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The nature of Matthew’s community has been investigated by a number of scholars in the past and present. Currently, the debate centers on whether the Matthean community was a society with egalitarian structure consisting of equals. This study has also focused on the social structure of the Matthean community. The basic question is whether (or not) the Matthean community was an egalitarian group in an ancient advanced agrarian society in the first century Mediterranean world. If so (or if not so) does the Matthean community lack a hierarchical structure? This study suggests that the Matthean community was not an egalitarian structured society. The term “egalitarian” would not be applicable to the Matthean community, because the term “egalitarian” is a modern Western political and philosophical concept, which has its origin in the French revolutionary movement. The Matthean community was rather a socially stratified group in an ancient advanced agrarian society in the first century in the Mediterranean world. Consequently, the Matthean community was not a society with an egalitarian structure; rather, it was an inclusively structured society. This study has utilized two methodologies. Firstly, the investigation uses narrative criticism to analyse Matthew’s intention of his inclusive structured community depicted through Jesus’ inclusive ministry. This methodology considers the narrator’s point of view concerning Jesus’ ministry as he journeyed from Galilee to Jerusalem. Secondly, this research uses social scientific criticism to explore the Matthean text in order to consider Jesus’ ministry. This approach on Jesus ministry was reflected in the context of Matthew’s inclusive structure community. The Matthean community was socially mixed, consisting of Israelites and Gentiles. It was written in the years between 80 to 90 CE. The city of Antioch was the most likely setting for Matthew’s inclusive community, however hierarchically structured. A narrative point of view reading of Matthew’s story shows that Jesus was the protagonist involved in an inclusive ministry in accordance to God’s plan for the salvation of all people. The Israelite leaders are antagonistic to Jesus’ ministry, and they exclude social and religious outcasts. The disciples of Jesus help Jesus with his inclusive ministry, while the crowds help the Israelite leaders. However, there are times when the disciples do not understand Jesus’ inclusive ministry. The audience of Jesus’ inclusive ministry was the crowd. This inclusive ministry shifts from Galilee to Jerusalem and his ministry comes into conflict with the ideology of the Israelite leaders. Jesus’ focus was inclusive but the Israelite leaders were exclusive. Matthew’s depiction of Jesus’ inclusive mission completed with his death on the cross. A social scientific approach reveals that Matthew’s interpretation of Jesus’ inclusive ministry is directed to social and religious outcasts. His ministry includes sick people, sinners and tax collectors who are from the lower classes within a hierarchically structured society. Jesus’ ministry was reflected in the context of Matthew’s inclusive community. This study shows that the Matthean community was not a society with an egalitarian structure; rather, it was an inclusively structured society within a hierarchical context. / Thesis (PhD (New Testament))--University of Pretoria, 2006. / New Testament Studies / unrestricted

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[pt] Experiência humana própria e profunda, o matrimônio ascende à condição de uma instituição divina por desígnio do Criador, que inspirou os autores sagrados de todos os tempos a se utilizarem da relação esponsal como o símbolo por excelência para descrever Seu próprio relacionamento com o povo eleito. Este simbolismo percorre todos os tipos de literatura, tanto as do AT quanto as do NT, impregnando-os com suas imagens. No NT e em particular nos Sinóticos, Mateus parece ter sido o evangelista que mais captou esta tradição veterotestamentária do YHWH-Esposo e a reproduziu e a traduziu para o Cristo-Noivo. Em sua trilogia nupcial Mt 9,14- 17, Mt 22,1-14 e Mt 25,1-13, Mateus resgata a história da salvação, que culmina com o banquete escatológico final. A perícope Mt 22,1-14 é a que melhor retrata e descortina toda esta história, baseada em uma festa de bodas que o Pai prepara para seu Filho. Pela análise da perícope e seu enquadramento na trilogia, percebe-se como Mateus utiliza a simbologia nupcial para instigar sua comunidade a perceber a novidade trazida pelo Filho do Rei e a necessidade da adesão pessoal a Ele. Realizou-se uma pesquisa bibliográfica e a análise baseou-se em uma abordagem diacrônica, através do método histórico-crítico. / [en] A profound human experience in itself, marriage rises to the status of a divine institution by design of the Creator, who inspired the sacred authors of all times to use the spousal relationship as the symbol par excellence to describe His own relationship with the chosen people. This symbolism runs through all types of literature, both the OT and the NT, imbuing them with its images. In the NT and in particular in the Synoptics, Matthew seems to have been the evangelist who most captured this Old Testament tradition of YHWH-Husband and reproduced and translated it for the Bridegroom Christ. In his nuptial trilogy Mt 9,14-17, Mt 22,1- 14 e Mt 25,1-13, Matthew rescues the history of salvation, which culminates in the final eschatological banquet. The pericope Mt 22,1-14 is the one which best portrays and reveals this entire story, based on a wedding feast that the Father prepares for his Son. Through the analysis of the pericope and its framing in the trilogy, it is clear how Matthew uses nuptial symbolism to instigate his community to perceive the novelty brought by the Son of the King and the need for personal accession to Him. A bibliographical research was carried out and the analysis was based on a diachronic approach, through the historical-critical method.