Bible Study of Matthew and Luke: An Easter Treat

Jesus Christ is the embodiment of the Holy Spirit acting in and through our lives in order to live life more fully. By the Holy Spirit we are cleansed, instructed and brought to a greater understanding of how to love one another and God. Jesus' life and lessons to us through the Gospels of Matthew and Luke, help us to act in compassion to our neighbor and promote a desire to find a closer union with God. This also means acquiring those attributes of righteousness pleasing to God, so that we can live a life unburdened of sin and in service to the community. This kind of embodiment is by the grace of God and the indwelling of the Holy Spirit.

The Gospels of Matthew and Luke have the same basic outlook. While Matthew proclaims the gospel of the kingdom, Luke proclaims the good news. In Matthew 4:23-24, Jesus is going into all of Galilee, teaching in the synagogues and proclaiming the gospel of the kingdom. "And the news about Him went out into all Syria." Matthew wants the reader to understand that the gospel of Jesus is learned and proclaimed throughout the world. He is the only New Testament writer to show that the word went as far as Syria (Perkins 218).

At Matthew 9:35-38, Jesus is going into all the cities teaching, proclaiming and healing. "And seeing the multitudes, He felt compassion for them, because they were distressed and downcast like sheep without a shepherd." He tells them, "Therefore beseech the Lord of the harvest to send out workers into His harvest." Matthew understands that what Jesus teaches the disciples must later be taught by them. Jesus has elected and commissioned those who learn from Him, to act in His name.

In Luke 8:1, like in Matthew, we see Jesus going about from one city and village to another proclaiming and preaching the kingdom of God "and the twelve were with him and also some women" such as Mary Magdalene, Joanna the wife of Chuza, Susanna and many others. I will address the importance of the 12 later, but it is important to note that Luke's gospel emphasizes the preaching not just the teaching of Jesus and that those who hear, follow and act as disciples of Jesus include a more diverse audience of believers.

Similar to Mark, Luke at verses 16:16 stresses the importance of the earlier Law and Prophets however "since then the gospel of the kingdom of God is preached, and everyone is forcing his way into it." The public ministry and activity of Jesus, his proclamation and teachings about God are a common thread throughout both Matthew and Luke's gospels. Their writings are "apostolic" not merely historical accounts. "They understood themselves as sent forth by the risen Jesus, and their preaching is often described as kerygmatic proclamation intended to bring others to faith. Eventually the circle of missionary preachers was enlarged beyond the original companions of Jesus" (Brown, 108).

Matthew and Luke have very different accounts of the birth and resurrection of Jesus. While Matthew has the risen Jesus appearing on a mountain in Galilee, Luke places him on a road in Jerusalem (Matt 6:9, Luke 11:2). Luke emphasizes the fact that he was not an eyewitness (Luke 1:2-3) but his sources were. Matthew was Jewish and also one of the twelve. It is generally agreed that both authors drew from Mark's historical record and gospel, however, I believe it is important to look at how Matthew's faith and culture colored the nature and meaning of his gospel's spirituality because it introduces a feeling of Jesus having chosen and commissioned his apostles. Matthew too emphasizes the fact that many are called, but few are chosen (Matt 20:16), however, the difference lies in that while Matthew emphasizes the righteousness of the saints, Luke depends upon the community's strength and the power of prayer.

In the baptism of Jesus, Matthew tells us: "Then Jesus came from Galilee to John at the Jordan, to be baptized by him. John would have prevented him, saying, "I need to be baptized by you, and do you come to me?" But Jesus answered him, "Let it be so now for it is proper for us in this way to fulfill all righteousness." (Matt 3:13-15) Matthew wants to make clear here that Jesus was fulfilling the law, acting under authority and fulfilling his righteous duty.

In the baptism of Jesus, Luke tells us: "Now when all the people were baptized, and when Jesus also had been baptized and was praying the heaven opened and the Holy Spirit descended upon him in the bodily form like a dove." (Luke 3:21-22) Notice how Jesus follows the baptism of the others and that he was in prayer. I believe that Luke is less concerned with who was performing the baptism and more concerned with the importance or impact of Jesus' baptism on others. Both writers emphasize the importance of Jesus' anointing by God.

Matthew's gospel goes beyond a "learned spirituality" or a "prayerful spirituality" to a mature acting out of faith in righteousness and perseverance. In the narration of Jesus' sermon on the mount, Matthew at verses 5:6 tell us: "Blessed are those who hunger and thirst for righteousness, for they shall be filled" and at verse 10, "Blessed are those who are persecuted for righteousness sake, for theirs is the reign of heaven." These verses are totally absent in Luke's account.

Like Matthew, Luke also addresses the teaching nature of Jesus. In the Lord's prayer at Luke 11:1-4, he tells us: "And it happened that He was in a certain place praying, and when He finished, one of his disciples said to him, "Lord teach us to pray, as John also taught his disciples." The importance of John the Baptist, authority, a "learned spirituality" and instructions in discipleship are eerily familiar to the gospel of Matthew. However, the emphasis of the teaching is upon the taught prayer.

This stands in stark contrast to Matthew at Chapter 6 verses 7-8, where Matthew tells us: "When praying do not babble as the Gentiles do; for they think that by their wordiness they will obtain a hearing. Do not be like them, for your Father knows what you need before you ask him." He does not only point out the division between Gentile and Jewish prayer, but also the nature of the interiority of how a prayer should be presented - not as a public demonstration or as trying to tell God of a need which is already known by God. Matthew's prayer to the Lord asks "deliver us from the evil one." (verse 13)

As Barton points out, Matthew's gospel is like a "manual of instruction" for the disciples of Jesus. (Barton 16). Righteousness is mentioned at 3:15, 5:6, verses 10 and 20, and 6:1, 21:32 and 33. It is moral conduct in accord with God's will (Barton 24). In order to know how to qualify for entry into the kingdom of God, to engage in mission, to understand the church's order and mission statement, to prepare for the coming of this kingdom and to teach about all of these things, Matthew has instructions within each of the parables of Jesus and the many sermons within the text of the gospel.

Similar to Jewish tradition, spirituality is a learned and scholarly pursuit, but Matthew also understands that a Christian spirituality involves not only being with Jesus and being taught by Him, but also doing those things which are taught. The wise man is the one who not only hears the words of Jesus but does them in the parable of the foolish builders (Barton 17). It is also important to reflect upon the things of God and not men as we see in Matthew's narration of Jesus' rebuke to Peter (Matt 16:22) which only Matthew's gospel recounts.

Inherent in all of this is the nature of a Christian spirituality which recognizes mercy over judgment. Matthew calls this "the weightier matters of the law" (Matt 23:23). Matthew's gospel is the only one to tell the parable of the unforgiving servant (Matt 18:23). As teacher, Jesus tells the Pharisees, go and learn what this means, "I desire mercy not sacrifice." For Matthew, discipleship involves self-denial, bearing the cross, setting priorities and staying on task (Matt. 26:19) because "the disciples did as Jesus had appointed them." For Matthew many are called, but few are chosen "eklektos" or elected (Matt 20:16, 22:14). Also the resurrection appearance of Jesus functions as a commissioning by God to the disciples (Matt 28:19).

Luke requires a different kind of discipleship that asks followers to forsake all and follow Jesus (Luke 9:57-62). Luke refers to following Christ as putting one's hands to the plow such as 1 Kings 19:19, and there are demands of discipleship for would-be followers (Sweetland 34). In order to substantiate Jesus as being the authority to follow, Luke emphasizes the fulfilling of God's prophecy as proof of Jesus as the anointed. This is evident in Luke's many references or comparisons to Old Testament scriptures. He makes reference to Isaiah at Luke 4:16, 7:22 and 9:35. He refers to the significance of the prophets at Luke 18:31, Acts 3:18 and 13:27, and to Moses and the prophets at Luke 16:31. He alludes to that which was foretold by Malachi 3:1 and 4:5 at Luke 1:13 as well as Micah 5:2 in Luke 2:4. Luke's reference at Acts 2:17 shows that he sees "at this present time as a time where God will pour out His spirit" in remembrance of Joel 2:28 and 3:1-5. He makes a reference to Jesus as the "stone which the builder's rejected" in Psalm 118:22 at Luke 20:27.

Luke's gospel extends discipleship beyond the original circle to women and Gentiles. We hear about Joseph of Aramathea, Barnabas, Silas, Cornelius, Stephen, Phillip and Paul. Luke's spiritual formation comes from within the community of believers sharing the good news of the risen Christ and proclaiming it throughout the world. There is also an emphasis upon conversion of the saints. In the book of Acts, Luke tells us about the Samaritans (8:4), Simon the magician (8:9), the Ethiopian eunuch (8:26), the Roman proconsul Sergius Paulus (13:4), Lydia of Thyatira (16:14) and the Phillipian jailer (16:25).

While Matthew concentrates the gospel message as being taught to and taught by "the twelve", Barton tells us that Luke is "breaking down the barriers" (Barton 109) by making the gospel open to all. While Matthew emphasizes the righteousness of Jesus , Luke emphasizes the Lord's innocence (Luke 23:47) by the centurion; see also the Lord's guiltlessness as shown by Pilate at 23:4, by Herod at 23:15 and by the thief on the cross at 23:41.

The importance of the gospels of Matthew and Luke/Acts for us today is two-fold. That we need to recognize the importance of following Jesus in obedience by following the example He has set before us. If we allow the Holy Spirit to draw near in our lives, we will bear the fruits of the indwelling of Christ which will eventually show in our actions and deeds to the glory of God.

In today's environment it is imperative that we recognize the leadership and teaching of Christ as outlined in the Scriptures and adhere to the commandments He has laid forth within these inspired texts. But it is also important to recognize that becoming perfect as Christ was perfect is an ideal to aspire to, but which can never be attained. Therefore, recognition of God's patience, mercy and love for us and to others would be a greater lesson to learn. I believe it is absolutely vital we go into all corners of the earth and support our missionaries financially and in prayers, regardless of how hopeless these nations might appear to us on the surface. Jesus' last words to us were go into all the world and proclaim his gospel. I believe we should at the very least fulfill his last wishes.

Texts Cited

Barton, Stephen C., The Spirituality of the Gospels. Peabody, Mass: Hendrickson Publishers, Inc., 1992

Brown, R.E., "Gospels in General: Synoptic Gospels in Particular", Introduction to the New Testament (New York, NY: Doubleday, 1997) Chapter 6, pp 99-125.

Davies, S.L., New Testament Fundamentals, Sonoma, CA: Polebridge, 1994

Perkins, Pheme, Reading the New Testament, 2nd edition. New York, NY: Paulist Press, 1988.

Sweetland, Dennis M., Our Journey With Jesus: Discipleship According to Luke-Acts. Collegeville, MN: The Liturgical Press, 1990.

The New Revised Standard Bible, Catholic Edition