission in Galilee (10:1–42/11:1a)

2.2.3 Questioning of and Opposition to Jesus (11:1b–12:50) and His Sermon in Parables (13:1–53)

2.2.4 Christology (13:54–17:27) and Ecclesiology (18:1–35/19:1a)

2.3 Jesus’ Journey to Jerusalem (19:1b–20:34)

3. Final Part: Jesus in Jerusalem (21:1–28:20)

3.1 His Ministry in Jerusalem (21:1–23:39)

3.2 His Eschatological Discourse (24:1–25:46/26:1a)

3.3 His Passion, Crucifixion/Death and Resurrection (26:1b–28:20)

Chapter 1

Similar to Zadok(ite) or Levi(te tradition), the three-part genealogy of Jesus’ ancestors/earthly fathers (vv. 1–6, 7–11, 12–16/17; Luke 3:23–38/Genesis 5:1), as “the son of David” (v. 1a) and the “son of Abraham” (v. 1b) according to Matthew 1:17 is a list with 3 x 14 (= 42) biblical names of David’s lineage – the number 14 in Hebrew (ד/D [= 4] + ו/W [= 6] + ד/D [= 4]) is also the name “David” – 38 men and 4 women (Tamar [cf. v. 3a], Rahab [cf. v. 5a], Ruth [cf. v. 5b], Uriah’s wife [cf. v. 6b]).

The Greek text of the birth of Jesus is structured with the help of two genitiva absoluta in verses 18a and 20a: the description of the “delicate” situation of the pair/couple Mary and Joseph (cf. vv. 18–20) and the divine message of an angel to Joseph in his dream (cf. vv. 20–23). After his dream, he made up his mind and obeyed the angel’s order (cf. vv. 24–25).

1. Beginning: Origin and Infancy of Jesus, the Messiah (1:1–2:23)

1.1 Genealogy of Jesus as His Identity (vv. 1–17¹⁵)

- The “Headline” of Matthew’s Gospel (v. 1)

Matthew introduces his Gospel with the words: The “book”¹⁶ of the “genealogy¹⁷” (cf. Genesis 2:4; 5:1) “of Jesus Christ¹⁸” – Christ (in Hebrew Messiah – “the anointed” – cf. vv. 1, 16c, 17c, 18a and, for example, Romans 1:3; Galatians 3:16) is the first messianic title for Jesus. Then the two messianic titles: “the son of David¹⁹” (cf. vv. 1, 6a, b, 17a, b, 20) and “the son of Abraham²⁰” (cf. vv. 1, 2a, 17a) follow.

The First Part of the Genealogic List – the Patriarchs: From Abraham to David (vv. 2–6)

v. 2: “Abraham” (cf. v. 1, 17a) “begat” fathered “Isaac” (in Greek Isaák²¹ – cf. Genesis 21:2–3; Luke 3:34a);

“Isaac begat Jacob” (in Greek Iakób²² – cf. Genesis 25:26; Luke 3:34a);

“Jacob begat Juda” (in Greek Ioúdas²³ – cf. Genesis 29:35; Luke 3:33) “and his brothers” (cf. Genesis 29:32–34; 30:1–24);

v. 3: “Juda begat Perez and Zerah” (in Greek Pháres and Zára – cf. Genesis 38:29 – 30; Luke 3:33) “by Tamar” (in Greek Thamár);

“Perez begat Hezron” (in Greek Hesróm – cf. Ruth 4:18; Luke 3:33);

“Hezron begat Aram” (in Greek Arám – cf. Ruth 4:19a; Luke 3:33);

v. 4: “Aram begat Aminadab” (in Greek Amınadáb – cf. Ruth 4:19b; Luke 3:33);

“Aminadab begat Naasson/Nahshon” (in Greek Naassón – cf. Ruth 4:20a; Luke 3:32);

“Naasson/Nahshon begat Salmon” (in Greek Salmón – cf. Ruth 4:20b; Luke 3:32);

v. 5: “Salmon begat Boaz” (in Greek Bóes – cf. Ruth 4:21a) “by Rachab/Rahab” (in Greek Racháb – cf. Joshua 2:1–16);

“Boaz begat Obed” (in Greek Iobéd – cf. Ruth 4:21b; Luke 3:32) “by Ruth” (in Greek “Roúth”);

“Obed begat Jesse” (in Greek Iessaí²⁴ – cf. Ruth 4:22a; Luke 3:32);

v. 6: “Jesse begat [ ] David” (cf. vv. 1, 6a, b, 17a, b, 20), [“the King”] (cf. Ruth 4:22b);

“David begat Solomon” (in Greek Solomón²⁵) “by Uriah” (in Greek Ouríou [genitive] of Ourías) – that means by Uriah’s wife Bathsheba (cf. 2 Samuel 11:2–5; 12:24).

The Second Part of the Genealogic List – the Kings: From David to the Babylonian Exile (vv. 7–11)

v. 7: “Solomon begat Roboam/Rehoboam” (in Greek Roboám – cf. 1 Chronicles 3:10a);

“Roboam/Rehoboam begat Abia/Abijah” (in Greek Abıá – cf. 1 Chronicles 3:10b [; Luke 1:5]);

“Abia/Abijah begat Asaph/Asa” (in Greek Asáph – cf. 1 Chronicles 3:10c);

v. 8: “Asaph/Asa begat Josaphat/Jehoshaphat” (in Greek Iosaphát – cf. 1 Chronicles 3:10d);

“Josaphat/Jehoshaphat begat Joram/Jehoram” (in Greek Iorám – cf. 1 Chronicles 3:11a);

“Joram/Jehoram begat Ozias/Uzaya/Uzziah” (in Greek Ozías);

v. 9: “Ozias/Uzaya/Uzziah begat Joatham/Jotham” (in Greek Ioathám – cf. 1 Chronicles 3:12c);

“Joatham/Jotham begat Achaz/Ahaz” (in Greek Acház – cf. 1 Chronicles 3:13a);

“Achaz/Ahaz begat Ezekias/Ezechias/Hezekiah” (in Greek Ezekías – cf. 1 Chronicles 3:13b);

v. 10: “Ezekias/Ezechias/Hezekiah begat Manasseh/Manasses” (in Greek Manassēs – cf. 1 Chronicles 3:13c);

“Manasseh/Manasses begat Amos/Amon” (in Greek Amós/Amon – cf. 1 Chronicles 3:14a; Luke 3:25);

“Amos/Amon begat Josias/Josiah/Joshaiah” (in Greek Iosías – cf. 1 Chronicles 3:14b);

v. 11: “Josias/Josiah/Joshaiah begat Jechonias/Jechoniah/Jeconiah” (in Greek Iechonías) “and his brothers” (cf. 1 Chronicles 3:15). The Evangelist commented that they lived at the time of the “deportation”²⁶ to “Babylon” (in Greek Babulõn²⁷ – cf. vv. 11b–12a, 17b, c) – the so-called Babylonian exile of Israel (586–538 B.C. – cf. 2 Kings 25:8–26; 2 Chronicles 36:17–23).

The Third Part of the Genealogic List – the “Unknowns”: After the Babylonian Exile until Christ (vv. 12–16)

v. 12: “Jechonias/Jechoniah/Jeconiah” (1 Chronicles 3:[15c,] 16) “begat Salathiel/Shealtiel” (in Greek Salathiél – cf. 1 Chronicles 3:17; Luke 3:27);

“Salathiel/Shealtiel begat Zorobabel/Zerubbabel” (in Greek Zorobabél – cf. 1 Chronicles 3:19; Luke 3:27);

v. 13: “Zorobabel/Zerubbabel begat Abiud/Abihud” (in Greek Abıoúd);

“Abiud/Abihud begat Eliakim” (in Greek Elıakím – cf. Luke 3:30);

“Eliakim begat Azor” (in Greek Azór);

v. 14: “Azor begat Sadoc/Zadok” (in Greek Sadók);

“Sadoc/Zadok begat Achim/Akim” (in Greek Achím);

“Achim/Akim begat Eliud” (in Greek Elıoúd);

v. 15: “Eliud begat Eleazar” (in Greek Eleázar);

“Eleazar begat Matthan” (in Greek Matthán);

“Matthan begat Jacob” (in Greek Iakób);

v. 16: “Jacob begat Joseph” (in Greek Ioséph – cf. Luke 3:23c).

At the end of the genealogy of Jesus there is a very short and deeply theological statement/reflection: “Joseph²⁸, the husband of Mary²⁹, of whom was born³⁰ Jesus”, the “Christ” like a conclusion (cf. v. 1).

v. 17: At the end of the genealogy by Matthew, he provided information about how he had structured it: So he listed “fourteen generations³¹ from Abraham to David” (1^st part – the patriarchs), “fourteen from David to the exile/deportation to Babylon” (2^nd part – the kings), and “fourteen from the (Babylonian) exile ( ) to the Christ” (3^rd part – the “unknowns”³²).

1.2 The Birth of Jesus (vv. 18–25)

- Description of the Situation of the Couple Joseph and the Pregnant Mary (vv. 18–19)

v. 18: After the use and explanation of the messianic titles “son of David” and “son of Abraham” in verse 1 for Jesus the third title “Christ” follows in verse 18 again (cf. v. 1) – “Jesus (is), the Christ”. Immediately the Evangelist describes the birth of Jesus and the “delicate” situation of Mary and Joseph in their Jewish tradition (cf. vv. 18–19 or Luke 1:27) who were “pledged to be married”³³ (cf. Luke 1:27; 2:5). Joseph was faced with a difficult, “delicate” problem – Mary was “pregnant”³⁴ (cf. 24:19) and everyone could see that. The Evangelist emphasizes that the “natural” father was not Joseph (cf. vv. 16, 19–20, 24; 2:13, 19; 13:55; Luke 1:27; 2:4, 16; 3:23; 4:22; John 6:42) but in a “supernatural” sense the “Holy Spirit” (v. 20 – cf. Luke 1:35). This starting point of the birth of Jesus Christ from the “virgin”³⁵ (v. 23 – cf. Luke 1:27) and “young woman” Mary, was not easy to understand then – including for Joseph – and still is not. It can only be understood as a mystery of the faith – Mary (vv. 16, 19–20, 24; 2:11), His “mother”³⁶ (cf. 13:55) got Jesus “with the Holy Spirit”³⁷ (cf. v. 20 and Luke 1:35).

v. 19: Joseph and the other people could see her (“belly”) – and for him as her future husband it was embarrassing so he thought about this “scandal. His idea/plan – more his “decision” (cf. 11:27) – was to “divorce her” (cf. 5:31–32; 19:3, 7–9) “secretly” (cf. 2:7) “privately” according to Deuteronomy 24:1 because he was a “righteous” “man”/“husband” (v. 16) – normally he could not take the pregnant Mary as his wife in the sense of Numbers 5:11–31 because of the Jewish law according to Deuteronomy 22:23–27. Such a pregnancy was punishable by death.

- The Angels’ Message/Order for Joseph (vv. 20–23)

v. 20: An angelic dream appearance³⁸ – an “angelophany” (cf. v. 24; 2:13, 19; 28:2) – crossed Joseph’s plan during his “considering” and “dreaming”³⁹ (cf. v. 24; 2:12–13, 19, 22). The divine message to him starts first with his name and secondly with the title: “Joseph, son of David”⁴⁰ (cf. vv. 1, 6, 16–17), then followed by two imperatives – “do not be afraid to take Mary home as your wife”⁴¹ (cf. 2:13–14, 20–21). “What is conceived in her is from the Holy Spirit” (v. 18). The next part of the message is in the future tense:

v. 21: “She is bearing/giving birth to a son” (cf. vv. 23b, 25a) and “will call”⁴² “His name Jesus” (cf. vv. 23b, 25b and Luke 1:31). A Latin proverb says; “Nomen est omen” – this also applies to the name Jesus. The meaning of the Hebrew name “Jeshua”/“Joshua” is “God saves”/“YHWH, help”/“salvation” or “the Saviour” to “save⁴³ (cf. 3:6; 9:2, 5–6; 12:31; 26:28) “his people from their sins” (cf. Psalm 130:8 [LXX]).

v. 22: The angel’s message for Joseph was a prediction of Jesus’ birth by Mary according to Isaiah’s prophecy (7:14 [LXX]) which is introduced with Matthew’s typical phrase “to fulfil the (Lord’s) message/Word ( ) by the prophet” (in Greek plerothẽ tò h’rethèn [hupò kuríou] … dıà toũ prophétou in verse 22b and in 2:15, 17, 23; 4:14; 8:17; 12:17; 13:35; 21:4 – further, cf. 26:54, 56; 27:9; Luke 24:44) in the context of important christological events in Matthew’s Gospel:

v. 23: “Behold, the virgin will conceive and bear a son,

and they will call (His) name ( ) Immanuel” (cf. Isaiah 8:8) which means “God with us” (cf. Isaiah 8:10 – further, cf. Romans 8:31).

- Joseph’s Realisation of the Angel’s Message/Order (vv. 24–25)

v. 24: After Joseph’s “sleep”⁴⁴, it is described in the past tense that Joseph put the angel’s order – note the order of the angel in the present tense in verses 20c–21 – into action/practice: He “took” Mary “home as his wife” (cf. v. 20e) which meant that his idea/decision/plan (cf. vv. 19–20a) was interrupted

v. 25: but he had no intercourse with her until she “bore/gave birth to a son” (cf. vv. 21a, 23b). Then he gave him the “name Jesus” (cf. v. 21b and Luke 1:31). This is why, as the legal (adopted) son of Joseph, Jesus was named the “son of David” (v. 20c).

Chapter 2

Matthew structured the text with the help of the “genitivus absolutus” in verses 1a, 9a, 13a and the Greek phrase “and look” in verses 1b, 9b, 13a in two parts: the first: The magi and the King Herod in Jerusalem (cf. vv. 1–8) and the second: The magi and Mary, Joseph and Jesus in Bethlehem (cf. vv. 9–12). Verse 13 introduces a new story about the flight of Joseph’s family to Egypt because of Herod’s order to kill all the baby boys in Bethlehem (cf. v. 16) which is linked with verses 1–12.

1.3 The Magi (vv. 1–12)

1.3.1 The Magi in Jerusalem (vv. 1–8)

- The First Setting (v. 1)

Who: Herod the Great, the magi

Where: Jerusalem⁴⁵ (vv. 1b, [3]); Bethlehem⁴⁶ (vv. 1a, 5b, 6a, 8a) in Judea⁴⁷ (vv. 5b, 22)

When: “the birth of Jesus … in the days of Herod” the Great (37–4 B.C.). On account of the mention of the so-called “Star of Bethlehem” in the Matthean narrative about the infancy of Jesus (vv. 2, 9), astronomers dated it in the years between 2 and 7 B.C. Further, the tax declaration is dated in the time of Caesar Augustus’ worldwide census and registration⁴⁸ (Luke 2:1, 2, 3, 5) under Quirinius. According to Josephus (Antiquities of the Jews XVII 355; XVIII, 1), a census also took place under the governor Coponius in Judea in the year 6 A.D.

Who: the (Eastern) magi (vv. 1b, 7a), “the star” (vv. 2b); King Herod the Great⁴⁹ (vv. 1a, 3, 7a–8, [12]), the inhabitants of Jerusalem (v. 3) the high priests and scribes (v. 4a)

The birth story of Jesus according to Matthew contrasts the two “Kings of the Jews”: Jesus, the “son of David”, whose seat was in Bethlehem, and Herod the Great, whose seat was in Jerusalem. However Luke contrasts Jesus with the Roman Emperor Caesar Augustus (cf. Luke 2:1) and Caesar Tiberius (cf. Luke 3:1).

- (Public) Question of the magi – Biblical Answer by the Chief Priests and Scribes (vv. 2–6)

v. 2: The reason for the coming of the (Eastern – cf. vv. 2b, 9c) magi to Jerusalem was “to worship⁵⁰ Him” (cf. vv. 2c, 8e, 11b), the “King of the Jews”. Therefore the question of the (Eastern) magi⁵¹ (“Where is the newborn ‘King of the Jews’⁵²” – “the King of Israel” [Matthew 27:42]?) introduces the reaction (v. 3) and action (vv. 4–6, 7–8) of (vassal) King Herod under the Roman emperor (vv. 3–8) because Herod was not the rightful heir to the throne of David. Jesus, the “son of David”, was the heir.

The magi are described as having seen (vv. 2b, 9b, 10a) and followed (v. 9c–d) a (wandering) star to Bethlehem, which thus in the tradition became known as the “Star of Bethlehem”⁵³ and they also saw Jesus (vv. 10–11) and His mother Mary (v. 11a) – the new star(s) of the Christians in contrast to Alexander the Great (356–323 B.C.) or the Roman Emperor Nero (Claudius Caesar Augustus Germanicus, 37–68 Anno Domini [=A.D.]). Which apparition had the magi from the East followed? Is there a reference to speculations based on Numbers 24:17 (“A star shall advance from Jacob”) as a fulfilment of the “Star Prophecy”? Was it a comet, a (super-) nova or a special planetary conjunction of stars, the so-called King-conjunction between the stars Jupiter and Saturn? The last possibility is the hypothesis of the German mathematician, astronomer, and protestant theologian Johannes Kepler (1571–1630 A.D.) who fixed the year of Jesus’ birth in the year 7 B.C. However the hypothesis of the American physicist Michael Molnar is that the planets Jupiter, Saturn, Mars, Mercury, and Venus stood together in the sign of the Ram. The sign of the Ram is the constellation of Judea. The American scientist asserts that the symbol of the Ram is on an ancient coin and he linked to the Greek astronomer Ptolemaeus or Ptolemy who wrote in his scripture “Tetrabiblos” that a special king was born on 17^th April in the year 6 B.C. It cannot be said for sure that the astronomers Kepler or Molnar are right or wrong. So the “Star of Bethlehem” remains a mystery; it is not necessary for our Christian faith.

v. 3: The Good News of the magi was bad news for King Herod the Great in Jerusalem and the inhabitants of Jerusalem because of his illegal reign as “King of Israel” and their acceptance of him: “One man’s meat is another man’s poison!”

v. 4: Herod ordered the theologians – the chief priests and the scripture scholars (scribes⁵⁴) as the teachers of the Law – to answer the question of the magi (v. 4b: “Where was the Messiah/Christ⁵⁵ born”? – note the question in verse 2a: “Where is the newborn ‘King of the Jews’”). They found the answer in the biblical prophecy in Micah 5:1–2 and 2 Samuel 5:2/1 Chronicles 11:2 which the Evangelist quotes in paraphrase in verse 6:

vv. 5–6: Bethlehem, the city of King David (cf. 1 Samuel 16:1–17:12; John 7:42) in Judea.

In spite of the correct answer the Jewish leadership and Herod the Great in Jerusalem (only a distance of 6.5 kilometres between Jerusalem and Bethlehem) do not go to worship Him in contrast to the magi who came from the East – “from far away”.

- Their Private Audience with Herod and his Proposal (vv. 7–8)

v. 7: Herod calls the magi secretly⁵⁶ to find out the exact time the star had appeared⁵⁷. This information is relevant for the note about the slaughter of the baby boys in Bethlehem in verses 16–18 because of the fear with regard to the real kingship of the “son of David” as the Jewish King. That was the real reason for their private audience with Herod

v. 8: and not his talk about wanting to worship Christ. This was only a pretext, a trick with the help of a lie to get the report⁵⁸ about the time (cf. v. 16) and the exact place of Jesus’ birth in Bethlehem. Afterwards Herod’s plan was to kill the child or baby Jesus. For Matthew, the noun “child”/“baby” in verses 8, 9, 11, 13, 14, 20, 21 is the central theme of the second chapter.

1.3.2 The Magi in Bethlehem (vv. 9–12)

- The Second Setting – the Change of the Place (vv. 9–10)

Who: the magi (vv. 9–12), the “star” (vv. 9b–10), the boy child Jesus (vv. [1a, 8b], 9e, 11a), Mary (v. 11a)

Where: Bethlehem (v. 8a)

A comment of the Evangelist introduces the new scene with the help of a note about the end of their “hearing”/“audience” (v. 9a) and their walking ahead⁵⁹/following⁶⁰ the so-called divine “Star of Bethlehem” that was like “a pillar of fire” (Exodus 13:21) to reach Jesus, their (Super-) “star” (v. 10a), the “son of David” – their goal/end! Their reaction was overflowing joy (cf. the Galilean women in 28:8) – “they were very⁶¹ happy/lucky” (v. 10b) in the sense of “praise the Lord” = “Halleluja”.

- The Adoration of the child Jesus by the magi and their three Gifts (v. 11)

They “come, “see” the “STAR” (v. 10 or vv. 2b, 9b–c) and His mother (cf. 1:16, 18, 20 [; 13:55]) like the “epiphany” of God or God’s angel(s). Joseph is not mentioned. Afterwards their reaction is: “to worship Him”. That was the main reason for their journey (cf. vv. 2c, 11b). Upon meeting Jesus, the magi are described as handing over gifts and “falling down” in joyous praise. The use of the term “falling down” ⁶² more properly means lying prostrate on the ground, which, together with the use of kneeling, had an important effect on Christian religious practice. Previously both Jewish and Roman tradition had viewed kneeling and prostration as undignified, reserved in Jewish tradition for epiphanies; although for Persians it was a sign of great respect, often shown to the king.

The magi bring gifts⁶³ which are explicitly identified: gold, incense, and myrrh⁶⁴. Is this episode linked to Isaiah 60:6, to Psalm 72:10 and to Song of Songs 3:6 which report gifts being given by kings for the “King of the Jews” (v. 2a)? Did this play a central role in the perception of the magi as kings, rather than as astronomer-priests? There are many different theories of the meaning and symbolism of the gifts. They generally break down into two groups:

That they are all ordinary gifts for the “Son of King David” [and “Son of Abraham”] (1:1) – myrrh being commonly used as an anointing oil, frankincense as a perfume, and gold as a valuable;

That they are prophetic – gold as a symbol of kingship on earth, incense as a symbol of priesthood, and myrrh (an embalming oil) as a symbol of death. Sometimes this is described more generally as gold symbolizing virtue, incense symbolizing prayer, and myrrh symbolizing suffering”.

- The Comment of the Evangelist (v. 12)

A second comment (note the first comment in vv. 9–10) of the Evangelist ends the visit of the magi in Bethlehem and sends them on their return journey. They were warned by God in a dream like Joseph in 1:20; 2:13, 19, 22 or the wife of the Roman governor Pontius Pilate in 27:19. This means they are not accomplices of Herod.

1.4 The Flight into Egypt until His Return (vv. 13–23)

1.4.1 The Flight into Egypt (vv. 13–15)

Who: the magi, an angel, Joseph, Mary, the boy child Jesus

Where: Bethlehem – Egypt