Last month we began our consideration of a suggested reading plan for the gospel of Matthew. After giving the list of reading segments found in the Greek manuscripts, we showed that Matthew 1-4 provided appropriate reading material for the weeks between Passover and Pentecost. Then we showed that the Sermon on the Mount in Matthew 5-7, with its many parallels to the Pentecost readings of Exodus 19-20 and Psalm 119, was intended to be read at Pentecost. More precisely, the eight beatitudes and their expositions (see the series on the Sermon in Tidings, ’92) would have been read during the eight watches of the Pentecostal vigil and the rest of the Sermon would have been read during the following regular weekly meeting (i.e., on the tenth week of the year). In this article, we continue our study of Matthew by showing the strong connections between the readings for Matthew 8-13 and the holy days from Pentecost through Tabernacles.
Fast of Ninth Ab (Ab 9)
After Pentecost, the next holy day in the Jewish calendar is the fast of the Ninth of Ab, which commemorates the destruction of the Temple by the Babylonians (II Kgs. 25:8-9; Jer. 25:8-9; Zech. 7:3-5; 8:19). There would have been eight weekly meetings between the meeting after Pentecost and Ab 9. During these weeks, eight segments of Matthew (6-13), covering Matthew 8:1 through Matthew 9:8, could have been read. Consequently, Matthew 9:9-17 (selection 14), which records the calling of Matthew and the subsequent discussion about fasting, is set perfectly to be read during the fast of Ab 9. Because Ab 9 would usually occur in the middle of the week, Matthew 9:9-17 would be read again at the regular weekly meeting following Ab 9.
Apparently, John’s disciples and the Pharisees kept the fast of Ab 9, but Jesus’ disciples did not (Mt. 9:14). In his explanation, Jesus indicates how inappropriate it would be for his disciples to fast while he was with them (Mt. 9:15). He goes on to indicate that these old Jewish traditions needed to be replaced with new Christian traditions (Mt. 9:16-17). These lessons would be quite appropriate for first-century Jewish believers who anticipated the destruction of Herod’s temple.
The Feast of Trumpets
The next holy day after Ninth Ab is the Feast of Trumpets (Rosh Hashanah). As indicated in last month’s article, the five segments covering Matthew 9:18-11:1 (15- 19) would be read during the five weeks leading up to this feast. Matthew 11:2-12:8 (20) was probably read at Trumpets. There are many allusions to the themes of Trumpets in Matthew 8-13. We highlight three: the healings, the kingdom, and the day of judgment.
Healing’s
Matthew 8-12 emphasizes the healings by Jesus. In segment twenty, Matthew 11:2-12:8, John the Baptist sends two of his disciples to Jesus to ask him if he is indeed the Messiah. In his response, Jesus summarizes the healings that Matthew recorded in previous chapters. In this summary, Jesus alludes to Isaiah 35. “Shew John again those things which ye do hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them” (Mt. 11:4-5; cp. Isa. 35:5-6).
Although we cannot be sure exactly what the readings for Isaiah were at the time that Matthew wrote his gospel, it is not unlikely that Isaiah 35 was read at the Feast of Trumpets. Trumpets was on Tishri 1, the first day of the seventh month, halfway through the year. Isaiah 35 is exactly halfway through the book of Isaiah. Hence, if the book of Isaiah were read in approximately equal portions each week, then Isaiah 35 would be read at Trumpets.
So, it was no accident that Jesus alluded to Isaiah 35. He was referring to the readings for the day.
The kingdom
The kingdom of God is one of the three major themes of Trumpets (see Tidings, Feb. ’93). In Matthew 10-13, there are many references to the kingdom. Jesus sends out the 12 apostles with the words, “As ye go, preach, saying, The kingdom of heaven is at hand” (Mt. 10:7). Jesus refers to the kingdom in conjunction with John the Baptist (Mt. 11:11-12). In the Beelzebub controversy, Jesus says, “If I cast out devils by the Spirit of God, then the kingdom of God is come unto you” (Mt. 12:28). And, most impressive of all, the parables teach lessons about the kingdom (Mt. 13:11,19,24,31,33,38,41,43,44,45,47,52).
The day of judgment
Another name for Trumpets is Yom Ha-din, The Day of Judgment. Not surprising, the day of judgment is a major theme of Matthew 10-12. Jesus tells the apostles that “it shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city [i.e., the city that does not receive them, v. 14]” (Mt. 10:15). Similarly, when “he began to upbraid the cities wherein most of his mighty works were done…I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you…It shall be more tolerable for the land of Sodom in the day of judgment, than for thee” (Mt. 11:20-24). In the Beelzebub controversy, Jesus says, “Every idle word that men shall speak, they shall give account thereof in the day of judgment” (ML 12:36). In addition, Matthew 12 has several other references to judges and judgment (Mt. 12:18,20,27,41,42).
The Day of Atonement
The Day of Atonement is on Tishri 10. The two segments, 21, Matthew 12:9-22, and 22, Matthew 12:22-37, were read at the weekly meetings between Trumpets and Atonement. Segment 23, Matthew 12:38-50, was read on the Day of Atonement. In years with only one sabbath (which would be most years) between Trumpets and Atonement, segments 21 and 22 would be combined so selection 23 was always read on Atonement. We find several Atonement themes in Matthew 8-12 including repentance, forgiveness, and Jonah, leading up to the reading of Matthew 13.
Repentance
Jesus upbraids “the cities wherein most of his mighty works were done, because they repented not…if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes” (ML 11:20-21). “The men of Nineveh…repented at the preaching of Jonah” (Mt. 12:41).
Forgiveness
Jesus told the man sick of the palsy, “Thy sins be forgiven thee” and responded to the scribes’ thoughts, “Whether it is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins (then saith he to the sick of the palsy), Arise, take up thy bed, and go unto thine house” (Mt. 9:2,5-6).
In the Beelzebub controversy, Jesus says, “All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Spirit shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh a word against the Holy Spirit, it shall not be forgiven him, neither in this world, neither in the world to come” (Mt. 12:31-32).
A greater than Jonah
The book of Jonah, with its themes of repentance and forgiveness, was read on the Day of Atonement. Matthew’s segment for Atonement, Matthew 12:38-50, is based on this reading. “Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonah: for as Jonah was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonah; and behold, a greater than Jonah is here” (Mt. 12:38-41). How appropriate! The participants in this exchange had just read the book of Jonah in the public worship service for the Day of Atonement.
The Feast of Tabernacles
The series of Tishri holy days concludes with the eight-day Feast of Tabernacles. The readings for Tabernacles include I Kings 8, Solomon’s dedication of the temple, and Ecclesiastes, the words of the son of David, king in Jerusalem. The themes for Tabernacles include the temple, Solomon, and ingathering. The readings from the Former Prophets for the month of Tishri were I Kings 1-11:13, which cover the reign of Solomon.
One greater than the temple
The dedication of the temple is a major theme of Tabernacles. Jesus responds to the Pharisees, “Have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? But I say unto you, that in this place is one greater than the temple” (Mt. 12:5-6).
Solomon, son of David
The readings on Tabernacles emphasized Solomon, his wisdom, his parables, and the understanding he provided the people. These are also major themes in Matthew 12-13.
After he healed the blind and dumb man, “all the people were amazed, and said, Is not this the son of David?” (Mt. 12:23). Later, Jesus told the scribes and Pharisees, “The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here” (Mt. 12:42). Solomon was in the readings, so Solomon was on everyone’s mind.
Wisdom, understanding, and hearing
Solomon is famous for the wisdom, the understanding, and the hearing heart that God gave him. “And Solomon said…Give therefore thy servant a hearing heart to judge thy people, that! may discern between good and evil; for who is able to judge this thy great people?…And God gave Solomon wisdom and understanding exceeding much…And Solomon’s wisdom excelled the wisdom of all the children of the east, and all the wisdom of Egypt. For he was wiser than all men…And there came all peoples to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom…And the LORD gave Solomon wisdom” (I Kgs. 3:6,9-12; 4:29- 31,34; 5:12 RVm).
Jesus refers to the wisdom of Solomon, “The queen of the south…came…to hear the wisdom of Solomon” (Mt. 12:42). Correspondingly, Matthew refers to the wisdom of Jesus, “And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?” (Mt. 13:54).
Matthew 13 is filled with discussion of “understanding.” “Therefore speak I to them in parables: because…neither do they understand…and shall not understand…Lest at any time they…should understand with their heart” (Mt. 13:13-15). “When any one heareth the word of the kingdom, and understandeth it…But he that received seed into the good ground is he that heareth the word, and understandeth it” (ML 13:19,23). “Have ye understood all these things?” (Mt. 13:51).
Furthermore, Matthew 13 emphasizes “hearing.” Jesus concludes the sower and the interpretation of the tares, “Who hath ears to hear, let him hear” (Mt. 13:9,43). He says, “Therefore speak Ito them in parables: because…hearing they hear not…their ears are dull of hearing…Lest at any time they should…hear with their ears” (Mt. 13:13-15) and, “Blessed are…your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired…to hear those things which ye do hear, and have not heard them” (Mt. 13:16-17). And he explains that each of the characters in the sower represents “any one that heareth the word of the kingdom” (Mt. 13:19,20,22,23).
This last point recalls, “And there came all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom” (I Kgs. 4:34).
Harvest
Lastly, Tabernacles was also known as the Feast of Ingathering (Ex. 23:16; 34:22), which was celebrated when the children of Israel gathered their labors out of the field (Ex. 23:16; Lev. 23:39; Dt. 16:13). These are the topics of the parables, especially the sower, the tares, the mustard seed, leaven, and the dragnet. The word “gather” is used seven times in Matthew 13 (Mt. 13:28,29,30,40,41,48). Matthew’s chapter of harvest parables provides a perfect reading for Tabernacles.
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