Author Archives: melodyc@uoregon.edu

Team 3 question 1

Posted on by under matthew

a. Examine 5:17-48. What position does Jesus take on the Jewish law (i.e., the Torah, or first five books of the Jewish scriptures)? How does Jesus understand Moses and the Jewish law in 5:21-48? How does this section contribute to Matthew’s portrayal of Jesus (and build upon the image of Jesus found in 2:1-23)? 

In Matthew 5:17-20, Jesus declares that he has not come to abolish the law but instead, fulfill it. Not a single ‘stroke of a letter will pass from the law until all is accomplished’. Jesus declares that whoever breaks a commandment will be called the least in the kingdom of heaven. However in 5:21-48, Jesus opines that judgment in accordance to the Law is actually liable to punishment. One must reconcile their differences before leaving an offering at the altar. Regarding adultery, divorce, oaths, and retaliation, it is much simpler to fall into sin than what the law decrees. Adultery does not even require an action; merely a wrong glance at someone qualifies as adultery. In essence, it is the spirit of the law that a believer ought to be concerned with, not necessarily the written words. The law still holds but in a different context than what was previously ascribed.

b. Examine 6:1-18 and 6:19-7:12, passages that construct a specific identity for the true followers of Jesus. How does these sections distinguish Matthean Christians from “outsiders”? How should they live in the world? 

Matthean Christians are not necessarily supposed to be insular, however they are to not imitate the Pharisees by proving their piety. When the Christian gives alms, their left hand must not know what the right hand is doing for their reward is with God and not other human beings who are witness to their charity. They ought to distinguish themselves from the Pharisees and also the Gentiles who ‘heap up empty phrases’. The Lord’s Prayer is declared in 6:9-15. The famous Golden Rule is written in 7:12. A proper Christian is private with their faith, according to Matthew’s gospel. They worship because they feel it in their soul and they do so at their own expense, not for the praise of others.

c. How do the blessings (5:3-12) and warnings/exhortations (7:13-27) “frame” and add further “depth” to the central section of the chiasmus? 

The exhortations and warnings of the difficulty entering the ‘Narrow Gate’ exemplify the Beatitudes. Those who lead lives of misery and hardship will be considered the most in the next life despite being the least in this life. Those who assert that they followed his words but do not perform the will of God are subject to exclusion. Jesus further explains this theme by disclosing that the gate is narrow and difficult to pass and few will find their way through.

d. White offers insight into the social and historical context of Matthew (304, 312). How does this knowledge help explain why Matthew is so concerned with outlining the character and proper behaviors for the true Christian?

Matthew is concerned with the behavior of the Christians given the legal hegemony the Jewish Pharisees had over society. Matthew was likely produced in a Jewish neighborhood and was speaking primarily to a Jewish audience. Several references were made to the Jewish community likely to best communicate to the primary demographic. The Christians were also subject to persecution hence why their behavior being distinguishable from the rest of society was also important – for them to remain diligent in their faith the new religion had to take commands for worship and character seriously.

ROJ 4/26 Team 3, Question 2

Posted on by under miracles

There are subtle differences between Mark 3 and Matthew 12. Given that there was a fine line between a black magician and an actual prophet in antiquity, the authors were likely aware of this and amended the gospel in light of such a convention. The Pharisees have much more emphasis in Matthew; they accuse Jesus much more frequently of being Beezlebub. Matthew quotes in 12:15-21 a fulfilled prophecy from Isaiah: “Behold, my servant whom I have chosen, my beloved with whom my soul is well pleased. I will put my Spirit upon him, and he shall proclaim justice to the Gentiles. 12.19He will not wrangle or cry aloud, nor will any one hear his voice in the streets; 12.20he will not break a bruised reed or quench a smoldering wick, till he brings justice to victory;12.21and in his name will the Gentiles hope.” In Mark he is portrayed much more as a miracle worker speaking to large crowds while in Matthew he is subject to ever growing scrutiny from the elders of the Jewish community. Matthew quotes the Old Testament a significant number of times compared to Mark. There is perhaps more emphasis on speaking to the Jewish community in Matthew. In Mark 3, Christ Jesus questions whether the law can be disobeyed if curing on the Sabbath would save someone’s life. Mark emphasizes his popularity as a prophet much more, for there is a greater acceptance among the public that he is indeed the Messiah.

Bohak discusses ancient Jewish magic, which appears to contradict our ideas about what Israelites taught about magic, (that it is wholly forbidden and pagan). Yet, he explores this theme that they did believe it existed. Bohak ascertains that there is “virtually no evidence for the Jewish use of written amulets” in the Second Temple period and there exists very little evidence of professional magicians with exception to Exorcists. This worldview must have shaped the gospel by emphasizing that Christ Jesus was not a black magician even though he is still accused of working the Sabbath.

 

In Matthew 14, the apostle Peter was called “You of little faith”, which implies that even though a miracle is occurring right in front of his eyes he still is not inclined to believe it is actually the Son of Man walking towards him and that their boat will not sink. Jesus reaches out to grab Peter and implores him to believe and have faith while in Mark there is no mention of this incident. In Mark it is mentioned that the wind calmed down and they continued on their way. Matthew’s depiction of the apostles is much more skeptical than in Mark. Again, this is addressing a very Jewish audience that is already questioning the veracity of Christ. “When they got into the boat, the wind ceased. And those in the boat worshiped him saying “Truly, you are the Son of God”.Cotter opines at length the miracle stories attributed to Jesus in the Synoptic Gospels. Jesus, while not only being a miracle worker, is also very human in his approach to magic. Instead of casting incantations in private, he heals people in public by touch. Touching people directly in public to heal opposed the social conventions of antiquity, for he not only touched the impoverished and people with leprosy (which easily was the most socially deplorable illness), he also touched women. This inspired a great love for Christ Jesus among the public, for he did not ascertain that his healing was limited to a specific demographic of people. Continue reading →

ROJ 4/5: Team 3: Question 1

Posted on by under messiah, son of god, son of man

1. Messiah in Jewish literature and Mark
White notes that messiah was a technical term with a specific meaning in early Israelite history. Moreover, when Judaism developed an apocalyptic worldview (200 BCE-100CE), Jewish writers expanded and developed the meaning of the word to fit their new historical circumstances (namely, oppression under foreign rule). Examine how the Jewish tradition worked with the concept of messiah:

a. How did early Israelite writers understand the term messiah and in what context was it typically used

Early Israelite writers understood the term messiah as the coming of the new era. The word “messiah” means “anointed” and is derived from the Hebrew word “mashach” which means “to pour”. It was used mostly to refer to a king. The king was viewed by the Israelites as God’s adopted son. This would declare the continuation of the royal lineage. The term “Messiah” changed based on the cultural climate that the Israelites were currently facing. Given the fact that the Bible was written in several different languages and translated , the contexts were bound to eventually become dubious to the reader without understanding historical context and root words. 


b. How do passages like Psalms 2:1-7, 2 Samuel 7:11-17, and Isaiah 11:1-2 reflect early Israelite messianic views?

These passages reflect promises made to the Davidic line that a king shall reign and the throne will be established forever. Even though Judah was facing a dubious future these promises were iterated over and over. The prophet Isaiah predicted a coming king which is when the messianic views began to materialize more in the Israelite philosophy. The messiah was to gather the Israelites to Zion, build and protect the third temple, and continue the Davidic dynasty.


c. How did the rise of apocalypticism (200 BCE-100 CE) transform the meaning of messiah in later Jewish literature (provide a few specific examples from White)? What “job responsibilities” did these later writers give to the messiah, and how do these new attributes reflect an expansion of the idea of the messiah in early Israelite history? 

The rise of apocalypticism transformed the meaning of Messiah into signifying a divine revelation. The historical context is that Judah came under Seleucid rule and Judah faced the hellenization which then propagated a revolt called the Maccabean revolt (167-164 BCE). Apocalyptic views may have been initiated first after Babylonian exile. The work that most concisely describes the apocalyptic worldview would be Enoch despite never being formally canonized. In this writing cosmic duality between good and evil and Satan vs God are themes. The battle for humankind and Earth produced apocalyptic imagery. The word “apocalypse” actually changed meanings – first it was the “end of present time” and then it changed to the “complete end of time”. The root meaning in Greek means “to uncover or reveal”. 


d. Read Mk 1:9-11 in the context of the Jewish use of the term messiah. What claim is Mark making for Jesus?

Under the context of the Jewish use of the term messiah, Jesus is bringing about a new era that fulfills the prophet’s visions in Jewish eschatological writing. “…he saw the heavens torn apart and the Spirit descending like a dove on him. And a voice came from heaven, ‘You are my Son, the Beloved; with you I am well pleased.’” (Mark 1:10-11). The “Son of God” means the “anointed one” before it came to be part of the “Trinity” later established at the Council of Nicea. It is highly symbolic. The son is therefore the “king” who maintains the Davidic lineage. The baptism performed by John the Baptist thus carries with it some of the apocalyptic thinking of earlier Israelite authors. This means the changing of the era (or end time) is coming soon and Jesus fulfills the covenant for the Jews.

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