Category: Repschinski-2008

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.

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Matthew and Luke

9/5/2023

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9/5/23
Scholarly Observations

Repschinski, Boris. "Chapter Three: Matthew and Luke." in Sim, David C., and Repschinski, Boris (editors). Matthew and His Christian Contemporaries. London: T&T Clark, 2008, 50-65.

Repschinski considers that there was not only a rift between Christianity and Judaism evidenced in the Gospels, but that there were substantial differences between the kind of Christianity Matthew and Paul would have promoted (Repschinski 2008, 50). There were certainly philosophical tensions between the Jewish traditions apparent in Matthew and the form of gentile Christianity which came to predominate (Repschinski 2008, 51).

Matthew's Gospel shows a clear concern that the Gospel should be made fully known to people of all nations (Repschinski 2008, 51-52). Counter to Sim, Repschinski takes many of the negative statements against gentiles in Matthew to show a contrast with Jesus' disciples (Repschinski 2008, 53). While even the gentiles get some things right, the disciples of Jesus do far better. Repschinski illustrates this using several passages from Matthew. While Matthew portrays Jesus' mission as focused to Jews, not Gentiles, there are still Gentiles around, participating in life and receiving blessing from God and His people (Repschinski 2008, 56).

In contrast to Matthew, Luke has normally been associated with a Gentile audience. However, Repschinski observes "Gentiles do not feature prominently in the Gospel at all" (Repschinski 2008, 57). In Luke's Gospel, while Jews are criticized, Gentiles are rarely characters who show up again and again (Repschinski 2008, 59). Even in Acts, when Paul is known for having a mission to Gentiles, he proceeds to go to the synagogue first, then to the Gentiles who receive him more favorably (Repschinski 2008, 60). In the Gospel, Luke tends to portray the Samaritans favorably. They are those, not accepted as fully Jewish, who turn to Jesus in faith and obedience (Repschinski 2008, 61). In Acts 8, the mission to the Samaritans is shown as fully developed. Repschinski also sees the mission to the Samaritans almost as a prototype for all New Testament mission to Gentiles (Repschinski 2008, 63). They are not previously bound to the Law and covenants. They are set apart from Jews.

Repschinski sees a growth of differences between Jewish and Gentile Christianity, as the implications of the background of the Mosaic Law or its absence are worked out. Both the Jewish and Gentile types of Christianity grow and flourish (Repschinski 2008, 64). The writings of Matthew and Luke show different emphases and approaches to bringing the Gospel to Gentiles. Yet they both deal with similar issues. Repschinski concludes, "We can only appreciate that for the early Christians, there was more than one way in dealing with the conflict between a rich tradition and a visionary future" (Repschinski 2008, 65).

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Purity in Matthew, James, and the Didache

8/31/2023

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8/31/23
Scholarly Reflections
Repschinski, Boris. "Chapter Seventeen: Purity in Matthew, James, and the Didache." in Van de Sandt, Huub & Zangenberg, Jürgen K. (editors). Matthew, James, and Didache: Three Related Documents in their Jewish and Christian Settings." Atlanta, GA: Society of Biblical Literature, 2008, 379-395.

Repschinski observes that purity codes have existed within Judaism and many other cultures, and that they tended to provide a good deal of social cohesion (Repschinski 2008, 379). Within Israel, purity codes related to Torah assist in defining a means by which we can be holy as God is holy (Repschinski 2008, 380).

Matthew's Gospel presents the idea of purity in terms of Jesus' work to bring forgiveness of sins (Repschinski 2008, 381). Jesus is presented as the one whose baptism and forgiveness actually takes away sins. He is the one who cleanses the unrighteous from the temple and who asserts the temple as the place of God's presence (Repschinski 2008, 383). For this reason, when Jesus leaves the temple, it signals the departure of God's presence. Jesus' presence, in Matthew's Gospel, remains in the Last Supper as the Passover is re-enacted (Repschinski 2008, 384). This, again, is a rite of purification. Jesus serves as the replacement of the temple. Repschinski notes that Matthew signals the extent of Jesus' replacement of a purity code by describing Jesus' interactions with Gentiles who would not be accepted in the temple culture (Repschinski 2008, 385). Matthew's orientation is that Jesus is held as the contrast to those who would violate the principles and spirit of Torah (Repschinski 2008, 386).

James, in contrast to Matthew, does not pursue issues of purity to a great extent (Repschinski 2008, 388). Ritual purity is absent from James' argument, though there are references to drawing near to God (Repschinski 2008, 389). There are multiple statements indicating a need to be in community with one another and with God. These are often made through descriptive metaphors (Repschinski 2008, 390).

The Didache teaches clearly that there is an expected code of purity. However, Repschinski observes a compromise. While all are expected to keep Torah, Gentiles are merely to do as well as they can (Repschinski 2008, 393). The purity in mind is not so much a ritual purity which guards worship, but a moral purity which breaks down barriers between people. Failure to pursue this moral purity can result in quarrels which, in turn, defile the ritual of the eucharist described in Didache 14 (Repschinski 2008, 394).

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Matthew and Torah

Matthew and Luke

Purity in Matthew, James, and the Didache

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Matthew and Torah

Matthew and Luke

Purity in Matthew, James, and the Didache

​Help Fuel This Ministry by Clicking Here!

About Throwing Inkwells

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Help Fuel This Ministry by Clicking Here!