Category: Matthew - Wittenberg Door Campus Ministry

Eucharist in Matthew

2/20/2023

2/20/2023
Scholarly Reflections

LaVerdiere, Eugene. "Chapter Five: For the Forgiveness of Sins: The Eucharist in Matthew's Gospel." The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 65-78.

LaVerdiere dates the composition of Matthew at about 85 A.D., and considers Mark to be a strong influence on it (LaVerdiere 1996, 65). An emphasis on forgiveness of sins, one of the historic hallmarks of Christianity, is closely related to the eucharist in Matthew's Gospel. LaVerdiere considers the forgiveness of sins to be central to Matthew's Gospel, not only in the account of the Last Supper, but in other places as well, such as the Sermon on the Mount and the Lord's Prayer, and in Matthew 18 which speaks of reconciliation (LaVerdiere 1996, 66).

At first glance, LaVerdiere finds Matthew's view of the eucharist to be similar to Mark's (LaVerdiere 1996, 68). The diferences are normally related to the mix in the community of those from a Jewish and those from a Gentile background. LaVerdiere sees this as a growing challenge after the destruction of the Temple in 70 A.D. At that time, it became more important to many that they maitain a distinctive Jewish identity (LaVerdiere 1996, 69).

The miraculous feeding of thousands in Matthew suggests the eucharist. While in Mark the events are placed in close relation to the mission of the disciples, in Matthew they are more closely related to the life of the community as a whole (LaVerdiere 1996, 70). Jesus is seen as the one who provides bread for his assembled people. Breaking of bread is also associated with healing the sick, a show of present forgiveness, in Matthew (LaVerdiere 1996, 71).

LaVerdiere observes that in Matthew's telling of the feeding of thousands, distribution of fish is absent. He takes this to indicate reference to a symbolic meal rather than a full meal, which would likely include bread and fish (LaVerdiere 1996, 72). This suggests to him a later date, by which time the meal and the eucharistic ritual were separated.

In the Last Supper narrative, LaVerdiere notes that Jesus is not only more explicit about the disicples taking the bread so as to eat it, but also that Jesus particularly sas the cup is for forgiveness (LaVerdiere 1996, 75). Forgiveness remains central to Matthew's message, and this is a eucharistic theme.

Early Christian Authors Mostly Used Matthew

2/13/2023

2/13/23
Scholarly Reflections

Massaux, Éduard. "Conclusion." The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus: Book 3: The Apologists and the Didache. (Translated by Norman J. Belval and Suzanne Hecht. Macon, Georgia: Mercer University Press, 1993, 144-182.

Massaux sums up his survey of early Christian authors and their use, particularly, of Matthew's Gospel. He has observed that the authors tend to prefer Matthew over the other Gospels, and that they particularly tend to refer to the Sermon on the Mount (Massaux 1993, 183). He has even observed that Clement of Rome nad Polycarp had catechetical materials which seem to be based on the Sermon on the Mount.

Massaux provides a list of the particular references which he considers to bear a literal dependence on Matthew. This list consumes the second half of page 184 and all of page 185, and totals 16 entries, half of which are in Justin Martyr.

The intention of the authors is significant. The authors Massaux surveyed did not make an attempt at commentary on the text. Rather, they used the ideas, and sometimes the words, in their work of describing or prescribing a life based on the Gospel (Massaux 1993, 186). Massaux further notes that Matthew was the Gospel text of choice for these authors. They would even refer to "the" gospel, then quote Matthew, rather than any other evangelist (Massaux 1993, 187). Occasionally the early Christian authors would use Paul, especially for moral theology (Massaux 1993, 188). Mark, surprisingly enough, has virtually no influence on early Christian authors. Massaux comments on this, particularly in terms of the widespread scholarly opinion of Markan primacy (Massaux 1993, 188). He considers that Papias' comment of Mark not necessarily recording events in order was reflective of an attitude that Matthew was more accurate.

Matthew and the Didache

2/10/2023

2/10/23
Scholarly Reflections

Massaux, Éduard. "Chapter Seven: The Didache." The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus: Book 3: The Apologists and the Didache. (Translated by Norman J. Belval and Suzanne Hecht. Macon, Georgia: Mercer University Press, 1993, 144-182.

Though Massaux admits freely that dating of the Didache is unclear, he classes it with the later second century works. As he has done elsewhere, he begins with an evaluation of passages that show a strong relationship to Matthew's Gospel (Massaux 1993, 144). The opening line seems, in many ways, to continue directly from the command of Jesus i nMatthew 28:18-20, constituting what the apostles taught the nations. Though the Didache seems to come from an early time, Massaux notes tha at four points it refers to "the gospel" and that it is at least tempting to understand that as reference to a written document. Massaux contends that there is a clear literary contact between the Didache and Matthew (Massaux 1993, 145).

Massaux begins his analysis with litearry contact between the Didache and Matthew's Sermon on the Mount (Massaux 1993, 145). The command to love God and the neighbor (1.2) is a clear echo of a biblical command. While Massaux finds the wording equally close to Matthew and Mark, he thinks it is drawn from Matthew, since elsewhere the author does not borrow from Mark (Massaux 1993, 146). This command is followed immediately by a negative statement of the Golden Rule, from Matthew 7:12. The wording is more similar to that of Matthew than to Luke (Massaux 1993, 147). Further, Massaux notes that, like Jesus in Matthew, the Didache ties the rule to two different ways, one of life and one of death. In Didache 1.3, then, the author speaks of blessing and praying for your opponents. Massaux finds parallels in Matthew and Luke, but not identity of wording (Massaux 1993, 147-148). This is the normal process for the Didache. Massaux observes, "whenever the author refers to the text of Mt, he does not cite it literally, except for the Lord's Prayer" (Massaux 1993, 149). A paraphrase is par for the course.

Didache 1.4 and 5a presents a number of slightly discrete commands. Massaux compares these with statements foudn in the Sermon on the Mount (Massaux 1993, 150-151). Based on similarity of vocabulary Massaux sees strong evidence of literary contact. As to the remainder of Didache 1.5, there is a strong similarity to Jesus' warning of Matthew 5:25-26.

Massaux observes that the Didache does not borrow woodenly from sources. The material leading up to Didache 3.7 follows a pattern of Hellenistic Jewish moralistic teaching with a list of vices, then contextualizes the list with an almost direct quote of Matthew 5:5, "the meek shall inherit the land" (Massaux 1993, 152-153). This demonstrates comfort on the part of the author. Massaux continues with 6.2 which artfully draws on Matthew 11:29-30; 19:21; and 5:48.

The Didache makes connections which are similar to those in Matthew. In chatper 8, where the Lord's Prayer is presented, it is placed in a very similar context and nearly identical form to that used in Matthew, as opposed to the usage in Luke (Massaux 1993, 154).

In Didache 9.5 the author claims a quotation directly from the Lord. This specific statement is only in Matthew 7:6, "Do not give that which is holy to dogs" (Massaux 1993, 156). The context shows creativity, as the Didache speaks about teaching around the Eucharist which must be preserved. However, the quotation clearly shows dependence on Matthew. Another passage only found in Matthew speaks to the importance of reconciliation. It must be completed or the sacrifice/offering we bring is defiled (Massaux 1993, 156). Finally, Massaux observes that "prayers and alms" in Didache 15.4 strongly recalls Matthew chapter 6. Of importance is the reference to doing everything in accord with the "Gospel of our Lord." Because of the other references to passages in Matthew, Massaux takes the statement as a reference to a written Gospel account (Massaux 1993, 157).

Massaux next reviews passages from the Didache which are related to Matthew's Gospel but not the Sermon on the Mount. Didache 5.1-2 has a substantial catalogue of sins. Massaux provides a side-by-side chart of this passage, of Barnabas 20.1-2, and of statements from Matthew 15:19 and Mark 7:21 (Massaux 1993, 158-159). While there is some apparent contact with Matthew, the real similarities are between the Didache and Barnabas (Massaux 1993, 160). The same holds true for a catalogue of sinners which follows.

Didache 10.5-6 has multiple points of contact with Matthew. The arrangement suggests to Massaux a liturgical segment. The citations of Matthew are scattered broadly (Massaux 1993, 162).

Didache 11.3-9 again shows contact with various passages in Matthew. The instruction is to act toward apostles "according to the doctrine of the Gospel" (Massaux 1993, 163). While Massaux doesn't find any word for word quotation in the material, he finds many possible allusions. He reviews the five statements which follow individually (Massaux 1993, 164-166). Each shows some sign of literary contact with Matthew.

Didache 13.1-2 refers verbatim to Matthew 10:10, where the worker is worthy of his food (Massaux 1993, 166). Finally, in Didache 15.3 resolution of conflicts is very similar to Matthew 5:22 and especially Matthew 18:15-17 (Massaux 1993, 167). Massaux again sees evidence of the author of the Didache being familiar with, but not always quoting Matthew.

Massaux deals with Didache 16 verse by verse, identifying parallels in columns (Massaux 1993, 168ff). Because this chapter is less directly connected to my research interests I will not provide much detail of his investigation. The various statements show considerable relation the thought processes in Matthew.

Massaux finally moves briefly to texts which, while they may show a relationship to Matthew, he finds it doubtful (Massaux 1993, 174). Didache 2.1-3 speaks of a "second command" but it is not so much related to a first command of loving God and a second of love for neighbor. Didache 7.1 and 7.3 present a baptismal formula. The trinitarian formula, found in Matthew 28:19, is present. However, Massaux thinks the passage may have simply picked up the typical wording from common baptismal ritual (Massaux 1993, 175). Massaux concludes, then, that the author of the Didache was familiar with and even dependent on Matthew, though he did not reliably choose to make direct quotations (Massaux 1993, 175-176).

Massaux briefly reviews passages in which the Didache shows evidence of contact with other New Testament writings. An exception he notes is that the Didache does not seem influenced at all by Mark's Gospel (Massaux 1993, 177). Contact with Luke and John is minimal. Massaux does find a number of passages which may have some similarity in ideas to Acts, the Pauline epistles, the Petrine writings, and the general epistles, as well as Revelation. however, the passages are not lengthy, and are generally common ideas.

Matthew and Theophilus

2/9/2023

2/9/23
Scholarly Reflections

Massaux, Éduard. "Chapter Six: Theophilus of Antioch." The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus: Book 3: The Apologists and the Didache. (Translated by Norman J. Belval and Suzanne Hecht. Macon, Georgia: Mercer University Press, 1993, 134-143.

Theophilus, who became a Christian as an adult, then became bishop of Antioch, is known to have written a number of lost works. However, we do have three books of To Autolycus, dating sometime after 180 (Massaux 1993, 134). Massaux evaluates references he thinks are to Matthew, then those which refer to other parts of the new Testament. In 2.34, he states the Golden Rule, adopting some of Matthew's language (Massaux 1993, 135). In 3.13, he speaks of adultery based on looking lustfully at a woman. This takes Massaux to Matthew 5:28, 32; 19:9. Theophilus goes so far as to say it is "the voice of the Gospel" (Massaux 1993, 136). 13.14 then makes a clear reference to Matthew 5:44-46, again identifying the source as "the Gospel" (Massaux 1993, 137). This is followed by another statement which clearly comes from Mattthew 6:3 (Massaux 1993, 138).

Massaux does not find any influence of Mark on Theophilus (Massaux 1993, 138). He does reference Luke very briefly in 2.43 and 1.4, but the allusion is quite short. Massaux finds clear references to John 1:1, 3 in 2.22. He borrows John 20:27 to explain his coming to faith in 1.4. And in 2.23 he describes God bringing people to himself in terms of John 16:21 (Massaux 1993, 139).

Theophilus shows a knowledge of 1 Corinthians as well, speaking of resurrection and of God's work of appointing his members with different duties. Massaux takes the passage in 1.14 to use material both from Romans 2:6-9 and 1 Corinthians 2:2 and 6:9-10 (Massaux 1993, 140). In 3.14 he makes an apparent reference to 1 Timothy 2:1-2, then Romans 13:7-8. Massaux reports a number of other possible references to Paul (Massaux 1993, 141).

Matthew and Athenagoras

2/8/2023

2/8/23
Scholarly Reflections

Massaux, Éduard. "Chapter Five: Athenagoras." The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus: Book 3: The Apologists and the Didache. (Translated by Norman J. Belval and Suzanne Hecht. Macon, Georgia: Mercer University Press, 1993, 120-133.

Athenagoras of Athens is author of two works which survive. First, about 177, he addressed A Plea on Behalf of the Christians, addressed to Marcus Aurelius, then, somewhat later, On the Resurrection of the Dead (Massaux 1993, 120). Massaux treats the works in order, and, according to his normal pattern, first evaluates passages which he thinks have ties to Matthew.

In his Plea (11.1), Athenagoras makes a relatively clear quotation of Matthew 5:44-45, mostly word for word (Massaux 1993, 121). Of the other three passages Massaux evaluates, one of them, from Plea 32.1-2 quotes Matthew 5:28, a clear reference to Matthew. The other passages re-work the ideas found in Matthew but don't show identity of language use (Massaux 1993, 122-124). Massaux concludes that in these passages Athenagoras shows he is familiar with the thought world of Matthew and Luke, adopting some of their ideas but using his own wording. At times he also tends to pick up a word which is peculiar either to Matthew or Luke and use it in the same context, suggesting solid knowledge of their accounts (Massaux 1993, 124).

Massaux continues by evaluating Plea 3.2, which shows familiarity with Mark 10:11, but which uses the same pattern of argument as Mark, based on Genesis 1:27. This suggests an understanding of Mark and his arguments (Massaux 1993, 125).

In Plea 4.2, 10.1-2, 30.4, 12.2, 24.4, and 31.3, Athenagoras makes reference to the Son of God as the divine logos and the light. Massaux finds these to be ideas strongly reminiscent of John's Gospel (Massaux 1993, 126).

A number of passages in Plea reflect particular ideas found in Paul's epistles. Massaux notes a reference to "poor and weak elements" as in alatians 4:9, a mention of praying for those in authority, and a reference to either Isaiah 22:13 or 1 Corinthians 15:32 (Massaux 1993, 127). Athenagoras also distances himself from pagan morality and sacrifice. This recalls Romans 12:1 and the second half of Romans 1 (Massaux 1993, 128). Again, however, Massaux observes that Athenagoras rarely makes a direct quotation, but rather prefers to re-work ideas in his own words (Massaux 1993, 129).

The work On the Resurrection of the Dead is similar, in that it does not show a clear instance of literary dependence on Matthew, though some ideas may provide evidence of familiarity with the text (Massaux 1993, 129). Most of the ideas used in Resurrection actually derive from the Pauline epistles. Massaux notes that in these passages, again, Athenagoras uses the ideas and works them out with his own vocabulary and useage (Massaux 1993, 130).

Matthew and Apollinaris

2/7/2023

2/7/23
Scholarly Reflections

Massaux, Éduard. "Chapter Four: Apollinaris of Hierapolis." The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus: Book 3: The Apologists and the Didache. (Translated by Norman J. Belval and Suzanne Hecht. Macon, Georgia: Mercer University Press, 1993, 116-119.

Massaux lists a number of books by Apollinaris of Hierapolis, who wrote at the time of Marucs Aurelius (161-180 A.D.) (Massaux 1993, 116). Though all his works are lost, several fragmentary quotes have been collected. Of these, Massaux catalogs those which appear to make reference to Matthew's Gospel. The five fragments Massaux collects are relatively brief, a sentence or less. Massaux does note that one refers specifically to Matthew by name. Three narrate instances found both in Matthew and Mark, without enough detail to identify dependence (Massaux 1993, 117), and one, of only four words, refers to the "jduge of the living and the dead," a common theme. Of most interest to Massaux is the statement naming Matthew as a means of claiming authority. Presumably by the time of Apollinaris, Matthew's name would assert credibility (Massaux 1993, 118).

Matthew and Tatian

2/6/2023

2/6/23
Scholarly Reflections

Massaux, Éduard. "Chapter Three: Tatian." The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus: Book 3: The Apologists and the Didache. (Translated by Norman J. Belval and Suzanne Hecht. Macon, Georgia: Mercer University Press, 1993, 110-115.

Tatian's Address to the Greeks is a strong polemic against Greek culture, likely composed prior to about 172. Massaux finds only slight evidence for literary dependence on New Testament writings in this work (Massaux 1993, 110). Massaux does find more evidence of connections to Luke, John, and Paul than he does for Matthew (Massaux 1993, 111). The passages tend to have only very slight similarity in wording. The exceptions are in 13.1 and 13.2, where Tatian's wording is very similar to John 1:5 and 1:9, and where in 19.4 Tatian's wording nearly matches John 1:3 (Massaux 1993, 113). These partial sentences, though they do strongly suggest an awareness of a biblical text, are hardly able to require a conclusion of dependence. The few connections Massaux finds of Tatian and Paul show Tatian referencing Paul's ideas, but not his specific language.

Matthew and Justin Martyr

2/3/2023

2/3/23
Scholarly Reflections

Massaux, Éduard. "Chapter Two: Saint Justin." The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus: Book 3: The Apologists and the Didache. (Translated by Norman J. Belval and Suzanne Hecht. Macon, Georgia: Mercer University Press, 1993, 10-109.

Justin Martyr, active about the middle of the second century, wrote two Apologies and a dialogue with Trypho the Jew, which survive. Massaux walks through these works in detail, identifying influence from Matthew's Gospel (Massaux 1993, 10). Because Justin's use of sources is different when addressing a pagan emperor in the Apologies than when addressing a Jewish audience, Massaux considers the Apologies first, then the Dialog.

In Apology #1, Justin condenses the teachings of Christ in chapters 15, 16, and 17. This material consists of brief maxims of Jeus, excerpted from the Sermon on the Mount (Massaux 1993, 11), though as Massaux walks through the chapter he finds brief maxims from elsewhere in the Synoptic traditions, as well. Massaux presents the statements from Justin in parallel columns with the materials he considers as likely sources. In various instances, Massaux compares the readings of a variety of New Testament manuscripts, but is normally not able to identify a articular tradition which Justin definitely used, e.g., pp. 15-16. Massaux eventually concedes that there is literary contact between Justin and Matthew, as well as, probably, other New Testament writings. However, the contact does not normally take the form of extended word for word quotations (Massaux 1993, 22).

Justin makes contact with Matthew in other parts of the First Apology as well. Massaux evaluates these contacts in turn (Massaux 1993, 34ff). Again, Massaux finds that Justin shows familiarity with the New Testament, but does not make extended word for word quotations.

Massaux reports a number of passages in Justin's 1 Apology which refer to biblical ideas but for which dependence on Matthew is doubtful (Massaux 1993, 41ff). The passages clearly refer to biblical accounts of events, but there is no evidence for actual literary dependence. Justin occasionally makes direct quotations in all his writing, but he more often retells the passage with a rather free adaptation of the original text (Massaux 1993, 44). He continues with a number of passages in Justin where reference or allusion seems to be to Luke, then to other New Testament writings, but where he can't discern a reference to Matthew (Massaux 1993, 45ff). On the whole, Justin is influenced far more by Matthew than by other New Testament authors (Massaux 1993, 48).

Massaux follows the same procedure as he goes on to consider Justin's Dialogue with Trypho (Massaux 1993, 49ff). He first reviews passages in which he discerns a clear contact with Matthew. As before, Massaux finds Justin uses sources freely, asserting Matthew as Scripture, using and adapting texts freely for his own purposes (Massaux 1993, 82).

Massaux goes on to texts from the Dialogue where the influence of Matthew is doubtfun or should be rejected (Massaux 1993, 82ff). Again, the pattern Massau observes is that Justin uses the ideas from the Gospels but his specific wording is a compositve of the words of the different evangelists and Justin's own words.

In the next portion of the chapter, Massaux follows the same procedure, comparing statements from the Dialogue with passages in non-Matthean parts of the NewTestament (Massaux 1993, 90ff).

Matthew and Aristides

2/2/2023

2/2/23
Scholarly Reflections

Massaux, Éduard. "Chapter One: Aristides of Athens." The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus: Book 3: The Apologists and the Didache. (Translated by Norman J. Belval and Suzanne Hecht. Macon, Georgia: Mercer University Press, 1993, 5-9.

Aristides of Athens wrote an apologetic work to Hadrian, which was found in a Syriac version in 1889 (Massaux 1993, 5). The work would seem to have been quoted, even possibly in full, in other sources. Massaux observes that Aristides suggests Hadrian can verify what he says relatively easily, by consulting existing Christian writings, which would apparently be readily available to him (Massaux 1993, 6). Though many themes in the work are in common with themes in Matthew, Massaux finds no actual direct evidence of dependence.

While Massaux finds no clear evidence of Aristides' use of any of the Gospels (not just Matthew), he does find an apparent familiarity with Paul. This is evident through an apparent allusion to Romans 1:23, another to Romans 1:22, and a reference to 1 Timothy 6:16 (Massaux 1993, 7). There is a further similarity of thought to 1 Thessalonians 3:13, though with different wording (Massaux 1993, 8).

Matthew 5:1-12 - Lectionary for All Saints' Day

10/28/2021

10/28/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Matthew 5:1-12 is a passage of the Bible with a name attached to it, the "beatitudes." The Latin word beatus means "blessed." So here, where Jesus speaks of the many beati people, we call the passage, in effect, the passage of blessings.

It goes without saying that people have written many books just about this passage, and even about any one of the concepts. Since we want to make a brief post, it won't do to discuss the whole passage.

The shift from the third person (they) to the second person (you) in verse eleven is intriguing to me. As a listener, I think it's all well and good when Jesus speaks about "them." But here he turns to speaking about "you." My ears perk up. How am I blessed?

He says I am blessed when people speak badly of me on account of him. It has to be false, mind you, and about him. It would be pretty easy for me to provoke people to speak negatively about me, negative but truthful things, because I deserve them. But when people speak badly of me and it is false, and it is not because of me but because of Jesus? I don't want to provoke that, and I couldn't anyway.

There is a negative attitude in our world about the things of God. God in Christ is somehow threatening, because He knows and says what is right and true. Jesus doesn't affirm us in our sin. Rather, he condemns the sin and offers us forgiveness. The condemnation is hard for people to take. And we want to work our problems out for ourselves.

Jesus will not have that. We can't save ourselves any more than we can sprout wings and fly. We need to depend on Jesus. We don't like that, but it's what the Bible presents as true.

Why would people speak badly of us for Jesus' sake? Because we speak as he does about sin, and because we depend on him for salvation.

When that happens, Jesus says we are blessed. It is the very way people treated God's prophets. Our reward is in heaven, not on earth. Jesus looks upon us and rewards our faithfulness to his message. We are blessed indeed.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Matthew 11:12-19 - Lectionary for Reformation Day

10/21/2021

10/21/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Matthew 11:12 has often been used to toss bricks at "institutional Christianity." "The kingdom of heaven has suffered violence and the violent take it by force" (ESV). What kind of violence is going on? Many of our progressive voices will take "institutional Christianity" to be the violent, oppressive group, domineering and forcing others to toe the line, ushering in some sort of theocracy that will crush out the freedom of thought in our culture.

What is Jesus actually talking about here? In some ways, the progressive voices are right. When we view the Church as some instrument of earthly power we are barking up the wrong tree. Yet Jesus' words in verses 16-17 put the discussion into a different light altogether. Here, Jesus says that his critics in society have utterly misunderstood him by thinking his mission should line up with their ideologies. The mission of Jesus, however, is not one of earthly power at all. It has nothing to do with leveraging governments to open borders, to institute social welfare programs, or even to cease from warfare.

Jesus' concern is showing mercy on those in need. It is with reconciling the world to God. It is a change of kingdoms he is after, moving people from their sinful lives to being partakers of his kingdom, where we find peace with God. All this happens according to God's word, not our opinion. Our response, then, is to look to Jesus in repentant faith. As in verse 17, we learn to play his tune and sing his song, not our own. This is the work of Jesus' kingdom.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Matthew 13:54-58 - Lectionary for James of Jerusalem

10/7/2021

10/7/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Do you like being told what you are and what you think? Perhaps not. What about the times when the person talking about your views is apparently equipped with about fifteen minutes' worth of looking at memes which create straw men who are supposed to look like you but fail utterly? Oh, or when the person is clearly projecting his worst fears onto you?

I personally try to walk away from such encounters, though sometimes I have to cringe and bear it. Correction will accomplish very little.

In Matthew 13:54-58, the people of Nazareth knew all about Jesus based on the fact that his mother and brothers were there, and they had known Joseph, whom they presumed to be his father. Their opinion was set. They didn't have to listen to his teaching. Any miracles he did could and would be chalked up to coincidence. He seemed wise, so maybe they wondered what learned book he might have read.

How do we judge Jesus? Do we accept him as he is portrayed by his first century eyewitnesses? Or do we try to correct the account so as to agree with our more current, enlightened perspective? Do we seek to understand him, or do we read our doubts, our fears, our cravings for power and prestige into him?

Jesus presents himself as the one who can do beyond our imagination. Maybe it's time we look at him fairly and receive him with joy.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Matthew 9:9-13 - Lectionary for St. Matthew

9/16/2021

9/16/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our Gospel reading for St. Matthew takes us to the call of Matthew, also sometimes referred to as the tax collector Levi. After Jesus called Matthew, who followed him promptly, Jesus wound up dining with "many tax collectors and sinners" *Matthew 9:10, ESV). Apparently, at least in the estimation of the community, Matthew was part of a pretty shady society.

What do we learn about Jesus' character here? Two things strike me as particularly important. First, Jesus did call Matthew, who did follow Jesus. Jesus doesn't lave us in the condition we are in when we become aware of him. As Matthew left his career, which served as a strong temptation to criminal graft and greed, we also leave behind the things which would interfere with growth in the Christlike character of loving and serving our neighbors.

Second, Jesus is not afraid to come to even those our polite society would reject. In this instance, it is primarily people whose lives would be engaged in absuvie financial relationships. Does Jesus visit loan sharks, prostitutes, and drug dealers? Yes, he does. There is no kind of sinner who cannot receive his call, his correction, and his forgiveness.

Jesus calls sinners to follow him. This is the good news we all need, for we are all sinners. He is the one who will change us. Thanks be to God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

The Sermon on the Mount and Literary Dependence

9/3/2021

9/3/21
Tour of Christian History

van de Sandt, Huub, & David Flusser. "Chapter 6: The Two Ways and the Sermon on the Mount." The Didache: Its Jewish Sources and Its Place in Early Judaism and Christianity. Minneapolis: Fortress Press, 2002, 193-237.

Van de Sandt and Flusser recognize that the Sermon on the Mount has some similarity to the Two Ways. In Matthew 7:13-14 we are presented with a way which leads to destruction and a way which leads to life (van de Sandt & Flusser 2002, 193). There are also numerous elements which the Sermon and the Two Ways have in common from an ethical perspective.

As they begin their analysis of the issue, van de Sandt and Flusser make it clear that there opinion is that Jesus had some intentions in his speech that would not be understood correctly by Matthew, and that "not every part of the Sermon can be traced back to the historical Jesus" (van de Sandt & Flusser 2002, 184). Their presupposition is that Q material contained a more accurate record, and was mostly adopted in Luke rather than Matthew (van de Sandt & Flusser 2002, 195). Van de Sandt and Flusser attempt to reconstruct the source material based on the premise that the Sermon on the Mount is a ring composition based on the Derekh Erets and Jewish Two Ways materials.

After a very brief introduction to the Sermon in Matthew 5:1, the sermon is introduced by the Beatitudes (5:3-12) and the comments on "salt" and "light" (5:13-16) (van de Sandt & Flusser 2002, 197). Van de Sandt and Flusser observe that this material is similar t o material in the Derekh Erets literature. The body of the sermon starts and ends with a reference to Law and Prophets. There are three paragraphs with similar structures, about charity, prayer, and fasting, then three additional clusters of ideas. There is then a Golden Rule statement (van de Sandt & Flusser 2002, 198).

While there is a clear parallel between Matthew 7:13-14 and Luke 13:23-24, van de Sandt and Flusser note that Matthwe develops his idea with materials they consider derived from the Two Ways (van de Sandt & Flusser 2002, 201). The vocabuluary and the either-or choices suggest material from elsewhere than Matthew' s normal source.

Van de Sandt and Flusser also find strong parallels between Matthew 5:17-48 and the Greek Two Ways 3:1-6 (van de Sandt & Flusser 2002, 204) One significant challenge in the passage is Jesus' repeated statements apparently overriding the Law, but his affirmation of the Law. Van de Sandt and Flusser resolve this tension with an appeal to multiple sources and layers of redaction (van de Sandt & Flusser 2002, 205). They do conclude that the apparent dispute Jesus has is not with theLaw, but with certain interpretations of it. The arguments used are typical of Jewish rabbinic debates (van de Sandt & Flusser 2002, 213). The antitheses, further seen to be derived from traditional teaching were possibly interjected here from another source (van de Sandt & Flusser 2002, 214). This applies particularly to those not found in Luke. Jesus' affirmation of the Law and his statement about "the least of these commandments" recalls the Jewish idea of some small sins leading to others which are more serious (van de Sandt & Flusser 2002, 220).

Van de Sandt and Flusser also consider particular parallels of Matthew 5:21-48 and Didache 3:2-6 (van de Sandt & Flusser 2002, 226). The various prohibitions are not only consistent in their ethic, but they are presented in a similar order (van de Sandt & Flusser 2002, 227). The lesser sins lead to the greater, so both are to be avoided.

A challenge which strikes van de Sandt and Flusser is the fact that the statements in Matthew which are apparently based on the Greek Two Ways add additional requirements. The rigorous attitude is a challenge (van de Sandt & Flusser 2002, 234). A rigorous attitude was also present among the hassidim, which suggests that Jesus, as Matthew protrays him, would not have been outside of normal bounds in his application of the Law.

Matthew 16:13-19 - Lectionary for St. Peter and Paul, Apostles

6/24/2021

6/24/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In Matthew 16:13-19, Jesus asks the disciples who they say he is. Peter, answering for the Twelve, says, "You are the Christ, the Son of the living God" (v. 16, ESV). In response to this confession, Jesus makes a statement which has seemed slightly cryptic for almost 2000 years.

Referring to Simon as "Peter," the rock, Jesus then uses a closely related word to say he will build his church on the rock.

Is the church built on Peter or on something else? Historic orthodox Christianity says it is built on Jesus. So how do we explain Jesus' statement? Normally we take the rock to be the confession that Jesus is the Christ.

We stand built on the fact that Jesus is the Son of God, the savior. There is no more sure foundation. Peter then becomes the spokesman of the truth, pointing to the truth.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Back to Focus on Jesus

6/17/2021

Thursdays are for the New Testament
6/17/21

Gibbs, Jeffrey A. “Matthew 11:1: Narrative Conclusion: Summary of Jesus' Ministry." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 546-547.

Jesus' Missionary Discourse, Matthew 10:5-42, focused on the mission work of the Twelve and those who would follow after them. In 11:1 the text puts the focus back on Jesus. Gibbs observes that we have no inkling at this point of what the Twelve actually did (Gibbs 2006, 546). Jesus simply continues his work. Gibbs concludes from this that Matthew's intent is to emphasize what Jesus himself was doing (Gibbs 2006, 547). At this point, Gibbs closes the first of his three volumes.

This Thursday series of posts on New Testament commentary is going to take a break. My doctoral research into the early Christian document, the Didache, is going to consume more of my time in the near future. I'll still be making posts on Thursdays but they will be related to book chapters or journal articles that are related to that research. It's a fascinating little document that sheds light on some of the very earliest Christians. I hope you'll keep reading!

Who Are Those Missionaries?

6/10/2021

Thursdays are for the New Testament
6/10/21

Gibbs, Jeffrey A. “Matthew 10:40-42: Their Lord Is with His Servants." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 541-545.

Verses 40-42 of Matthew 10 shows the converse of verses 34-39. Earlier, we saw the result of rejecting Jesus and His messengers. Here, Gibbs sees Jesus treating the Twelve and other "missionaries" as prophets who are welcomed. The welcome is rewarded (Gibbs 2006, 542). A significant part of the reward is the presence of the Father and the Son with those who proclaim the Gospel. Gibbs sees this as a significant theme throughout the New Testament as well as the early Christian writings (Gibbs 2006, 543).

Gibbs asks whether the categories in these verses, "prophet . . . righteous nam . . . . little ones . . . disciple" (Gibbs 2006, 544) are meant as four separate groups. His conclusion is that the parallelism suggests they are meant to be a collective of all Christ's missionaries.

Not Peace but a Sword

6/3/2021

Thursdays are for the New Testament
6/3/21

Gibbs, Jeffrey A. “Matthew 10:34-39: Division and Judgment." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 536-540.

Matthew 10:34-39 describes the division and familial hostility which may result from Jesus' work. Gibbs considers the infinitive construction here to serve not as an indicator of purpose, but of result (Gibbs 2006, 536) Gibbs concludes based on this passage that due to the lost nature of the world, the Gospel is often divisive. We can expect that in many instances people will refuse those proclaiming Christ, but that it is a rejection of God rather than of the messenger (Gibbs 2006, 538). The claims of Christ, however, are exclusive. Jesus here says those whose family allegiance is greater than their allegiance to him are not worthy of him. Gibbs sees this as bearing eternal weight (Gibbs 2006, 539).

Confess Christ Boldly

5/27/2021

Thursdays are for the New Testament
5/27/21

Gibbs, Jeffrey A. “Matthew 10:32-33: Confess Jesus Boldly." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 533-535.

In Matthew 10:32-33 Jesus affirms the need and effectiveness of confessing him boldly. Gibbs applies this to all Christians in every age (Gibbs 2006, 533). He is clear, referencing Romans 10:0, that the confession does not earn merit before God but rather reflects the attitude of the heart which has received God's grace (Gibbs 2006, 534). Denial of Jesus has terrrible consequences, and, according to Gibbs, must be stopped with repentance and faith.

Jesus Cares about Body and Soul

5/20/2021

Thursdays are for the New Testament
5/20/21

Gibbs, Jeffrey A. “Matthew 10:26-31: Do not Be Afraid!" Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 527-532.

Gibbs acknowledges that many hardships await Jesus' missionaries. Yet in Matthew 10:26-31 Jesus says, in forceful terms, that those he sends do not need to fear (Gibbs 2006, 528). Though they will suffer, they cannot come to eternal harm. Gibbs notes the opponents will fail in the last day, when truth is seen clearly (Gibbs 2006, 529). The very most persecutors can do will not remove Christians from their standing with God.

Gibbs engages in a brief discussion of 10:28 and the distinct yet intertwined nature of body and soul. God is presented as the only one who can destroy both body and soul (Gibbs 2006, 530). However, though even a human can destroy the body, it is not to be devalued, as in Gnostic and Greek philosophical thought (Gibbs 2006, 531). God cares about the body to the extent of knowing every sparrow and the hair on his people's heads.

A Servant and a Master

5/13/2021

Thursdays are for the New Testament
5/13/21

Gibbs, Jeffrey A. “Matthew 10:24-25: Servants Are Like Their Lord." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 525-526.

Matthew 10:24-25 speaks to the disciple as like his master. It sharply divides Jesus from "Beelzebub" the "Lord of the flies, Baal" or "Beelzeboul," "Baal, the Lord." (Gibbs 2006, 525). Gibbs notes that Jesus has described himself as God's Son, the true Lord, whose mission is to the world. Christians are called to be his disciples and become like him. However, Christ and his followers can expect to be misunderstood and condemned as they represent the one true God (Gibbs 2006, 526).

Mission Not Just for the Twelve

5/6/2021

Thursdays are for the New Testament
5/6/21

Gibbs, Jeffrey A. “Matthew 10:16-23: Division and Judgment in Israel." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 515-524.

Matthew 10:16-23 shifts from a specific emphasis on the particular mission of the Twelve to a broader focus which includes Gentiles (v. 18). Gibbs notes that the two comparisons of verse 16 suggest Christians are to be aware of dangers but shold enter them willingly (Gibbs 2006, 515). The start of verse 16 rathe clearly serves as a pivot point, as Jesus speaks directly to the Twelve, rather than Matthew speaking about them (Gibbs 2006, 518). Gibbs further notes that in the persecutions described, the "rulers and kings" of verse 18 are distinguished from the "Gentiles." This leads him to take the primary emphasis to remain on the Twelve and their work in Israel (Gibbs 2006, 519).

Gibbs further sees that verses 19-20 and 22b-23 speak of an end to the work of the apostles as they receive the gift of the Holy Spirit, which gives them words until the coming of Christ (Gibbs 2006, 520).

Gibbs acknowledges the difficulty inherent in Jesus' words of 23b, "until the Son of Man comes" (Gibbs 2006, 521). It strongly implies an event in the lifetime of the apostles. Gibbs sees a strong parallel in Matthew 23:34-39, which may assist us in understanding this event. The desolation of the temple, spoken of in 23:26, rather plainly refers to the Roman sack of AD 70 (Gibbs 2006, 522). Therefore, Gibbs takes Jesus in chapter 10 to be referring to a coming in judgment which he will accomplish through the Romans.

Gibbs takes this passage to apply to the greater context of Christianity primarily as a warning tha Christians will endure persecution. This realization does not, however, suggest tha they should not speak the Gospel boldly (Gibbs 2006, 523). Rather, Christians recognize that the Holy Spirit will be with them.

When Jesus Sends You . . .

4/29/2021

Thursdays are for the New Testament
4/29/21

Gibbs, Jeffrey A. “Matthew 10:5-15: The Twelve Proclaim and Bring the Reign of Heaven." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 505-514.

Matthew 10:5-15 finds Jesus sending the Twelve to circulate in the towns of Israel, preaching and healing,receiving the care they need from their hosts (Gibbs 2006, 505). Gibbs notes there are no less than 27 imperatives in Matthew 10, with almost half being present imperatives. This may signify the start of a new emphasis in the work of the Twelve (Gibbs 2006, 506).

The passage, considered the start of Jesus' "Missionary Discourse," in effect, answers questions about the core clause, "Jesus sent these twelve" (Gibbs 2006, 507). First, the twelve are sent as God's representatives to the lost sheep of Israel. Gibbs sees the Twelve here as a replacement for the twelve patriarchs, going to the tribes to deliver God's promises (Gibbs 2006, 508). The work described here of the Twelve indicates a limit on time and scope. They will endure persecution. They will not finish going through Israel before a divine coming, which Gibbs identifies as the destruction of Jerusalem in 70 (Gibbs 2006, 508). Gibbs observes that other passages speak to the broader mission t Gentiles but that this does not (Gibbs 2006, 509).

Verses 7-8 make it clear that the work of preaching, healing, and casting out demons is done with Jesus' authority, not with that of the Twelve (Gibbs 2006, 509). Gibbs sees this as a direct continuation of Jesus' authoritative work. In verses 9-13, just as people received or rejected Jesus, they will receive or reject the Twelve. Some households are "worthy and eager to receive God's Word. There the apostles will be cared for (Gibbs 2006, 511). In the other households, the peace of God given by the apostles will not remain, but will return to the apostles. Verses 14-15 express the grim reality of divine rejection for those who reject the apostles.

Though the passage speaks most specifically to the Twelve, Gibbs does find two important applications to the church as a whole. First, God has always worked to redeem his people, and he has always worked to do so through his servants. All Christians are therefore called to go to others and call them to trust Jesus (Gibbs 2006, 513). Second, 10:10 makes it clear that workers in the Gospel are worthy to receive care for all their needs. These principles apply generally.

Structure of Jesus' Missionary Discourse

4/22/2021

Thursdays are for the New Testament
4/22/21

Gibbs, Jeffrey A. “10:5-42: Structural and Hermeneutical Considerations." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 502-504.

Matthew 10:5-42 has a structure about which scholars disagree. Gibbs observes that while some find three sections beginning at verses 5, 16, and 24, others see a shift of emphasis only at verse 24, thus two sections (Gibbs 2006, 502). Gibbs endorses the latter view, noting that the first portion clearly discusses the life and work of the Twelve in Israel, while the second does not give limitations and may easily be taken to apply beyond the Twelve (Gibbs 2006, 503). Within the basic two part structure, Gibbs considers the first to easily divide at verse 16 and the second, starting at verse 24, to have five small divisions, beginning at 24, 26, 32, 34, and 40 (Gibbs 2006, 504).

God as the One Who Sends Workers

4/15/2021

Thursdays are for the New Testament
4/15/21

Gibbs, Jeffrey A. “9:36-10:4: Narrative Introduction to the Missionary Discourse." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 495-501.

In Matthew 9:36, when Jesus looks upon the crowds, Gibbs observes the grammar used emphasizes the fact that they had been downtrodden for some time. Though they themselves are sinful, they have also been harmed by the neglect of their leaders (Gibbs 2006, 495). The description of Israel as without the protection of a leader is relatively common both in the Old Testament and the New Testament.

In contrast to the situation in 9:36-38, Jesus empowers his twelve apostles in 10:1-4, as those who will have authority over evil spirits and diseases (Gibbs 2006, 497). Gibbs notes that this passage is the only place where Matthew uses the word "apostle," and it is placed in its sentence so as to draw attention to the word "apostle." Gibbs observes that it is likely the use of "Peter" being "first" indicates his leadership. Thaddeus is elsewhere called Lebbeus and is also Judas, son of James (Gibbs 2006, 498).

The work of the disciples, as described by Matthew, emphasizes the work of Jesus as the source of apostolic ministry. Gibbs considers the work of the disicples to continue what Jesus was doing (Gibbs 2006, 499). The situation is urgent. There is no time for delay. But the fact of the workers being called and equipped by God is clear. For this reason we pray that God would send out workers.

Gibbs finds it clear from Matthew's text that the disciples pray to the Father and the Father sends them to continue Jesus' work. This is the same prayer and hope we would hold to today (Gibbs 2006, 500).