There is no one way to contemplate the form of St. Matthew’s Gospel. It is especially dynamic, capable of expanding and contracting according to either fivefold or threefold contemplation. That said, its eleven parts are remarkably clear in their delineation. The dynamism exists in how they relate to one another. Both the stability and the motion of the five and the three are present and in effect at all levels of the text.

The Gospel of St. Matthew was the first book I ever outlined as a fractal. Other books in the Bible would teach me additional things, but it was the Gospel of Matthew that first taught me how to read Scripture. It taught me how words work. It is designed specifically for that purpose. Its formal multivalence affords the pupil opportunity to study meaning in a bounty of different ways while resisting false worship of the text on the literary level. Yet the elementary divisions between the eleven parts make it perfect for beginners. So to get on with my presentation, I say there is no one way to describe the Gospel’s shape, but my Irish forebears did come up with the best way I can think of to start...

BELL (Ζ).
The Kingdom of Heaven at Hand (ch. 5–26:2)

Discourse Α. The Sermon on the Mount (ch. 5–8:1)

Narrative Α. The Son of God and Man Descends and Heals (8:2–9:34)

Discourse Β. The Missionary Sermon (9:35–11:1)

Narrative Β. The Kingdom Withstands Rejection (11:2–13:2)

Discourse Χ. Parables on the Kingdom (13:3‑53)

Narrative Ο. The Kingdom Overcomes Resistance (13:54–ch. 17)

Discourse Ο. The Ecclesial Sermon (ch. 18–19:2)

Narrative Ω. The Son and Lord of David Enters into Jerusalem (19:3–ch. 22)

Discourse Ω. The Eschatological Sermon (ch. 23–26:2)

The above image is from the Book of Durrow, the earliest surviving Irish illuminated Gospel (c. 700). It depicts the Evangelist St. Matthew. The figure as originally drawn stands upright (see top of page), but I’ve set it on its side to show how it aligns with my outline of the Gospel text. 

The two feet are Ϛ. Nativity and Theophany, which has a bifurcated internal structure, signifying the two legs. The head is Η. Passion, Resurrection, and Commission. In between is the body of the text. In the Book of Durrow the body is shaped like a hand-bell (a sacred symbol in the Irish church), which of course is also a parabola. The larger rectilinear patches on the body represent the parts of the book as I’ve outlined them. The long, skinny beard bisecting the body is Dialogue Χ. Parables on the Kingdom, the center of the Gospel. On either side of it are four patches representing the four sections before and after the center. For example, the two large patches by the feet are Discourse Α. The Sermon on the Mount and Discourse Ω. The Eschatological Sermon. Up on the chest are the two narratives flanking the center, the Kingdom withstanding rejection and overcoming resistance. And so forth.

(As an aside, it is reasonable to think that the ancient Irish church understood Scripture chiastically. Máire B. de Paor in her book Patrick: The Pilgrim Apostle of Ireland demonstrates the chiastic structure of both St. Patrick’s Confession and his Letter to the Soldiers of Coroticus.)

Α.  α. The disciples of John approach Jesus (11:2‑6)

β. None greater than John – the least in the kingdom is greater than he (11:7‑15)

Β.             χ. Wisdom is justified of her children (11:16‑19)

 ο. Woe to the cities: Chorazin, Bethsaida, and Capernaum (11:20‑24)

α. Son as Mediator between the Father and whoever will take his light burden (11:25‑30)

β. Plucking corn on the sabbath (12:1‑4)

Χ.                     χ. The Son of man is Lord of the sabbath (12:5‑8)

ο. Healing a withered hand on the sabbath (12:9‑13)

ω. Jesus as gentle judgment (Is. 42:1‑4) — the Pharisees’ decision to kill him (12:14‑21)

 β. A city divided against itself shall not stand (refuting the Beelzebub accusation) (12:22‑30)

Ο.             χ. A tree is known by its fruit (12:31‑37)

ο. This evil generation asks for a sign – one greater than Jonas and Solomon is here (12:38‑45)

Ω.  ω. Mother and brethren approach Jesus (12:46–13:2)

Α.   A prophet without honor in his country (13:54‑58)

Passion premonition — Jesus is (the Baptist) risen from the dead (14:1‑2)

The great lengths necessary to achieve understanding 

ς. The passion of John the Baptist (14:3‑12)

ζ. Pedagogical miracles — teaching of the heart

α. (Mass healing) Feeding the 5,000 (14:13‑22)

Β.                 β. Walking on the water — O thou Peter of little faith (14:23‑33)

χ. (Mass healing) Scribes and Pharisees on tradition (14:34–15:20)

ο. The Canaanite woman — O Gentile woman, great is thy faith (15:21‑28)

ω. (Mass healing) Feeding of the 4,000 (15:29‑39)

η. The disciples require further explaining to exceed the Pharisees (16:1‑12)

To savor the things that be of God, not those that be of men

α. Peter’s confession of Christ — ‘the Son of the living God’ (16:13‑20)

β. Passion prediction — the first, at Caesarea Philippi (16:21)

Χ.                      χ. Peter and Christ exchange rebukes (16:22‑23)

ο. Passion prescription for disciples (16:24‑27)

ω. Transfiguration — ‘This is my beloved Son’ (16:28–17:9)

Not but by prayer and fasting

ς. Elias is come already (John the Baptist), and has suffered from them (17:10‑13)

Ο.          ζ. Jesus exorcizes and heals where the disciples fail (17:14‑18)

η. The disciples require further instruction to gain power over demons (17:19‑21)

Passion prediction — the second, in Galilee (17:22‑23)

Ω.   Jesus and Peter taxed as strangers — reconciliation before the Ecclesial Sermon (17:24‑27)

α. Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. (28:16)

β.  And when they saw him, they worshipped him: but some doubted. (28:17)

χ. And Jesus came and spake unto them, saying, 

‘All authority is given unto me in heaven and in earth. (28:18)

Go ye therefore, and teach all nations, 

ο.    baptizing them in the name of the Father, and of the Son, and of the Holy Spirit: (28:19)

Teaching them to observe all things whatsoever I have commanded you:

ω. and, behold, I am with you every day, unto the consummation of the age.’

Amen.

(28:20)

Α. Genealogy — Old Covenant generations according to the flesh (1:1‑17)

The book of the generation of Jesus Christ, 

α.       the son of David, 

the son of Abraham. (1:1)

ERA of PATRIARCHS and JUDGES

Abraham {of a barren woman} begat Isaac; 

ς.        and Isaac begat Jacob; 

and Jacob begat Judah and his brethren; (1:2)

And Judah begat Phares and Zara of Thamar; and Phares begat Esrom; 

and Esrom begat Aram; And Aram begat Aminadab; 

β.            ζ.   and Aminadab begat Naasson; 

and Naasson begat Salmon; And Salmon begat Booz of Rachab; 

and Booz begat Obed of Ruth; and Obed begat Jesse; (1:3‑5)

η. And Jesse begat David the king; {change of status} (1:6a)

ERA of KINGS

and David the king begat Solomon of her that had been the wife of Urias; 

And Solomon begat Roboam; and Roboam begat Abia; 

and Abia begat Asa; And Asa begat Josaphat; 

χ.  and Josaphat begat Joram; and Joram begat Ozias; 

And Ozias begat Joatham; and Joatham begat Achaz; 

and Achaz begat Ezekias; And Ezekias begat Manasses; 

and Manasses begat Amon; and Amon begat Josiah; (1:6b‑10)

ERA of EXILES and CHIEF PRIESTS

ς. And Josiah begat Jechoniah and his brethren,
   about the time they were carried away to Babylon: {change of status} (1:11)

And after they were brought to Babylon, Jechoniah begat Salathiel; 

and Salathiel begat Zorobabel; And Zorobabel begat Abiud; 

and Abiud begat Eliakim; and Eliakim begat Azor; 

o.            ζ.   And Azor begat Sadoc; and Sadoc begat Achim; 

and Achim begat Eliud; And Eliud begat Eleazar; 

and Eleazar begat Matthan; and Matthan begat Jacob; (1:12-15)

And Jacob begat Joseph 

η.       the husband of Mary, {a new mode of generation disrupts the pattern}

of whom {without seed} was born Jesus, who is called Christ. (1:16)

So all the generations from Abraham to David are fourteen generations;

ω.      and from David until the carrying away into Babylon are fourteen generations; 

and from the carrying away into Babylon unto Christ are fourteen generations. (1:17)

Β. Nativity – the beginning of Jesus’ human life – reversal of the fall (1:18‑25)

α.  Now the birth of Jesus Christ was on this wise:

When as his mother Mary was espoused to Joseph, before they came together, 

she was found with child of the Holy Spirit. (1:18)

β.  Then Joseph her husband, being a righteous man, and not willing to make her a public example, 

was minded to put her away privily. (1:19)

α. But while he thought on these things, behold, the angel of the Lord appeared to him in a dream,
saying, 

β. ‘Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Spirit. (1:20) 

χ.                       χ. And she shall bring forth a son, 

o. and thou shalt call his name Jesus: 

ω. for he shall save his people from their sins.’ (1:21)

α. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet,
saying, (1:22)

β. BEHOLD, A VIRGIN SHALL BE WITH CHILD 

χ’.                      χ. AND SHALL BRING FORTH A SON 

o. AND THEY SHALL CALL HIS NAME EMMANUEL [Is. 7:14], 

ω. which being interpreted is, God with us. (1:23)

o.  Then Joseph being raised from sleep did as the angel of the Lord had bidden him, 

and took unto him his wife: (1:24)

And knew her not till she had brought forth her firstborn son:

ω.  and he called his name Jesus. (1:25)

Χ. The Magi – from Babylon to Bethlehem and back another way (2:1‑12)

α. Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, 

behold, there came wise men from the east to Jerusalem, (2:1)

Saying, ‘Where is he that is born King of the Jews? 

β.     for we have seen his star in the east, 

and are come to worship him.’ (2:2)

α.                                ξ. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. (2:3)

o. And when he had gathered all the chief priests and scribes of the people together, 

he demanded of them where Christ be born, (2:4)

And they said unto him, ‘In Bethlehem of Judaea: for thus it is written by the prophet, (2:5)

ω.    AND THOU BETHLEHEM, IN THE LAND OF JUDAH, ART NOT THE LEAST AMONG THE PRINCES OF JUDAH: 

FOR OUT OF THEE SHALL COME A GOVERNOR, THAT SHALL RULE MY PEOPLE ISRAEL [Mic. 5:2].’ (2:6)

α. Then Herod, when he had privily called the wise men, exacted from them what time the star appeared. (2:7)

β. And he sent them to Bethlehem, 

β.                      χ. and said, ‘Go and search diligently for the young child; 

o. and when ye have found him, bring me word again, 

ω. that I may come and worship him also.’ (2:8)

α.  When they had heard the king, 

they departed;

and, behold, the star, which they saw in the east, went before them,

β.     till it came and stood over where the young child was. (2:9)

When they saw the star, they rejoiced with exceeding great joy. (2:10)

And when they were come into the house, 

χ.                            χ.     they saw the young child with Mary his mother, 

and fell down, and worshipped him: 

and when they had opened their treasures, 

o.     they presented unto him gifts; 


gold, and frankincense, and myrrh. (2:11) 

ω.  And being warned of God in a dream that they should not return to Herod, 

they departed into their own country another way. (2:12)

Χ’. The Holy Family – in and out of Egypt and the slaughter of innocents (2:13‑23)

α. And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying,

β. ‘Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: 

for Herod will seek the young child to destroy him.’ (2:13)

When he arose, 

χ’.                           ξ.             he took the young child and his mother by night, 

and departed into Egypt: (2:14)

And was there until the death of Herod:

o. that it might be fulfilled which was spoken of the Lord by the prophet, saying,  

ω. OUT OF EGYPT HAVE I CALLED MY SON. [Hos. 11:1, citing the Hebrew, not the Greek] (2:15)

α. Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth,

and sent forth, and slew all the children 

β.     that were in Bethlehem, and in all the coasts thereof, 

from two years old and under, according to the time which he had exacted from the wise men. (2:16)

o.                                 χ. Then was fulfilled that which was spoken by Jeremiah the prophet, saying, (2:17)

IN RAMA WAS THERE A VOICE HEARD, 

o.     LAMENTATION, AND WEEPING, AND GREAT MOURNING, 

RACHEL WEEPING FOR HER CHILDREN, 

ω. AND WOULD NOT BE COMFORTED, BECAUSE THEY WERE NOT [Jer. 38(31):15]. (2:18)

α. But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, (2:19)

β. Saying, ‘Arise, and take the young child and his mother, and go into the land of Israel: 

for they are dead which sought the young child’s life.’ (2:20)

ω.                      χ. And he arose, and took the young child and his mother, and came into the land of Israel. (2:21)

o. But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither:

notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee: (2:22)

ω. And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, ‘He shall be called a Nazarene.’ (2:23)

Ο. Theophany — the genesis of Christ’s ministry — deification by Spirit baptism (3:1–4:17)

α.  In those days came John the Baptist, preaching in the wilderness of Judaea, (3:1) 

β.  And saying, ‘Repent ye: for the kingdom of heaven is at hand.’ (3:2) 

For this is he that was spoken of by the prophet Isaiah, saying [Is. 40:3], 

α.                       χ.    THE VOICE OF ONE CRYING IN THE WILDERNESS, 

PREPARE YE THE WAY OF THE LORD, MAKE HIS PATHS STRAIGHT. (3:3)

And the same John had his raiment of camel’s hair, 

o.    and a leathern girdle about his loins; 

and his food was locusts and wild honey. (3:4)

ω.  Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, (3:5)

And were baptized of him in Jordan, confessing their sins. (3:6) 

But when he saw many of the Pharisees and Sadducees come to his baptism, 

α.     he said unto them, ‘O generation of vipers, 

who hath warned you to flee from the wrath to come? (3:7)

Bring forth therefore fruits meet for repentance: (3:8)

And think not to say within yourselves, 

β.             “We have Abraham to our father”: 

for I say unto you, 

that God is able of these stones to raise up children unto Abraham. (3:9)

And now also the axe is laid unto the root of the trees:  

β.                           ξ.     therefore every tree which bringeth not forth good fruit is hewn down, 

and cast into the fire. (3:10) 

I indeed baptize you with water unto repentance:

o.     but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: 

he shall baptize you with the Holy Spirit, 

and with fire: (3:11)

Whose fan is in his hand, 

ω.             and he will throughly purge his floor,

and gather his wheat into the garner; 

but he will burn up the chaff with fire unquenchable.’ (3:12)

α.  Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. (3:13)

But John forbad him, saying, 

‘I have need 

of thee 

β.            to be baptized, 

and thou comest 

to me?’ (3:14) 

And Jesus answering said unto him, ‘Suffer it to be so now:

χ.                           ξ.       for thus it becometh us to fulfil all righteousness.’

Then he suffered him. (3:15) 

o.  And when he was baptized, Jesus went up immediately out of the water:

and, behold, then were opened unto him the heavens, 

and he saw the Spirit of God descending like a dove, 

ω.             and coming upon him: (3:16)

And, behold, a voice from heaven,

saying, ‘This is my beloved Son, 

in whom I am well pleased.’ (3:17)

α.  Then was Jesus led up of the Spirit into the wilderness 

to be tempted of the devil. (4:1)

GLUTTONY – the appetitive

And when he had fasted forty days and forty nights, 

he was afterward an hungred. (4:2)

And when the tempter came to him, he said, 

β.        ‘If thou be Son of God, 

command that these stones be made bread.’ (4:3)

But he answered and said, ‘It is written, 

MAN SHALL NOT LIVE BY BREAD ALONE, 

BUT BY EVERY WORD THAT PROCEEDETH OUT OF THE MOUTH OF GOD [Deut. 8:3].’ (4:4)

VAINGLORY – the rational

Then the devil taketh him up into the holy city, 

and setteth him on a wing of the temple, (4:5)

And saith unto him, 

‘If thou be Son of God, cast thyself down: for it is written, 

o.                                      χ.        HE SHALL GIVE HIS ANGELS CHARGE OVER THEE: 

AND IN THEIR HAND THEY SHALL BEAR THEE UP, 

LEST AT ANY TIME THOU DASH THY FOOT AGAINST A STONE [Ps. 90(91):11-12].’ (4:6)

Jesus said unto him, ‘It is written again, 

THOU SHALT NOT TEMPT THE LORD THY GOD [Deut. 6:16].’ (4:7)

AVARICE – the incensive

Again, the devil taketh him up into an exceeding high mountain, 

and sheweth him all the kingdoms of the world, and the glory of 
them; (4:8)

And saith unto him, 

o.        ‘All these things will I give thee, 

if thou wilt fall down and worship me.’ (4:9)

Then saith Jesus unto him, 

‘Get behind me, Satan: for it is written, 

THOU SHALT WORSHIP THE LORD THY GOD, 

AND HIM ONLY SHALT THOU SERVE [Deut. 6:13].’ (4:10)

Then the devil leaveth him, 

ω.  and, behold, angels came and ministered unto him. (4:11)

α.  Now when Jesus had heard that John was imprisoned, he departed into Galilee; (4:12)

And leaving Nazareth, 

he came and dwelt in Capernaum, 

β.       which is upon the sea coast, 

in the borders of Zabulon and Nephthalim: (4:13)

ω.                                 χ.  That it might be fulfilled which was spoken by Isaiah the prophet 
[Is. 9:1-2], saying, (4:14)

THE LAND OF ZABULON, AND THE LAND OF NEPHTHALIM, 

o.        BY THE WAY OF THE SEA, BEYOND JORDAN, GALILEE OF THE GENTILES; (4:15)

THE PEOPLE WHICH SAT IN DARKNESS SAW GREAT LIGHT; 

AND TO THEM WHICH SAT IN THE REGION AND SHADOW OF DEATH LIGHT 
IS SPRUNG UP. (4:16)

ω.  From that time Jesus began to preach, and to say, ‘Repent: for the kingdom of heaven is at hand.’ (4:17)

Ω. Fishers of Men — New Covenant generations according to the spirit (4:18‑25)

α.  And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, 

β.  casting a net [ἀμφίβληστρον] into the sea: for they were fishers. (4:18) 

ς.                       χ.  And he saith unto them, ‘Come after me, and I will make you fishers of men.’ (4:19)

o.  And they immediately left their nets [τὰ δίκτυα], 

ω.  and followed him. (4:20)