The
link between Israel’s mission and the Church’s mission to the nations was
explored in regard to allusions to certain Old Testament texts in the previous
section.[1] It might also be observed in Matthew’s Gospel
by focusing on Jesus’ identity and ministry to the Gentiles. Much of this evidence is reported in David
Bosch’s excellent study of Matthew’s understanding of mission, listed here:[2]
1.
Four ‘non-Israelite’ women in Jesus’ genealogy: Tamar (Mt. 1.3); Rahab (v. 5);
Ruth (v. 5); the wife of Uriah (v. 6))
2. The visit of the magi (Mt.
2.1-12)
3. The centurion in Capernaum (Mt. 8.5-13)
4. The Canaanite woman
(15.21-28)
5. The Gospel will be preached
to all nations (Mt. 24.14; 26.13)
6. Roman centurion and those
with him see Jesus as ‘Son of God’ (Mt. 27.54)
7. Jesus will save God’s ‘people’
from their sin (Mt. 1.21)
8.
God’s kingdom will be taken away from the Jewish leaders and given to a people
who produce the fruits of the kingdom (Mt. 21.43)
9.
Jesus dwelling in Galilee involves a dwelling amongst Gentiles, for Galilee is
called Galilee of the Gentiles (Mt. 4.15)–and this is also where the disciples
are commissioned at the end of the Gospel to go to all nations (Mt. 28.18-20)
11.
Jesus’ disciples are called the salt of the earth and the light of the world
(Mt. 5.13-14)
12.
Mt. 12.18-21 quotes Isaiah 42.1ff, with its reference to the servant’s
universal mission
13. Mt. 13.38 speaks of a
ministry of sowing in the field of the world
14.
Jesus’ cleansing of the Temple ’s forecourt from
the tables for selling sacrifices and exchanging money might be understood as a
clearing of the Temple
so that the Gentiles will have a place (Mt. 21
15. Jesus’ willingness to enter
Gentiles’ homes (Mt. 8.7)
Four more points beyond those from Bosch are relevant:
17.
Jesus’ speech to his disciples about ministering only in the towns of Israel
includes a reference to ministry before governors and kings as a ‘testimony’ to
them and to the Gentiles;[5]
18. The parable of the sheep and
the goats–the nations being judged (Mt. 25.31-46);
19.
The healing and second feeding of a multitude, which may be a ministry among
Gentiles (Mt. 15.29-39).
Cohering
with the fact of Jesus’ ministry to Gentiles, Jesus’ activity also involved both
fellowship with the unclean and making the unclean clean. Thus Jesus’ activity among the Gentiles prior
to the Great Commission at the end of Matthew’s Gospel makes sense of both
allusions to certain Old Testament texts and what is said of Jesus’ ministry.
The
impetus for mission beyond Israel was foretold in the Old Testament (previously
discussed), found its beginning in Jesus’ own activity (as noted here), and
carried on into the mission of the early Church.
[1]
I have explored other missional, intertextual relationships between Matthew and
the Old Testament in two publications: ‘Some Geographical and Intertextual
Dimensions of Matthew’s Mission Theology,’ in Bible
and Mission: A Conversation Between Biblical Studies and Mission, co-edited
with I. Howard Marshall, Peter Penner, Robin Routledge (Schwarzenfeld: Neufeld
Verlag, 2008); 'Narrative Dynamics in Isaiah's and Matthew's Mission Theology,'
Transformation 21.4 (Oct., 2004): 238-255.
[2]David
J. Bosch, Transforming Mission: Paradigm
Shifts in Theology of Mission (Maryknoll: Orbis, 1991), 60-62.
[3]Bosch
adds the summary of Jesus’ ministry in Mt. 9.35-38 and suggests that the
plentiful harvest points beyond Israel as well.
[4]The
name of the territory is uncertain as there are alternatives in the
manuscripts. However, as the presence of
pig herders suggests, the event took place in Gentile territory.
[5]This parallels Mt.
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