Category: Mitch-2010 - Wittenberg Door Campus Ministry

The Risen Messiah

8/25/2016

Thursdays are for the New Testament 8/25/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“The Messiah Is Risen! (Matthew 28:1-20)” pp. 365-373.

Chapter 28 of Matthew’s Gospel is what makes it truly gospel (Mitch 2010, 365). In this chapter all that Jesus has said and done is validated through the resurrection. The account is presented as historical fact, not a fanciful tale (Mitch 2010, 366). Jesus had been placed in the tomb before the start of the sabbath, on Friday afternoon. He was discovered as gone on Sunday morning, the third day. The women who went to the tomb found an angel and an open tomb, along with soldiers who are paralyzed with fear (Mitch 2010, 366). The angel announced the resurrection and sent the women to the disciples (Mitch 2010, 367). Jesus also met the women and showed that he was physically present (Mitch 2010, 367). Jesus’ reference to the disciples as his “brothers” shows that he forgave those who had denied and abandoned him (Mitch 2010, 368).

The empty tomb is presented as obvious. The issue in verses 11-15 is how to explain it (Mitch 2010, 368). The Jewish leaders paid a large sum of money to the guards for their statement that the disciples had stolen the body (Mitch 2010, 369). If they were found negligent the soldiers would be guilty and face severe penalties.

In the final five verses of the Gospel Jesus gathers the Eleven in Galilee, where his ministry had started (Mitch 2010, 370). Jesus asserts his authority. He, true man, bears all divine authority. Using that authority he sends his disciples to all the world. “Christian discipleship is a total way of life, a commitment to pattern our daily actions and decisions after the example set by Jesus and his most heroic followers” (Mitch 2010, 371). This discipleship begins with baptism according to the Trinitarian belief articulated by Jesus. Jesus promises to be with his people forever as their risen Lord.

The Cross - Climax of the Christian Story

8/18/2016

Thursdays are for the New Testament 8/18/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“The Climax of the Cross (Matthew 27:1-66)” pp. 348-365.

Mitch sees Matthew 27 as the chapter where Jesus is presented as the true Son of God (Mitch 2010, 348). The trial of Jesus is still in progress at the start of the chapter (Mitch 2010, 349). Because the Sanhedrin wishes Jesus to be executed they bind him to look dangerous and take him to the Romans. Meanwhile, Judas admits his guilt and hangs himself in despair as the priests refuse forgiveness (Mitch 2010, 349). The money, which is now ritually unclean, is used to buy an unclean place (Mitch 2010, 350). Matthew observes this as yet another prophecy fulfilled.

When tried before the Roman governor, Jesus is introduced as one who calls himself a king, thus committing treason (Mitch 2010, 352). Jesus’ silence in his case would be taken by the court as an admission of guilt. The governor offers to release a prisoner, putting forth one Barabbas, whose name, Mitch observes, means “son of the father” (Mitch 2010, 353). The two different prisoners may represent two responses - peace and war. Both Pilate and his wife are convinced of Jesus’ innocence. The Jewish leaders have to provoke the crowds to demonstration (Mitch 2010, 353). Eventually Pilate hands Jesus over for scourging and execution (Mitch 2010, 355).

Jesus is mocked by a group of soldiers, an event which Matthew ties to prophecies. Mitch sees the irony that the soldiers do call Jesus the king of the Jews (Mitch 2010, 356).

The death of Jesus takes place at a location called “the skull.” Mitch does not settle on a reason for the name, either after the shape of the land or due to the deaths which occurred there (Mitch 2010, 358). Mitch also observes the “gall” mixed with the wine offered to Jesus may have represented poison or a further mocking (Mitch 2010, 358). The charges against Jesus are posted above him, and he is crucified between two criminals (Mitch 2010, 359). The Jews join in the mockery of Jesus (Mitch 2010, 359). Many of the events are seen in Psalm 22, which Jesus quotes while on the cross (Mitch 2010, 360). Mitch references many other passages of Scripture which describe the event in detail. Several miracles follow the death of Jesus (Mitch 2010, 361). The death of Jesus is witnessed by the guards and some women (Mitch 2010, 362).

Jesus is laid in a tomb belonging to a rich man (Mitch 2010, 363). The tomb is sealed and guarded, facts which Mitch points out as evidence that people knew the location (Mitch 2010, 363).

Jesus Betrayed

8/11/2016

Thursdays are for the New Testament 8/11/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“The Messiah Betrayed and Arrested (Matthew 26:1-75)” pp. 329-347.

The events of Matthew 26-27 lead toward the climactic arrest and execution of Jesus (Mitch 2010, 329). The start of chapter 26 and the word “all” in verse 1 signals that Matthew has finished his fifth and final discourse (Mitch 2010, 329). The timing is significant, as the Passover was the time of deliverance, which will be completed in Jesus’ death (Mitch 2010, 330).

In verses 6-13 Jesus is anointed with a very valuable oil, an act Jesus interprets as an appropriate preparation for his death (Mitch 2010, 331). Mitch considers this as an example of the commitment Christians should have to Jesus, giving all freely (Mitch 2010, 332).

Verses 14-19 feature Judas agreeing to betray Jesus to the priests. At the same time, Jesus and the disciples go to a place where they will celebrate the Passover (Mitch 2010, 333). The price of the betrayal refers to a prophecy in Zechariah 11:12. In verses 20-30 Jesus and his disciples eat a dinner which Mitch identifies as the passover meal (Mitch 2010, 334). Jesus announces that he will be betrayed. He also institutes communion, tying the bread and cup to his body and blood. Mitch details much of the Old Testament symbolism fulfilled in Jesus’ atonement (Mitch 2010, 337).

In verses 31-35 Jesus gives three predictions. He will be abandoned, he will regather his disciples, and Peter will deny him (Mitch 2010, 339). When they arrive at Gethsemane Jesus goes to pray with Peter, James and John (Matt. 26:36-46). They fall asleep repeatedly as Jesus prays. In a rare statement, Matthew tells what Jesus’ feelings are very specifically in verse 37. He is sorrowful (Mitch 2010, 340). His disciples show that they are not able to stand up to the challenges ahead (Mitch 2010, 341).

Jesus’ arrest is detailed in 26:47-56 (Mitch 2010, 342). Judas approaches Jesus with the typical greeting of a kiss, thus revealing his identity to the people who would arrest him (Mitch 2010, 342). Jesus does not resist arrest. Rather, he is taken for trial (Matt. 26:57-68). The trial is at the home of the high priest (Mitch 2010, 344). It is convened at night, counter to custom. After some silence Jesus does confirm that he is the Messiah (Mitch 2010, 345), a statement which provokes the council to condemn him.

During the trial, Matthew describes Peter’s denials of Jesus, which take place in the high priest’s courtyard (Mitch 2010, 345). Peter is devastated by his denials and flees from the courtyard (Mitch 2010, 347).

Christ Promises Judgment - Part 2

8/4/2016

Thursdays are for the New Testament 8/4/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“The Coming Judgment Part 2 (Matthew 24:45-25:46)” pp. 316-328.

As Matthew continues his discourse on the judgment to come he records three parables and a judgment scene (Mitch 2010, 316). The first parable discusses a servant placed in charge of a master’s household. Mitch identifies the master as Jesus and the household as the Church (Mitch 2010, 316). The faithful servant is rewarded while the unfaithful one meets a violent end.

The second parable, of virgins and lamps, portrays Jesus as a groom and the virgins as the Christian community (Mitch 2010, 318). Mitch suggests that the situation may well have been a torchlight procession, in which case a torch could be relit after dipping it into a jar of oil (Mitch 2010, 319). Those who were not prepared were cast out of the society (Mitch 2010, 320).

The third parable describes a rich man (Jesus) who leaves his servants to manage money while he is away. Mitch identifies the servants as the disciples and the trip as Jesus’ “death, resurrection, and ascension” (Mitch 2010, 322). The servants received large amounts of money. Those who invested according to the master’s priority are rewarded, the one who did not is cast out.

The narrative closes with a scene of final judgment (Mitch 2010, 324). The Son of Man on his throne divides the people (Mitch 2010, 325). Those whose lives show that they are his disciples enter their reward, while those whose lives do not show them to be disciples are cast out (Mitch 2010, 326). Mitch sees this as a strong call to Christians to devote themselves to works of mercy (Mitch 2010, 326).

Jesus Promises Judgment - Part 1

7/28/2016

Thursdays are for the New Testament 7/28/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“The Coming Judgment Part 1 (Matthew 24:1-44)” pp. 301-315.

Matthew 24 and 25 make up the last discourse in the Gospel. It is primarily concerned with the end times (Mitch 2010, 301). Mitch observes that Jesus has stated that the Lord would abandon the temple (23:38) and that at this point he has left the temple and will never return (Mitch 2010, 302). In 24:3 the disciples ask, “When will this happen, and what sign will there be of your coming, and of the end of the age” (Mitch 2010, 302). Mitch asks if the question is about one future time or several. He concludes that it is partly concerned with relatively immediate events and partly with events of the end of time (Mitch 2010, 303).

Jesus predicts signs of the end, beginning with spiritual evil, then moral, then natural disaster (Mitch 2010, 305). These events should not bring alarm. “The course of world events is in the hands of God” (Mitch 2010, 306). In verses 16-28 the picture becomes bleaker, as the land will be full of destructive forces (Mitch 2010, 307). When dangers are clearly approaching, disciples should flee rather than await calamity (Mitch 2010, 308). Those false Messiahs who do miracles to mislead others are not to be trusted. The true arrival of the Messiah will be entirely obvious (Mitch 2010, 309). Jesus continues by predicting signs in the sky which will show chaos and herald an overthrow of normal order (Mitch 2010, 310). In verse 34 Jesus seems to indicate he will come in the first generation of Christians (Mitch 2010, 312. However, Mitch observes that these events will happen before his coming, which does not indicate a strong time parameter. The end will come, but we cannot predict its time. Our role is to carry on with life, knowing that Jesus will come (Mitch 2010, 314). Mitch reminds the reader, in response to some popular views, that in the Bible those “taken” are captured and killed while those “left behind” are protected by God (Mitch 2010, 314).

Temple Talks w/Jesus

7/21/2016

Thursdays are for the New Testament 7/21/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“Showdown in the Temple (Matthew 22:1-23:39)” pp. 280-300.

Matthew 22-23 locates Jesus in the temple courts in Jerusalem, continuing in discourse with scribes and Pharisees (Mitch 2010, 280). Jesus’ first example in this setting is that of a king whose invitations to a wedding feast were refused (Mitch 2010, 281). The king gathers guests from every walk of life, a move Mitch sees as referencing the mission of the Church to all nations, not just Israel (Mitch 2010, 281). The guest not wearing a wedding garment is a frequent topic of commentary. Mitch finds “no clear evidence for wearing special attire at a marriage feast” (Mitch 2010, 281). so takes it to be the disrespect shown by someone who would not respect a royal reception. The man was found unwilling to repent and bear good fruit (Mitch 2010, 282).

In 22:15-22 Jesus is out paying taxes. His response is that paying taxes is permitted and does not conflict with God’s work. This defuses the dilemma presented to him (Mitch 2010, 285).

The discourse is renewed by a question about resurrection (22:23-33). The questioners denied the resurrection (Mitch 2010, 287). Jesus’ response is that God’s character and the resurrection do not work in this way. The Sadducees have misunderstood Scripture.

In 22:34-40 another test is set for Jesus, asking what God’s great command is (Mitch 2010, 288). Jesus replies with the same orthodox answers all Israel should give - love God and the neighbor. Jesus follows this by asking the Pharisees to discuss the Messiah (Mitch 2010, 289). While the Messiah is clearly to be David’s son, Jesus’ quotation from Psalm 110 is cryptic (Mitch 2010, 290). It is only by considering Jesus’ incarnation and his human descent that we can make sense of the Messiah as David’s son and David’s lord (Mitch 2010, 290).

At the outset of Matthew 23 Jesus turns to address others around his urging a humility unlike the Pharisees (Mitch 2010, 290). Many apply the message specifically to those who would be pastors (Mitch 2010, 291). When religious observance is “more of a show than an act of service” the leaders are guilty (Mitch 2010, 291). Jesus continues with a sharp condemnation of those who would keep others out of heaven by their teaching (23:13-36). Mitch observes the seven woes arranged in three groups of two related statements followed by one final summation (Mitch 2010, 294). Mitch summarizes each complaint.

Jesus closes his discourse by expanding the “woe to Jerusalem which has a history of rejecting God’s grace” (Mitch 2010, 299). The call of Jesus is once again that Israel would repent and believe (Mitch 2010, 300).

Jesus the King

7/14/2016

Thursdays are for the New Testament 7/14/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“The King and the Temple (Matthew 21:1-46)” pp. 263-279.

When Jesus arrives in Jerusalem in Matthew 21, he asserts his kingship through strong prophetic signs (Mitch 2010, 263). His parables speak of judgment on those who reject him. Mitch details the welcome and fanfare upon Jesus’ entry into the city (Mitch 2010, 264) along with several signs of Jesus as the one who fulfills Messianic prophecy. This arrival and acclamation would have disturbed Jewish leaders severely (Mitch 2010, 266).

In verses 12-17 Jesus asserts his authority in the temple by driving out the various merchants (Mitch 2010, 267). This would also be seen as a move of Messianic and prophetic importance (Mitch 2010, 268). In his discourse with the priests and other leaders Jesus continues to assert his fulfillment of prophecies (Mitch 2010, 271).

In verses 18-22 Jesus gives a sign by cursing a fig tree, which Mitch recalls as a symbol of Israel (Mitch 2010, 271). The faithful prayer of the disciples should be just as effective as Jesus’ prayer because Jesus is building his faithful church (Mitch 2010, 273).

In verses 23-29, Jesus is confronted about his authority. He compares his ministry to John the Baptist, suggesting that if John was from God he was also (Mitch 2010, 274). This stopped the questions as the only valid solutions were to assert Jesus or reject John, neither of which was acceptable to the leaders.

In verses 28-32 Jesus escalates the situation by telling a parable which suggests the Jewish leaders are disobedient because they seem to seek the Messiah but in fact do not do so (Mitch 2010, 275). In another parable in vv. 33-46 Jesus compares the leaders to tenants who try to remove the landowner and keep the land for themselves (Mitch 2010, 277). Mitch observes the kindness of the owner who repeatedly gives the tenants opportunity to repent (Mitch 2010, 277). The hearers clearly understood that Jesus was speaking against them, as they wished to arrest him (Mitch 2010, 279).

Jesus Headed for Jerusalem and Death

7/7/2016

Thursdays are for the New Testament 7/7/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“On the Way to Jerusalem Part 2 (Matthew 20:1-34)” pp. 252-262.

Jesus continues teaching and encouraging his disciples in Matthew 20 as they move toward Jerusalem. The first sixteen verses consist of a parable of the kingdom, of which Mitch observes debate among commentators (Mitch 2010, 253). After a brief review of different interpretations, Mitch concludes that it illustrates the Gentiles being brought into the kingdom of God and “placed on an equal footing with Jews as fellow members of the people of God (Mitch 2010, 253). The laborers hired last received a full day’s pay, just as the laborers hired first. This was due to the master’s generosity (Mitch 2010, 254).

Jesus makes another prediction of his death in verses 17-19. This final prediction is very detailed, yet is forgotten by the disciples (Mitch 2010, 256). Notably, Jesus does speak of the resurrection here (Mitch 2010, 257).

In verses 20-28 the mother of James and John asks for positions of honor for her sons. This may well show a positive desire on her part (Mitch 2010, 258). Yet she misunderstands Jesus’ kingdom. Mitch notes the irony that when Jesus entered his kingdom the people on his left and right were criminals (Mitch 2010, 258). Jesus’ kingdom has many hardships but results in eternal salvation (Mitch 2010, 260).

Finally, leaving Jericho, Jesus pauses to heal two blind men. As the Son of David, the Messianic King, Jesus provides for the well being of his subjects who follow him (Mitch 2010, 262).

Starting toward Jerusalem

6/30/2016

Thursdays are for the New Testament 6/30/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“On the Way to Jerusalem Part 1 (Matthew 19:1-30)” pp. 237-251.

In Matthew chapter 19 Jesus begins his move to Jerusalem. Matthew records various encounters which lead to teaching opportunities (Mitch 2010, 237). The story line, which came to a stop in 17:27 as Jesus entered into a discourse, begins again here (Mitch 2010, 238).

In response to the question of the legality of divorce Mitch sees Jesus’ answer being weighed against Deuteronomy 24:1-4 (Mitch 2010, 239). Jesus directs the question to the fundamental nature of marriage rather than to speculation about whether a marriage may be dissolved (Mitch 2010, 239). The exception clause is seen by Mitch to indicate that an unlawful marriage resulting in immorality, such as a marriage to a close relative, may be dissolved (Mitch 2010, 240). The teaching of permanence of marriage is countercultural in this day as it was to Jesus’ disciples (Mitch 2010, 241). Celibacy and marriage are both seen as positives (Mitch 2010, 241). Matthew follows up immediately by showing Jesus’ blessing of children, a potent reminder of one purpose of marriage (Mitch 2010, 243). Mitch links the blessing of the children and the avoidance of hindrance to baptismal theology (Mitch 2010, 245).

In verses 16-22 Jesus teaches that if there is any good at all it is following him, the only good teacher (Mitch 2010, 245). The young man understands that despite all his efforts he lacks something (Mitch 2010, 247). Jesus calls him to release his hold on all earthly things. Jesus goes on to teach his disciples of the danger of wealth, calling them to trust him (Mitch 2010, 248). This gathers the believers into reign with the Messiah (Mitch 2010, 250).

Servant Leadership

6/23/2016

Thursdays are for the New Testament 6/23/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“True Greatness within the Community (Matthew 18:1-35)” pp. 225-236.

In Matthew chapter 18 Jesus gives his disciples some clarification about the kingdom he is establishing. It is to be more similar to a loving family than to the realm of an earthly master (Mitch 2010, 225). Mitch reflects on the context of the passage and suggests that the question of the greatest in the kingdom of heaven is spurred on by Jesus’ apparent elevation of Peter since 16:16 (Mitch 2010, 226). The conclusion is that those who seem culturally less significant are great in the kingdom (Mitch 2010, 227). Jesus warns against sin which causes stumbling, brings evil to the world, and finally condemns (Mitch 2010, 227). The kingdom of God eventually is a place without such sin.

To illustrate this, Jesus points out the existence and work of guardian angels and the care of a shepherd for every sheep (Mitch 2010, 229). Again, the pattern of correction and restoration found in verses 15-20 shows a concern for those who are harmed by their own sin (Mitch 2010, 231).

Verses 21-35 include a parable in which we are told how to deal personally with sins against us (Mitch 2010, 233). With Peter acting as the speaker for the disciples, Jesus uses a hyperbolic statement to require boundless forgiveness (Mitch 2010, 234).

Transfiguration

6/16/2016

Thursdays are for the New Testament 6/16/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“Jesus is Transfigured and Instructs His Disciples (Matthew 17:1-27)” pp. 214-224.

The events of the Transfiguration would certainly have reminded the disciples of Mount Sinai in Exodus 24 (Mitch 2010, 214). Mitch details the similarities, concluding that Jesus is the great deliverer, greater than Moses (Mitch 2010, 215).

The role of Peter, James, and John as a select group of the Twelve is clear here (Mitch 2010, 215). Jesus’ face on the mountain shines, showing his glory (Mitch 2010, 216). Moses and Elijah, probably representing the Law and Prophets, appear. The move of Peter to build tents may be related to the eschatology of the Feast of Tabernacles (Mitch 2010, 217). When God interrupts with his glory the disciples are prepared to hear Jesus (Mitch 2010, 217).

The expectation of the end brought on by the transfiguration may well have prompted the disciples’ question about the coming of Elijah (Mitch 2010, 219). Jesus points out that both Elijah and the Messiah have come.

Mitch observes Jesus’ returning to find chaos as another parallel to Sinai. Jesus removes the demon’s attack from the boy in 17:18. Jesus then laments the weak faith which does not change lives (Mitch 2010, 221).

As the chapter ends, Jesus arranges for a payment of taxes. Though Jesus was exempt as the Son of God, Jesus makes payment, probably to avoid offense (Mitch 210, 223). Mitch observes that Jesus causes offense at various times but always for a clear purpose.

Jesus the Suffering Messiah

6/9/2016

Thursdays are for the New Testament 6/9/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“The Messiah’s Sonship and Suffering (Matthew 16:1-28” pp. 201-213.

Mitch identifies Matthew 16 as pivotal because it both declares who Jesus is and the arrest and death awaiting him (Mitch 2010, 201). In the confrontation with Pharisees and Sadducees Mitch sees evidence that the Sanhedrin has sent investigators to Galilee from Jerusalem (Mitch 2010, 202). Jesus denies a sign other than “the sign of Jonah” which Mitch identifies as Jesus’ death and resurrection. It is not clear from the text whether the hearers understood this sign.

In verses 5-12 Jesus pints out his disciples’ lack of faith in the Father’s provision (Mitch 2010, 203). He warns them about false teaching (Mitch 2010, 204).

In verses 13-20 Jesus questions his disciples about public recognition of his identity. Though the people have mixed opinions, Peter affirms Jesus as the Messiah (Mitch 2010, 205). This response of faith calls down divine blessings upon Peter (Mitch 2010, 207). Mitch asserts an identity between “Peter” and the “rock” in the passage despite the gender difference, but gives no reason aside from his assertion (Mitch 2010, 207). Mitch discusses the authority to bind and loose at some length, describing it as effectual and transferred to the heirs of Peter’s office.

As the chapter closes, Jesus moves mentally and verbally toward Jerusalem, marking a major shift in the Gospel account (Mitch 2010, 211). The life of a disciple involves willingness to follow Jesus to the death (Mitch 2010, 212).

The Forerunner Dies, The Christ Continues

6/2/2016

Thursdays are for the New Testament 6/2/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“The Martyrdom of John and the Continuing Ministry of Jesus (Matthew 14:1-15:39)” pp. 186-200.

In Matthew 14-15 we continue the theme of a mixed response to Jesus (Mitch 2010, 186). The account of the death of John the Baptist is a flashback (Mitch 2010, 187). Herod the tetrarch was concerned that Jesus might be a reincarnation of John. While Herod had mixed feelings about John he allowed his execution (Mitch 2010, 188).

Jesus’ work at this time was attracting crowds. Because of his care, he would teach them. In 14:15-19 Jesus provided food for a large crowd from a small amount of fish and bread (Mitch 2010, 189). Mitch sees Jesus’ action here as a foreshadowing of the Eucharist (Mitch 2010, 190).

In 14:22-36, when Jesus walked across the water to his disciples, Mitch notes a theophany. Jesus reveals some of his divine glory in his works (Mitch 2010, 191). Jesus rescues his disciples, including Peter who walked on the water to Jesus (Mitch 2010, 192), correcting them and comforting them.

In Matthew 15:1-20 we see a dichotomy between the Pharisees and Jesus (Mitch 2010, 194). The Pharisees depend on keeping rituals, applying practices commanded of priests to all people. Jesus shows how guarding the tradition could negate God’s law (Mitch 2010, 195). True righteousness is seen by our faithful words and deeds rather than by applying washings (Mitch 2010, 195).

In verses 21-31 Jesus goes to Gentile territory (Mitch 2010, 197). Though Jesus make it clear that he is called to Israel, he heals a Canaanite woman’s daughter, showing that healing is by faith, not national origin (itch 2010, 198). Jesus goes on to feed another large crowd. Mitch observes that while the narrative is similar to that in Matthew 14:13-21, here the crowd is Gentile (Mitch 2010, 199). Jesus shows himself as the Lord not only of the Jews but also the Gentiles.

Parables of the Kingdom

5/26/2016

Thursdays are for the New Testament 5/26/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“Parables of the Kingdom (Matthew 13:1-58)” pp. 174-185.

Mitch sees a sudden shift in the emphasis of Jesus’ style when, in Matthew 13 no less than eight parables occur (Mitch 2010, 174). The parables continue the theme of division which was introduced in the past two chapters. The setting is the same as that of chapter 12, when Jesus engaged the Pharisees, near Capernaum (Mitch 2010, 175). The gathered crowd caused Jesus to get into a boat and speak from the water. Here, Matthew reports teaching at length in parables, as opposed to prior isolated use of parables (Mitch 2010, 175). The purpose of the parales is to reveal more to Jesus’ followers and to leave it hidden from those who reject him (Mitch 2010, 176). The importance in 13:14-17 is that people should see, hear, believe, and follow Jesus (Mitch 2010, 177).

In the parable of the sower, which Jesus explains, the soils represent various reactions to Jesus’ word (Mitch 2010, 178). In verses 24-43 there are three parables which all deal with growth (Mitch 2010, 178). The kingdom of God grows in such a way that even its enemies have a purpose in the end (Mitch 2010, 180). Despite seemingly unimpressive origins God’s kingdom increases and thrives (Mitch 2010, 180).

Matthew interrupts the parables briefly to provide a fulfillment quotation from Psalm 78 (Mitch 2010, 181). The chapter concludes with three additional parables (13:44-53) (Mitch 2010, 182). The treasure, the pearl, and the good fish are all hidden among other things. They must be rightly discerned (Mitch 2010, 183). Mitch, counter to many authors, views the disciple as the person who would be the actor in these parables. Amid the distinctions between good and evil in the parables, Jesus also asks his hearers if they understand, distinguishing between those who hear and who do not (Mitch 2010, 184).

Jesus, Lord of the Sabbath

5/19/2016

Thursdays are for the New Testament 5/19/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“The Lord of the Sabbath: One Greater than Jonah, Solomon, and the Temple (Matthew 12:1-50)” pp. 162-173.

In Matthew chapter 12 the conflict between Jesus and the Pharisees escalates. Jesus asserts his identity more clearly as well as the nature of the Pharisees. Mitch says that “the sabbath rest was one of the main identity markers for the Jews in the first century, setting them apart from the Gentiles” (Mitch 2010, 163). Though eating from a field was permitted, harvesting on the Sabbath was not. In response, Jesus’ narrative about David makes a messianic claim and identifies the disciples as soldiers of the Messiah (Mitch 2010, 164). Jesus further calls himself the Lord of the sabbath (vv. 7-8), thus claiming deity (Mitch 2010, 164). The Pharisees’ reaction was consistent with their view that Jesus was committing blasphemy (Mitch 2010, 165).

Jesus next withdraws from that location (12:15-21), avoiding confrontation. He may be avoidng “premature arrest and execution” (Mitch 2010, 166). Here Matthew gives his longest fulfillment statement, from Isaiah 42. Jesus will show himself as the Messiah through humility (Mitch 2010, 167).

The conflict escalates in 12:22-27 when the Pharisees allege Jesus is working by demonic power (Mitch 2010, 168). Mitch takes Jesus’ refutation to indicate that he claims to be stronger than Satan, rescuing people from Satan’s power (Mitch 2010, 169). The blasphemy against the Spirit he says is that of claiming the gracious work of the Spirit to be that of the devil, and persisting in that view (Mitch 2010, 169). Jesus identifies the work of the Pharisees as the bad fruit of the devil (Mitch 2010, 169).

In verse 38 Mitch sees the request for a sign as a very adversarial move. The Pharisees had seen many signs but always wanted more (Mitch 2010, 171). Jesus refuses to give any sign but his coming death and resurrection, which he mentions in cryptic terms.

The Baptist and the Messiah

5/12/2016

Thursdays are for the New Testament 5/12/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“John the Baptist and Jesus the Messiah (Matthew 11:1-30)” pp. 150-161.

Mitch identifies Matthew 11 as a transition from earlier instruction about Jesus’ identity to later illustration of people’s attitudes toward Jesus (Mitch 2010, 150).

Initially, John the Baptist sends from prison to ask for “reassurance about the messiahship of Jesus” (Mitch 2010, 150). Mitch notes that the text gives no reason for his inquiry. In response, Jesus shows his power as the Messiah, particularly doing works described by Isaiah (Mitch 2010 152). In verses 7-15 Jesus turns the tables and shows the crowd that John is the one to come as Elijah (Mitch 2010, 152). Considering Jesus’ cryptic statements in verse 12, Mitch considers that “the least in the kingdom of heaven” are those who know the risen Messiah (Mitch 2010, 154). The violent people Jesus refers to would be those who persecute the Messiah and his people (Mitch 2010, 154).

Jesus’ continuing statements refer to the society’s unwillingness to accept Jesus’ message. Mitch observes parallels between childish lay and the failure to receive Jesus and his people (Mitch 2010, 155). “In the end, it seems that nothing could please the faithless generation of John and Jesus” (Mitch 2010, 156).

Having been rejected in some towns, Jesus proceeds to proclaim judgment against them (Mitch 2010, 157). Even the Gentiles would believe. Mitch applies this passage to modern Christians who barely seem to believe Jesus. God’s judgment threatens them as well (Mitch 2010, 158).

Jesus then prays intimately with the Father, one of only three such prayers in Matthew (Mitch 2010, 159). He praises the Father that some believe. Those who believe have received God’s grace to be his children (Mitch 2010, 159). Therefore Jesus calls all to come to him and receive Jesus’ rest (Mitch 2010, 160).

Twelve Disciples on Mission

5/5/2016

Thursdays are for the New Testament 5/5/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“The Mission of the Twelve (Matthew 9:35-10:42)” pp. 137-149.

Mitch notes that Matthew 9:35 is a repetition of 4:23 and signifies the end of a narrative of Jesus’ teaching and healing (Mitch 2010, 138). Matthew then moves on immediately to discuss the way Jesus establishes apostolic leadership. Because there are not enough people who direct others to the Savior, Jesus appoints twelve apostles. This is parallel to the leaders of the twelve tribes of Israel and may well point to Jesus as the new Moses (Mitch 2010, 140). Matthew points to Peter as the pre-eminent one of the apostles. Mitch sees the order of the apostles as significant, with its delay of Judas to last (Mitch 2010, 140). Other structural features of this passage include a chiasm in 9:35-10:8, with its peak at “gave them authority” (10:1) (Mitch 2010, 141). The twelve use this authority to care for God’s people (Mitch 2010, 141).

The twelve are to go out with no resources, trusting God (Mitch 2010, 143). While they did not provide for themselves they were to find someone who would receive their teaching, bring peace to the household where they stay, and be provided for (Mitch 2010, 144). Just the same the twelve will be attacked in various ways. In all these trials they trust in God’s care for them (Mitch 2010, 145).

Mitch reminds the reader that Jesus’ warning to his apostles was not to defend themselves, but to hold fast to the Gospel, regardless of the potential for suffering (Mitch 2010, 146). God is the one with power over our soul and body. Those who persecute us have power only over our body (Mitch 2010, 146).

Jesus closes this discourse by speaking o the discord which will accompany his work. “The proclamation of the kingdom will cause division not because of the message itself but because of the ways people receive it” (Mitch 2010, 148). Those who are worthy in his kingdom will hold to the Gospel even against opposition.

Jesus the Healer

4/28/2016

Thursdays are for the New Testament 4/28/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“Jesus’ Healings (Matthew 8:1-9:34)” pp. 124-137.

In Matthew 8:1-9:34 Jesus is portrayed as engaged in healing. Mitch says of these evengs, “They [also] sent a powerful message to the Jewish people as a whole about the kind of kingdom Jesus was proclaiming” (Mitch 2010, 124). Jesus was showing that he calls even the weak and sick to himself. To show this, Matthew gives ten miracles, in three different sets. These sets of miracles are separated by statements about discipleship.

The first group of healings are found in Matthew 8:1-17. Here Jesus first heals a leper, surprisingly, by touching him. Rather than Jesus becoming unclean, the leper is cleansed (Mitch 2010, 126). Next, a centurion asks for help, healing for a servant. The centurion knows it would be inappropriate for Jesus, a Jew, to come to his house. He confesses that Jesus’ word is adequate, a sign of great faith (Mitch 2010, 12). Jesus next goes to Peter’s house, where he apparently stays. He heals Peter’s mother-in-law who is ill. Then, later in the day, many people are brought for healing. Jesus’ healing shows that he is the healer of Isaiah 53 (Mitch 2010, 128).

After this group of four healings is a brief lesson in discipleship, followed by two miracles, covering verses 18-34. Jesus calls people to follow him immediately (Mitch 2010, 129). Those who remain with him find challenges, a danger at sea. Jesus stops the apparently supernatural storm by his word. In the region of Gadara, a ceremonially unclean territory, Jesus’ power and holiness purifies people oppressed by demons (Mitch 2010, 131).

Another shift takes place at the start of Matthew 9 when Jesus crosses back to Capernaum (Mitch 2010, 133). In healing a paralyzed man Jesus also points out he can forgive sins, that which only God does. Jesus is then found at a dinner with tax collectors and other sinners. Jesus’ work as a physician of sin involves going to sinners (Mitch 2010, 134).

In Matthew 9:18-34 Jesus performs three more healings (according to Mitch), though we may be able to count four. In verses 18-26 Jesus heals a woman with a hemorrhage and a girl who has just died. Again, both situations would normally make someone unbut Jesus reverses that effect, restoring both to life and society (Mitch 2010, 136). In verses 27-31 Jesus heals two blind men who had called upon him as the Son of David. Then, in verses 32-34, Jesus restores speech to a man who was oppressed by a demon (Mitch 2010, 137). The result of these miracles is that the crowds are angered at Jesus’ ability .While many favor him, the Pharisees oppose him as someone working in league with Satan (Mitch 2010, 137).

The House on a Rock

4/21/2016

Thursdays are for the New Testament 4/21/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“Sermon on the Mount Part 3: The House Built on Rock (Matthew 7:1-29)” pp. 113-123.

Mitch views Matthew 7 as a climax in the Sermon on the Mount. “Here, as earlier in the Sermon, morality and spirituality are woven together with theology and Christology” (Mitch 2010, 113). First, Mitch sees Jesus addressing relational strife. Judgment which condemns another person’s heart is not allows (Mitch 2010, 114). Assessing another person’s need and bringing help requires careful self-examination, as shown in the teaching of the plank and the speck (Mitch 2010, 115). Careful and reasoned judgment is appropriate at all times (Mitch 2010, 116).

In prayer, it is appropriate to have confidence (Matthew 7:7) (Mitch 2010, 116). Our confidence is connected to our seeking of God’s kingdom, yet it is a sure hope.

Mitch finds Matthew 7:12 as the actual end of the Sermon, though Jesus continues with a few concluding remarks. It may well start and end with the concept of “the law and the prophets” from :17 and 7:12 (Mitch 2010, 117).

The concluding remarks in Matthew 7:13-20 are sobering (Mitch 2010, 118). The results of our following Jesus or not are the difference between life and death. There are ways we can be deceived and miss Jesus’ care. It is important to weight teachings carefully (Mitch 2010, 119). After the warnings Jesus describes himself as the final judge, the one on whose words all hope must be placed (Mitch 2010, 120). Creed and conduct must be in agreement to stand firm in Jesus’ favor (Mitch 2010, 121).

In application, we may wish to be cautious about Mitch’s teaching. We trust God’s grace but also our ability to live it out. “Should discouragement weigh us down along the way, let us remember that what Jesus demands of us he enables us to do” (Mitch 2010, 122). The ideal is there. God’s grace is there. But Mitch somehow ties God’s blessing to our efforts at living for Jesus.

Treasure in Heaven

4/14/2016

Thursdays are for the New Testament 4/14/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“Sermon on the Mount Part 2: Treasures in Heaven (Matthew 6:1-34)” pp. 102-112.

Mitch ties Jesus’ teachings in Matthew 6 to the idea of seeking heavenly treasure. In all we do we do not seek an earthly reward but one in heaven (Mitch 2010, 102). Jesus’ assumption is that his people will engage in giving, prayer, and fasting. What he warns against is doing those acts to be noticed (Mitch 2010, 103). Although Jesus has earlier told his followers to show their good deeds (5:16), at that time people would give glory to God. In this passage the good deeds could negatively draw attention to the disciples. The “hypocrites” draw attention to themselves (Mitch 2010, 104).

Rather than risking drawing attention to themselves, Jesus gives his disciples a prayer which draws attention to God’s glory (Mitch 2010, 105). Mitch walks through the Lord’s Prayer, referring to various Old Testament passages which provide the impetus for each petition. After the prayer Jesus further illustrates the treasure his people have in heaven (Mitch 2010, 108). God’s kingdom is an eternal one, not like any of the treasures we can give on earth (Mitch 2010, 109). Only heaven or earth can rule our affections. Heaven alone is worthy (Mitch 2010, 110).

The Message of the Kingdom

4/7/2016

Thursdays are for the New Testament 4/7/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“The Sermon on the Mount Part 1: The Message of the Kingdom (Matthew 5:1-48)” pp. 84-101.

The context for Matthew 5-7 is built upon Jesus’ proclamations of the kingdom of heaven. “Now, in his first major discourse in the Gospel, commonly known as the Sermon on the Mount (Matt 5-7), Jesus explains what it means to live under God’s reign” (Mitch 2010, 84). The disciples to whom Jesus speaks are to have a close relationship with God the Father through God the Son. “Moreover, Jesus asserts himself as the authoritative interpreter of the Torah, superseding all previous understandings of the law . . . and making his own teaching the new standard for righteousness” (Mitch 2010, 84).

Mitch observes Jesus’ actions of going up a mountain as reminiscent of Moses (Mitch 2010, 87). The idea of blessedness refers to “being in a fortunate situation” rather than having a particular emotional response (Mitch 2010, 87). “When his followers live by God’s standards, they are truly in a fortunate state in life, no matter what their circumstances may be, for they bring a glimmer of the joy and hope of the heavenly kingdom into the afflictions of the present world” (Mitch 2010, 88). Jesus is the ultimate blessed one, but he invites his believers to be like him. Mitch gives many Old Testament parallels of all the blessings which Jesus announces.

In verses 17-28 Jesus starts speaking of the Law. Mitch observes that here Jesus speaks clearly of his relationship to God’s Law (Mitch 2010, 93). “Jesus fulfills the law and prophets in one way through his entire life, death, and resurrection, as Matthew’s fulfillment quotations indicate. In another sense Jesus brings the law to fulfillment in his teaching, by showing the kind of life to which the law ultimately pointed” (Mitch 2010, 94). Jesus explicates this with six examples of the way God’s law is fulfilled through the inner attitudes (Mitch 2010, 95).

Jesus, the Revealed Messiah

3/31/2016

Thursdays are for the New Testament 3/31/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“The Messiah Tested and Revealed (Matthew 4:1-25)” pp. 73-83.

Matthew chapter 4 moves Jesus from his baptism, through a time of temptation in isolation, into public ministry. Mitch observes that the temptations presented by Matthew escalate in their nature. “All are attempts by Satan to divert Jesus from the path of human suffering and obedience that his mission entails (Mitch 2010, 74). The temptation to make bread is not merely a temptation to gluttony. It is a temptation “to use his divine might for strictly personal benefit” (Mitch 2010, 74). This is not what Jesus came to do. Jesus’ response is that God’s priorities, not our own, are paramount (Mitch 2010, 75). The second temptation “is essentially a challenge to the trustworthiness of God. Satan wants Jesus to subject his Father’s promises to verification” (Mitch 2010, 76). Jesus refuses to put the Father to the test. In the final temptation, “he is asked to repudiate the Father altogether by surrendering himself to the lordship of Satan, the ‘ruler of this world’ (John 12:31)” (Mitch 2010, 76). Jesus flatly refuses. He is the Son of God.

Jesus engages in public ministry apparently as a result of John being imprisoned (Mitch 2010, 78). In Galilee he seems to center his work around Capernaum. The city had a history of oppression and exile (Mitch 2010, 79), which Mitch sees as significant in Jesus’ choice to bring freedom there first. His message is that of repentance, just as John’s was (Mitch 2010, 79). Jesus chooses some disciples, counter to typical practice (Mitch 2010, 81). They are not only to learn, but are also to catch other people. Jesus then continues to preach but also to heal people, becoming very well known (Mitch 2010, 81). This is clearly a radical movement.

Jesus and the Baptist

3/24/2016

Thursdays are for the New Testament 3/24/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“John the Baptist and Jesus (Matthew 3:1-17)”, pp. 60-72

(Note, at this point rather than having location numbers my notes have page numbers.)

Mitch observes that John was baptizing people in a remote and rugged area. The Jordan River was very important to Jesus (Mitch 2010, 61). This was where God brought his people into the land of promise. John’s message was centered on repentance, a turning around (Mitch 2010, 62). This was Israel’s opportunity to prepare for the coming kingdom of heaven. “John is announcing that God’s promised reign is now dawning on Israel and the world” (Mitch 2010, 62). If Matthew is associating John with the messenger in Isaiah 40, he is also connecting Jesus with God’s coming to Israel (Mitch 210, 62).

Mitch distinguishes between John’s baptism and other Jewish worship, which related to ceremonial impurity. “John’s baptism, however, was a single, decisive act of repentance, and it concerned one’s sins, not ritual impurities” (Mitc 2010, 64). There were some such washings in the Qumran community, but Mitch sees John’s as a one-time event, not a repeated practice. There was also a ritual washing of a convert to Judaism (Mitch 2010, 64). In this passage Matthew introduces the Jewish leaders, Pharisees and Sadducees. They were present not to repent to but investigate (Mitch 2010, 65). John points out that repentance, not investigation, is what God requires (Mitch 2010, 66).

John’s introduction of Jesus is as the one who is immeasurably greater than he, the possessor of the Holy Spirit (Mitch 2010, 67). Commenting on this work of the coming one, Mitch describes baptism. “Through baptism, God freely forgives all our sins and fills us with his Holy Spirit, making us his children - a status we could not achieve through our own efforts. Christian baptism also gives us the power to live in a way that we could not do on our own” (Mitch 2010, 68).

In the interchange of Jesus and John prior to Jesus’ baptism, John asserts his inferiority. Mitch sees the fulfilling of all righteousness as a statement that Jesus’ baptism is his anointing for ministry (Mitch 2010, 69), as the Spirit comes upon him.

Visits and Night Flights

3/17/2016

Thursdays are for the New Testament 3/17/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“Magi and Flight to Egypt (Matthew 2:1-23), Loc. 872-1095.

“Matthew 2 introduces two contrasting response to the Messiah. On one hand, the Gentile magi from the east seek ‘the newborn king of the Jews’ in order ‘to do him homage’ (2:2). On the other hand, Herod and his court seek the Christ child in order ‘to destroy him’ (2:13)” (Mitch 2010, Loc. 872). Mitch explores Matthew’s account of these two responses.

“The word magi originally described members of the Median and Persian priestly caste who advised the king and interpreted dreams. The term later was used more broadly to denote those who possessed mystical knowledge as priests, astrologers, soothsayers, or sages” (Mitch 2010, Loc. 895). These are unlikely people to welcome the Jewish messiah (Mitch 2010, Loc. 909). The account of a star is foreshadowed by the seer Balaam from Numbers 24:17 (Mitch 2010, Loc. 915). Mitch briefly discusses various theories about the identity of the “star” but is convinced only that it was supernaturally used as a sign for the magi (Mitch 2010, Loc. 926).

Herod’s response to the magi was typical of a king who did not desire rivals (Mitch 2010, Loc. 937). The use of priests and scribes reflects Psalm 2 and foreshadows the role of the priests in opposition to Jesus (Mitch 2010, Loc. 937).

Mitch observes that the events in Matthew 2:9-12 do not contradict the idea of Jesus’ birth in a cave or livestock area. This may have been associated with the house or the family may have moved (Mitch 2010, Loc. 948). The magi offer worship to Jesus (Mitch 2010, Loc. 959) and present kingly gifts. This may recall the nations of the world bringing gifts to Solomon (1 Kings 10:1-2) and show Jesus as “king of the whole world” (Mitch 2010, Loc. 959).

As Herod prepared to search for Jesus, Joseph was warned in a dream. Egypt was a place where Jews had gone for refuge before. It had a large Jewish population (Mitch 2010, Loc. 1014). Mitch compares this move to “Moses and the exodus” (Mitch 2010, Loc. 1014). The one who is to rescue Israel is protected from harm in Egypt. Matthew views Exodus 4:22 and Hosea 11:1 as a prophecy of Christ (Mitch 2010, Loc. 1024).

Herod, an increasingly bloodthirsty king in his later years, ordered this massacre in Bethlehem. Mitch observes that this event, compared to other acts of Herod, was relatively small and could easily have escaped historic notice (Mitch 2010, Loc. 1035).

Mitch observes that in receiving a dream in Egypt Joseph is likened to the patriarch Joseph (Gen. 37:5-10; 40:1-41:36) (Mitch 2010, Loc. 1046). The work of Jesus to move from Egypt to the promised land corresponds to that of Moses, who began when those who sought his life were dead (Mitch 2010, Loc. 1057). Yet Archelaus was not considered safe, especially early in his reign (Mitch 2010, Loc. 1068). Nazareth was a small town, not controlled by Archelaus. Matthew’s reference to the Messiah coming from Nazareth is cryptic. There is no direct quotation. However, the term used fits with a broad prophetic tradition that the Messiah would be a branch of David. The term “branch” is very similar to “Nazareth” (Mitch 2010, Loc. 1079). Jesus was the branch of Jesse. The Messiah was regularly referred to as “the branch.”

Jesus the King

3/10/2016

Thursdays are for the New Testament 3/10/16
Mitch, Curtis & Edward Sri. The Gospel of Matthew. Grand Rapids: Baker Academic, 2010. Kindle Electronic Edition.
“A Royal Son: Genealogy and Birth of Jesus (1:1-25)” Loc. 552-871.

The biblical genealogies serve an important function, not only tracing identity but showing the family’s role in society (Mitch 2010, Loc. 552). Matthew’s tracing of Jesus’ lineage identifies him as the royal heir of the promise to Abraham (Mitch 2010, Loc. 560). Though Jesus was not related to Joseph biologically Joseph’s reception and naming of him made him a legitimate heir (Mitch 2010, Loc. 565). The name “Jesus” indicates divine salvation (Mitch 2010, Loc. 585). As the son of David he is royalty (Mitch 2010, Loc. 596) and as the son of Abraham he is the child of promise (Mitch 2010, Loc. 607). In a reflection on Matthew 1:1, Mitch observes that the Christian calls on the name of Jesus, the royal savior (Mitch 2010, Loc. 616).

In the catalog of Jesus’ lineage, David is featured, with no less than four mentions (Mitch 2010, Loc. 640). Mitch notes that the numeric value of “David” is 14. Matthew may be identifying Jesus as the threefold Davidic heir (Mitch 2010, Loc. 655).

Matthew’s use of women in the genealogy may suggest a confession of association with sinful people, though that characteristic was present in both males and females. It may be a reminder that Jesus redeems people in negative relationships. Mitch views it as more likely that it is a reminder that Jesus redeems people of all nations (Mitch 2010, Loc. 676).

The genealogy clearly brings the reader through positive and negative events in Israel’s history showing that God’s redemption is active even in times of trial (Mitch 2010, Loc. 698). As a culmination of God’s provision, we find Jesus, introduced particularly as the Davidic king (Mitch 2010, Loc. 709). The birth of Jesus brings relief from struggles. “The genealogy helps us to view that story from the divine perspective, for it makes clear that God remained present for his people through Israel’s ordeals . . . “ (Mitch 2010, lLoc. 732).

In Matthew 1:18-25, Mitch again observes that Jesus is identified as the Messiah. The betrothal would indicate a legally binding contract, but the marriage was not accompanied by living together until later (Mitch 2010, Loc. 759). Because betrothed couples were considered married Joseph would be obliged to have a divorce trial since the execution specified in Deuteronomy 22:13-24 was prohibited by Roman law (Mitch 2010, Loc. 770). Joseph’s thought of a private and quiet divorce could show his mercy (Mitch 2010, Loc. 770). Joseph’s response to the angelic messenger shows his willingness to show mercy. Naming the child adopts him formally and makes him legitimately the heir of David (Mitch 2010, Loc. 791). The name very significantly is given because he (not a more distant Yahweh) will save the people, and that he will save them from sin, not from political oppression (Mitch 2010, Loc. 791).

Matthew comments that these events were to fulfill prophecy, citing Isaiah 7:14 (Mitch 2010, Loc. 816). Mitch goes on to discuss Matthew’s use of quotations to remark on fulfillment of prophecy (Mitch 2010, Loc. 826). These signify that “the Old Testament was preparation for Jesus Christ” (Mitch 2010, Loc. 839).

Matthew observes in 1:24-25 that Joseph was obedient in all things. Mitch observes that the statement that Joseph and Mary did not engage in sexual relations “until” Jesus was born does not require that they did so afterward. He uses this idea to defend the Roman Catholic view of Mary’s perpetual virginity (Mitch 2010, Loc. 851).

Mitch concludes that in this passage God’s initiative in providing salvation is affirmed. The same Jesus who comes to Palestine also comes to be with his people today (Mitch 2010, Loc. 861).