Matthew Jesus Israel
Matthew 15:32-39 is located in the fifth part of the book according to the structural overview and sectional analysis in Dr. Bales' notes. In this section, the theme is the mounting offense toward Jesus and the signs of a coming New Israel (Matthew 11:2-16:12). In the general context of Matthew this section offers a transition following the Manifestation of the kingdom's power and authority (Matthew 8:1-11:01) which unveils Jesus' plan and promise to re-found the Israel of God according to His manifestation of the kingdom, and the mystery of His cross by Christ's actions and deeds.
II. Particular:
This particular passage of Matthew (15:32-39) is the fifth part of the seven sections of the mounting attack on Jesus and the signs of a coming Israel (Matthew 16: 30-20:34). Setting the stage for the miraculous feeding (Matthew 15:29-31) is the gathering of the crowd and the healings as the first step before the feeding of the four thousand. It is probable is that this story is a doublet from the feeding of the five thousand (Matthew 14:13-21.) Nevertheless, it differs from it notably only in that Jesus takes the initiative, not the disciples (v.32), and in the numbers: the crowd has been with Jesus (v.32), seven loaves are multiplied (v. 36), seven baskets of fragments remain after feeding (v. 37), and four thousand men are fed (v.38.) Further, both narratives in this section of the book of Matthew emphasize the miraculousness of Jesus' signs and the abundance of bread provided. Lastly, according to Dr. Bales, in those specific passages “Jesus concentrates more on his own disciples, and performs signs adumbrating the creation of a New Israel.” In other words, the central theme here is the announcement of the New Israel by Christ.
III. Structure: See the appendix.
IV. Proceeding verse-by-verse or section-by-section:
a. key terms and phrases / exegetical difficulties in the passage:
- Compassion (v.32): Matthew takes over this tradition, a variant on the feeding of the five thousand (Matthew 14:13-21), in order to present, as in the preceding passage, the uninterrupted thronging of the people to Jesus and Jesus' compassion for them.
- Three days (v. 32): It is a specific period of time in order to demonstrate that it was a concrete historical event not a supernatural event.
- Where are we to get bread enough in the desert to feed so great a crowd? (v.33): Faith in God. Abundance of material food also signifies the abundance of divine gifts on the level of grace and glory; it refers to spiritual resources and eternal reward; God gives people more graces than are strictly necessary.
- Bread and fish (v.34): Both have a Eucharistic significance. In addition these were the foods of the poor.
- Crowd to sit down on the ground (v.35): Reminiscent of the groupings of the Israelites encamped in the desert (Ex 18:21-25) and of the wilderness tradition of the prophets describing the transformation of the wasteland into pastures where the true shepherd feeds His flock and makes His people participants of Messianic grace.
- Blessing, breaking and giving (v.36): Corresponds to the actions of Jesus over the bread at the last supper. Since they were typical at any Jewish meal, this correspondence does not necessarily indicate a Eucharistic reference.
- Seven baskets full of the broken pieces left over (v.37): In Elisha's miracle, food was left over after all had been feed. “The word ‘fragments' (Greek: Klasmata) is used, in the singular, of the broken bread of the Eucharist in the Didache 9:3-4.”
- They all ate and were satisfied (v.37): Jesus is the one in whom God's power is present and who provides for the needs of God's people.
- Four thousand men (v.38): The image that of great crowd being fed gives us one of the first visions of the future Christian communities bound together with the Lord.
- Mag'adan (v.39): This is the only reference to this place. However, nobody has found any evidence about its exact location.
b. Synopsis:
The Gospel of Mark (8:1-10) has the same account of feeding the four thousand. In the accounts of both Matthew and Mark, the purpose is clear: to affirm the wide interest of the early church in their Eucharistic gatherings.
By comparison with Mark, whose report he abbreviates, he exhibits, if less sweepingly than usual, a striking sobriety here, which yes, many commentators view as liturgical solemnity. In the context of his presentation, Matthew demonstrates Jesus' continued salvific activity, despite unbelief and despite external threats. Following Mark, Matthew takes over this tradition, a variant on the feeding of the five thousand (Matthew 14:13-21), in order to present, as in the preceding passage, the uninterrupted thronging of the people to Jesus and Jesus' compassion to them.
c. What historical and/or cultural background should be discussed in order to understand certain phrases and ideas?
- The two accounts of the multiplication of the loaves and fishes in Mathew (14:13-21 and 15:32-39) have Eucharistic significance. Their similarity in structure and themes but dissimilarity of detail are considered by many to refer to a single event that developed in two distinct traditions: one Jewish Christian and the other Gentile Christian.
- This event is very similar to the account in the Old Testament of the multiplication of the loaves in 2 Kings 4:42-44.
- This event is to be thought of as being done in a region near Lake Gennesaret.
- There was a tendency culturally to connect prayer with certain places, especially with the synagogue. There is a problem: Jesus' invitation is against the cultic rules.
d. OT citations / allusions in this passage/Topological meaning?
This text is full of citations from the OT. Here are some examples:
- Feeding: (Ez 34:13-16.)
- Compassion of the Lord: (Is 49:13; Dt.32:36; 2 Kgs 13:23; Ps 135:14.)
- Three days: (Gn30:36; Ex 8:27; Ex 15.)
- Four Thousand Men: (1 Sam.4: 2.)
- Bread: (Ex 16:13; Dt 8:13-16; Ps 78:24-25; 105; 40; Ws 16:20-21;Lam.5:6.)
- Multiplication of loaves: (2 Kgs 4:42-44)
The principal purpose of Matthew in this passage was seen as anticipating the Eucharist and the final banquet in the kingdom. However, it looks not only forward but backward to the feeding of Israel with manna in the desert at the time of the Exodus, a miracle that in some contemporary Jewish expectations would be repeated in the messianic age. The feeding may also be meant to recall Elisha's feeding of a hundred men with small provisions.
The figure of Jesus in those passages fits perfectly with the figure of the servant of Israel in Isaiah, Moses, Elisha or the Shepherd of the New Israel. He comes to bring the new law, the new alliance in between God and humankind where following Jesus with a sincere heart is the only possible way to have access to God's kingdom. In other words, Jesus is the servant of the New Israel who suffers for the sins of His people.
V. Summary:
The kingdom of God is at hand. Jesus' preaching and teaching indicates that the
walls of this kingdom will not be a material construction. He has called His disciples, and indeed all men, to take part in this kingdom. Through Jesus' actions and deeds, the kingdom and the power of God are explained. Personal faith and humble recognition of the power of God are clearly seen to have priority. Thus, the nature of the community that Jesus will establish is shown; it will always be under His protection. Jesus reveals His plan to promote and protect this teaching and kingdom with a new magisterium and a new governing household. It will not be the “old law” whose kingdom was restricted to a people by blood, but will be the universal and priestly salvation of the whole world through the mystery of the cross, which Jesus clarifies, is the true nature of His messianic coming through the New Israel.
IV. Teachings:
- Moral & theological: The only requirement that Jesus asks of this kingdom's citizens is personal faith and loyal commitment to following Him in His words and deeds, even for those who may have to forsake places to lay their heads.
- Typological: The figure of Jesus in these passages fits perfectly with the figure of Moses because there are similar elements such as place (a mountain) and the purpose (to give the law of God to His people) in both accounts. He comes to bring the new law, the new alliance between God and humankind where following Jesus with a sincere heart is the only possible way in order to have access to God's kingdom. He is the prophet of the new alliance.
- Anagogical: The messianic sanctification of the name of God is the main purpose of those teachings. Jesus teaches us how to pray until the end of time in order to be prepared for the eternal kingdom in heaven.
Appendix A.
Matthew 15:32-39 (Structure)
I. Jesus takes the initiative: (Four actions: Call, compassion, ask, and command)
- Jesus calls the disciples:
32 Then Jesus called his
disciples to him and said,
"I have compassion on the crowd,
because they have been with me now three days,
and have nothing to eat;
and I am unwilling to send them away hungry,
lest they faint on the way."
- Jesus' compassion for His people: 33 And the disciples said to him,
"Where are we to get bread enough
in the desert to feed so great a crowd?"
- Jesus asks how much food they have: 34 And Jesus said to them,
"How many loaves have you?"
They said, "Seven, loaves and a few small fish."
- Jesus commands them to sit: 35 And commanding
the crowd to sit down on the ground,
II. The blessing of the food and the distribution to the people by the disciples:
- Blessing, breaking, and giving: 36 he took the seven loaves and the fish,
and having given thanks he broke them
and gave them to the disciples,
and the disciples gave them to the crowds.
- Seven baskets of fragments remain after feeding: 37 And they all ate and were satisfied;
and they took up seven baskets full
of the broken pieces left over.
- The miracle was done and four thousand men were fed: 38 Those who ate were four thousand men,
besides women and children.
III. Jesus has begun the celebration with his people, and they are now witnesses of Jesus' power:
39 And sending away the crowds,
he got into the boat and went to the region of Mag'adan.
Bibliography
Arnold, Clinton E. Mathew, Mark, and Luke: Zondervan Illustrated Bible Backgrounds Commentary. Grand Rapids, Michigan: Zondervan, 2002.
Farmer, William R. Comentario Biblico Internacional: Comentario Católico y ecuménico para el siglo XXI. Estella, Navarra: Editorial Verbo Divino, 1999.
Fuller, Reginald H. Preaching the Lectionary: The Word of God for the Church Today. Collegeville, Minnesota: Liturgical Press, 1984.
May, Herbert G. and Metzger Bruce M, eds. The New Oxford Annotated Bible. New York: Oxford University Press, 1991.
McCarthy, Brian. The Navarre Bible: Saint Matthew. Dublin: Four Court, 1987.
Montaldo, J. and Claussen, M. Fire of Mercy, Heart of the Word of God: Meditations on the Gospel According to Saint Matthew. San Francisco: Ignatius Press, 2003.
Schackenburg, Rudolf. The Gospel of Matthew. Grand Rapids, Michigan: Eerdmans, 2002.
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