“will the real jesus please stand up?” · jesus, the “true son” of the gracious god: i give...
Post on 21-Jul-2020
3 Views
Preview:
TRANSCRIPT
“Will the Real Jesus Please Stand Up?”: Understanding the Different Portraits of Jesus in the Gospels
Lecture 3:
Matthew’s Jesus: Emmanuel
and the New Moses
Greg Zuschlag, PhD
Associate Professor of Systematic Theology
Oblate School of Theology Sept. 25, Oct 2, 9, 16, 23, 2017
Purpose of the Series
Series Description: Explore how the writers of the four canonical Gospels
‘tailor’ their portrait of Jesus in order to meet the pastoral needs of their
particular communities. Gaining insight into how each of the Gospels tells the
story of Jesus for a particular community not only assists us in becoming
better readers of the Gospels but offers new opportunities for enhancing our
faith in Jesus the Christ.”
The “So-What?”: Appreciate the Gospels’
(1) literary wholeness vs. proof-texting, “pericopizing,” harmonizing
(2) pastoral intent vs. doctrinal and ethical focus
(3) ability to address “our” communal-corporate vs. “my” individual
(4) focus on this-worldly life “political,” vs. other-worldly, “spiritualized,”
therapeutic: “On Earth as it is in Heaven”
Exegetical Approach to the Gospels:
Method of Exegesis: Community-Contextual Reconstruction
Q: How does one account for the differences in the Gospels?
A: (hypothesis): They are written/“tailored” in order to meet the pastoral
needs/issues for a particular communities.
Interpretation Maxim: “A text w/out a context is pretext for a proof text”
Three “Worlds” of a Text (Paul Ricouer via Sandra Schneiders):
1. World Behind the Text = Original Context (e.g. extra-biblical
attestation, e.g. ancient historiography, archeology, Jesusology)
2. World of the Text = Literary devices (symbolism, foreshadowing,
parables, chiasms, irony, intercalatation, metaphor, linkages)
3. World in front of the Text = Our Context (socio-political, history, and
cultural realities and issues, no so much autobiographical/individual)
Community-Contextual Hermeneutical Approach
Gospel Text
Gospel
Community
Context
Hypothetical Reconstruction of the Community
via “the Hermeneutical Circle”
“World of the Text”
“World Behind the Text”
Review from Lecture 1: Community-Contextual Hermeneutical Approach
Gospel Text
Gospel Community Context
Analog of Context to Context
Contemporary Context(s) “World in Front of the Text”
“World Behind the Text”
“World of the Text”
analog
The Gospel of Matthew:
The Community of Emmanuel and the New Moses
Historical Background:
Time: 80-90 CE
Place: Antioch
Community: Diaspora Jews facing Jewish Rejection
Major Themes in Matthew (Powell)
1. The Abiding Presence of God
2. Jesus as Son of God
3. Jesus as Torah
4. Leadership/Discipleship in the “Church”
5. Hostility toward Jewish Leaders
Task: Q: Given what we know about he historical context and major textual
themes how can we formulate a working hypothesis-reconstruction of the
Matthean community and its issues/temptations/struggles?
From the Gospel of Mark to Gospel of Matthew:
How Matthew Edits Mark
Two-(Four-)Source Theory & Markan Priority
--Mt contains 90% of Mk yet radically reorganized and redacted
--“Q”= 235 verses similar in Mt. and Lk not in Mk =
--“M” = material unique to Matthew
From the Gospel of Mark to Gospel of Matthew:
How Matthew Edits Mark
(1)Structure and Outline:
I. Origins of Jesus, Immanuel, the 2nd Moses, the Servant Messiah [Mt 1 - 4]
II. Presenting Christian Torah
1st : Sermon on the Mount Discourse [Mt 5 – 6]
2nd : Missionary Discourse [Mt 9:35 – 11:1]
3rd : Parabolic Discourse [Mt 13:1 – 53]
4th : Ecclesial Discourse [Mt 18 - 19]
5th : Eschatological Discourse [Mt 23 – 25]
IIII. The Passover of Jesus [Mt 26 - 28]
The Great Commission [Mt 28: 16-20]
From the Gospel of Mark to Gospel of Matthew:
How Matthew Edits Mark
(1)Structure and Outline: Chiasm Explained
A1
A2
B1 B2
C
From the Gospel of Mark to Gospel of Matthew:
How Matthew Edits Mark
(2) “Scribal” Editorial Changes:
• Organization: The mission charge to the disciples is related immediately
after they are selected (Matt. 10:1–42;cf. Mark 3:14–19; 6:7–13).
• Abbreviation: unroofing the tiles for the paralytic (Mt. 9:2; cf. Mk 2:2–5)
• Sophistication: Mk. repetitious use of words such as “and” and
“immediately” is reduced.
• Accuracy: “King Herod” (Mk. 6:14) becomes “Herod the tetrarch” (Mt.
14:1).
Source: M. A. Powell, Introduction to the New Testament (Baker Academic, 2009)
From the Gospel of Mark to Gospel of Matthew:
How Matthew Edits Mark
(3) Prosperous Urban Jewish Community Context: • Mt. omits Mk.’s explanation of Jewish customs (Mt. 15:1–2; cf. Mk 7:3–4)
• Mt. often replaces the phrase “Kingdom of God” with “Kingdom of
Heaven”
• Mk. uses the word “village” (kōmē), Matthew uses the word “city” (polis)
• Matthew adds “silver” and “gold” to Jesus’ injunction for the disciples to
take no “copper” with them on their travels (Matt. 10:9; cf. Mark 6:8)
From the Gospel of Mark to Gospel of Matthew:
How Matthew Edits Mark
(4) Character Portrayals: Jesus • lack of knowledge omitted (10x from Mk.)
• statements that might imply a lack of ability or authority modified
• references to exhibiting human emotions dropped: “pity” (Mk 1:41),
“anger” (Mk 3:5),“sadness” (Mk 3:5), “wonder” (Mk 6:6), “indignation”
(Mk 10:14), “love” (Mark 10:21)
• stories that appear to portray as a “magician” (Mk 7:31–37; 8:22–26).
From the Gospel of Mark to Gospel of Matthew:
How Matthew Edits Mark
(4) Character Portrayals: Disciples • “no faith” “little faith”(cf. Mt. 8:26 with Mk.4:40)
• zero understanding Jesus merely slow to understand (cf. Mt 16:12
w/Mk 8:21; Mt 17:9–13 with Mk 9:9–13)
• “their hearts where hardened” “worshiping” Jesus, calling him “Lord”
or “Son of God” (cf. Mt. 14:32–33 with Mk 6:51–52)
• Unseemly ambition of James and John ascribed to their mother of (cf.
Mt. 20:20 with Mk 10:35).
From the Gospel of Mark to Gospel of Matthew:
How Matthew Edits Mark
(4) Character Portrayals: Jewish Religious Leaders • A scribe whom Jesus praises in Mk (12:28–34) is depicted as an opponent
who puts Jesus to the test in Mt (22:34–40)
• friendly Jewish religious leaders such as Jairus and Joseph of Arimathea
are no longer identified as religious leaders (cf. Matt. 9:18 with Mk 5:22;
Mt. 27:57 with Mk 15:43)
The Gospel of Matthew:
The Community of Emmanuel and the New Moses
• Pretend you belong to an urban, fairly prosperous and well educated
“adolescent” community of predominately Diaspora Jews who assemble
liturgically in a synagogue (Gk. ecclesisa = church) dedicated to Yeshua (Heb.
“YHWH Saves/Delivers”) of Galilee as Israel’s Mashiach (Gk. Christos).
• The Pharisee-lead Jewish “synagogue across the street” view your community
with grave suspicious and practice forms of discrimination from social ostracism
(“micro-aggressions”) to public denunciations and violence (e.g. beatings).
• Given these external pressures, you leaders, in an effort to be considered
legitimate/respectable in the eyes of “the synagogue across the street,” have
begun to “ape” the mores of the Pharisaical rabbis which seems to subvert the
mores of your chief rabbi, Jesus.
Q: In the midst of your community’s “identity crisis” what kind of Gospel (i.e.
portrait of Jesus) would you create that would both (a) preserve your Jewish identity
while (b) remaining faithful Jesus?
The Gospel of Matthew:
The Community of Emmanuel and the New Moses
Two-fold Strategy:
A1: Present Jesus as the most “Jewish of Jews”
a. The Abiding Presence of God
b. Jesus as Son of God
c. Jesus as Torah
A2: Portray the Jewish Religious Authorities Negatively and the
Disciples (more or less) Positively
a. Hostility toward Jewish Leaders
b. Leadership/Discipleship in the “Church”
Goal: “Church Manual”/Practical Ecclesiology
The Gospel of Matthew:
The Community of Emmanuel and the New Moses
Denunciation of the Scribes and Pharisees (aka “brood of vipers”): The
scribes and the Pharisees have taken their seat on the chair of Moses.
Therefore, do and observe all things whatsoever they tell you, but do not
follow their example. For they preach but they do not practice. They tie
up heavy burdens [hard to carry] and lay them on people’s shoulders, but
they will not lift a finger to move them. All their works are performed to
be seen. They widen their phylacteries and lengthen their tassels. They
love places of honor at banquets, seats of honor in synagogues, greetings
in marketplaces, and the salutation ‘Rabbi.’ As for you, do not be called
‘Rabbi.’ You have but one teacher, and you are all brothers. Call no one
on earth your father; you have but one Father in heaven. Do not be called
‘Master’; you have but one master, the Messiah. The greatest among you
must be your servant. Whoever exalts himself will be humbled; but
whoever humbles himself will be exalted. (Mt. 23:12)
[note: followed by 7 “Woes”]
The Gospel of Matthew:
The Community of Emmanuel and the New Moses
Jesus, the “True Son” of the Gracious God: I give praise to you, Father,
Lord of heaven and earth, for although you have hidden these things
from the wise and the learned you have revealed them to the childlike.
Yes, Father, such has been your gracious will. All things have been
handed over to me by my Father. No one knows the Son except the
Father, and no one knows the Father except the Son and anyone to whom
the Son wishes to reveal him. Come to me, all you who labor and are
burdened, and I will give you rest. Take my yoke upon you and learn
from me, for I am meek and humble of heart; and you will find rest for
yourselves. For my yoke is easy, and my burden light.” (Mt. 11: 25-30)
The Great Commission: The eleven disciples went to Galilee, to the
mountain to which Jesus had ordered them. When they saw him, they
worshiped, but they doubted. Then Jesus approached and said to them,
“All power in heaven and on earth has been given to me. Go, therefore,
and make disciples of all nations, baptizing them in the name of the
Father, and of the Son, and of the holy Spirit, teaching them to observe
all that I have commanded you. And behold, (I [with you] am) always,
until the end of the age.” (Mt. 28: 16-20)
The Gospel of Matthew:
The Community of Emmanuel and the New Moses
A1: Present Jesus as the most “Jewish of Jews” Jesus Jewish Genealogy: • Ch. 1 (Lk Ch. 3)
• traces back to Abraham (Lk. Adam)
Infancy Narrative: • Joseph's Dream/Angel
• “Virgin” Birth = fulfillment of prophecy Is. 7:14 (LXX)
• Emmanuel = Hb. “God with us” = Where does God dwell? God’s location?
• David’s Bethlehem = Messiah
• Magi Worship = Pagans/Gentiles recognition = Duetero-Isaian universalism
• Flight to Egypt = Retelling of the Moses story
• Narzorean = fulfillment of Is. 11:1
5 Major Discourses
5 Books of Torah (Pentateuch)
Moses, the Law Giver and the Law Itself
The Gospel of Matthew:
The Community of Emmanuel and the New Moses
A1: Present Jesus as the most “Jewish of Jews” (con’t)
Jesus as Fulfillment of “the Law and the Prophets” • “Do not think that I have come to abolish the law or the prophets. I have come
not to abolish but to fulfill. Amen, I say to you, until heaven and earth pass away,
not the smallest letter or the smallest part of a letter will pass from the law, until
all things have taken place.” (Mt. 6:17)
• Man with Withered Hand (Mt. 12:17) This was done “that it might be fulfilled
which was spoken through Isaiah the prophet” (Is. 42:1ff).
• Purpose of Parables (Mt 13:14) Isaiah’s prophecy about the people’s
stubbornness (Is. 6:9-10) and (Mt 13:35) – “it might be fulfilled which was spoken
through the prophet, saying, ‘I will open my mouth in parables. I will utter things
hidden from the foundation of the world’” (cf. Ps 78:2).
The Gospel of Matthew:
The Community of Emmanuel and the New Moses
A1: Present Jesus as the most “Jewish of Jews” (con’t)
Jesus as Emmanuel: The Ever Expanding Presence of God in the World
Jesus
Church
World
The Gospel of Matthew:
The Community of Emmanuel and the New Moses
A1: Present Jesus as the most “Jewish of Jews” (con’t)
God Is Present in Jesus
• when Jesus is born: “Emmanuel”=“God is with us”(1:23)
• Jesus is worshiped (2:11; 9:18; 14:33; 15:25; 20:20; 28:9, 17)
Jesus Is Present in the Church
• with little children, who are the greatest in the kingdom (18:5)
• with people who gather in his name to pray (18:20)
• with needy members of his spiritual family (25:37–40)
• with those who receive bread and wine in his name (26:26–28)
• with people who baptize, teach, and make disciples (28:19–20)
The Church Is Present in the World
• salt of the earth and light of the world (5:13–14)
• sheep in the midst of wolves (10:16)
• the gates of hell will not stand (16:18)
• make disciples of all nations (28:19)
The Gospel of Matthew:
The Community of Emmanuel and the New Moses
A2: Portray the Jewish Religious Authorities Negatively
Pharisee’s Mores vs. Jesus’ Mores
Legalism (Externalize) Authentic Worship and Practice (Interiorize)
Self-Reliance Trust in the Father
Judgmentalism Forgiveness/Mercy
Clericalism Egalitarianism
Exclusion Inclusion
The Gospel of Matthew:
The Community of Emmanuel and the New Moses
A2: Portray the Jewish Religious Authorities Negatively
• Romans Downplayed in Jesus’ Death:
--Pilate “washes his hands” of Jesus’ blood
--“His blood be upon us and upon our children.” (Mt. 27:25)
The Gospel of Matthew:
The Community of Emmanuel and the New Moses
A2: Portay Disciples in (more or less) More Positive Light
Those who are to “make disciples” of others must first be made disciples
themselves.
-- Jesus calls them to fish for people (4:18–22; cf. 9:9).
--Faithful women sent to recover the unfaithful eleven (28:1–10)
The disciples of Jesus are people of “little faith.”
-- They worry about being fed and clothed (6:25–34).
--They fear a storm at sea (8:26).
--Peter is fearful and doubtful (14:30–31).
--They misguidedly discuss having no bread (16:8).
--They cannot cast out a demon (17:16, 19–20a).
--“If you have faith the size of a mustard seed . . .” (17:20b)
The Gospel of Matthew:
The Community of Emmanuel and the New Moses
A2: Portray Disciples in (more or less) More Positive Light
The disciples of Jesus worship and doubt.
-- Peter tries to walk on water (14:28–33).
--The eleven gather to receive the Great Commission (28:17).
The disciples increase in understanding.
--They have ears that hear and eyes that see (13:16; cf. 11:15; 13:9, 43).
-- They understand the parables of the kingdom (13:51).
--They understand about the “leaven” of the religious leaders (16:12).
--They understand about Elijah and John the Baptist (17:13)
The Gospel of Matthew:
The Community of Emmanuel and the New Moses
A2: Portray Disciples in (more or less) More Positive Light
Petrine Christianity as the “Norm”
--Peter as the “rock” on which Jesus’ church is built
--Church built on “rock” not “sand”
--Keys to the Kingdom
Simon Peter said in reply, “You are the Messiah, the Son of the living God.”
Jesus said to him in reply, “Blessed are you, Simon son of Jonah. For flesh and blood
has not revealed this to you, but my heavenly Father. And so I say to you, you are
Peter, and upon this rock I will build my church, and the gates of the netherworld
shall not prevail against it. l I will give you the keys to the kingdom of heaven.
Whatever you bind on earth shall be bound in heaven; and whatever you loose on
earth shall be loosed in heaven” (Mt. 16:16-20)
Q: Where (i.e. what contexts) might
the Gospel of Matthew “speak” today?
Luke’s Jesus:
The “Good News” Prophet of Salvation
Historical Background:
Time: 85-90 CE
Place: Unknown
Community: Privileged, Powerful, Prosperous Christian Gentiles
Major Themes in Luke (Powell)
1. Worship and Prayer
2. Food
3. Ministry to the Excluded/Marginalized
4. Diverse Images of Jesus
5. Present Availability of Salvation
Assignment: Given what we know about he historical context and major
textual themes how can we formulate a working hypothesis
/reconstruction of the Lukan community and its issues/temptations?
top related