Matthew

1
Matthews passion narrative

• The midterm on Tuesday

2
Later parables in Matthew

• Parable of the Laborers 20 1-16. Paradoxical
  and challenging its meaning?
• The final sentence?
• Another parable unique to Matthew 21 28-32, the
  two sons.
• Parable of the vineyard this in Mark, but
  Matthew adds vv. 43-45.
• Parable of the dinner party (221-10) Matthews
  interpretation.
• Parable of the wise and foolish virgins 25
  1-13.
• And the conclusion to the parable of the talents,
  25 30. A Q parable (Luke 1911ff), but Matt
  gives it this ending.
• The interpretive direction of these parables?
  Explicit provocation?

3
Jesus equestrian feat in Matthew?

• For Jesus triumphal (messianic) entry into
  Jerusalem, Mark had Jesus riding on a donkey --
  implicit response to prophecy.
• Matthew follows this, but makes prophecy
  explicit 211-7
• And quotes the prophet Zechariah (99) Tell the
  daughter of Zion, Look, your king is coming to
  you, humble, and mounted on a donkey, on a colt,
  the foal of a donkey.
• Donkey/colt is a doublet of Hebrew poetry.
• But Matthew has the disciples bring both a donkey
  and a colt.
• And Jesus rides both (21 7)!
• Indication of the significance Hebrew Scriptures
  had for Matthew and his insistence on literal
  understanding of it.

4
Woe to Scribes and Pharisees

• Matthew includes a long passage of condemnation
  of scribes and Pharisees, 23 1-36.
• Marks passage, 12 37-40, was comparatively
  brief and condemned only the scribes.
• Some of this comes from Q, but Matthew has
  expanded it.
• Again, the bitterness of the passage comes from
  the historical situation in the mid-80s, not
  predominantly from Jesus own preaching.

5
Matthews vision of last judgment

• Matt. 25 31-46 a unique passage in this gospel.
• Again, judgment and separation, but in ethical
  direction.
• The body of Jesus is directed out to the future.
• His body then existing in the hungry, thirsty,
  strangers, naked, sick, imprisoned.
• Connects with teachings in Luke, though Luke does
  not contain this pericopé.
• Which seems to confirm the ethical direction and
  force of the actual teachings of historical
  Jesus.

6
Jesus arrest, execution historically why it
occurred

• Synoptics and John all mention the incident in
  the Temple.
• Caiaphas and Pilate vied for control of priestly
  vestments.
• Under Caiaphas, the high priest, the market for
  sacrificial animals was now in Great Court of
  Temple.
• Creating a massive dung problem!
• Worshippers no longer able to put their hands on
  their sacrificial animal.
• Pharisees opposed this change.
• But it brought considerable profit to Caiaphas
  and Temple authorities.
• So Jesus attack on the system was a provocation
  of major significance.
• And this was doubtless what made him a major
  threat to Temple authorities.

7
Passion narrative

• Matthew follows Marks narrative closely.
• But adds significant details
• Caiaphas name (263).
• The 30 pieces of silver as the price of betrayal
  (26 15).
• Judas question, Is it I, Master? and Jesus
  reply (26 25).
• Jesus command to the one who drew the sword 26
  52-54. The necessity of fulfilling Scriptures.
• The death of Judas 27 3-10. Again, fulfillment
  of words of Scriptures (here Jeremiah).
• Dream of Pilates wife (27 19).
• Pilates dramatic washing of his hands (27 24).
• The earthquake (in addition to the darkness of
  eclipse in Mark) the tombs opening, rising of
  bodies of the saints and their appearance to
  many.

8
More anti-Judaic elements in Matthews passion
narrative

• In response to Pilates claim I am innocent of
  this mans blood
• And all the people answered, His blood be on us
  and on our children (2725).
• The darkest and most tragic verse in the entire
  New Testament? (Now most often omitted in
  liturgical use of Matthew.)
• The guard at the tomb the chief priests and
  Pharisees. (27 62-66).
• And the bribery of the guard, and the story that
  has been spread among the Jews to this day.
  (28 11-15).

9
Matthews resurrection account

• An earthquake and the descent of an angel (28
  2-4).
• Compare the fragment of the Gospel of Peter.
• The women react with fear, as in Mark but now
  and joy added.
• And they do tell the disciples now the message
  does get through. (28 8)
• And Jesus appears to the women (28 9-10).
• Appearance to the disciples in Galilee on
  mountain Go therefore . . . (28 16-20).
• and make disciples of all nations . . . The
  gentiles are now to be included.

10
Concluding thoughts about Matthew

• Paradox very explicitly directed to Judaic
  audience.
• But opens out to gentile world (make disciples
  of all nations).
• And hostility and bitterness toward non-accepting
  Jews (result of historical circumstances late in
  first century).
• Insistence on tying Jesus to scriptural
  traditions at crucial points (think of Js
  equestrian feat!).
• Strong sense of need for interior righteousness
  (Sermon on Mount) and ethical duty.
• Strong sense of continuity between life of Jesus
  and later community I am with you. (A
  contrast with Mark?)
• The leadership explicitly passed to Peter and
  disciples.
• A strong sense of ekklesia, a structured
  community, church.