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Matthew in Lent and Holy Week

Matthew in Lent and Holy Week. Dr. Aaron M. Gale West Virginia University Aaron.Gale@mail.wvu.edu. Learning unit 1: jesus , judaism , and the gospels of mk /matt. History of Judaism and Christianity. Judaism and Christianity are intertwined

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Matthew in Lent and Holy Week

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  1. Matthew in Lent and Holy Week Dr. Aaron M. Gale West Virginia University Aaron.Gale@mail.wvu.edu

  2. Learning unit 1: jesus, judaism, and the gospels of mk/matt

  3. History of Judaism and Christianity • Judaism and Christianity are intertwined • Jesus: “I was sent only to the lost sheep of the house of Israel” (Matt 15:24; see also 10:6) • About Jesus: “He went to the synagogue, as his custom was, on the Sabbath day” (Lk 4:16) • After Jesus: “For if you bring that which you learned from the Jew yesterday into the Church today…” (Origen; Hom. Lev 5:8)

  4. Archaeology’s Support-Laodicea

  5. Synagogue Church-Nazareth

  6. The Gospels Reflect This Link to Judaism • Focus of Study: Mark and Matthew • Presuppositions: • Markan Priority • Matthew used Mark as a source • Gospels written late in the 1st century • Unknown authorship, location • The first Jews were Christians

  7. Jewish Symbols in Jesus’ Time • Many scholars focus on two key symbols in Jesus’ Time: 1. Temple, 2. Torah • Temple represented the Shikinah • Torah was vital as the lifeblood of Judaism, although it was interpreted in different ways • In Jesus’ time, these two symbols existed • By the time of Gospel authorship, the Temple was gone; this created a dangerous vacuum

  8. The Temple • The Temple served many functions for Jews until its destruction in 70 CE • Its destruction still resonates today (fasting, wedding ceremonies, etc.) • The Shekinah dwelt there; upon the Temple’s destruction the presence would leave (Jer 12.7) • Forgiveness of Sins • Prayer, Festivals, Community

  9. Can the Temple Be Rebuilt?

  10. The Temple Mount Area

  11. Jesus Replaced The Temple • “His name shall be called Emmanuel, which means ‘God with us’ (Matt 1:23) • Jesus: “Where two or three are gathered in my name, there am I in the midst of them” (Matt 18:20) • Jesus: “I am with you always, to the close of the age” (Matt 28:20) • MishnahAvot 3.2, 6; Shekinah present during Torah study

  12. So…Jesus Replaced the Torah, Too • Example 2: The Torah • Sabbath Laws, for example, are seemingly violated by Jesus and his followers. Yet Jesus outsmarts the Pharisees (Matt 12:1-8) • REVIEW: Mk 2.23-28 and Matt 12:1-8 • BTW, Jesus goes to synagogue after the story • Jesus recites from the Torah when asked what the most important commandments are (Mk 12:28-30; Matt 22:34-40, citing Deut 6.5 and Lev 19.18)

  13. Jesus, the Torah, and Judaism • The Torah, especially in Matt, seems to be especially relevant • Matt 5.17-20; a unique Matthean saying • Matt 18.20; also unique to Matthew • Matt 10.6: “Go nowhere among the Gentiles…go rather to the lost sheep of the house of Israel” • Matt 15.24; message is repeated

  14. Mark and Matthew • Mark and Matthew share much in common, but are also unique • REVIEW Gospel reading for Ash Wednesday, Matt 6.1-6, 16-21; focus is on piety and almsgiving; is there a Jewish focus here? • No direct parallel in Mark; emphasis here upon private demonstration of righteousness • Maimonides; high level of tzedakah

  15. Mark and Matthew, cont.’ • Now let’s look at another lectionary reading: Mk 8.31-38; Jesus predicts his own death, then rebukes Peter • But what is the context? Comparisons with Mk? REVIEW: Mk 8.31-38 and Matt 16.13-23 • Matt adds the “rock” story; Peter is given the keys • How would a Jewish audience interpret Mk and Matt’s versions?

  16. Interpretation • Jesus predicts his Passion the 1st of at least 4 times (see also 17.22-23; 20.17-19; 26.1) and resurrection-see Hos 6.2; Jewish belief in 3rd day restoration • Matt alone includes “keys” and “bind/loose” • Why does Peter “forbid” Jesus’ death (16.22)? Messianic beliefs? • Mark’s emphasis on the suffering Christ; Matt desires to put events into Jewish context

  17. Learning unit 2: jesus, judaism, and community

  18. Context and Location We study the texts, but it is also important to explore the “places Where was Jesus’ home? What kind of cities did Jesus visit? REVIEW: Matt 11.20-24 Jewish cities in Galilee condemned by Jesus immediately before he interprets Jewish law What is a “Gospel community”?

  19. Biblical Cities-Bethsaida

  20. Biblical Cities-Capernaum

  21. Biblical Cities-Jerusalem

  22. Gospel Communities Jesus primarily linked to Jewish cities in Galilee. Christianity began there Matt 28.7, 10; emphasis clearly on Galilee, not Jerusalem No one knows for sure where the Gospels were written Matthew traditionally located in Antioch I disagree; Galilee is more plausible; see Matt 26.32

  23. Matthew’s Community • Gospels written for specific communities • Matthew’s Gospels reflects tension between formative Judaism and the followers of Jesus • REVIEW: Matt 23-whose scribes/Pharisees? • Scribes/Pharisees located in Galilee, particularly Sepphoris (near Nazareth) • Sepphoris not mentioned in the Bible, but Jesus likely knew the city well

  24. Sepphoris-A Jewish City

  25. A Jewish Christian Community • Matthew’s community still adhered to the Torah laws (5.17; 12.1-8; 21.10-13; 22.34-40) • Post-70 mentality: Judaism was in danger of extinction; competition was fierce • Who was the real “enemy”? • REVIEW: Parable of the Bridesmaids (25.1-13) • Other factors influencing a community include geography, cultural influences, and economics

  26. Test Case: Economics • Comparison of Gospels reveals differences in economic leanings • Matt removes many of Mark/Luke’s references to the poor (i.e. Matt 22.9 and Lk 14.21; see also Matt 5.3 and Lk 6.20) • Matt omits most of Mark’s references (i.e. story of the widow’s mite) • Parable of the Unforgiving Servant (18.23-35) • Matt alone calls Joseph “rich” (27.58)

  27. Jesus and Judaism • Matthew, therefore, keeps Jesus within the realm of Judaism and Jewish laws • This includes everything related to end-times and Jesus’ own death • Lectionary reading: Mk 11.1-8; Matt 21.1-11; Liturgy of the Palms • Jesus fulfills Jewish prophecy in his entrance to Jerusalem; palms connected to Sukkot

  28. Predictions for the Future • Most apocalyptic chapter in Matthew is 24 • Jesus discusses the destruction of the Temple, the coming of the Son of Man, and the ready faithful servant • “Rumors of wars” (24.6), “earthquakes (24.7), and “birth pangs” (24.8) all leaked to Hebrew prophecy (Isa 19.1-4; 26.17, etc.) • Also linked to rabbinic thought

  29. Apocalypse and Jewish Law • Interestingly, Matthew alone references the Sabbath, even while discussing eschatological themes! (24.20); cf. Mk 13.14-20 • REVIEW: Matt 24.15-22 • The rabbis state that breaking Sabbath rules is permitted, but only in the instance of saving a life (b.Shabb. 138b). This situation may have presented a predicament to a Jewish community!

  30. “Son of Man” • Culmination of Jesus’ teachings leading up to the Passion appears to be the coming of the Son of Man • “Son of Man” utilized several times in Matthew (8.20; 10.23; 26.64), and is linked to final judgment and the Messiah (Dan 7.13-14; b. Sanh. 98a) • Jews would have understood this reference • The stage is now set…

  31. LEARNING UNIT 3: THE PASSION AND RESURRECTION-Matt 26.1-28.20

  32. The Passion • Anti-Semitic readings have often accompanied the Passion narrative • Jews are traditionally the “Christ killers” • What is Matthew’s take on the narrative? • Judas could be viewed as the originator of the “cheap Jew” stereotype, who sells Jesus out for $$$ • REVIEW: Matt 26.20-32 (Last Supper); Egypt?

  33. The Last Supper • Powerful imagery accompanies the story of the Last Supper; a Passover Seder • Jews would recognize the symbols in the story, including the “cup,” a metaphor for suffering (see Ezek 23.31; Isa 5.13; 51.17) • Matthew connects Jesus and Moses? • “for the forgiveness of sins” recalls the Temple and Jesus’ ability to replace it (12.6)

  34. Seder Plate from Italy, 1654 The Seder plate is highly ritualistic and contains symbols relevant to the Hebrews’ flight from Egypt. Bitter herbs, for example, reminds a Jew of slavery’s bitterness.

  35. Garden of Gethsemane Located next to the Church of All Nations (built in the 20th century), this is the traditional place where Jesus prayed and agonized. “Let this cup pass from me” (Matt 26.39)

  36. The Passion • Judas calls Jesus “Rabbi” (26.49); not a flattering term in Matthew (see also 23.7) • “Rabbi” wouldn’t take its current meaning until later • Jesus before Caiaphas (26.57-64); Jews would not conduct such an event on Passover • The famous “Blood Cry” (27.25), seemingly condemning all Jews

  37. The Passion and Elijah • Much of the crucifixion of Jesus relates to the Psalms and other Hebrew Scriptures (i.e. “divided his clothes” taken from Ps 22.18) • Elijah held a special place among Jews as the Messiah or a forerunner of the Messiah • The rabbis believe that Elijah aids those in times of need; remember, he did not die • REVIEW: Matt 45-54

  38. Church of the Holy Sepulcher

  39. Jesus’ Death and the Temple • When Jesus dies, cosmological signs occur (earthquakes, rocks split), but what about the Temple imagery? • Jesus now “officially” replaces the Temple? Curtain torn in two (27.51) • Who was “raised” from the tombs (27.52), and how does this relate to Jewish thinking? • Jewish views of death and burial (Deut 21.22)

  40. Resurrection • Why did Pharisees guard the tomb for three days? (27.63-64) • Rabbis believe a soul departs from the body in three days; also, of course, Hosea • REVIEW: Matt 28; earthquakes again; sign of cosmological event • Resurrection known to Jews (28.6), but Jesus version is puzzling; role of women?

  41. Rabbinic Views of Jesus • Over time, of course, the rabbis adopted a highly negative view of Christianity and Jesus • Obviously, divine derivation had to be removed (b. Hul. 2.24) “Jesus son of the Panther”; Jews do not believe in Trinity • Some references have been lost due to censorship by Christians and/or Jews (fearing reprisals) • No actual texts contemporary to Jesus’ time

  42. Catacombs in Tunisia

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