July 1st, 2023

This Sunday is what is typically known as the Fifth Sunday after Pentecost, and the Gospel Reading for this Sunday is from Matthew 10[:34-42]. And we are getting somewhat closer to where the readings are for this study; we are walking at our own pace through this gospel account.

The previous writing for last week laid out, in its entirety, what is usually known as chapter fourteen of the Gospel according to Matthew. It was a long reading (thirty-six verses), and not many additional comments were made because of its length. But it was pointed out that there were just a few cases of what is usually called the historical present. (That is where the past tense is expected in a verb but the present tense is given.) And an ‘offer’ was made to try to see a pattern in the use of those historical presents.

It should be stated, first of all, that there seems to be a connection between historical presents and the so-called ‘living’ creatures of Yahweh’s throne. And the living creature that is usually connected to the Gospel according to Matthew is that of a man. Therefore, it should not be surprising that the vast majority of the historical presents in this gospel account have to do with the verb, ‘to say’. (As you well know, a man is often known for saying things.) And especially after the first sermon of Jesus in this account, there are a lot of times that ‘he says’, and this verb will continue to show up in this gospel account.

The second thing to notice is that the historical presents, when they appear, usually have to deal with the ramifications of something. Something is said or something happens first, and that thing is described in the past tense, then something is said or done, and that is described in the present tense. This also fits with the connection to the living creature of Yahweh’s throne, since the purpose of a throne was (and still is) to show the ramification or the result of the important person sitting on it.

In this way, it could be said that the gospel accounts are a result of sin. And the historical presents are, in a sense, a result of sin; and it should be pointed out that no historical presents appear in the Greek translation [the language of the New Testament] of the Old Testament book of Genesis before the Fall.

In response to the above point, someone might bring up the point that historical presents have appeared at the beginning of a section of the text in this gospel account. One instance is at Matthew 9:14, where the text says that [in a somewhat-literal translation—and the other translations will be in the same form].

Then, they approach him, the disciples of John, saying….

Before this Jesus was talking to his disciples. Now the disciples of John are coming to Jesus. This is a significant change in the direction of the document. And it seems that this is at the beginning of a section.

It could also be said that the very next verse that we will be looking at, Matthew 15:1, has the historical present in its first statement as well:

Then, they approach the Jesus, from Jerusalem, Pharisees and Scribes, saying, “On account of what the disciples of you transgress the tradition of the Elders? For not they wash the hands of them whenever bread they eat.”

In response to the above point that these sentences are at the beginning of a section, the small but important word ‘then’ at the beginning of both of those statements helps to see those statements in a much bigger context. That word, when it appears, reminds the reader or listener that they are still in the middle of a progression, but it is a much larger one.

How far back does this progression go? It may be helpful to look back at chapters one and two of this gospel account. After Jesus was born, Herod was looking to kill him. He was going to kill Jesus because he was said to be a king. And when the account of Jesus was given his name, it was said that he would save his people from their sins [Matthew 1:21]. Each time the word ‘then’ comes up after this beginning, it helps the reader or listener to see the bigger structure—and a very positive one.

In both the Matthew 9 and the Matthew 15 passage, there are connections to Jesus’ death and resurrection. In Matthew 9:14-15, a somewhat-hidden reference is made to the time when the bridegroom will be taken away—an oblique reference to the death and resurrection. And in Matthew 15, the Pharisees and the Scribes FROM JERUSALEM are going to have some unresolved issues with Jesus that will lead to his death.

Also, when Jesus gets a little bit closer to Jerusalem, the writer has this rare construction [Matthew 16:21]:
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From then, he began, Jesus Christ, to show to the disciples of him that it was necessary, him into Jerusalem to go and many things to suffer from the Elders and Chief Priests and Scribes and to be killed and on the third day, to be raised.

The start of that sentence, with the phrase ‘From then’, is rare in Matthew; it only appeared otherwise in Matthew 4:17, and there is a purpose in that. It helps to give a slightly larger structure to this account of the life AND DEATH (AND RESURRECTION) of Jesus, in much the same way that there is a larger, fivefold structure in the sermons of Jesus in this account.

Speaking of the death of Jesus, the historical presents in chapter fourteen of the Gospel according to Matthew seem to point to negative things as well. Here is their use (and a little of the context), just as a reminder of where they were:

Now she, being brought forward by the mother of her, “Give to me,” she [the daughter of Herodias] says, “here on a plate the head of John the Baptist.” [Matthew 14:8]
Now they [the disciples] say to him, “Not we have here, except five breads and two fishes.” [Matthew 14:17]

Now immediately, the Jesus, stretching out the hand, he took hold of him [Peter], and he [Jesus] says to him, “Few-faith, why did you doubt?” [Matthew 14:31]

This also follows the direction of the previous non-sermon section. After the second sermon, in chapters 11 & 12, there was only one historical present, one of Jesus’ words, very positive words, words of healing, but then there is a significantly negative response after that; the religious leaders now want to destroy him [see Matthew 12:13-14].
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The direction seems to be depressing. And it also seems to continue past that. The death of Jesus is certainly not the end. But the death is an important part because of the sacrifice of the Son in our place. And that brings the issue into the present. And because of Jesus, what comes to us is actually a present, a gift.