Category: Matthew - Wittenberg Door Campus Ministry

Matthew 14 Study Questions

10/10/2024

Matthew's Gospel - Chapter Fourteen

Keep working on learning where to look for different things in Matthew's Gospel. In chapter thirteen, Jesus uses a number of parables.

Write down at least three questions you hope will be answered. As always, I urge you to post them in the comments of this blog post, and to engage with other people's questions yourself!

Read Albrecht's commentary on Matthew, pages 210-220.

See if you have any more questions or answers to put in the comments section.

Questions for Study and Discussion:

When Herod hears what Jesus is doing, he is reminded of John the Baptist. Verses 1-12 are a flashback, but possibly not very far back. What kind of decisions do we make which leave us feeling guilty? What is a biblical way to deal with that guilt?

Matthew 14:13-14 show Jesus making a striking change in his actions. What does this show you about him and about you?

Notice Jesus' actions in verse 19. What do they remind you of?

In verses 22-36, Jesus sends the crowd away, spends time in prayer, then rejoins his disciples. What do we learn from Jesus' coming to his disciples on the water?

Matthew 13 and Parables in General

10/9/2024

Wednesdays Are for the New Testament.
10/9/24

Gibbs, Jeffrey A. (2010). "Matthew 13." Matthew 11:2-20:34. (pages 659-736). St. Louis, MO: Concordia Publishing House. (Personal Library)

   Gibbs prefaces his discussion of the parables in Matthew 13 with an extensive discourse on the nature of parables.
   Early interpreters of the parables, until the time of the Enlightenment, took them to have symbolic elements which would require decoding (Gibbs 2010, p. 659). In general, the smaller elements would be viewed in the context of the parable as a whole. The interpretation tended to be more allegorical in nature than many modern conservatives would like. Gibbs maintains that, in general, Jesus and the apostles intended an allegorical interpretation. This does not, in Gibbs' estimation, endorse "unlikely or outrageous interpretations" (Gibbs 2010, p. 660).
   With the rise of the Enlightenment Gibbs sees a shift toward distrust of the biblical accounts. This led toward attempts to re-interpret the events and statements to find the "historical Jesus" (Gibbs 2010, p. 661). One of the important interpretive changes, endorsed by Adolf Jülicher in the late 1800s, was to make a sharp distinction between metaphor and simile (Gibbs 2010, pp. 661-662). He endorsed the idea of a simile being used to clarify a concept, and a metaphor to obscure it. An extended simile is a "similitude" while an extended metaphor is an "allegory" (Gibbs 2010, p. 662). He also took the original words of Jesus to have been clear similes, which were converted into allegories by the evangelists and other interpreters. Gibbs considers Jülicher's process to be "wrong-headed" partly because it creates confusion in interpretation of modes of communication and also because it denies the fact that symbolic language appears on a continuum rather than as an either-or proposition where a message is symbolic or it isn't (Gibbs 2010, p. 663).
   Gibbs notes that an actual definition of a parable is somewhat elusive. The Greek word is used in a number of ways, and different scholars take different views about what constitutes a parable in the canonical materials (Gibbs 2010, p. 665). Matthew's Gospel uses the term 17 times, 15 of which "refer to brief past-time narratives that are really about something other than the surface meaning of the story. Most are about the reign of heaven/God" (Gibbs 2010, p. 665). This is generally the case with Mark and Luke as well. There are often exaggerated aspects which appear unexpectedly (Gibbs 2010, p. 666).
   Gibbs suggests four principles for interpretation of parables. First, he cautions against over-interpreting small details (Gibbs 2010, p. 667). Second, it is important to look for ways in which the details complement one another. The large and small may work closely together. Third, it is important to pay attention to the story as told. Interpretation of what we perceive to be literary and historical contexts are very important (Gibbs 2010, p. 668). Events and statements before and after are significant contextual clues.
   Gibbs observes that the process of reaching an understanding of a parable is significant. In some instances a parable might make a concept more readily understandable, while at other times it may provoke ongoing thought and questioning to get the point (Gibbs 2010, p. 669). An important question in Gibbs' view is the overall purpose of Jesus in use of parabolic teaching. If Jesus were only intent on obscuring his teaching from the crowds he could simply have taught only his closest disciples. There is a more complex situation in Jesus' teaching. Gibbs postulates that it may be that Jesus' teaching in parables pushes people to invest the necessary mental energy to understand concepts at a later time (Gibbs 2010, p. 670).
   Matthew chapter 13 is taken up with a series of parables. Gibbs notes that there have been a variety of patterns proposed for the overall structure of the passage (Gibbs 2010, p. 671). There is a major break in 13:36 where we see a shift from teaching crowds outside to teaching disciples inside (Gibbs 2010, p. 672). The parables can also be divided into two groups of three, from 13:24-50. Gibbs proposes a three part structure. Here, the first part is the parable of the Sower (1-23) (Gibbs 2010, p. 672), followed by a second part in 24-35 and a third part in 36-50 (Gibbs 2010, p. 673). This creates a count of seven parables. The brief explanation in 51-52 signals the end of the discourse.
   Following this pattern, Gibbs returns to his commentary on the text proper, starting with the Parable of the Sower and its explanation, 13:1-23 (Gibbs 2010, p. 674). After his translation, Gibbs provides textual and grammatical notes as is his custom. The grammatical notes are fairly extensive here due to the slightly obtuse and choppy language used by Matthew.
   The parable of the Sower follows on the heels of a passage in which it has been clear that the Pharisees are rejecting Jesus. Gibbs sees this as a very deliberate move, as Jesus is explaining why there are such different responses to him (Gibbs 2010, p. 680). Some of the seeds are prevented from doing their natural work, for various reasons. However, the seed which falls in good ground is quite productive (Gibbs 2010, p. 681). Gibbs points out that while the reasons for a lack of productivity are fairly clearly given, the way the good ground makes the seed thrive is not very clear. He takes this to suggest that there are a variety of ways that a positive life for Christ may be lived out.
   Matthew 13:10-17 records Jesus' disciples asking him not how to understand his parable, but why he is teaching the crowds by using parables. Gibbs points out that Jesus' disciples typically ask him questions when away from the crowds. Jesus' answer is an explanation of the parable, not an answer to the disciples' specific question (Gibbs 2010, p. 83). Yet it is an interaction which demonstrates that Jesus, at least here, instructs only his disciples. The revelation of meaning, further, does not come due to intellectual ability or persistence, but because God has chosen to reveal it (Gibbs 2010, p. 684). Gibbs observes again that the parabolic teaching is not merely intended to be difficult to understand, but that it also provokes thought and further inquiry, in a way similar to God's teaching through Isaiah (Gibbs 2010, p. 685).
   Gibbs closes his discussion of the Parable of the Sower with a reflection on the intended impact of the parable. He takes this parable to caution us against an expectation that Jesus will work and succeed in the ways we might think normal (Gibbs 2010, p. 687). The disciples may have been in doubt as to the effectiveness of Jesus' work. He, on the other hand, understands and teaches that there are reasons why God's Word would not be embraced by all. Yet there is a positive response, which would bring joy (Gibbs 2010, p. 688). God spreads his word freely and generously. And, finally, life in light of God's word is to be lived out in wisdom. It is necessary for Chrsitians to be conscious of the "soil" they are, and to seek to improve it.
   The next three parables, concerning weeds, a mustard seed, and leaven, are treated together (Matthew 13:24-35). Gibbs treats them together for three primary reasons. The three parables are distinguished by their setting of being in a crowd, as well as by the theme of the present reality of Jesus' kingdom, though it is not completely realized yet (Gibbs 2010, p. 694). Gibbs points out the kingly action of reigning is under way in Jesus. However, we find it in an unexpected way.
   Gibbs understands the parable of the wheat and the weeds to signify a present kingdom of God, with the master planting his grain in the ground (Gibbs 2010, p. 696). The kingdom is not fully realized when the work of an enemy is discovered. The weeds are found to be growing along with the desired grain. The master commands that nothing should be changed until the harvest. Gibbs concludes that the audience would observe two things: first, God's kingdom is present already, and second, that Jesus is content to let it develop as it has begun (Gibbs 2010, p. 697).
   Matthew 13:31-32 is a very brief parable about the kingdom of God. Again, Gibbs notes it speaks to the presence of God's kingdom (Gibbs 2010, p. 697). He points out the strongly hyperbolic description given by Jesus of the mustard plant, which never grows into a large tree (Gibbs 2010, p. 698). In its present form, God's kingdom appears insignificant. However, it will grow beyond the listeners' expectations. Though we have no record of an explanation given to the disciples, Gibbs takes Jesus to be the one planting in both the parable of the Sower and the Mustard Seed. The apparently small thing Jesus is doing can be expected to grow. God's reign is established using his own means (Gibbs 2010, p. 699).
   Matthew 13:33 contains a very brief parable. Surprisingly, the main character is a woman, and she is using leaven, which is often associated symbolically with sin (Gibbs 2010, pp. 699-700). The quantity of flour, about ten gallons, is a very substantial pile, which will bake a large amount of bread. Gibbs takes the essential message of the parable to be the hidden nature of God's kingdom. The bread will rise, given time. Yet it may not be immediately perceptible (Gibbs 2010, p. 700).
   The group of three parables concludes in 13:34-35 with a brief explanation of Jesus' use of parables,citing Psalm 78 (Gibbs 2010, p. 701). In the context, the Psalm calls people to attend to its riddles which will be made plain. Jesus' work in Matthew 13 includes speaking of God's work, but in a way which may seem unclear at first. God's kingdom has come, and will be revealed more plainly given time.
   Gibbs takes the move into a house in Matthew 13:36 to signal a new section where we have an explanation of the parable of the weeds, then three additional parables (Gibbs 2010, p. 703). The section continues through verse 50. The audience here is no longer the crowds but Jesus' disciples, who ask for an explanation of the Parable of the Weeds (Gibbs 2010, p. 705). Gibbs considers that the disciples, in staying with Jesus and asking for his explanation, are also asking that they be under the protection of God's kingdom, even though they don't fully see it as Jesus does (Gibbs 2010, p. 706). They are struggling with their lack of understanding, and need Jesus' reassurance.
   Gibbs describes Jesus' explanation of the parable of the Weeds and divided neatly into two parts. In Matthew 13:36-39 Jesus briefly explains who or what the different elements are in the story (Gibbs 2010, p. 706). He then goes on to a description of the end of the age (13:40-43). Those who do not follow Jesus have a horrible fate, while those who believe Jesus will receive a place in glory in God's reign (Gibbs 2010, p. 707).
   There is an interpretive challenge inherent in the parable's relatively extended discussion of the conversation with the farm workers and the master's insistence that nothing is to be done. The explanation given by Jesus lacks any focus on that prominent element (Gibbs 2010, p. 708). Gibbs considers the different setting of the parable and its explanation to be important in this regard. The parable was told to the crowds, but interpreted to the disciples in private. The crowd may have had a greater benefit thinking about the present age when those who trust Jesus are mixed in with those who don't. The disciples, on the other hand, may have been more in need of reassurance of their future state.
   Another interpretive challenge is the identification of "the field" with "the world." Much historic commentary has taken "the field" to be the visible church, thus leading to an overall interpretation related to church discipline (Gibbs 2010, p. 709). More recent commentary has emphasized the identity as "the world," thus placing the interpretation into the realm of the Church as compared with unbelievers. Gibbs, though acknowledging the strength of the more recent views, thinks the imagery is more apt in terms of the visible church, with believers and unbelievers in Christ mixed together. The focus is on the different seeds in one compact location (Gibbs 2010, p. 710).
   The two brief parables in Matthew 13:44-46 have a challenging history of interpretation. The parables of the hidden treasure and the pearl have regularly been interpreted along the lines of a call to commitment and discipleship. Gibbs surveys interpretations along these lines in some detail (Gibbs 2010, pp. 712-713). There has been a more Christological interpretation articulated periodically since the 1840s in which Christ is the one seeking a treasure, which turns out to be His people (Gibbs 2010, pp. 713 ff). Gibbs provides an exegetical summary of the significant differences between the two parables, as well as a summary of their striking similarities of a decision to sell or give up all so as to obtain the reward. He finds the force of giving up all and being able to make the purchase a compelling argument in favor of understanding Christ as the one who purchases the treasure (Gibbs 2010, p. 715). Gibbs continues with a detailed exegetical study of the two parables from a Christocentric point of view (Gibbs 2010, pp. 716ff). Gibbs concludes that throughout these parables Jesus is illustrating his concern for the world and his treatment of his disciples as a treasure for which he would give everything to redeem (Gibbs 2010, p. 720). The motif of hiddenness is significant throughout all the surrounding context. The glory of God's reign has been present, unnoticed, in Christ and the disciples (Gibbs 2010, p. 721). Gibbs sees this as an encouragement to the disciples. They and Jesus are seeing what the world surrounding them does not see.
   Matthew 13:47-50 describes a dragnet, a departure from the agricultural motif (Gibbs 2010, p. 721). In distinction from the parable of the weeds, here there is no indication of anybody interfering with a good outcome. However, Gibbs notes the outcome is still encouraging. The good will be saved (Gibbs 2010, p. 722).
   Gibbs takes Matthew 13:51-52 as a conclusion. Here the disciple is able to reveal God's mysteries (Gibbs 2010, p. 723). The disciples of Jesus are coming to understand the mysteries of God's kingdom. They know that all will be put to right in the end. Gibbs interprets this as "a treasure-store of wisdom and truth that comes from the Christ" (Gibbs 2010, p. 724).
   Matthew 13 closes, in verses 53-58, with a description of Jesus being questioned and rejected in Nazareth (Gibbs 2010, p. 726). Gibbs observes that this show of unbelief is the close of a "bracket of unbelief" around the chapter 13 parables (Gibbs 2010, p. 728). Here, in verses 54c-56, the people are reported as asking a stream of five questions, all centered on Jesus' identity. In Gibbs' estimation it shows not only a failure to recognize Jesus as the Messiah, but that they don't even see him as a prophet (Gibbs 2010, p. 729). Except for the first and last questions, which assume Joseph is Jesus' father and that there is no way Jesus could have miraculous powers, the questioners are correct in identifying family members. Matthew, in 13:57-58, tells us the people are not so much wrongly informed but are stumbling into unbelief (Gibbs 2010, p. 731). The unbelief, as it spreads, ultimately is what kills Jesus and incurs God's judgment, as we will see in later chapters of Matthew.
   Gibbs, taking the rejection of Jesus in Nazareth as his impetus, discussies the view of Jesus' brothers and sisters, as well as the concept of the perpetual virginity of Mary (Gibbs 2010, p. 732). Though the Church of Rome and the Orthodox churches consider Mary to have remained a virgin all her life, the Lutheran community is not entirely in agreement. Gibbs takes the clear statements of Scripture about Jesus' family, particularly Matthew 12:46-47 and 13:55-56 to be that Mary and Joseph had at least six children (Gibbs 2010, p. 732). There are no hints of the brothers and sisters being from a previous marriage of Joseph, adopted, or otherwise brought into the family. Gibbs notes a statement in the Latin version of the Smalcald Articles (1.4) referring to "ever-virgin" Mary, but that the allusion was a later insertion (Gibbs 2010, p. 733). The claims of perpetual virginity of Mary, in Gobbs' opinion, are intended to create a doctrine about Mary. However, the theologically important view is that Mary was a virgin at the time of the miraculous conception and birth of Jesus (Gibbs 2010, p. 734). This is clearly stated in Scripture.

What's the Root of the Controversy with the Pharisees?

10/2/2024

Wednesdays Are for the New Testament.
10/2/24

Gibbs, Jeffrey A. (2010). "Matthew 12." Matthew 11:2-20:34. (pages 595-658). St. Louis, MO: Concordia Publishing House. (Personal Library)

   Gibbs provides fairly extensive textual notes for Matthew 12:1-14. The grammar is relatively challenging in this passage, as there are several oddities in the word order. These oddities serve to place emphasis on unexpected parts of the sentences, which will become clearer as Gibbs moves into the commentary proper.
   The accusation of the Pharisees in Matthew 12 begins with an objection to the disciples doing what could constitute harvesting grain on the Sabbath. For this reason, it is natural to assume the issue is fairly clear-cut. However, Gibbs observes that Jesus immediately draws the Pharisees into a different topic (Gibbs 2010, p. 600). Jesus' counter-argument "asserts that he and his ministry are so central to what God is finally doing in Israel that Jesus (and by implication, his disciples) cannot be in violation of the Sabbath" (Gibbs 2010, p. 600, emphasis Gibbs'). The importance is to understand Jesus, not the Sabbath, correctly. Gibbs argues that the Christological concern is the unifying theme for Matthew 11:2-16:20.
   The controversy raised by the Pharisees is related to their understanding of Sabbath law. This prompts Gibbs to review what we know of this area of law established and developed throughout the period to the time of Jesus' ministry as described in Matthew 12 (Gibbs 2010, p. 602). The actual Old Testament passages pertaining to the day of rest are relatively brief, calling for rest, and illustrating ways in which normal behaviors of daily life may exemplify a failure to take the required rest. Texts such as Jubilees 50:1-13 and the Damascus Document 10:14-11:18 and 12:3-6 present lists of specific ways the Sabbath may be violated (Gibbs 2010, pp. 602-603). The later tractates found in the Mishnah and Genera, written between about A.D. 200 and 600 provide additional insight. However, Gibbs observes that we are not certain when the rules listed originated (Gibbs 2010, p. 603). Matthew 12 does suggest a preoccupation with the right interpretation of keeping the Sabbath (Gibbs 2010, p. 604). While Gibbs urges his readers not to consider Jesus' opponents as necessarily attempting to endorse salvation by works of the law, he considers it fairly certain that their attempt to guard God's law through extensive additional stipulations was inappropriate, making it "more a burden than a blessing" (Gibbs 2010, p. 605).
   Matthew 12:3-8 shows Jesus' move to turn the Pharisees' complaint from the context of legal stipulations to their understanding of Jesus' identity (Gibbs 2010, p. 605). Jesus simply refuses to speak to the initial question of the permitted activities on the Sabbath. He proceeds to identify himself as greater than David, whose actions would have been seen as a violation of the Law (Gibbs 2010, p. 606). In this first example, it is important to observe that David was recognized as the one anointed by God. Jesus goes on in verses 5-6 to state that priests work on the Sabbath, and it does not profane the temple (Gibbs 2010, p. 607). In this instance, Jesus clearly says his work is greater than God's temple (Gibbs 2010, p. 608). Gibbs explains the logic implicit in Jesus' statement at some length. In verses 7-8, Jesus makes a third argument, that he is the manifestation of God's mercy (Gibbs 2010, p. 610). Using Hosea 6:6, as he had in Matthew 9:13, Jesus points out the Pharisees' failure to understand God's mercy. It is implicit in Jesus' role as the Messiah that he gives rest to God's people (11:28-29). This, in Gibbs' view, is why he is the Lord of the Sabbath, a manifestation of God's mercy for Israel (Gibbs 2010, p. 611).
   Matthew 12:9-14 moves directly from talk of Jesus as Lord of the Sabbath to actions demonstrating his use of the Sabbath as a time of rest and healing (Gibbs 2010, p. 612). The Pharisees present Jesus, in the synagogue, with a man who has a withered hand. Gibbs observes that we have no record from the period of rabbinic discussion of healing on the Sabbath (Gibbs 2010, pp. 612-613). Jesus' response to the question is that the man is more valuable than an animal which would be rescued on the Sabbath.His work of healing gives rest and relief, appropriate for a Sabbath.
   Gibbs concludes that in Matthew 12:1-14, the controversy originally presented regarding work on the Sabbath, has been resolved by the very identity of Jesus, who shows himself as the authoritative Lord of the Sabbath, giving people rest which surpasses their expectations (Gibbs 2010, pp. 614-617 passim). Gibbs describes a proper view of the Sabbath as finding rest in Jesus. He notes, "no one day of the week need be observed as the exclusive Sabbath because Jesus' promise of rest is continual for all who come to him (11:28)" (Gibbs 2010, p. 615). The rest Christians have, however, is not idle. As Jesus does good in giving rest, Gibbs maintains that the proper work of Christians is also to do good and give mercy and rest to others (Gibbs 2010, p. 617).
   Gibbs sees Matthew 12:15-21 as a coherent unit. He observes that in verse 15, Jesus deliberately removed himself from the area, probably because he knew the Pharisees were plotting against him (Gibbs 2010, p. 618).
   There are significant differences among Matthew 12:18-21, the Masoretic text, and the Septuagint of Isaiah 42:14. Gibbs catalogs them in some detail (Gibbs 2010, p0. 619-623). He considers it likely that Matthew here may have translated the Hebrew himself, though in other places Matthew used the Septuagint text (Gibbs 2010, p. 619).
   Gibbs observes that the transition in Matthew 12:15-16 is very brief, but sets up the longest Old Testament quotation used in Matthew (Gibbs 2010, p. 624). Jesus' withdrawal in these verses allows him to continue showing mercy to the crowds and to remain in control of the timing of his future arrest and execution. Gibbs takes Jesus' prohibition of making him known to be another means of control over the timing of his arrest (Gibbs 2010, p. 625).
   Matthew 12:17-21 quotes Isaiah 42:1-4, which, in turn, is a challenging passage to interpret. Gibbs notes the important question of who the servant is (Gibbs 2010, p. 625). In its context, the servant may be understood as either an individual or the nation of Israel (Gibbs 2010, p. 626). Gibbs considers evidence for both views. He then notes that Matthew's narrative identifies the servant, and that it is Jesus, an individual (Gibbs 2010, p. 627). Gibbs does entertain the possibility that Matthew is using Jesus as the servant being "Israel reduced to one," which would still leave us with only partial clarity in his understanding and use of Isaiah. Regardless, from Matthew 12:18, the work of Jesus is to bring justice, which is inextricably bound up with preaching, healing, and exorcism (Gibbs 2010, p. 628). Gibbs is clear that Jesus' work to bring justice has an influence on the greater society, in which Christ works through human works of mercy and justice (Gibbs 2010, p. 630).
   A new segment of Matthew 12 begins at verse 22 (Gibbs 2010, p. 631). As Jesus heals a man who was blind and mute, the crowds were amazed. However, in verse 23 their question suggests they are not ready to acknowledge Jesus as the Son of David (Gibbs 2010, p. 632). Gibbs takes the language used in the discussion through verse 37 to be combative. The power of God has entered into the world. Jesus is not acting with a demonic impetus, but God is calling people to believe he is overcoming Satan (Gibbs 2010, p. 634). The people speaking against Jesus' work are engaged in combat against God.
   The power of Jesus over demons is clear in verses 22-30 (Gibbs 2010, p. 635). While the crowd is not ready to accept Jesus as the son of David, the Pharisees reject him definitively, saying he uses demonic power. Jesus' response to the accusation is an appeal to logic and to human experience (Gibbs 2010, p. 636). If Satan casts out Satan, he defeats himself. It would make no sense. Additionally, true exorcisms were acknowledged among the Pharisees, apparently using the same power Jesus used. The accusation against Jesus is therefore not sustainable. The conclusion Jesus advocates in Matthew 12:28 is that in him the power of God is present (Gibbs 2010, p. 637).
   Matthew 12:31-37 is connected directly to verses 22-30, as the passage opens with "because of this" (Gibbs 2010, p. 639). The words of rejection by the Pharisees lead directly to a stern warning from Jesus. Gibbs observes the significance of the question of what it means or does not mean to speak against the Holy Spirit. The statement of Jesus is admittedly very challenging and important.
   In Gibbs' opinion, there are two errors commonly made regarding Jesus' teaching about blasphemy against the Holy Spirit (Gibbs 2010, p. 640). One is to attempt to identify the particular motivation which would lead to the sin. There is no biblical evidence that such a diagnosis can be made. The other common error is to say that such blasphemy can only be committed, possibly by accident, by Christians (Gibbs 2010, p. 641). Gibbs finds even less support for this in Matthew 12. In this passage, Jesus is warning his opponents that they are on their way to condemnation. The warning of Jesus is couched in hyperbole. Gibbs observes that while Matthew 12:31-32 says that every sin will be forgiven, there are exceptions to that statement. Not only does Jesus rule out forgiveness for blasphemy against the Holy Spirit, but Gibbs notes that rejecting God's forgiveness in Christ also leaves one unforgiven (Gibbs 2010, p. 641). The passage at hand makes it clear that speaking of Jesus as being governed by Satan is an unequivocal rejection of the Holy Spirit. The words of the Pharisees serve as their condemnation (Gibbs 2010, p. 642). Yet Gibbs sees this as a condition which could be reversed. "A person who renounces Christ will not be forgiven – unless he repents and confesses Jesus" (Gibbs 2010, p. 642). The language, then, is hyperbolic.
   Gibbs also considers that Matthew 12:33-37 is helpful in interpreting verses 31-32. In these verses, Jesus observes that the mouth speaks from the heart. Words therefore can be used to judge attitudes (Gibbs 2010, p. 643). True faith in Jesus results in positive confessions about him. An ongoing rejection of Jesus indicates a heart which denies him (Gibbs 2010, p. 644). While Gibbs is clear that rejection of the Holy Spirit brings condemnation, he also confesses that the overall thrust of the Gospel is that one who formerly rejected Jesus may repent and be restored (Gibbs 2010, p. 645).
   In Matthew 12:38-45 some of the scribes and Pharisees ask Jesus for a prophetic sign, which he refuses to give them. In verses 43-45 he describes the departure of a demon and its return with more evil spirits. Gibbs points out that the opponents of Jesus, who have already seen his signs, are asking for another sign (Gibbs 2010, p. 649). Their request might not be for a greater sign. As an example of such a request, Gibbs notes Hezekiah's request for a sign in 2 Kings chapter 20. God had made a long-range promise. Hezekiah wanted a short-term, verifiable sign that the longer range promise would be done.
   The sign which Jesus concedes will be given in Matthew 12:39 is "the sign of Jonah the prophet" (Gibbs 2010, p. 650). Gibbs finds a concentration on Jonah's rescue from the sea creature to be a common emphasis in teaching from the Second Temple period. The significance is that Jonah is released from the creature after three days and that Jesus is released from death after three days. It is a sign of resurrection (Gibbs 2010, p. 651). His resurrection, not his death, is the sign of the validity of his promises.
   The fact that Jesus has presented himself as greater than Jonah or Solomon leads him directly to speaking specifically of the danger of rejecting him. Gibbs does not take Matthew 12:43-45 as a direct teaching of demonology. Rather, he sees it as illustrative of the danger of refusing the protection of the Gospel (Gibbs 2010, p. 652-653). Those who refuse Jesus place themselves in danger of progressively increasing troubles.
   In Matthew 12:46-50, Jesus essentially redefines family. Gibbs does point out that the term used in 12:46 for "brothers" is specifically not used for cousins or other relatives with any regularity (Gibbs 2010, p. 654). In Gobbs' opinion it is most natural to take these people as children of Joseph and Mary. The emphasis of the passage is the central importance of "the family relationship to Jesus that comes through being his disciple" (Gibbs 2010, p. 656). The identification of those who believe in Jesus as his family would have been shocking in the culture of the time, as it is now in many cultures. Gibbs points out that Jesus calls people to care and respect for their biological family. Yet a relationship with Jesus is even more important (Gibbs 2010, p. 657).

Matthew 11 - Jesus as a Polarizing Figure

9/25/2024

Wednesdays Are for the New Testament.
9/25/24

Gibbs, Jeffrey A. (2010). "Matthew 11:2-30." Matthew 11:2-20:34. (pages 551-594). St. Louis, MO: Concordia Publishing House. (Personal Library)

   Gibbs, observing that Matthew 11:2-16:20 do not have one clear structure, works with the texts based on two themes, "(1) the identity of Jesus and (2) the increasing refusal of Israel, and especially of her religious leaders to acknowledge Jesus' identity and receive him in faith" (Gibbs 2010, p. 551). Jesus' work remains that of caring for people and offering them blessing. On the structural front, Gibbs does observe an inclusio, with 11:2-6 and 16:13-20 serving as the start and finish. Both passages include the question of Jesus' identity and a pronouncement that a blessing accompanies recognizing Jesus.
   In Matthew 11:2-6, Gibbs finds the reference to "the Coming One" to be a significant reference to numerous Old Testament promises, that God and a Redeemer will come (Gibbs 2010, p. 553). Matthew here ties these promises with the identity of John as described by Jesus, the coming Elijah from Malachi chapter three. Significantly, the actions Jesus calls to the attention ofJohn's messengers are all in the passive voice. The people are receiving Jesus' blessings apart from any work of their own (Gibbs 2010, p. 554).
   Gibbs evaluates the question from John the Baptist. 'With the apparent exception of Tertullian, the church fathers and early commentators held that the Baptist could not possibly have entertained doubts about the identity ofJesus. Yet in terms of grammar, near context, and even the wider sweep of Scripture's story, there is no compelling reason to reject the obvious sense of the text" (Gibbs 2010, p. 555). There is a very reasonable possibility that John was disappointed in his expectation since he was in prison. This would not have seemed like God's reign to him (Gibbs 2010, p. 556). Jesus' answer, in the form of his works of blessing, does show that God is working through him.
   Matthew 11:7-15 contains Jesus' explanation to the crowds of who John the Baptist is. In verse ten, Jesus combines Exodus 23:20 and Malachi 3:1, a pairing known in Jewish literature before the time of Jesus (Gibbs 2010, p. 559). Gibbs notes the strong consistency with the text in Matthew and the specific wording in the Septuagint. Verse 12, with the words for force and seizure, presents numerous challenges. Gibbs addresses them briefly from a textual point of view (Gibbs 2010, p. 560-562) and will return to the issues in a later section.
   Gibbs notes that God reveals himself in real time and space. This is precisely what happens in Matthew 11:7-15 with John the Baptist. Real questions occur to people, who then seek a solution (Gibbs 2010, p. 563). Jesus' answer for the question is ultimately that God's kingdom is at hand and has been introduced by John, serving as the Elijah to come. It is to be received by faith (Gibbs 2010, p. 564). Jesus' eschatological emphasis in the passage asserts John as the person who signals the end times (Gibbs 2010, p. 566). God's kingdom has arrived.
   Gibbs again describes the critical verse, Matthew 11:12, in some detail, from a standpoint of contextual commentary, rather than a focus on the actual text. He observes that in Jesus "God is reigning in a hidden, lowly, resistible fashion" (Gibbs 2010, p. 567, emphasis Gibbs'). Those who oppose and reject Jesus, while they act in the way people often have toward God's prophets, will not receive the grace of God's kingdom.
   Having discussed Matthew 11:12 in his text analysis and commentary, Gibbs moves on to a brief excursus dealing with the history of interpretation of Matthew 11:12. He identifies Peter Cameron (Violence and the Kingdom, 1984) as a seminal work which summarizes the scholarly history (Gibbs 2010, p. 569). The Greek fathers emphasized verse 12b - "violent men are snatching it away" (Gibbs 2010, p. 569). They take the action as a negative, but suggest the "violent men" are Christian ascetics who are working against their fleshly desires (Gibbs 2010, p. 570). Latin fathers tended to draw in an historical element, saying the Kingdom was being taken from Jews by Gentiles. Again, the vocabulary was seen as negative, but the theology as positive. Cameron finds little development through the Middle Ages. The Reformers tended to follow the Greek fathers, though some took the overall action as a theologically negative move. Melanchthon, understanding βιάζεται asa middle voice verb indicated that the meaning must of necessity be positive (Gibbs 2010, p. 571). In the past several hundred years, no consensus has emerged.
   Matthew 11:16-24 is a warning to the stubborn and rebellious generation of Jesus' contemporaries (Gibbs 2010, p. 572). The language is based on a concrete view of time - the situation of the people with whom Jesus was interacting. Gibbs notes the contrasts of rejoicing or mourning, eating or fasting (Gibbs 2010, p. 573). Gibbs argues that verse 19 should be rendered . . . "Wisdom was declared innocent of her own works" rather than a more traditional "by her works" (Gibbs 2010, p. 574). In the other two New Testament statements using the same idiom (Acts 13:38B, Rom. 6:7) the phrase refers to being absolved of something (Gibbs 2010, p. 574). Therefore, Gibbs takes Jesus to be saying, with more than a little irony, that in the court of public opinion, Wisdom cannot be considered responsible for the things she does (Gibbs 2010, p. 575).
   Gibbs again notes that the opposition to Jesus seen in Matthew chapter 11 demonstrates the fact that the people have hardened their hearts, as Isaiah predicted (Gibbs 2010, p. 576). In verses 16-19, the generation is compared to children who refuse to follow the leadership of others. The leaders, in Gibbs' understanding, are John the Baptist or Jesus, while the rest of the culture are those who refuse to play their games (Gibbs 2010, p. 577). The responses of the broader society show they have no real interest in participating in the life to which they are called. Both John and Jesus are too radical for their taste (Gibbs 2010, p. 578). Because the culture turns away from Jesus in their unbelief, Jesus, who has extensively shown his forgiveness and restoration makes a number of statements of "woe" over them, in verses 21-24. Gibbs considers that these statements "primarily express judgment, rather than sorrow" (Gibbs 2010, p. 579). Jesus remains the savior who calls all people to come to him. Gibbs is clear that the issue is the need to come on Jesus 'terms, not our own (Gibbs 2010, p. 581).
   In Matthew 11:25-30, Gibbs chooses to divide the structure into 25-26 and 27-30. In the first portion, Jesus praises God the Father for His work of hiding and revealing heavenly mysteries (Gibbs 2010, p. 584). Verses 27-30 address the human listeners who are with Jesus. They need to hear of the work of Christ and be invited to participate in it by coming to him.
   In verses 25-26, Jesus emphasizes that God the Father is firmly in charge of his world. However, God works "to hide the truth from those who regard themselves as wise and understanding, and to reveal it to those who have no wisdom of their own" (Gibbs 2010, p. 585). Those to whom God has revealed his mysteries recognize "the true identity of John and Jesus, the end-time significance of their words and deeds, and especially the truth that Jesus is the Coming one who will save the people from their sins" (Gibbs 2010, p. 586, emphasis Gibbs').
   Verses 27-30 invite the crowds to receive the peace and loving care of Jesus, who has been working in them. The Father has given "all things" to the Son, who invites all to come to him (Gibbs 2010, p. 588). Gibbs is clear that Jesus' desire is to reveal the Father to all people. The call is not only to some, but to all (Gibbs 2010, p. 589). The obligations of keeping Torah were a heavy burden. This was seen by many as too much to bear. Additionally the burden of sin is a crushing load. Jesus' words offer to lift these loads and to give rest (Gibbs 2010, p. 590). Gibbs notes that "what one needs to learn is what Jesus is like" (Gibbs 2010, p. 591). It is Jesus' gentle humility which frees us from our burdens.
   Gibbs comments that verses 25-30 articulate a very high Christology. The question of the passage urging "readers to regard Jesus as Wisdom Incarnate" deserves comment, partially as there are parallels between this passage and Sirach 51:23-30 (Gibbs 2010, p. 592). Gibbs provides an English text of the passage from Sirach. In Gibbs' opinion, Christ is far greater than the wisdom described by Sirach. Sirach's invitation is to himself, as a teacher of wisdom. In Matthew, we are called to the one who is divine Wisdom. He does not teach them how to succeed. He teaches them what he is like (Gibbs 2010, p. 593).

Matthew 13 Discussion Questions

9/20/2024

Matthew's Gospel - Chapter Thirteen

Keep working on learning where to look for different things in Matthew's Gospel. In chapter twelve, Jesus clashes with the Pharisees concerning the Law and his character as greater than the Law.

Write down at least three questions you hope will be answered. As always, I urge you to post them in the comments of this blog post, and to engage with other people's questions yourself!

Read Albrecht's commentary on Matthew, pages 188-210.

See if you have any more questions or answers to put in the comments section.

Questions for Study and Discussion:

What is the point of using parables in teaching? Consider this question especially in terms of the seven parables in Matthew 13.

How does the difference between a secret and a mystery help you understand Jesus' parables?

As you read the parables, after reading Jesus' explanation of the parable of the sower, try to prepare a similar explanation of other parables.

(As you prepare for this discussion, consider whether Albrecht's interpretation is correct. On a number of points I would respectfully disagree with his understanding of the parables. You might also.)

Matthew's Gospel - Chapter Twelve

9/12/2024

Matthew's Gospel - Chapter Twelve

Keep working on learning where to look for different things in Matthew's Gospel. In chapter eleven, John the Baptist inquires about Jesus, Jesus describes John the Baptist as Elijah, then condemns cities which didn't receive him.

Write down at least three questions you hope will be answered. As always, I urge you to post them in the comments of this blog post, and to engage with other people's questions yourself!

Read Albrecht's commentary on Matthew, pages 172-188.

See if you have any more questions or answers to put in the comments section.

Questions for Study and Discussion:

Based on Matthew 12:1-13, how should we understand Jesus' relationship with God's Law? What is Jesus' desire in his interactions?

Compare Matthew 12:15-21 with the quotation from Isaiah 42:1-4 in its context. What priorities do we find?

The Pharisees were a group which took holiness and obedience to God's Law very seriously. Why were they so opposed to what Jesus was doing? What does Jesus' response to them say about his priorities?

Why would the Pharisees ask Jesus to do more miracles? Is there some sort of parallel in our modern culture?

In Matthew 12:46-50, who is part of Jesus' family? Are you?

Matthew Chapter 11 Study

9/8/2024

Matthew's Gospel - Chapter Eleven

Keep working on learning where to look for different things in Matthew's Gospel. In chapter ten Jesus commissioned his apostles, spreading the work of ministry beyond himself.

Write down at least three questions you hope will be answered. As always, I urge you to post them in the comments of this blog post, and to engage with other people's questions yourself!

Read Albrecht's commentary on Matthew, pages 160-171.

See if you have any more questions or answers to put in the comments section.

Questions for Study and Discussion:

Here, at the end of Jesus' second discourse, Jesus returns to activity, though it is only briefly. Most scholars consider the second discourse to go through 11:1 and the third to begin at 12:46.

Consider Jesus' words about John the Baptist. What do you find significant about Jesus' words and actions in Matthew 11:1-15? Why?

Matthew 11:16-19 considers the response of the broader society to Jesus and His people. How is this response seen today?

Verses 20-24 speak of woe toward some cities. Compare the "woe" statements to the "blessed" statements from Matthew 5.

Why would verses 25-30 be comforting to some people? Why would some people be made uncomfortable by them? Which group to you fit?

Matthew's Gospel - Chapter Ten

8/28/2024

Matthew's Gospel - Chapter Ten

Keep working on learning where to look for different things in Matthew's Gospel. In chapter nine we saw several healings, including a young girl and an old lady who interrupts the visit to the young girl.

Write down at least three questions you hope will be answered. As always, I urge you to post them in the comments of this blog post, and to engage with other people's questions yourself!

Read Albrecht's commentary on Matthew, pages 142-159.

See if you have any more questions or answers to put in the comments section.

Questions for Study and Discussion:

In Matthew chapter 10, we move into the second of the five main discourses. The first one, referred to as the sermon on the mount, was in chapters 5-7 This one, roughly corresponding to chapter 10, is normally referred to as the commissioning of the twelve apostles. As always in Matthew, the discourse is a lengthy series of statements by Jesus which come after a number of actions of Jesus that serve to set the scene for the discourse.

In Matthew 10, the twelve disciples are given power and authority for a task. What made the disciples the right people for the task? Consider the doctrine of vocation. What does the Lord use you to do?

Jesus' commission to his disciples includes healing the sick, raising the dead, cleansing leprosy, and driving out demons. What do the twelve apostles actually do? How is it shown?

How are the apostles to act when they enter a home? Discuss the idea of placing peace upon a place, or revoking the peace as we see in Matthew 10:13.

Based on Matthew 10, is the life of a Christian leader expected to be easy? Why or why not? What kind of preparations would you advise the Christian leader to make?

What is the Christian response to persecution? Why?

Describe the way you have been received by Jesus and his people. Is this like the way the rest of the world receives you? Explain your answer.

Matthew's Gospel - Chapter Nine

8/20/2024

Keep working on learning where to look for different things in Matthew's Gospel. In chapter eight we saw Jesus healing a man with leprosy, a servant of a centurion, a woman with a fever, and two people with demons. We also saw Jesus calming a storm at sea.

Write down at least three questions you hope will be answered. As always, I urge you to post them in the comments of this blog post, and to engage with other people's questions yourself!

Read Albrecht's commentary on Matthew, pages 128-142.

See if you have any more questions or answers to put in the comments section.

Questions for Study and Discussion:

We're still in the second group of three miracles. At the start of chapter nine, Matthew shows Jesus forgiving sins and healing a paralyzed man.

What do we learn from this group of miracles? Why might the people react as they did? How does Matthew tie Jesus' presence specifically to both forgiveness and healing?

Consider fasting and its possible purposes.

The third group of three miracles begins in 9:18. Again, what do we learn about Jesus and human needs as we read this passage?

(The three miracles are healing an older lady, raising a girl from the dead, and healing two blind men. Alternatively, we consider the first two together and make the exorcism of verses 32-33 the third miracle. The former is probably Matthew's intended structure, as the exorcism has very few details and leads directly into the responses of people to Jesus' work.)

Consider Jesus' attitude shown in verses 35-37. How can this encourage us?

Matthew's Gospel Chapter Eight

8/20/2024

Matthew's Gospel - Chapter Eight

Keep working on learning where to look for different things in Matthew's Gospel. In chapter seven we saw Jesus' forgiveness for others who don't deserve it.

Write down at least three questions you hope will be answered. As always, I urge you to post them in the comments of this blog post, and to engage with other people's questions yourself!

Read Albrecht's commentary on Matthew, pages 117-128.

See if you have any more questions or answers to put in the comments section.

Questions for Study and Discussion:

Albrecht observes three groups of three miracles with people's reaction afterward. Note that Albrecht tends here to assert a reason why someone acts, but that those reasons are at least slightly speculative.

Group #1 - a man with leprosy, a centurion's servant, and Peter's mother-in-law.

What do we learn about prayer and about Jesus' interactions in these three miracles?

Matthew 8:18-22 show a response - two examples of people wishing to follow Jesus. How should we understand their questions and his responses?

Group #2 - just the first two miracles are in Matthew chapter 8, with Jesus calming a storm and healing two demoniacs. Again, what do we learn by observing Jesus and his actions?

Study Questions for Matthew 7

7/25/2024

Matthew's Gospel - Chapter Seven

Keep working on learning where to look for different things in Matthew's Gospel. In chapter six we especially saw the Lord's Prayer.

Write down at least three questions you hope will be answered. As always, I urge you to post them in the comments of this blog post, and to engage with other people's questions yourself!

Read Albrecht's commentary on Matthew, pages 102-116.

See if you have any more questions or answers to put in the comments section.

Questions for Study and Discussion:

How does Matthew 7 correct our attitude toward others? In what way are we to judge people?

In what way is forgiveness in the Lord's Prayer related to the issue of judgment from Matthew 7?

Matthew 7:13-14 makes a comparison of the Christian life to a gate and pathway. Are these verses addressed to people who already know God or to those who don't know Him? What difference does this make in our interpretation?

Matthew's Gospel Study: Chapter Six

7/18/2024

Matthew's Gospel - Chapter Six

Keep working on learning where to look for different things in Matthew's Gospel. In chapter five we saw the start of the Sermon on the Mount, the Beatitudes, and some of Jesus' "antitheses."

Read Matthew chapter six carefully.

Write down at least three questions you hope will be answered. As always, I urge you to post them in the comments of this blog post, and to engage with other people's questions yourself!

Read Albrechet's commentary on Matthew, pages 85-102.

See if you have any more questions or answers to put in the comments section.

This chapter might take us a couple of weeks also, as did chapter five.

Questions for Study and Discussion:

What assumptions and corrections does Jesus make about giving, an act of righteousness, in Matthew 6:1-4? How can it influence our thoughts about charity?

Matthew 6:9-12 represents prayer, an act of righteousness. What does it teach you about prayer? Why would this be such a major topic in the Lutheran catechisms?

The third act of righteousness in Matthew 6 (16-18) is fasting. What is the purpose of fasting? How can it be used well or badly?

Is Matthew 6:19-24 closely related to verses 16-18, to verses 25-34, or neither? Explain how you reach a conclusion.

How do we store treasures in heaven?

In Matthew 6:25-34, what makes us worry? What do we do about it?

Matthew's Gospel - Chapter Five

6/18/2024

Matthew's Gospel - Chapter Five

Keep working on learning where to look for different things in Matthew's Gospel. In chapter four we saw Jesus' temptation in the wilderness and the start of his preaching ministry.

Read Matthew chapter five carefully. Recall the pattern Matthew uses of activities followed by a more extended discourse of Jesus. We're entering the first discourse, so we're nearing the end of the first major section of Matthew.

Write down at least three questions you hope will be answered. As always, I urge you to post them in the comments of this blog post, and to engage with other people's questions yourself!

Read Albrechet's commentary on Matthew, pages 61-84.

See if you have any more questions or answers to put in the comments section.

Study of Matthew Chapter Three

6/3/2024

Matthew's Gospel - Chapter Three

Keep working on learning where to look for different things in Matthew's Gospel. In chapter two we saw Jesus' birth, his move to Egypt and back, and the death of Herod the Great.

Read Matthew chapter three carefully.

Write down at least three questions you hope will be answered. As always, I urge you to post them in the comments of this blog post, and to engage with other people's questions yourself!

Read Albrechet's commentary on Matthew, pages 34-44.

See if you have any more questions or answers to put in the comments section.

Questions for Study and Discussion:

John the Baptist is introduced abruptly and incompletely. Why might Matthew do this?

Define "repentance." Why is it so important in Christian thought?

What is implied by the fact that God is presented as having a kingdom?

What is the purpose of John's baptism? How can you tell?

Is there a biblical warning against being baptized wrongly? Consider this and Albrecht page 39.

Discuss the many things shown in the baptism of Jesus.

Matthew Chapter 2

6/1/2024

Matthew's Gospel - Chapter Two

We continue our study with Matthew's Gospel, chapter two. In our face-to-face meeting I recommended that learners prepare and memorize a brief summary of each chapter as they work through them. For instance, for Matthew 1, I suggested something like "a genealogy of Jesus, and the description of his birth." With a simple outline like that in mind, it's easy to find passages again.

Read Matthew chapter two carefully.

Write down at least three questions you hope will be answered. As always, I urge you to post them in the comments of this blog post, and to engage with other people's questions yourself!

Read Albrecht's commentary on Matthew, pages 24-33.

See if you have any more questions or answers to put in the comments section.

Questions for Study and Discussion:

What does Matthew want us to think about with the "Magi"?

We often think of Matthew as showing Jesus to be the one who comes for the Jews. Who is he revealed to in chapter two?

What does King Herod seem to think of the Israelite people over whom he rules?

Can you find another Joseph in the Bible who goes to Egypt? How is he like Jesus or like Joseph, Mary's husband?

Introducing the Wittenberg Door study of Matthew's Gospel

5/21/2024

Join Wittenberg Door Campus Ministry for a study of Matthew's Gospel! We are combining face-to-face meetings and interactions on our website as we walk through Matthew. This study is at an appropriate level for people with any background or no background in New Testament studies. New posts on the Wittenberg Door Throwing Inkwells blog will introduce readings from Matthew's Gospel and from a popular commentary on Matthew, as well as questions for study and discussion. We'll also be linking more in-depth resources including an annotated Greek text and notes drawn from a variety of more academic sources on a dedicated page for the Matthew study. I hope you will be able to join in the conversation as we see how the evangelist Matthew presents Jesus as the one who fulfills Scripture and brings God's promises of mercy, forgiveness, hope, and eternal life to his people, those who believe that he is who he says he is and that he does what he says he does.

Eschatology in the Didache and Matthew

9/28/2023

9/28/23
Scholarly Reflections
Verheyden, Joseph. "Chapter Eleven: Eschatology in the Didache and the Gospel of Matthew." in Van de Sandt, Huub (editor). Matthew and the Didache: Two Documents from the Same Jewish-Christian Milieu? Minneapolis: Fortress Press, 2005, 193-215.

Both the Didache and Matthew's Gospel address the idea of the end time. Verheyden observes that while each has a section which is more or less dedicated to the concept, there are also scattered references in both works. Because of the concentration of material, Verheyden's study focuses on Didache 16 and Matthew 24-25 (Verheyden 2005, 193).

Verheyden notes the necessity of tracing a relationship between the Didache and Matthew so as to rightly analyze the statements. He concludes, "The Didache contains verbal and content parallels with passages from Matthew's eschatological discourse in all verses of Chapter 16 except v. 7 which is a quotation from the OT that is however probably also alluded to in the final section of Matthew's discourse (25:31)" (Verheyden 2005, 194). While it seems reasonable that both documents were influenced by some other material, Verheyden considers it less likely that the two documents were completely unconnected. The consistency of ideas used and even of their ordered arrangement suggests a more direct influence (Verheyden 2005, 195). Verheyden surveys a number of the arguments based on a literary relationship or the lack of a literary relationship. The root of the argument seems to be the level of certainty we can have as regards redactional process, which is a challenging analysis at best (Verheyden 2005, 196-200).

Verheyden considers that the Didache was composed/redacted with knowledge of Matthew's Gospel. For this reason, he analyzes the eschatological passage with an eye to the similar material in Matthew (Verheyden 2005, 201). Didache 16:1 and Matthew 24:3 both ask when the end will come and what the signs of the end will be. Matthew uses the question to start a lengthy discourse. The Didache clearly says, "you don't know the time" (Verheyden 2005, 202). The events are likewise presented in simple terms. Both the Didache and Matthew speak of a time of tribulation to come. Both predict times of persecution, apostasy, and betrayal in no uncertain terms (Verheyden 2005, 203). A deceiver will arise, causing great harm through supernatural powers (Verheyden 2005, 204). Verheyden observes specifically that these powers do not come from within the deceiver, but that he receives the powers from elsewhere. Some will be provoked to turn away from the Christian faith, while others will not (Verheyden 2005, 206). The concept of Christ being the one who is cursed but who saves is present in both texts. Verheyden specifically notes that a curse of death is found not only in Didache 16 but also in 1:3 and 5:1 (Verheyden 2005, 208). The Didache gives a threefold sign of the end, with a visual sign in the sky, a sound of a trumpet, and the resurrection of the dead (Verheyden 2005, 209). All the concepts are present in Matthew, though a specific sign of an opening in the sky is not clearly presented. The end is expected to be coming soon in both texts, which both serve as warning and as encouragement (Verheyden 2005, 212).

Verheyden concludes that Didache 16 effectively draws out the eschatological emphases of Matthew's Gospel (Verheyden 2005, 215). The wording and order of ideas show some evidence of influence. The Didache account is very brief, and it is likely that it is incomplete, with an abrupt end. The world of Matthew and the Didache, however, certainly seem to correspond to each other.

Reproof in Early Christianity

9/27/2023

9/27/23
Scholarly Reflections
Van de Sandt, Huub. "Chapter Ten: Two Windows on Developing Jewish-Christian Reproof Practice: Matt 18:15-17 and Did. 15:3." in Van de Sandt, Huub (editor). Matthew and the Didache: Two Documents from the Same Jewish-Christian Milieu? Minneapolis: Fortress Press, 2005, 173-192.

A relationship between Matthew 18:15-17 and Didache 15:3 is often posited due to the emphasis on confession and the Didache's reference to "the gospel," taken to be Matthew's Gospel (Van de Sandt 2005, 173). Van de Sandt compares the passages, also evaluating a "parallel in the Manual of Discipline (1QS)" (Van de Sandt 2005, 174).

Van de Sandt first evaluates Matthew 18, the fourth extended discourse found in Matthew (Van de Sandt 2005, 174). The start speaks of children being welcomed to Jesus, then the passage continues speaking of childlike behaviors. In verses 15-20 the passage moves on to confrontation and attempts at conflict resolution in case of sin. Forgiveness is the focus, as Jesus emphasizes in verses 21-22, telling his disciples to forgive "seventy times seven" times. He follows with a parable of an unforgiving servant (Van de Sandt 2005, 174). The majority of the material in the context parallels a passage in Luke 17, however, van de Sandt takes verses 15-20 not to exist in the Q source, as they are not found elsewhere. He does note the close connection to Leviticus 19:17 and the express intention of confrontation leading to reconciliation. Matthew 18:15-17 shows a judicial concern, with the specific conditions clearly spelled out (Van de Sandt 2005, 176). The negative reference to "pagans and tax collectors" also strikes van de Sandt as out of character with other statements in Matthew (Van de Sandt 2005, 177).

Van de Sandt continues by comparing the reproof passage in Matthew with that in Didache 15:3 (Van de Sandt 2005, 178). The passage in Didache 15 is clear that the reproof is directed to "a brother" and is thus friendly in nature. The goal is repentance so as to be restored to the eucharist. Unlike the passage in Matthew, the Didache passage has no hint of a judicial regulation (Van de Sandt 2005, 179). The function of witnesses is important in Matthew, while it is not present in the Didache.

Van de Sandt next makes a comparison with two reproof passages found in the Qumran material (Van de Sandt 2005, 180). Though van de Sandt finds judicial practices evidenced in rabbinic law, the reproof passages are intended as warnings against sin, rather than confrontations after the fact. A warning was to be issued and proven to have been issued prior to the transgression so as to allow any judicial process to be taken up. Van de Sandt details a number of the judicial intricacies (Van de Sandt 2005, 181ff).

The reproof passage of 1QS 5:23b-6:1b calls for reproof as necessary prior to presentation of an offender to the elders (Van de Sandt 2005, 184-185). It is to be conducted in front of witnesses, counter to the Matthew passage which requires a private setting at first. While there are procedural steps, it does not necessarily have a judicial impact. Rather, van de Sandt takes it as part of a routine examination of community members. There were judicial procedures clearly spelled out in other passages. This leads van de Sandt to conclude that the passage in Matthew, with specific instructions for confrontation as well as a judicial process was influenced by the Qumran community in some way (Van de Sandt 2005, 186).

Compared to Matthew, the reproof in Didache 15:3 is entirely consumed with a desire for reconciliation. The goal is clearly nothing other than reconciliation (Van de Sandt 2005, 187). The reference to "the gospel" is not entirely clear. However, van de Sandt considers it very unlikely that the passage would be derived from Matthew 18. It may be a reference to something influenced by the 1QS material. This view may be strengtehend by the fact that the 1QS narrative refers to a regular review of character. This is more similar to Didache 15 than to Matthew 18 (Van de Sandt 2005, 189).

Itinerant Christian Leaders

9/26/2023

9/26/23
Scholarly Reflections
Tuilier, André. "Chapter Nine: Les charismatiques itinérants dans la Didachè et dans l'Évangile de Mattieu." in Van de Sandt, Huub (editor). Matthew and the Didache: Two Documents from the Same Jewish-Christian Milieu? Minneapolis: Fortress Press, 2005, 157-169 (Abstract in English follows, pp. 171-172).

Tuilier considers the relative descriptions and attitudes toward charismatic itinerant prophets and other teachers in Matthew's Gospel and in the Didache as a means of understanding the context of their times and places (Tuilier 2005, 157). In the Didache, those recognized as apostles, prophets, and teachers are identified as genuine messengers of the Gospel. In some manner, these people are recognized, though the Didache doesn't tell us how (Tuilier 2005, 158). Yet the communities know them as servants of the Lord. The Didache is able to recognize and identify an apparently small number of false prophets and teachers as well. Those who are faithful are welcome, even to preside at the Eucharist and to pray as they wish (Tuilier 2005, 159). Alongside the charismatic visitors, the Didache community has resident elders and bishops, who have an apparently heirarchical structure (Tuilier 2005, 159-160).

In contrast to the Didache, Tuilier finds that Matthew's Gospel refers to prophets exclusively as characters in the Old Testament, with the exception of John the Baptist (Tuilier 2005, 160). To Matthew, Jesus is the prophet. Others, identified as false prophets, claim that Christ has appeared here or there, in order to deceive Jesus' followers (Tuilier 2005, 161). Only twelve apostles are identified, all chosen by Christ. These apostles do not act on their own initiative to spread the Gospel until after the resurrection. It is after the resurrection, with the selection of Matthias to replace Judas, and the later assertion of apostolic authority by Paul, that we begin to see a spreading of the apostolic office (Tuilier 2005, 162). Tuilier sees this spread in the later first century with Timothy, Titus, and Clement of Rome. Again, Matthew treats Jesus as the true teacher, though there are others referred to occasionally (Tuilier 2005, 163). Teachers other than Jesus are considered potentially dangerous, as proved to be the case later with the rise of Gnosticism. The monarchical episcopate does not appear to be suggested in Matthew. Local leaders are, however, potentially envisioned (Tuilier 2005, 164).

Though Tuillier would place composition of Matthew and the Didache at approximately the same time, he sees Matthew coming first. He also sees Matthew largely reflecting an earlier time period than the Didache. Matthew does suggest an ongoing charismatic work of apostles and possibly other leaders, in healing, casting out demons, and performing other miracles (Tuilier 2005, 165). This is consistent with the itinerant charismatics described in the Didache. Early Christianity rather quickly developed heirarchical models of leadership which would allow for ongoing governance of communities. This is reflected in the Didache as well as documents which came shortly afterward (Tuilier 2005, 166).

Tuillier takes the Didache and other early documents to have drawn on some sort of a document or oral tradition of sayings of Jesus, which may well have circulated in Aramaic (Tuilier 2005, 168-169). This material was not retained after the development of the canonical Gospels.

Catechesis in Didache 8 and Matthew 6

9/25/2023

9/25/23
Scholarly Reflections
Tomson, Pieter J. "Chapter Seven: The Halakhic Evidence of Didache 8 and Matthew 6 and the Didache Community's Relationship to Judaism." in Van de Sandt, Huub (editor). Matthew and the Didache: Two Documents from the Same Jewish-Christian Milieu? Minneapolis: Fortress Press, 2005, 131-141.

Tomson evaluates the Didache and Matthew in regards not to doctrinal considerations as such but rather from the perspective of Halakha, roughly akin to civil, moral laws (Tomson 2005, 131). The basis of his exploration is the fact that it was cultural rules, rather than doctrinal stands, which routinely distinguished groups.

The Didache is normally accepted as having extensive roots in Jewish thought (Tomson 2005, 132). Studies of the Halakha have been engaged in over the years, though it has not been a very crowded field of expertise. Tomson observes that halakha has strong practical and social applications (Tomson 2005, 133). Observance of these social customs defines one as a character in the community. It is also something which may change over time and space. We would expect some distinctive features in Jewish Christian communities which may serve to identify the community more clearly. It is important, in Tomson's opinion, that the Didache and Matthew have some halakhic elements in common (Tomson 2005, 134).

Didache 8:1 gives an instruction about the days appointed for fasting. While Monday and Thursday can be identified as the typical fast days for Pharisees, it calls for a fast on Wednesday and Friday (Tomson 2005, 134). Monday and Thursday were typical market days, when there would also be prayers and public Torah readings. Engaging in a fast on such a day makes sense. Tomson identifies a 364 day solar calendar which had all the festivals on Wednesday, Friday, and Sunday as a probable reason. The Pharisees avoided special observances on those days, but the earliest Christians may have placed their fasts on those particular days due to the message that fasting made about commitment to God (Tomson 2005, 136). The calendar of festivals which was adopted by the Pharisees was rejected by the Sadducees and the Christians.

Didache 8:2-3 instructs the community in prayer. The text of the prayer given is almost identifcal to the words in Matthew 6:9-13 (Tomson 2005, 137). The custom is stated clearly, that we pray three times in the day. Tomson notes this daily calendar was considered normal, and included three daily times of prayer (Tomson 2005, 138). What to pray was a matter of debate, but when to pray was not. The prayer we recognize as the Lord's Prayer fit the structure of several other ancient prayers which were used (Tomson 2005, 139). Because the prayer in Didache 8 is so similar to that in Matthew, Tomson takes there to be a high level of agreement in the type of social teaching used (Tomson 2005, 140). The Christian practice draws away from that of the Jews at this point.

Sermon on the Mount and Two Ways

9/21/2023

9/21/23
Scholarly Reflections
Syreeni, Kari. "Chapter Five: The Sermon on the Mount and the Two Ways Teaching of the Didache." in Van de Sandt, Huub (editor). Matthew and the Didache: Two Documents from the Same Jewish-Christian Milieu? Minneapolis: Fortress Press, 2005, 87-103.

Syreeni takes the Two Ways portion of Didache 1-6 to be significantly similar to the Sermon on the Mount of Matthew 5-7 (Syreeni 2005, 87). However, when evaluated in terms of catechetical object, composition history, and possible source material, they are not very similar. So as to work toward a possible history of development, Syreeni begins with the Didache, which he assumes to presuppose Matthew, then looks to earlier stages.

The Didache contains both a catechetical section and a section we would take as a church order. Syreeni considers both to have been adapted as they were pulled into a collection of materials (Syreeni 2005, 88). The various segments may rightly be understood as fitting into different genres. Syreeni also views the sections of the Didache as self-consciously not exhaustive. They do not provide everything that might be taught before baptism or all one would need in terms of community practices (Syreeni 2005, 89). They point out essential principles.

Syreeni reviews the materials within Diache 1-6, noting that the conceptual framework is similar at some points to material in the Epistle of Barnabas, and that the concepts stress boundaries between Christianity and paganism, rather than between Christianity and Judaism (Syreeni 2005, 91). Due to the relative clumsiness of Barnabas, Syreeni considers the Two Ways materials in the Didache to be based on Baranabas, rather than the opposite flow of influence (Syreeni 2005, 92). It is further possible that both Barnabas and the Didache drew on a common source. Syreeni does think there is something which underlies Barnabas, though he does not pursue it in this chapter (Syreeni 2005, 93).

Syreeni notes that the Didache has particular ways of dealing with moral exhortation. Specifically, prohibitions are drawn from the second part of the decalogue. Leviticus 19:18 is present, and there is an address to "my child" (Syreeni 2005, 94). These uncercurrents in gathering commands could lead both to the distillation of Torah in James and also to the Sermon on the Mount. Syreeni is clear that this is not a necessary outcome but that it is certainly a possible one (Syreeni 2005, 96).

Next, Syreeni considers the compositional history of Matthew 5-7, which he takes to be clearly based on Q 6:20b-49, as informed by his two source theory (Syreeni 2005, 97). The intent of Matthew is to produce a gospel based on narrative and discourses, while the Didache is identified as a paraneitic set of instructions (Syreeni 2005, 98). The Sermon on the Mount is an example of what Jesus, in 28:19, would refer to as what he commanded his disciples. Syreeni takes the Sermon on the Plain in Luke to be constructed from the same Q material. Though Q is a hypothetical document, Syreeni notes that it also has a debated history of composition. He summarizes that the passage is a composite of several groups of sayings (Syreeni 2005, 99). Logically, he finds ties to the structure of the Didache, with an early emphasis on discipleship, further moral teacings, and eschatology toward the end. The redaction which could lead to Matthew 5-7 shows marks of oral enhancement and reorganization of ideas in order to strengthen its impact (Syreeni 2005, 100). Syreeni does not consider it conclusive either that Matthew 5-7 shows the work of a community or of an individual redactor (Syreeni 2005, 101).

Syreeni concludes that while Matthew knew of Two Ways teachings, the Sermon on the Mount was not directly influenced by them. However, both Matthew 5-7 and Didache 1-6 set out to teach essentials of the Christian faith, using Jewish patterns, and taking fairly similar structural paths (Syreeni 2005, 102).

Matthew's Community

9/19/2023

9/19/23
Scholarly Reflections

Weren, Wim. "Chapter Three: The History and Social setting of the Matthean Community." in Van de Sandt, Huub (editor). Matthew and the Didache: Two Documents from the Same Jewish-Christian Milieu? Minneapolis: Fortress Press, 2005, 51-62.

In this paper, Weren seeks out the history and setting of Matthew's Gospel, a task made difficult due to the lack of external witness (Weren 2005, 51). He identifies the "community" as not necessarily one local group, but likely a number of groups, possibly spread out geographically, which share substantial agreement. Rather than focusing on the period around A.D. 80, when many critical scholars would identify a final phase of redaction, he looks at three phases of construction (Weren 2005, 52). First, he considers a period prior to 70 and a community mostly identified as Jews. Second, he studies the period between 70 and 80, as the group would consider themselves Jewish Christians. Third, he looks at final redactional moves as the Christians associate with many non-Jews. Weren acknowledges that the boundaries among these times are not clear.

In the first period of development, Weren considers the Christians to have been largely associated with their Jewish heritage and community. During this period, he takes the community to have focused on the sayings of Jesus, particularly those which were not later found in the other canonical gospels (Weren 2005, 53). Matters such as temple customs were familiar and considered normal. Weren refers us, for example, to Matthew 4:5; 17:24-27; 5:23-24; 5:17-19; 23:23; and 6:1-18. The community focused evangelism toward other Jews and would expect the return of Jesus (10:6, 23). Weren takes this to reflect a condition prior to the destruction of the temple. While Weren would consider various possible locations, the action seems to be centered in Capernaum or Galilee.

After the destruction of the temple in A.D. 70, Jewish life was necessarily changed. Weren sees this as a time of "urgent reorientation" (Weren 2005, 55). There was a rise in the importance of the rabbinic culture, which worked for unity and a Jewish identity, even without temple worship. Weren considers this to be the period in which conflict would have arisen between the Christians and the Pharisees, who would now be linked with the scribes. In these passages of Matthew, the Pharisees are depicted very negatively. Weren does note that the concept may not have been invented by the Christians. "The Christian Jews knew themselves backed by Jesus, who had also disputed Pharisaic interpretations of the Torah on a number of points" (Weren 2005, 55). The Christians therefore emphasized the power and authority of Jesus, over against the claims of Pharisees who sought to strengthen and purify the Jewish people. Weren observes that the two opposing groups were both intent on using Scripture to assert their points of view and considered that they were rooted in right tradition (Weren 2005, 56). Because of the conflict with the Pharisees, the Christians were separating from the mainstream of Judaism. Weren sees the Christians placing leaders in roles which might be parallel to Jewish people. For instance, rather than the scribes, who would ensure fidelity, Peter's apostolic role carries a preaching and teaching authority which would assure orthodoxy (Weren 2005, 57). Weren notes a geographical shift at this time as well, with Christians tending to move from lower Galilee to upper Galilee, where there was less influence of the Pharisees.

Weren moves on to the third phase of development, about 80-90 A.D., as Christian Jews tend to build relationships with a broader range of Christian communities (Weren 2005, 58). Here the terminology is important. For instance, Weren notes "among Jews" rather han "the" Jews. He also finds "their synagogues" as opposed to "my church." Further, "In 8:11-12, the expression, 'the children of the kingdom' is an honorary name for the people of Israel, but in 13:38 this appellation is attributed to the followers of Jesus" (Weren 2005, 59). The Christians have appropriated terminology of being God's chosen people. At this time, Weren considers the community to have begun drawing in material from Q and Mark which would speak to a mission to the world, as opposed to Jewish communities. The movement has become more cosmopolitan in nature. There is a decreased emphasis on the Jewish laws, along with a greater emphasis on Jesus for all nations (Weren 2005, 60). Elements such as worship using the Lord's Supper, the Lord's prayer, and application of baptism took precedence, as the group was more clearly distinct from its Jewish heritage. With this new identity, an awareness of false prophets and the danger of false teaching was increasing (Weren 2005, 61). This can be explained by the proliferation of traveling prophets.

Matthew, Didache, and Ignatius of Antioch

9/18/2023

9/18/23
Scholarly Reflections

Jefford, Clayton N. "Chapter Two: The Milieu of Matthew, the Didache, and Ignatius of Antioch: Agreements and Differences." in Van de Sandt, Huub (editor). Matthew and the Didache: Two Documents from the Same Jewish-Christian Milieu? Minneapolis: Fortress Press, 2005, 35-47.

Jefford holds a position that Matthew, the Didache, and the genuine letters of Ignatius all have an Antiochian provenance, though he admits that the evidence for Antioch is tenuous for Matthew and the Didache (Jefford 2005, 36).The texts show signs of access to the same underlying resources, and Ignatius, though he doesn't use Matthew extensively, seems more influenced by Matthew than by the other canonical gospels. While the evidence remains tenuous, Jefford thinks one can make a reasoned conclusion that the same community exercised a strong ifnluence on the three works.

Jefford briefly considers arguments for Egypt as the provenance, observing all are inconclusive (Jefford 2005, 37). British scholarship has historically suggested Palestine as the provenance for the Didache. However, recent scholarship has tended to move at least the final stages of development of the Didache "away from Palestine toward Syria" (Jefford 2005, 38). He also finds some strength in arguments that Matthew may reflect a Syrian context.

The work of Jonathan Draper has recently made some credible suggestions that the Didache depends on a Q tradition which may have accumulated material as the community moved from Palestine to Syria (Jefford 2005, 39). Jefford considers Matthew to show many signs of influence from a Q community as well. The interplay of an established community and influences from outside the community is, in his opinion, an important similarity between Matthew and the Didache. The similarity in concepts but not in wording suggests dependence on similar oral sources, rather than a written source (Jefford 2005, 40). A challenge with this interpretation is presented by the actual use of the materials. Jefford observes that the same idea may be presented in very different contexts in Matthew and the Didache (Jefford 2005, 41). This could easily be taken to show the two texts have different provenance. Yet Jefford takes it as evidence that different authors applied the relevant ideas to different situations.

Jefford reminds his readers that we understand there to be, by necessity, a Jewish background to early Christianity. The influence of Paul was significant to the development of Christianity as well (Jefford 2005, 42). While Pauline theology is not clear in the Didache, we can see that Paul attests to communities in which there are elements both of Jewish and non-Jewish Chrsitianity. We know tha Antioch had both elements, as evidenced by remains in Antioch and by Acts 15 and Galatians 2 (Jefford 2005, 42). The Pauline influence in Antioch is clear, particularly as we consider the concerns which Ignatius shares in his letters (Jefford 2005, 43). Jefford notes the emphasis on heirarchy in Ignatius. Later bishops also show signs of dealing with Jewish factions in Christianity. This suggests there were Pauline and Petrine emphases in the same city.

Jefford considers it important to his inquiry that we attempt to identify the gospel text (or texts) which Ignatius would have taken as authoritative. This is a challenge, since Ignatius only clearly uses a handful of Old Testament writings (Jefford 2005, 44). There are no appeals to Mark, and only perhaps one allusion to Luke. While Jefford finds evidence of John's world of thought there are no quotations. Pauline interpretation seems clear. And the scholarly community largely agrees that Ignatius not only knew and used Matthew, but that he expected his readers to know Matthew as well (Jefford 2005, 45). Jefford therefore concludes that Antioch is a likely provenance for Matthew, and that the apparent parallels in the contexts of Matthew and the Didache suggest the same provenance for the Diache (Jefford 2005, 46). The confluence of evidence suggests to Jefford that Antioch is the most likely large city to serve, primarily due to the fact that Ignatius is clearly associated with that community.

Matthew and Torah

9/14/2023

9/14/23
Scholarly Observations
Repschinski, Boris. "Chapter Ten: Conclusions." in Sim, David C., and Repschinski, Boris (editors). Matthew and His Christian Contemporaries. London: T&T Clark, 2008, 173-176.

Matthew's view of Torah is a recurring matter of consideration when we evaluate early Christian documents. Repschinski observes that Matthew shows a strong regard for the Mosaic Law, counter to many early Christian authors, including the authors included in the Canon (Repschinski 2008, 173). Matthew shows Jesus' teaching about the Law at many points, making it more like a living document which has very concrete implications to daily life than many other interpretations (Repschinski 2008, 174). Though Matthew deals very little with mission to Gentiles, the account was quickly adopted and used among Gentiiles (Repschinski 2008, 176). This suggests that the emphasis on observance of the Law was focused on showing love for neighbors and on showing Jewish people that the Gospel was not intended to negate their history or culture.

Matthew and Jesus

9/13/2023

9/13/23
Scholarly Observations
Sim, David C. "Chapter Nine: Matthew and Jesus of Nazareth." in Sim, David C., and Repschinski, Boris (editors). Matthew and His Christian Contemporaries. London: T&T Clark, 2008, 155-172.

In this chapter, Sim sets out to make "a comparison of Matthew's portrayal of Jesus with the real Jesus of history" (Sim 2008, 155). Sim goes on to describe his view of Matthew (whom he has concluded was not a disciple of Jesus) and how he adopted various creations of the early church. This results, in Sim's view, in Matthew not serving as a reliable source of information about the actual Jesus. As material for analysis, Sim selects "Jesus' involvement in a Gentile mission and . . . the attitude of Jesus towards the Torah" (Sim 2008, 156).

Matthew and Mark provide contrasting descriptions of a mission of Jesus in Gentile territory. Mark notes four occasions of Jesus visiting Gentile areas (Sim 2008, 157). In Mark, with one of the feedings of the multitude occurring in a Gentile area, the eucharistic connotation of the event suggests that Gentiles can be partakers of the Christian community. In contrast, Matthew normally restricts Jesus' ministry to Jewish territory. The few occasions when Jesus is seen in Gentile areas are very brief and may even show Jesus going toward those areas but remaining somewhat distant (Sim 2008, 158-159). The feeding of the multitude of Mark 7 (in Gentile territory) appears in Matthew 15 in Jewish lands (Sim 2008, 159). When Matthew 16-17 place Jesus in Gentile territory, almost all his interactions are with his disciples.

As he compares Jesus' attitude toward Torah in Mark and Matthew, Sim sees Mark's account affirming moral and ethical commandments but not the rituals included in the Law (Sim 2008, 1260). Matthew shows Jesus saying clearly that Jesus has not come to do away with Torah. Rather, he affirms it and strengthens it.

Sim attempts next to identify an historical Jesus within this dynamic, which he admits is a highly complex matter (Sim 2008, 161). Sim describes scholarship which portrays Jesus as having attitudes ranging from a broad mission to Gentiles to having very little contact with Gentiles. Likewise, some scholars see Jesus as abolishing the Mosaic Law and others portray him demanding obedience to it (Sim 2008, 162-163). Because the scholarship has such apparently irreconcilable differences, Sim moves to a study of the practices of early Christianity in Jerusalem, based on historic reconstruction (Sim 2008, 163). For this study, he relies heavily on Acts 1-5, with some nods to Pauline epistles (Sim 2008, 161). The original group of about 120 were people who knew Jesus; his disciples , and dedicated followers and their families. There was no clear attempt to reach out to Gentiles recorded in the earliest chapters of Acts. The community kept their practices of Torah, including presence at the Temple. The disciples are not charged with subverting Moses, with the exception of Stephen (Sim 2008, 165). The move beyond the boundaries of Judaism seems not to start in earnest until at least Acts chapter six (Sim 2008, 166).

Sim attempts to harmonize his observations about Matthew, Mark, and an historical Jesus. The widely divergent conclusions made by scholars create difficulty in determining the extent of continuity and discontinuity between Judaism and the new Christian movement (Sim 2008, 167-169). While Sim considers the problem virtually impossible to solve, he does think the portrayal of Jesus in Mark is less likely to be accurate in terms of his attitude toward Torah and a mission to Gentiles. The discontinuity is greater than he thinks would be found in Christianity as a whole (Sim 2008, 170).

Sim's conclusion is that Matthew may stand closer to an accurate portrayal of Jesus, in terms of his attitude about Torah and a Gentile mession, than does Mark (Sim 2008, 171). The discontinuity evidenced in Mark seems greater than he thinks would be warranted, based on early practices as recorded in Acts.