Category Archives: matthew

Team 6, Question 2

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In the parable of the ten bridesmaids, Matthew talks about how five of the bridesmaids were wise and five were foolish. The bridesmaids all took lamps and the wise brought oil to refuel them and the foolish did not. The bridegroom, or Jesus, was delayed so the ten ladies slept but when Jesus came the five wise bridesmaids re lit their lamps while the foolish bridesmaids did not. They left to refuel their lamps, and while they were gone Jesus took the wise bridesmaids to the Kingdom of Heaven and when the foolish bridesmaids came knocking he would not let them in only calling out “Truly I do not know you. Keep awake therefore, for you neither know the day nor the hour” (MT, 11-13). This parable is explaining that we should always be prepared for the arrival of Jesus because we don not know when he is coming so we must always follow the preaching’s of Jesus and the Word so we can be prepared like the wise bridesmaids.

In the parable the Judgment of the Nations, Jesus separates the good and the accused into groups. He explains to the good that they were always their to help him, fed him when he was hungry, clothed him when he was naked and visited him when he was sick. To the accused he explains they did none of these things and shall be punished by the fires of Hell. This parable helps to signify how important it is to help others, to love thy neighbors as oneself, and that those who don’t will not be excepted into the Kingdom of Heaven.

I believe these stories would have functioned well in Mathean society. These parables would have taught the Mathean Christians it was okay to follow the orders of the society but not to get comfortable and become like the society. The parables helped teach them that they must be always prepared for the arrival of Jesus because we do not know when he will arrive.

Team 1, Question 1 (5/19)

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As White states, the gospel of Matthew is believed to be written in Antioch around the year 80 or 90 CE (312). Antioch was the capital of Roman Syria.  During the time that the gospel of Matthew was written, the city was primarily comprised of Jewish people. White claims that the early Christians were marginalized during this time period. It is clear to see that Matthew is trying to legitimize the Jesus movement through his gospel writing. He shows that Jesus is not only like Moses, but even better than Moses in chapter 5. In chapter 1 Matthew stresses that Jesus is not only a Jew, but also that he is of royal descent, coming from the line of David. Lastly, in chapter 23, Matthew shows how the Jesus movement is even better than Judaism by telling the story of Jesus calling out the Pharisees for not practicing what they preach. Clearly Matthew is trying to prove that Christianity is the superior belief system to Judaism.

Throughout chapters 18 and 23 Jesus is addressing his disciples and crowds of people (chapter 23 only) and answering questions they present to him. In both chapters Jesus is being portrayed as a teacher, telling people the ways in which they should live in order to reap the rewards in their afterlives. In chapter 18 Jesus says that everyone should be as humble as children in order to be among the greatest in the kingdom of heaven. Jesus goes on in chapter 18 to preach the importance of avoiding both giving and running into stumbling blocks; as well as forgiving everyone. In chapter 23 Jesus tells both the disciples and crowds of people that the scribes and pharisees are not what they seem. He tells them that the scribes and pharisees “sit on Moses’ seat” telling people what to do, but then do not practice what they teach to others (verse 2). Jesus continues on throughout the entire chapter explaining all the ways in which the Jewish leaders are not doing as they should. Jesus tells the disciples and people to not listen to the scribes and pharisees if they wish to be in the kingdom of heaven when they die. What Matthew is trying to do throughout chapter 18 and 23 is show both Christians and Jews alike that the Jewish leaders are not to be followed because they are hypocrites. Matthew uses the parts of Q and M that show Jesus as Jewish while showing Jesus as above the Jewish leaders.

TEAM 4 QUESTION 2 (5/18)

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In The Parable of the 10 Virgins (Bridesmaids), Matthew’s author is emphasizing that we must be prepared for the Son of the Man’s return at any moment and that your soul is not necessarily guaranteed a place in heaven just because you attend church. The term ‘lamp’ can also be understood as a tool to light the way and escape darkness in a spiritual sense. From this perspective, the oil cannot actually be shared even if the five wise women wanted to, because the oil that will light your path to salvation is not interchangeable. Then when the bridegroom (Jesus) arrives, only the five wise woman are able to leave with him while the five foolish woman are left out in the darkness. When the foolish woman finally arrive and beg entrance into his house (Kingdom of Heaven), he says “Truly I tell you I do not know.’ Keep awake therefore for you know neither the day nor the hour.” (Mt 25:1-13).

In the Parable of Talents which follows directly after, the author’s attitude shifts from preparation to faithfulness and risk. First it should be understood that this parable is not supposed to focus on any economic gain, but rather on risking one’s own talents for the good of the Kingdom of Heaven and in service of the lord. In (Mt 25:21-22), the first two slaves were able to double what they had received previously, and they used their talents to faithfully serve their masters, in return they receive praise, promotion, and are able to ‘enter into the joy of their master’. The third slave however, has less faith in his ability and fears his master’s backlash and the punishment his physical body might endure. Even though the third slave was given less than the first two, he did not try to do anything with what he was given and his lack of faith led to his master’s dissatisfaction.

Following the harsh denunciation of the Scribes and Pharisees in Ch. 23 and the temple’s destruction in Ch. 24., the parables in (Mt 24:45-25:-46) continue to point out that Jesus’s arrival could be at any time, and it is very possible to miss the opportunity into the Kingdom of Heaven if you aren’t prepared spiritually and mentally. We must not attach ourselves to this material world because not of it will matter in the next realm and we must use our faith and our abilities in the name of the lord.

Written to a primarily Jewish audience thought to be located in Upper Galilee, the gospel of Matthew was produced to help Matthean Christians who were conflicting with the majority sect of Jews (Rabbinic) and Gentiles. These parables would have let the community know that it was okay to be teach and follow in the way of the Pharisees, but never ‘be’ like them. Also that faith and preparation will be key factors in gaining access to heaven. If you are not prepared when Jesus returns, then you have missed your opportunity forever, therefore you must always be prepared spiritually, never attached to the material world and constantly using your abilities in the name of the good lord. You do not know when Jesus’s judgement is coming, but you know he is coming so you must be pious and good to others.

Team 2, Question 1 ROJ 5/19

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The Gospel of Matthew is unique in that it is attributed to one of Jesus’ disciples. White calls it “by far the most Jewish of the Gospels” due to its distinctive focus on the Torah, Jewish Scripture (p310). Due to this emphasis on Torah and the evidence of this gospel being written in Hebrew as well as greek, it can only be assumed that the author wrote to a Jewish audience. Within this account, Matthew is revealed as a tax collector (Mt 10:3). This job was frowned upon because tax collectors were known to ask for more than simply the tax so that they could keep the money left over for themselves, basically stealing from their neighbors. This is why in Matthew 9:11, the Pharisees chastise Jesus for sitting with tax collectors and sinners, therefore constituting them both as equal outcasts of society. In fact, the gospel of Matthew repeatedly emphasizes Jesus’ relationship with tax collectors, highlighting Jesus’ rebellion against social norms. According to White on page 304, this account was also written during the time of a Pharisaic movement and the marginalization of Christians. This makes the book significant in its attempt to show Jews why Christianity is the right way whereas the Pharisaic movement is not.

As we read through the gospel of Matthew, chapter 18 has a long list of teaching regarding what it looks like to be a follower or against followers. Children are key characters in chapter 18. The disciples are told by Jesus to be humble like children (vs 4) and are warned against causing children to stumble. Matthew incorporates more teaching, expanding from this one. Jesus’ teachings are inked together by the questions of the disciples, a narrative layout we do not see in Mark.  Chapter 18 goes on to teach about forgiveness with slaves as the main characters. The master forgives the slave his debt and yet the slave does not forgive his debtor. Jesus warns not to be like this, but to forgive others because the Heavenly Father has forgiven the disciples.

Earlier, I touched on the idea that the author wrote this account in attempt to turn the Jews away from the ways of the Pharisees. This theme rings true throughout chapter 23 where Jesus cautions the crowds and disciples from being like the Scribes and the Pharisees. With this in mind, the main characters as well as the opponents, are the self-seeking, self-righteous, religious Pharisees. Through this chapter, we learn that Christians aren’t to be any of these characteristics but instead need to examine their hearts when they do things instead of seeking the attention of others. In addition, Jesus prophesies that there will be persecution for those who do not follow the false-teachings of the Pharisees but rather do with will of God.

Team 5 Question 2

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1. Scholars who examine the parallels note that Matthew’s redaction displays three tendencies: it abbreviates Mark’s stories, improves his style, and offers a new, “improved” image of Jesus. Compare the following passages: Mt 8:1-4//Mk 1:40-45; Mt 8:23-27//Mk 4:35-41; Mt 9:18-26//Mk 5:21-43 and identify passages that illustrate these tendencies. How, specifically, have Matthew’s changes transformed or “improved” the character of Jesus?

Establishing that Matthew’s redaction displays three tendencies: Abbreviation of Mark’s stories, Improvement of style, and more desirable image of Jesus, we are able to clearly identify distinctions between the passages of Matthew and Mark. Beginning with Jesus healing the man with leprosy in  Mt:8:1-4 and Mk 1:40-45, the reader will undoubtedly notice, when comparing  the two passages side-by-side, that the three tendencies in Matthew’s redaction are present. Matthew’s passage is significantly shorter, written in a manner in which the story is more direct or improved, and there is no mention of Jesus being “indignant” which, ultimately, paints a better picture of Jesus for the reader. Continuing with Mt 8:23-27 and Mk 4:35-41, we are told the story of Jesus calming the  storm. Again, Matthew writes the passage more effectively and directly than his predecessor. Rather than creating a possible image of separation between Jesus and the men, like in Mark, Matthew eliminates that possibility and continues to improve the image of Jesus. He does this in the passage by not only asserting that Jesus stayed with the men, but also by portraying Jesus as a man of compassion rather than a man who criticizes men who lacked faith or were afraid. Lastly, in Mt 9:18-26 and Mk 5:21-43 we are told the story of Jesus raising the dead girl and healing the sick woman. Though similar in story, yet again, Matthew holds true to his redactional tendencies. Compared to the passage in Mark, in Matthew Jesus’ is portrayed significantly better. Matthew’s passage abolishes any notion that might negatively portray Jesus by making the miracles public, adding more witnesses, and making him more in tune with the less fortunate (e.g. sensing the hemorrhaging woman).

2.Identify the people who are the objects of Jesus’ healings. What do you imagine their social status was in the ancient world? How do these miracle stories provide concrete examples for the teachings Jesus delivered in the Sermon on the Mount?

The three people who are the objects of Jesus’ healings are the man with Leprosy, the dead girl, and the sick/hemorrhaging woman. The authors of these passages write in a style that implies that the individuals being saved or healed are of a lower less fortunate status. Jesus’ miracle stories provide concrete examples for the teaching Jesus delivered in the Sermon on the Mount because, during the sermon, Jesus asserts that people who follow him and are suffering will receive it. Giving truth to that, all three individuals healed by Jesus were suffering followers.

3. Mt 8-9 lists ten miracles. In Exodus 5-12, Moses performs ten miracles: they are in fact ten plagues against Israel’s opponents that culminate with Israel’s escape from slavery in Egypt. What theological points do you think Matthew is trying to make by clustering these ten miracles together?

The theological point that Matthew is trying to make by clustering these ten miracles together is establishing a connection between Moses and Jesus. By creating the connection or similarities between the two, Matthew ultimately fulfills his goal of portraying in a more desirable and divine way.

Team 4 question 2 (4/26)

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The main difference between Mark 3 and Mathew 12 is the way in which the miracle is portrayed.  Consistent with what White says throughout the Casting Spells chapter, Mark’s stories tend to be longer versions of the story giving that provide more detail into the actual events of each miracle where as in Mathew, the miracle is considerably shorter and attempts to serve as more of a lesson of faith.  The author attempts to accomplish this by including a prophecy from Isaiah to try and give more credibility to Jesus by by saying to the readers that Jesus is a man of prophecy and not a fraud. Another reason that the miracle is toned down in Mathew 12 because in the past, as stated by Bohak and Cotter, there was a fine line between miracles and magic. So by downplaying the miraculous nature of his healing, Mathew is creating more trust between the ancient people and Jesus so they know he is not just a conjurer of cheap tricks. Moving on to Mark 6 and Mathew 14 many of the same differences arise.  The main difference is the way in which the disciples react to the miracles performed by Jesus is that in Mark, all of the disciples are bewildered by the Jesus walking on water and culling the storm.  Where as in Mathew the disciples understand the reason for the miracles, that being that Jesus is the son of God. Again the is written in to the Mathew narrative to inspire more confidence in Jesus and his followers.  Another difference between the two that was also shown earlier also appears in these two stories and that is the addition of a lesson of faith(as seen with the inclusion of the prophecy from Isaiah before).  This time in Mathew the added part speaks of how Peter struggled to walk on the water because he did not have a strong enough faith causing Jesus to question it.  Lastly, Mathew is supposed to depict a more divine leader who came down to save human beings where as in Mark his virtuosity is not as defined.  This is shown in Mark when Jesus was walking on water he intended to walk right on by the boat where as in Mathew he was headed toward it the entire time.

Team 4 Question 2

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Throughout all of Mathew and Mark several differences are consistently demonstrated.  These difference give the reader a clear understanding at what Mathew was trying to accomplish in his rendition of the gospel.  Mathew puts a premium on abbreviating and improving the writing of mark while also improving the image of Jesus himself. These differences are shown in Mathew 8:1-4 and Mark 1:40-45, this is the story where Jesus cleanses a man of his leprosy. However, the passages classically show the differences between Mathew and Mark. First, there is a clear difference in the lengths.  Mathew has trimmed up his version into a much more concise telling.  Second, there are distinct differences in both the reaction of Jesus to the man and how the man reacts to being healed. In Mark, Jesus seems taken aback when the leper approaches and asks for his help, where as in Mathew, Jesus willingly accepts and heals him.  Mathews also chooses to leave out the part where the leper tells everyone despite what Jesus has asked him. Mathew uses these two differences to show improvements to Jesus and his followers by making Jesus a more open and willing healer and also making his followers better at following his directions.

 

These differences are again shown in Mathew 8:23-27 and Mark 4:35-41. In these passages Jesus quells the storm while his disciples are on the boat.  Mathew, keeping true to form, shortens his version and improves the image of Jesus. He accomplishes this when he tells that Jesus stayed with his disciples during the storm instead of leaving them as it is told in Mark. Jesus also turns the experience into more of a teaching moment by asking them about their faith before quieting the storm as opposed to after in Mark. Finally, there is another improvement of the disciples in Mathew where they ask Jesus for help instead of asking why he would cause them to perish in the storm. Lastly, Mathews improvements to Jesus are shown in Mathew 9:18-26 and Mark 5:21-43. These passages tell the story of Jesus healing the hemorrhaging woman and resurrecting the daughter of Jarius. In Mathew the daughter is already thought to be dead where as in Mark she is alive during his trip and “dies” by the time he arrives. This is a small difference but intends to improve how Jesus looks because he was not late in Mathew. Next when healing the hemorrhaging in Mark, she sneaks up to him and then runs away. This is much different than in Mathew where he senses her and tells her to approach him.  Another difference is that the woman is much more confident in front of him in Mathew. At the end of the story Jesus arrives at the house of Jarius, tell them she is not dead, and then brings her back. Again, changes were made by Mathew. First, in Mark, Jesus only heals the daughter in front of Peter, James, and John. In Mathew however, it is implied that more people are present to witness the event, making his actions more credible. These passages conclude differently, in Mark no one hears of his miracle, where as in Mathew, everyone does.

 

The people healed by Jesus were a leper, a hemorrhaging woman who had been an outcast for 12 years, and a small girl. The common factor here is that they are perceived to be more disadvantaged or weaker than most people, these are the people that Jesus helps.  Another factor is that they are people who had faith in his abilities. These miracles provide a solid example of what Jesus was trying to teach in his sermon on the mount. The sermon basically gives a moral code to live by in which he says people who need help will receive it as well as people with a benevolence in their heart and those who believe. These are all shown by those who are helped in the miracles.

 

The idea of Mathew listing 10 miracles in chapters 8 and 9 is that there is a relation between him and Moses with his 10 miracles. The connection is that Moses saved his people through the act of 10 miracles and Jesus fulfills his role as messiah by doing the exact same.  By doing this Mathew gives Jesus more credibility in the eyes of the readers at the time.

Team 3 question 1

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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.

Team 6, Question 2

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Both Matthew 8:1-4 and Mark 1:40-45 present the story of Jesus healing a leper. However, Mark and Matthew describe this event differently: it is obvious that the story in the Gospel of Matthew is much shorter than it is in the Gospel of Mark, therefore, it’s easy to recognize how Matthew’s redaction of the Gospel of Mark shows the tendency of abbreviation. I also discovered that this specific story in Matthew offers an “improved” image of Jesus: notice the verse Mark 1:41: “Moved with pity…” and its footnote “e”: “other ancient authorities read anger” –it is not hard to see that Mark’s description of Jesus’ reaction here might cause unnecessary confusion: why would Jesus feel angry when the leper asks for a healing miracle? On the other hand, Matthew 8:3 simply did not include Jesus’ reaction whatsoever. This is one of many changes in the Gospel of Matthew which provides the readers a transformed characteristic of Jesus. Similarly, the description of Jesus’ calming the storm in both Matthew 8:23-27 and Mark 4:35-41 shows the same tendencies: Matthew’s version of the story is much more concentrated and abbreviated, it also shows an improvement of writing style as well as the transformation of Jesus’ characteristic. For example, in Mark 4:38, the disciples are described to approach Jesus with the question: “Teacher, do you not care if we perish?”(4:38) This attitude is completely transformed in the Gospel of Matthew: “Save, Lord; we are perishing.”(8:25) This is to say that the disciples in the Gospel of Matthew have a clearer understanding of Jesus’ identity than they are described in the Gospel of Mark. This transformation also elevates Jesus’ identity from “teacher” to the “Lord”.

The story of Jairus’ daughter and the woman’s faith presented in Matthew 9:18-26 is also a serious transformation of the story presented in Mark 5:21-43. It is not difficult to see how Mark’s version of the story contains many details and how Matthew’s version of the story is much more abbreviated and less detailed. There are several important concepts that are worth paying attention to: 1) the healing of the woman, 2) the moment Jesus realizes the woman has touched His garment, 3) the moment Jesus faces the woman, 4) the appearance of the person from the ruler’s house. In the Gospel of Mark, the healing of the woman occurs instantly when she touches Jesus’ garment: “And immediately the hemorrhage ceased; and she felt in her body that she was healed of her disease.”(5:29) Jesus realizes someone has touched His garment by “perceiving in himself that power had gone forth from him,”(5:30) then after Jesus questions about the person who touched His garment, the woman “came in fear and trembling and fell down before him, told him the whole truth.”(5:33)  This scene is completely different in the Gospel of Matthew: after knowing someone has touched His garment, Jesus simply turns and heals the woman by saying “Take heart, daughter; your faith has made you well.”(9:22) Notice that the woman is healed not by touching Jesus’ garment but by Jesus’ words. These changes in the Gospel of Matthew place emphasis on Jesus’ divine healing power in order to provide a new and “improved” image of Jesus as the Son of God.

The appearance of the person from Jairus’ house (Mark 5:35) is not recorded in the Gospel of Matthew–this also shows us how Matthew emphasize people’s faith and their proper understanding of Jesus’ identity.

Even though Jesus performs healing miracles to variety of people, most of the objects of Jesus’ healings are often people of lower social class, presumably the ones that are generally considered “weak”(disabled, women, children, etc.) These miracles mirrors the teachings Jesus delivered in the Sermon of the Mount and also provide concrete examples for understanding the concept of social and metaphysical values which Jesus proclaims in the Sermon of the Mount.

Matthew put emphasis on the resemblance between Jesus and Moses by listing ten miracles in Matthew 8-9 in comparison to the ten miracles Moses performed, which are described in Exodus 5-12. This comparison not only serve the purpose of giving Jesus credibility as well as validating Jesus’ authority, it also serves the purpose of proclaiming the good news of salvation: the ten miracles Moses performed was for the purpose of freeing Israelites from the slavery in Egypt: this is a form of salvation. On the other hand, in the Gospel of Matthew, Jesus’ ten miracles imply a much more elevated Salvation: the eternal Salvation. The parallelism being: Moses brought his people out of Egypt and freed Israelites from slavery and Jesus is able to bring salvation to the people and free us from being slaves of sin.

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