The Third Sunday after Pentecost (Proper 5)

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The Third Sunday after Pentecost, June 5, 2005
Hosea 5:156:6, Romans 4:13-18, Matthew 9:9-13
St. Stephen's Episcopal Church, West Valley City, UT

We are currently reading the Gospel According to Matthew during year “A” of the liturgical calendar. In fact we will be reading Matthew from now until Thanksgiving. This Gospel is often referred to as the “church's gospel” because of its heavy use in church. I want to share a bit of background about this Gospel since we will be reading so much of it during the next several weeks.

Even though it is first in the New Testament, it is not the oldest part of the New Testament, or even of the gospels. It is generally accepted that First Thessalonians is the oldest part of our Christian canon. Mark's Gospel is understood to be the first gospel written, probably between 65 and 70.

Matthew's Gospel comes 15 to 20 years later. Many scholars consider it to be a “second edition” of Mark's Gospel since so much of that earlier work is found, slightly edited and reformatted in Matthew. It was probably written in Palestine or Syria for a primarily Jewish-Christian community. The setting is the chaotic world of life after the destruction of Jerusalem and the temple in a siege of the holy city that ended on September 8, 70. Judaism is struggling to redefine itself and finalizing its own scriptures: TANAK (Torah, Prophets, Writings), which we will call the Old Testament. The leadership of the Pharisees is now dominant in Judaism and they are seeking to solidify their own beliefs and structure. It is during this time that specific prayers against heretics, such as the new Christian sect, are added to the Benedictions said in the synagogue. There is clear tension building between Judaism and the followers of Jesus of Nazareth, and it shows up in synagogue worship and in Matthew's Gospel.

Matthew's Gospel goes back to the Jewish scriptures to show continuity between ancient Jewish tradition and the Christian movement. This is to help solidify the community and to show to the gentile converts the deep roots of this new faith. The text of this gospel is some of the best known for Christians: the Sermon on the Mount and the Lord's Prayer are two primary examples of its broad familiarity. For many people it is the gospel about the life and work of Jesus.

Our short reading today is the calling of Matthew, the tax collector, and his decision to follow Jesus. I wish his identity were that clear. In Mark the man is called “Levi the son of Alphaeus.” There is disagreement if this is the same person with two names. Other manuscripts read “James the son of Alphaeus.” There continues to be scholarly disagreements about the source of these names. In any case, Matthew is listed as one of the twelve disciples. Between the four gospel narratives the names do fluctuate, but the number 12 is a constant.

It is generally accepted, however, that this disciple named Matthew is probably not the author of the Gospel. It is unclear how the name was applied to the gospel, perhaps a patron of the community, a missionary in the area, etc. Scholars generally agree that if this particular disciple who is called from the tax booth had written the gospel, that it would contain more personal reminisces and not rely so heavily on using material from Mark's Gospel. As many books in scripture, the name we now have for it may or may not have been the name of the person who actually wrote the material, such as some of the letters attributed to Paul. Even today, many authors will use a “pen name” for their works. The name of the author is not as important as the material in the gospel and the message of the gospel for countless generations of believers. The author has a clear and distinct style and a message that has been accepted and loved by the church for 2000 years.

What is primary is the message of Matthew's Gospel, a message we will be hearing for many weeks now. That message is powerfully summarized in the very closing words of his gospel, the reading we had on Trinity Sunday, the Great Commission: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age.” (28:19-20)

“Make disciples of all nations.” All of you are made Christians in baptism. Christian is a name applied to those baptized into the Christian church. Baptism is the gateway into the community of faith. Baptism does not make you a disciple. A disciple is an active follower of Christ, not just a wet Christian. A disciple is one who follows the teaching of Jesus. A disciple is one who follows the Way, takes up his or her cross, and lives a life of faith, love and service towards others. Matthew—and I—want you to become disciples, active followers of the Christ, not just a Christian in name only on the records of St. Stephen's Parish in West Valley City. Jesus said to Matthew: “Follow me.” Jesus says to you: “Follow me.”

We sang a few minutes ago: “Will you come and follow me if I but call your name? Will you go where you don't know and never be the same? Will you let my love be shown? Will you let my Name be known? Will you let my life be grown in you and you in me?”