It is precisely at this juncture, first of all, that the new covenant pronouncements of the prophets reverberate clearly in Matthew. At the risk of oversimplification, the central issue with Israel’s covenant unfaithfulness is Israel’s lack of wholehearted devotion (teleios-ity) to her covenant God: to love and worship him alone (cf. Deut 6:4-6).
23Both Jeremiah’s and Ezekiel’s new covenant promises pertain to Yahweh’s gift of new (circumcised) heart and the gift of the Spirit (Ezek 11:18-21; 18:30-32; 36:24-32; Jer 31:31-34).
24Gentry and Wellum sum it up: “In the new covenant, there will be no ark
21 Mogens Müller, “The Gospel of St Matthew and the Mosaic Law: A Chapter of a Biblical Theology,” Studia Theologica 46, no. 2 (January 1992): 115. Müller argues, “Salvation does not consist in Jesus’ enforcement of the law upon the people so that they, by the utmost exertion of will, may possess eternal life thanks to their good deeds; but the foundation of salvation is the new covenant, which Jesus seals with his own blood, i.e. with this his death on the cross.” Müller, “The Gospel of St Matthew and the Mosaic Law,” 115.
22 N. T. Wright, Jesus and the Victory of God, Christian Origins and the Question of God (London: Society for Promoting Christian Knowledge, 1996), 286. Wright understands Jesus’ ethical demand as “the sign of the inauguration of the new covenant” and concludes,
What Jesus was demanding, and by implication offering . . . was the new heart promised as part of the new covenant. In other words, in this ‘ethical’ teaching he was not criticizing Judaism for being concerned with “externals,” and focusing instead on “internals.” . . . He was carrying through the entire kingdom-agenda we have been studying, inaugurating the kingdom by calling men and women to follow him, to discover how to be the true Israel, and to become the people whom YHWH would vindicate when he finally acted. Wright, Jesus and the Victory of God, 286-87.
23 For the motif of the heart and its relation to disobedience and unfaithfulness in Jeremiah, see Jer 2:21-22; cf. 22:9-10; 3:17; 5:20-25; 7:24-26; 8:7; 9:12-16; 11:14; 13:10, 23; 14:11, 22; 15:1; 16:12;
17:1, 23; 18:12-15a; 19:15; 23:17, etc. As for its relation to breaking the covenant, see Jer 2:8; 5:31; 6:13, 17; 10:21; 14:18; 23:13-14; 27:16; 28:2. See for instance Scott J. Hafemann, Paul’s Message and Ministry in Covenant Perspective: Selected Essays (Eugene, OR: Cascade Books, 2015), 151.
24 For helpful analysis see John Meade, who observes,
The heart circumcision theme introduced in the Torah undergoes development through the canon.
The Prophets, Jeremiah and Ezekiel, continue to refer to heart (un)circumcision and widen it to include the reality of heart change (e.g. Jer 31:31-34; Ezek 36:27). The NT confirms that this eschatological hope dawned in Christ and through him extends to the church (cf. Rom 2:28-9; Phil 3:3; Col 2:11-12).65 The three texts within the Torah set an early trajectory that God’s people would one day experience his eternal blessing by worshipping and serving him from a devoted heart. They would ultimately have what Israel as a nation lacked—circumcised hearts. (John D. Meade,
because God’s instruction will be written on the hearts of human beings. . . . [it] will be internalized, ingrained in their thinking.”
25It is noteworthy, while Jeremiah connects the new covenant with God’s forgiveness of sins and internalization of Torah, Ezekiel speaks of cleansing people from their impurity and idols by giving them new hearts and new Spirit.
26That is, in Jeremiah the covenant is new, while in Ezekiel it is the heart that is new.
27Thus the new covenant coincides with ‘new-heart.’ Internalization of the law is triangulated with the re-creation of the human heart and the forgiveness of sins, which is thus described as the new covenant.
28Allison rightly concludes,
Now it is more than suggestive that the three forecasts of Jeremiah all find their match in Matthew: Jesus the Messiah instituted a new covenant (26:28), stressed the internal dimensions of the commandments (5:21ff., etc.), and gave his life as a ransom for many (20:28; 26:28). Moreover, most commentators have supposed that Matt 26:28 . . . alludes to Jer. 31:31 and so implicitly proclaims in Jesus' deeds the realization of Jeremiah's words.
29The observation fits nicely with Deuteronomy 30:6-14, which describes those returning from the exile as undergoing “circumcision of the heart” (so that you will love the LORD your God with all your heart and with all your soul) and “internalization of the law” (the word is very near you . . . in your mouth and in your heart, so that you can do it (Deut 30:11-14; cf. Ps 40:8)).
30Hafemann notes, “The contrast between the two covenants
“Circumcision of the Heart in Leviticus and Deuteronomy: Divine Means for Resolving Curse and Bringing Blessing,” The Southern Baptist Journal of Theology 18, no. 3 [2014]: 80)
25 Gentry and Wellum, Kingdom through Covenant, 507.
26 Ezekiel declares, “And I will give you a new heart, and a new spirit I will put within you.
And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules” (Ezek 36:26-27).
27 Gentry and Wellum, Kingdom through Covenant, 507.
28 See for example Müller, “Bundesideologie Im Matthäusevangelium,” 29; Allison, The New Moses, 189.
29 Allison, The New Moses, 189.
30 Allison, The New Moses, 189.
remains a contrast between the two different conditions of the people.”
31As such, the heart metaphor remains one of the key indicators of the new covenant in Matthew. The heart is transformed, and the law is inscribed upon it.
32Jesus is its enlightener and inscriber through his authoritative interpretation and illuminations of the intent of Torah.
Second, noteworthy is how the parable of the sower (13:1-23) describes the condition of the heart as a prerequisite for one’s acceptance of the message of the kingdom.
When the “sower went out to sow,” it is the condition of one’s heart that determines its outcome. Those who fail to understand the message of the kingdom are those whom the evil one “ἁρπάζει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ” (13:19). The use of Isaiah 6 in 13:14-15 precisely enforces this very point: the dullness and rebelliousness of an
unregenerate heart stand under condemnation of the prophet. His disciples, however, do see and understand because their hearts are enlightened. Furthermore, in 11:29 the rest that Jesus gives is conditioned upon imitating his way of life, i.e., the condition of his heart, “πραΰς . . . καὶ ταπεινὸς τῇ καρδίᾳ” (cf. 5:5; 12:18-21).
33Third, in the parable of the unforgiving servant, Matthew’s addition “from your heart” in “ἀφῆτε . . . ἀπὸ τῶν καρδιῶν ὑμῶν” (18:35), as Müller observes, is anything but random.
34Forgiveness is not a superficial act; it has to come from a transformed heart that experienced God’s grant of forgiveness.
35Thus, “to forgive from the heart” is a thought that runs like a red thread through the Gospel of Matthew.
36As Gorman states,
31 Hafemann, Paul’s Message and Ministry in Covenant Perspective, 155, emphasis original.
32 Now the mission of the church is to teach gentiles to obey Jesus’ instructions (28:20).
33 This emphasis on the heart is further described in 18:4; cf. 23:12. It is by imitating Jesus do his followers live out their new life in the messiah.
34 Müller, “Bundesideologie Im Matthäusevangelium,” 36.
35 This way, God’s covenantal gift of forgiveness in Jesus becomes an indicative for the imperative to forgive one another (as shown in the fifth petition in the Lord’s prayer [cf. 6:12, 14-15]). This thesis argued extensively already that forgiveness of sin is a covenantal promise fulfilled in Jesus’ blood of the covenant. Suffice here to briefly note the interrelatedness of being forgiven and forgiving others.
36 Müller, “Bundesideologie Im Matthäusevangelium,” 36.