InChristianity, the termFive Discourses of Matthew refers to five specific discourses byJesus within theGospel of Matthew.[1][2]
The five discourses are listed as the following: theSermon on the Mount, theMission Discourse, theParabolic Discourse, theDiscourse on the Church, and theOlivet Discourse.
Each of the discourses has a shorter parallel in theGospel of Mark or theGospel of Luke.[3]
Biblical scholars generally agree on the existence of the five separate discourses, although discussions and differences of opinion exist about specific details.[4][5] There are occurrences of the closing formula "when Jesus had finished speaking": 7:28, 11:1, 13:53, 19:1, and 26:1. Most scholars consider chapters 23 to 25 to be the final discourse, but some take it to be merely 24 and 25.[4]
Beginning withB. W. Bacon in the early 20th century, some scholars have argued that there are five corresponding narratives (plus a prologue and an epilogue) in Matthew that pair with the discourses, but others (e.g.Jack Kingsbury orCraig Blomberg) see three major segments in Matthew in which the 5 discourses take place.[1][2]
Blomberg showed how the five-discourse structure can be used to relate the top-level structure of Matthew with Mark, Luke and John.[2] In his mapping Chapter 13 of Matthew is its centre, as is Mark 8:30 and the beginning of Chapter 12 of John. He then separates Luke into three parts by 9:51 and 18:14.[2]
Each of the discourses has shorter parallel passages in theGospel of Mark and theGospel of Luke. The first discourse relates toLuke 6:20-49. The second discourse relates toMark 6:7-13 as well asLuke 9:1-6 andLuke 10:1-12. The corresponding unit for the third discourse isMark 4:3-34. The fourth discourse relates toMark 9:35-48 and the final discourse to Luke 21:5-36 andMark 13:5-37.[3]
A number of scholars have compared the five discourses to the five books of thePentateuch, but most contemporary scholars reject the idea of an intentional parallel.[4]
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The first discourse (Matthew 5–7) is called the Sermon on the Mount and is one of the best known and most quoted parts of theNew Testament.[6] It includes theBeatitudes, theLord's Prayer and theGolden Rule. To most believers in Jesus, the Sermon on the Mount contains the central tenets of Christian discipleship.[6] The Beatitudes are a key element of this sermon, and are often expressed as a set ofblessings. Jesus presents the Beatitudes as a list of those he considered "blessed," or "fortunate," (due to his arrival and their subsequent invitation into the "Kingdom of Heaven"), as opposed toBen Sira's list of "blessed" peoples (Ben Sira 25:7-11). The Beatitudes work as a welcoming statement to this group of people, and as an introduction to the sermon.[7][8]
The second discourse in Matthew 10 provides instructions to theTwelve Apostles and is sometimes called theMission Discourse or theMissionary Discourse[5] or theLittle Commission in contrast to theGreat Commission. This discourse is directed to the twelve apostles who are named inMatthew 10:2-3. In the discourse Jesus advises them how to travel from city to city, carry no belongings and to preach only toIsraelite communities. He tells them to be wary of opposition, but have no fear for they will be told what to say to defend themselves when needed: "For it is not ye that speak, but the Spirit of your Father which speaketh in you.", as also stated similarly inLuke 12:12.[9]
The third discourse in Matthew 13 (verses 1-52) provides several parables for theKingdom of Heaven and is often called theParabolic Discourse.[5] The first part of this discourse, inMatthew 13:1-35 takes place outside when Jesus leaves a house and sits near the Lake to address the disciples as well as the multitudes of people who have gathered to hear him.[10] This part includes the parables ofthe Sower,the Tares,the Mustard Seed andthe Leaven. In the second part Jesus goes back inside the house and addresses the disciples. This part includes the parables ofthe Hidden Treasure,the Pearl andDrawing in the Net.[10]
The fourth discourse in Matthew 18 is often called theDiscourse on the Church.[5] It includes the parables ofThe Lost Sheep andThe Unforgiving Servant which also refer to the Kingdom of Heaven. The general theme of the discourse is the anticipation of a future community of followers, and the role of his apostles in leading it.[11][12] Addressing his apostles in 18:18, Jesus states: "what things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven". This power is first given to Peter in chapter 16 afterPeter confesses that Jesus is the "son of the living God". In addition to the powers of binding and loosing, Peter is given the keys to the kingdom of heaven, and is sometimes considered the "rock" on which Christ built his Church. The discourse emphasizes the importance of humility and self-sacrifice as the high virtues within the anticipated community. It teaches that in the Kingdom of God, it is childlike humility that matters, not social prominence and clout.[11][12]
Although assessments of its scope vary, the final discourse can be taken to includeMatthew 23,24, and25. Jason Hood outlines the academic discussion about the extent of the last discourse.[13]
Matthew 24 is usually called theOlivet Discourse, because it was given on theMount of Olives; it is also referred to as theDiscourse on the End Times.[5] The discourse corresponds toMark 13 andLuke 21 and is mostly about judgment and the expected conduct of the followers of Jesus, and the need for vigilance by the followers in view of thecoming judgment.[14] The discourse is prompted by a question the disciples ask about the "end of the age" (end times or end of this world and beginning of theworld to come),[15] and receives the longest response provided by Jesus in the New Testament.[16] The discourse is generally viewed as referring both to the coming destruction of theTemple in Jerusalem, as well as the End Times andSecond Coming of Christ, but the many scholarly opinions about the overlap of these two issues, and exactly which verses refer to which event remain divided and complex.[11][14]
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