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The world of the text (also known as the world within the text) is a picture. This picture shows us the text as it is and what it says now through its literary features. The general approach is literary.

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The world of the text (also known as the world within the text) is a picture. This picture shows us the text as it is and what it says now through its literary features. The general approach is literary.

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The world behind the text is a window. Through this window we look to the past, to the time of the author who produced the text, and to the time sometime earlier in which the text was set. The general approach is historical.

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The world behind the text is a window. Through this window we look to the past, to the time of the author who produced the text, and to the time sometime earlier in which the text was set. The general approach is historical.

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The account reveals Christ's mastery over the sea, not just water, but the sea as chaos, although this theme is more evident in Jesus' stilling of the storm, 8:23-27. For Jews, the sea is a dark and foreboding place, not just because of its many dangers, but because it is the dwelling place of dark powers, of Leviathan. 

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The account reveals Christ's mastery over the sea, not just water, but the sea as chaos, although this theme is more evident in Jesus' stilling of the storm, 8:23-27. For Jews, the sea is a dark and foreboding place, not just because of its many dangers, but because it is the dwelling place of dark powers, of Leviathan. 

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The story of Jesus walking on water was given a significant place in the oral tradition of the early church. It was integrally linked to the feeding of the 5,000, and when finally the oral tradition was documented, all four gospels recorded the two stories together, although only Matthew adds the account of Peter's "little faith".

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The story of Jesus walking on water was given a significant place in the oral tradition of the early church. It was integrally linked to the feeding of the 5,000, and when finally the oral tradition was documented, all four gospels recorded the two stories together, although only Matthew adds the account of Peter's "little faith".

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Immediately Jesus made the disciples get into the boat and go on ahead of him to the other side, while he dismissed the crowd. After he had dismissed them, he went up on a mountainside by himself to pray. Later that night, he was there alone, and the boat was already a considerable distance from land, buffeted by the waves because the wind was against it. Shortly before dawn Jesus went out to them, walking on the lake. When the disciples saw him walking on the lake, they were terrified. “It’s a ghost,” they said, and cried out in fear. But Jesus immediately said to them: “Take courage! It is I. Don’t be afraid.”  “Lord, if it’s you,” Peter replied, “tell me to come to you on the water.”  “Come,” he said. Then Peter got down out of the boat, walked on the water and came toward Jesus.  But when he saw the wind, he was afraid and, beginning to sink, cried out, “Lord, save me!” Immediately Jesus reached out his hand and caught him. “You of little faith,” he said, “why did you doubt?”  And when they climbed into the boat, the wind died down.  Then those who were in the boat worshipped him, saying, “Truly you are the Son of God.”

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Immediately Jesus made the disciples get into the boat and go on ahead of him to the other side, while he dismissed the crowd. After he had dismissed them, he went up on a mountainside by himself to pray. Later that night, he was there alone, and the boat was already a considerable distance from land, buffeted by the waves because the wind was against it. Shortly before dawn Jesus went out to them, walking on the lake. When the disciples saw him walking on the lake, they were terrified. “It’s a ghost,” they said, and cried out in fear. But Jesus immediately said to them: “Take courage! It is I. Don’t be afraid.”  “Lord, if it’s you,” Peter replied, “tell me to come to you on the water.”  “Come,” he said. Then Peter got down out of the boat, walked on the water and came toward Jesus.  But when he saw the wind, he was afraid and, beginning to sink, cried out, “Lord, save me!” Immediately Jesus reached out his hand and caught him. “You of little faith,” he said, “why did you doubt?”  And when they climbed into the boat, the wind died down.  Then those who were in the boat worshipped him, saying, “Truly you are the Son of God.”

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(NIV)

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As soon as the meal was finished, he insisted that the disciples get in the boat and go on ahead to the other side while he dismissed the people. With the crowd dispersed, he climbed the mountain so he could be by himself and pray. He stayed there alone, late into the night. Meanwhile, the boat was far out to sea when the wind came up against them and they were battered by the waves. At about four o’clock in the morning, Jesus came toward them walking on the water. They were scared out of their wits. “A ghost!” they said, crying out in terror.  But Jesus was quick to comfort them. “Courage, it’s me. Don’t be afraid.”  Peter, suddenly bold, said, “Master, if it’s really you, call me to come to you on the water.”  He said, “Come ahead.”Jumping out of the boat, Peter walked on the water to Jesus. But when he looked down at the waves churning beneath his feet, he lost his nerve and started to sink. He cried, “Master, save me!”  Jesus didn’t hesitate. He reached down and grabbed his hand. Then he said, “Faint-heart, what got into you?” The two of them climbed into the boat, and the wind died down. The disciples in the boat, having watched the whole thing, worshipped Jesus, saying, “This is it! You are God’s Son for sure!” 

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As soon as the meal was finished, he insisted that the disciples get in the boat and go on ahead to the other side while he dismissed the people. With the crowd dispersed, he climbed the mountain so he could be by himself and pray. He stayed there alone, late into the night. Meanwhile, the boat was far out to sea when the wind came up against them and they were battered by the waves. At about four o’clock in the morning, Jesus came toward them walking on the water. They were scared out of their wits. “A ghost!” they said, crying out in terror.  But Jesus was quick to comfort them. “Courage, it’s me. Don’t be afraid.”  Peter, suddenly bold, said, “Master, if it’s really you, call me to come to you on the water.”  He said, “Come ahead.”Jumping out of the boat, Peter walked on the water to Jesus. But when he looked down at the waves churning beneath his feet, he lost his nerve and started to sink. He cried, “Master, save me!”  Jesus didn’t hesitate. He reached down and grabbed his hand. Then he said, “Faint-heart, what got into you?” The two of them climbed into the boat, and the wind died down. The disciples in the boat, having watched the whole thing, worshipped Jesus, saying, “This is it! You are God’s Son for sure!” 

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(The Message)

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Typology: Jesus As the New Israel

In fact, a closer reading of Matthew's Gospel provides a better solution. Christians in the West tend to look to prophecy for its apologetic value. Knowing something ahead of time is proof of the message's divine origin. Yet for Matthew, the fulfillment of Scripture is less about apologetics and more about God's sovereign purposes. The establishment of patterns of "fulfillment" confirms that all of human history is heading toward its goal and culmination in Christ.

Seen from this perspective, Hosea 11:1 is part of a larger Israel-Jesus typology that Matthew develops throughout his Gospel. Just as God brought his "son" Israel out of Egypt, so Jesus, the true Son of God, comes out of Egypt (Hos 11:1; Matt 2:15). Just as Israel was tested for 40 years in the wilderness, so Jesus is tested by Satan for 40 days in the wilderness (Matt 4:1-11). While Israel repeatedly failed to obey God, Jesus remains faithful and obedient. Confirmation of this typology is that the three Old Testament passages that Jesus cites in response to the three temptations are all taken from Israel's exodus account. (1) Israel failed to trust God when tested with hunger. Jesus depends completely on God, quoting Deuteronomy 8:3: "Man shall not live by bread alone." (2) Israel put God to the test at Meribah. Jesus refuses to test God by throwing himself from the pinnacle of the temple, citing Deuteronomy 6:16: "Do not put the Lord your God to the test." (3) Finally, Israel turned to idolatry, breaking the command to worship God alone (Deut 9:12; Judg 3:5-7). Jesus refuses to worship Satan in exchange for the kingdoms of the world, citing Deuteronomy 6:13: "Worship the Lord your God and serve him only."

A Jesus-Israel typology is also evident in Matthew's portrayal of Jesus as the "Servant of the Lord." The term "Servant" appears repeatedly in Isaiah 40-55. Sometimes the Servant is identified with the nation Israel (Isa 41:8, 44:1, 44:21, 45:4 Isaiah 41:8, Isaiah 44:1, Isaiah 44:21, Isaiah 45:4) and sometimes as an individual who brings salvation to the nation (Isa 42:1, 49:5-7, 50:10, 52:13, 53:11). As God's Servant, Israel was meant to be a light of revelation to the nations, revealing God's glory (Isa 42:6, 49:6). But Israel turned inward and failed to fulfill their calling. Jesus, by contrast, remains faithful to his mission and shows himself to be the true Servant of the Lord. Matthew's summary of Jesus' ministry in 12:15-21 cites Isaiah 42:1-4, "Here is my servant whom I have chosen, the one I love, in whom I delight; I will put my Spirit on him... In his name the nations will put their hope." In the power of the Holy Spirit, Jesus fulfills the role of eschatological Israel.

We see then, that Matthew's use of Hosea 11:1 is not a misapplication of an Old Testament text, but rather part of a profound typological presentation of Jesus as the fulfillment of Israel. As the Servant-Messiah and Son of God, Jesus represents the nation of Israel and succeeds where they failed. He will now fulfill Israel's Old Testament mandate, to reveal God's glory and take the message of salvation to the ends of the earth.

More typology may be seen in Matthew's portrayal of Jesus as a new Moses. As Moses went up to Mount Sinai to receive Israel's first covenant, written on tablets of stone, so Jesus delivers his Sermon on the "Mount" to inaugurate the new covenant, which will be written on human hearts (see Jer 31:31-34). As Moses' face was glowing when he came down from his encounter with God on Mount Sinai (Exod 34:29-33), so Jesus' face shines with the sun's brightness at his transfiguration (Matt 17:2). The structure of Matthew's Gospel may also point in this direction. Just as Moses wrote five books of the Torah (Genesis-Deuteronomy), so Matthew presents five major discourses by Jesus: Sermon on the Mount (ch. 5-7), Commissioning the Twelve (ch. 10), Parables of the Kingdom (ch. 13), Church Life and Discipline (ch. 18), and Olivet Discourse (ch. 23-25). Jesus is a new Moses, inaugurating the new covenant and bringing the law given at Mount Sinai to its fulfillment.

These examples reveal that Matthew uses many titles for Jesus in his Gospel, including Messiah, King, Lord, Son of God, Son of Man, Son of David, Immanuel, etc. All of these have their roots in the Old Testament and point in one way or another to the theme of fulfillment and the coming of the kingdom of heaven.

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The Unique Purpose of Matthew: Jesus Is the Promised Messiah

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Matthew was likely writing to a predominately Jewish audience

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The Gospel of Matthew tells the story of Jesus the Messiah whose signal genealogy and miraculous birth are the sign and promise that "God is with us" (1:23). Jesus the Messiah proclaims God's continuing righteous reign in his words of blessing and deeds of healing. Jesus calls his followers to experience God's mercy anew, constitutes them as a new community of faith, and then, as crucified and resurrected Messiah, claims all power and authority as he commissions these disciples for mission with the promise that he will be with them until the end of the age (28:18-20).

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The Gospel of Matthew tells the story of Jesus the Messiah whose signal genealogy and miraculous birth are the sign and promise that "God is with us" (1:23). Jesus the Messiah proclaims God's continuing righteous reign in his words of blessing and deeds of healing. Jesus calls his followers to experience God's mercy anew, constitutes them as a new community of faith, and then, as crucified and resurrected Messiah, claims all power and authority as he commissions these disciples for mission with the promise that he will be with them until the end of the age (28:18-20).

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Summary
The Gospel of Matthew tells the story of Jesus the Messiah whose signal genealogy and miraculous birth are the sign and promise that "God is with us" (1:23). Jesus the Messiah proclaims God's continuing righteous reign in his words of blessing and deeds of healing. Jesus calls his followers to experience God's mercy anew, constitutes them as a new community of faith, and then, as crucified and resurrected Messiah, claims all power and authority as he commissions these disciples for mission with the promise that he will be with them until the end of the age (28:18-20).
So What?

Matthew's Gospel is important for its distinctive and grand conception of the God who comes to claim and call a people in Jesus the Messiah. The promise of God's presence frames and interprets the whole story of Jesus the Messiah. It thus calls to discipleship and faithful and confident following, shaping a new community that is constituted and lives by the forgiveness of God. The Sermon on the Mount proclaims to Jesus' disciples the blessing of God for a people who are salt and light for the world. This is a people who experience the surprising message of the kingdom as being like treasure hidden in a field and who in the joy of discovery go and sell everything to acquire such a treasure. Such a people are surprised to find a God who desires mercy and not sacrifice, and so calls them to live responsibly here and now in the meantime as a new community empowered by the living presence of God's Messiah, to live in the promise of mutual forgiveness. Matthew adds numerous parables of Jesus that help the disciple reader to imagine this new life; to see what it means to live as ones who are often "weary and are carrying heavy burdens," but who are called to experience the promise of rest from a savior who is "gentle and humble in heart" (11:28-30); and then to live as ones who trust in that mercy and lavish it just as freely on those they are called to serve (see 25:31-46; 28:18-20).

Where Do I Find It?

Matthew is the first book in the New Testament, the first of the four Gospels.

Who Wrote It?

The authorship of all of the canonical gospels, though perhaps reflecting some authentic traditions, is anonymous, the names being attached by later tradition. Tradition associated this Gospel with Matthew the tax collector, and claimed that its author collected the sayings of Jesus in Hebrew dialect for others to translate. This very late sketchy tradition preserved by Eusebius, writing in the fourth century C.E., cannot fit with a text that is clearly Greek and with a later dating necessary to fit an awareness of the destruction of the temple in 70 C.E. From the way in which Matthew adapts and supplements the Gospel of Mark, he would seem to have been a Greek-speaking Christian, a "teacher" steeped in Jewish Scriptures and tradition, living in an urban center like Antioch of Syria, who seeks to interpret the message of Jesus the Messiah for a new community in conflict with its neighbors over its relation to a Judaism in transition.

When Was It Written?

Though a precise date of writing is unclear, several clues invite a somewhat confident assumption of the period 80-100 C.E., and thus a date around 90 C.E. is a convenient approximation. Matthew's clear use of Mark, probably written sometime around 70 C.E. places Matthew's Gospel later, as does the almost certain reflection of the 66-70 C.E. war and destruction of Jerusalem by the Romans (see 22:7). The conflicts with Judaism evidenced in the text seem to reflect the dialogue with Judaism as it developed in the decades following the destruction of the temple. The text of Matthew seems to have been used by the Didache and by Ignatius, Bishop of Antioch, who writes around 110 C.E.

What's It About?

The Gospel of Matthew proclaims the good news that God is Emmanuel ("God with us"), that Jesus is God's Messiah whose teaching, healing, suffering, death, and resurrection now constitute a new disciple community, and that this Jesus Messiah, with all power and authority, commissions this community with the promise that he will be with them to the end of the age.

How Do I Read It?

The careful reader of Matthew will want to read it while reflecting on what the narrative as a whole reveals about the nature of the gospel message of Jesus' life, death, and resurrection. By its use and adaptation of Mark and Q and by its addition of much distinctive narrative material, Matthew is certainly in conversation at least with the other Synoptic Gospels. That conversation concerns the message of the kingdom of God as that applies to and makes sense for a particular community seeking to resolve matters of dialogue and conflict with the traditions of Judaism in the late first century, particularly around issues of the law and righteousness, and the conviction that Jesus of Nazareth is the promised Messiah of Israel. The initial genealogy placing Jesus solidly within the tradition of Israel as a child of Abraham and King David, and the angelic announcement of his pedigree as the "savior of his people" (1:21) need to be noted and emphasized both for their initiation of the narrative and as distinctive features of Matthew's particular message. Similarly significant is the literary framing of the narrative with the double assertion that in Jesus God is with God's people as resurrected Messiah (see 1:23 and 28:18-20). That presence of God is certainly part of the central confession of Jesus as "Messiah, Son of the living God" spoken by Peter as representative of the disciple community (16:16). God's presence is signaled in the prevalent theme of the reign of God in Jesus, who, according to Matthew's version of the good news, is to be characterized by mercy and forgiveness (see the doublets 9:13 and 12:7) that comes overwhelmingly as blessing and surprise to God's people (see 5:1-16; 16:17; 19:30-20:16; and 25:31-46).

AUTHOR: James Boyce, Professor of New Testament and Greek

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The Gospel of Matthew tells the story of Jesus the Messiah whose signal genealogy and miraculous birth are the sign and promise that "God is with us" (1:23). Jesus the Messiah proclaims God's continuing righteous reign in his words of blessing and deeds of healing.

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The world in front of the text is a mirror. In this mirror the reader sees oneself within the text, and sees other readers, the believing Church over many years, challenged to respond to it now and into the future. The general approach is theological (‘faith seeking understanding’).

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The world in front of the text is a mirror. In this mirror the reader sees oneself within the text, and sees other readers, the believing Church over many years, challenged to respond to it now and into the future. The general approach is theological (‘faith seeking understanding’).

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Doubt and worship mirror the reaction of the disciples when they meet the resurrected Lord on the mountain (28:17). This combination and the fact that the word translated "doubt" occurs only in these two places in Matthew emphasize the importance of this story as a parable and model of faith for Matthew's community.

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Doubt and worship mirror the reaction of the disciples when they meet the resurrected Lord on the mountain (28:17). This combination and the fact that the word translated "doubt" occurs only in these two places in Matthew emphasize the importance of this story as a parable and model of faith for Matthew's community.

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Matthew 14:22-33 - Jesus (and Peter) Walks on the Water

Summary
When the disciples are battered by the waves at sea, Jesus comes to them walking on the water and calms their fear with his assuring word, "It is I." At the Lord's command Peter also walks on the water, but in fear begins to sink. Jesus reaches out his hand in rescue, but reproves his little faith.
Analysis
This second story of the disciples at sea (see 8:23-27) is not so much a miracle as it is a story of faith. It is replete with Matthean motifs, including for the first time Peter's emerging role as a representative of the disciples and thereby of the believing community. The "immediately" of its opening verse pointedly joins it to the preceding story of the feeding of the five thousand, and in Matthew's telling it becomes essentially a parable of faith. The disciples are at risk on the sea without their master who is alone in prayer. Finally, near morning, Jesus comes to them walking on the water, but in their fear they fail to recognize him. Jesus' command for them to stop being afraid contains within it the revelatory "I Am." Peter responds with words of faith, "Lord, if it is you, command me to come to you on the water." At Jesus' command to come, Peter indeed does walk on the water, but when he takes his eyes off Jesus, he begins to sink and cries out to the Lord for rescue. Jesus reaches out, takes him by hand, and catches him up, and then chastises him for his "little faith."

Twice Peter has addressed Jesus with words of faith, calling him "Lord." Trusting in Jesus' command to "Come!" he has walked on the water. When in peril he cries out to Jesus as "Savior," and even in the midst of his doubting he is rescued. Though Jesus chides Peter for his "little faith" (a word that is essentially unique to Matthew's gospel narrative), still, at the Lord's touch, the wind ceases and the boat with the disciples is safe. All those in the boat respond in the only way appropriate for disciples: they worship Jesus as "Truly...the Son of God." The combined motifs of doubt and worship mirror the reaction of the disciples when they meet the resurrected Lord on the mountain (28:17). This combination and the fact that the word translated "doubt" occurs only in these two places in Matthew emphasize the importance of this story as a parable and model of faith for Matthew's community.

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Enter the Bible - Passages: Matthew 14:22-33

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SummaryWhen the disciples are battered by the waves at sea, Jesus comes to them walking on the water and calms their fear with his assuring word, "It is I." At the Lord's command Peter also walks on the water, but in fear begins to sink.

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The Word of God

Jesus made the disciples get into the boat and go on ahead to the other side, while he dismissed the crowds. And after he had dismissed the crowds, he went up the mountain by himself to pray. When evening came, he was there alone, but by this time the boat, battered by the waves, was far from the land, for the wind was against them. And early in the morning he came walking toward them on the sea. But when the disciples saw him walking on the sea, they were terrified, saying, "It is a ghost!" And they cried out in fear. But immediately Jesus spoke to them and said, "Take heart, it is I; do not be afraid." Peter answered him, "Lord, if it is you, command me to come to you on the water." He said, "Come." So Peter got out of the boat, started walking on the water, and came toward Jesus. But when he noticed the strong wind, he became frightened, and beginning to sink, he cried out, "Lord, save me!" Jesus immediately reached out his hand and caught him, saying to him, "You of little faith, why did you doubt?" When they got into the boat, the wind ceased. And those in the boat worshiped him, saying, "Truly you are the Son of God."

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The Word of God Jesus made the disciples get into the boat and go on ahead to the other side, while he dismissed the crowds. And after he had dismissed the crowds, he went up the mountain by himself to pray.

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1st Reading: Visualise yourself in the Gospel story. Don’t seek intellectual insights — stay with the imagery. Use your senses to see, touch, feel, and hear. What part of the story are you drawn to? Which character do you identify with? Or are you a bystander? 

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1st Reading: Visualise yourself in the Gospel story. Don’t seek intellectual insights — stay with the imagery. Use your senses to see, touch, feel, and hear. What part of the story are you drawn to? Which character do you identify with? Or are you a bystander? 

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2nd Reading: Experience the story in the role of the character God led you to. Then talk with the Lord. What do you feel? How does this relate to something in your life today? What is God saying to you?

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2nd Reading: Experience the story in the role of the character God led you to. Then talk with the Lord. What do you feel? How does this relate to something in your life today? What is God saying to you?

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Hillsong United - "Oceans" (Live at RELEVANT)

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Here's an offering prayer based on Matthew 1 4: 2 2-33 (where Peter tries to walk on water like Jesus).Feel free to revise it to suit your needs.

You call us to let go of the things we cling to

trusting in Your love and provision.

Give us courage to step out boldly,

and sufficient faith to follow without fear.

Take our lives and our gifts.

Use them to accomplish more than we could possibly imagine,

so that, through us, Your kingdom might come

on earth as it is in heaven.Amen.

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Here's an offering prayer based on Matthew 1 4: 2 2-33 (where Peter tries to walk on water like Jesus).Feel free to revise it to suit your needs. You call us to let go of the things we cling to trusting in Your love and provision.

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Believing in God is important, but what about God believing in us? Believing that we can actually be the kind of people we were meant to be. People of love, compassion, peace, forgiveness, and hope. People who try to do the right thing all of the time.