Category: Scaer-2004 - Wittenberg Door Campus Ministry

Death and Resurrection - The Essence of Christianity

12/1/2016

Thursdays are for the New Testament 12/1/16

Our Thursday posts focus on material from the New Testament. As part of our fourfold priority of history, integrity, truth, and Scripture we consider it important to read and review significant scholarly work with both the Old and New Testaments. Dr. David Scaer wrote a very intriguing book based on an overall narrative analysis of Matthew’s Gospel. We’ll be seeing how he classifies the different discourses in the work. This week we consider Matthew’s view of death and resurrection.

Scaer, David P. Discourses in Matthew: Jesus Teaches the Church. St. Louis: Concordia, 2004. Kindle Electronic Edition.
Chapter 13, “Death and Resurrection as Apocalyptic Conclusion to the Catechesis” Loc. 8117-8401.

After the last discourse in Matthew, the catechumen is ready to see Jesus in 26:2-28:20 as the priest and sacrifice. Scaer draws a parallel between the catechesis and the regular service of a church. “The first part is devoted to teaching and the final part to eucharistic commemoration” (Scaer 2004, Loc. 8117). As the Gospel ends Jesus’ character is revealed in full. The teaching from earlier portions of the book is completed in Jesus’ institution of communion and his atoning death (Scaer 2004, Loc. 8126). The writing is narrative, not discourse. The catechumens are invited to join with Jesus in faithful death and resurrection, that which makes no sense to the world as a whole (Scaer 2004, Loc. 8151). “Absence of the ascension in Matthew is crucial to understanding how the evangelist focused God’s judgment in Jesus’ death and resurrection” (Scaer 2004, Loc. 8200). In Matthew 28:20, Jesus says he is with his disciples. The work is complete in the resurrection.

Scaer asserts that Matthew does not have the same kind of apocalyptic exaltation motifs of the resurrected Jesus as do Luke or John (Scaer 2004, Loc. 8226). The centerpiece of this entire narrative is the death of Jesus in Matthew 27:45-49 (Scaer 2004, Loc. 8292). Here, the darkness and abandonment make it clear that God has judged sin. Not only is Jesus forsaken by God, but even the crowds fail to recognize Jesus as the Son of God (Scaer 2004, Loc. 8300). Salvation bypasses those who have not recognized Jesus, the Messiah. As a final step in the sacrifice, Scaer sees the aftermath of Jesus’ dying cry as the release of the Holy Spirit into the world (Scaer 2004, Loc. 8316). In baptism and the ongoing baptismal life the believers will live by the Spirit. Thus ends the Gospel of Matthew.

All the work of Wittenberg Door Campus Ministry, including this blog, is supported by the generosity of people like you. Please consider joining our team of prayer and financial supporters. Read more here!

The End Is Coming!

11/24/2016

Thursdays are for the New Testament 11/24/16

Our Thursday posts focus on material from the New Testament. As part of our fourfold priority of history, integrity, truth, and Scripture we consider it important to read and review significant scholarly work with both the Old and New Testaments. Dr. David Scaer wrote a very intriguing book based on an overall narrative analysis of Matthew’s Gospel. We’ll be seeing how he classifies the different discourses in the work. This week, Matthew 23-25, dealing with the end of the world.

Scaer, David P. Discourses in Matthew: Jesus Teaches the Church. St. Louis: Concordia, 2004. Kindle Electronic Edition.
Chapter 12, “The Fifth Discourse: Death, Resurrection, and World Judgment (23:1-26:1)” Loc. 7016-8117.

At the end of catechesis the learners study the significance of Jesus’ death. Scaer points to the importance of the words of the Eucharist, where the death of Christ for the believer is made clear (Scaer 2004, Loc. 7016). Scaer considers some of the challenges of this portion of Matthew (Scaer 2004, Loc. 7024). It is used by some to establish a date of composition, topredict Israel’s political life, or the signs of the end of the world. Scaer considers it most likely as a straightforward narrative of Jesus’ predictions of his death (Scaer 2004, Loc. 7030). Scaer continues by discussing these ideas in turn with more detail.

Scaer particularly discusses the historical-critical difficulty of dating Matthew and dtermining his possible dependence on other documents (Scaer 2004, Loc. 7048). Scaer’s conclusion is that Matthew, at least, likely predates most of Paul’s writings and that the Gospels were used for basic instruction and the Epistles for more advanced and abstract training (Scaer 2004, Loc. 7084).

The overall content of Matthew also points toward the death of Christ. Scaer considers that all the parables and other teachings finally point to Jesus as the one who needed to give his life to rescue his followers (Scaer 2004, Loc. 7117). Scaer gives numerous examples of ideas from the early portions of the Gospel which make sense especially as we reach the end. He also shows how this discourse serves as a summary and interpretation of doctrines introduced earlier (Scaer 2004, Loc. 7206).

Scaer next discusses the theme of death and resurrection, which show judgment (Scaer 2004, Loc. 7248). Again, in this discourse the themes take on their final significance. This dicussion also points up Jesus as the true prophet and teacher, making predictions which are fulfilled in the more immediate and more distant future (Scaer 2004, Loc. 7283).

Scaer questions the absence of an ascension narrative in Matthew (Scaer 2004, Loc. 7358). “One explanation, and perhaps the best one, is that Matthew considered the crucifixion to be the moment of judgment that his catechumens would face as they received the Eucharist” (Scaer 2004, Loc. 7367). The ascension is implied in various passages, yet Matthew leaves us looking to future judgment but realizing the finality of the cross (Scaer 2004, Loc. 7375).

Scaer next details the various pericopes of the discourse, many of which are parables (Scaer 2004, Loc. 7392). The commentary is fairly specific and worth consulting in a study of the text. Overall, he shows the trend toward a climax with the death of Christ.

All the work of Wittenberg Door Campus Ministry, including this blog, is supported by the generosity of people like you. Please consider joining our team of prayer and financial supporters. Read more here!

Biblical Peacemaking

11/17/2016

Thursdays are for the New Testament 11/17/16

Our Thursday posts focus on material from the New Testament. As part of our fourfold priority of history, integrity, truth, and Scripture we consider it important to read and review significant scholarly work with both the Old and New Testaments. Matthew chapter 18 gives us a detailed picture of interactions and peacemaking in the early Church. Dr. David Scaer explores these themes in some detail.

Scaer, David P. Discourses in Matthew: Jesus Teaches the Church. St. Louis: Concordia, 2004. Kindle Electronic Edition.
Chapter 11, “The Fourth Discourse: Life in the community of the Followers of Jesus (18:1-19:2)” Loc. 6480-7015.

Scaer ties Matthew 18 to the Sermon on the Mount, seeing this passage as the explanation of the way the Sermon goes to work (Scaer 2004, Loc. 6480). The end of this discourse seems to be at Matthew 19:1 as Jesus “finished these sayings” (Scaer 2004, Loc. 6489). Though in general the principles of life in community are laid out in the Gospels, often the actual interpretation shows itself in the Epistles (Scaer 2004, Loc. 6506).

Scaer digresses to discuss Matthew 17:24-27, where Peter is given a coin in the mouth of a fish (Scaer 2004, Loc. 6531). Scaer concludes that Matthew was convinced the narrative was true, or else he would not have said something so unlikely (Scaer 2004, Loc. 6539). Scaer considers this as evidence of a relatively early composition of Matthew (Scaer 2004, Loc. 6581). The underlying issue is that Christians should be willing to submit to some unnecessary burdens to avoid offense (Scaer 2004, Loc. 6606).

In Matthew 18:1-9 the theme of avoiding offence continues as Jesus warns his followers not to offend children (Scaer 2004, Loc. 6623). Peter’s role as a spokesman for the disciples in chapters 16 and 17 is supplanted as Jesus here makes a child his spokesman (Scaer 2004, Loc. 6631). The elevation of the child and his need shows Jesus’ care for those easily bypassed (Scaer 2004, Loc. 6665). Scaer affirms that Jesus clearly expects children to be received into his kingdom like anybody else, i.e., by baptism (Scaer 2004, Loc. 6673). Jesus emphasizes the importance of his teaching with the graphic illustration of drowning (Scaer 2004, Loc. 6698). The hyperbole involved in removal of a hand or eye, also never practiced, pales before being cast into the sea with a millstone (Scaer 2004, Loc. 6707). On the contrary, Jesus is the one who would rescue the lost sheep (18:10-14) (Scaer 2004, Loc. 6715). Likewise, Jesus’ people are to seek to return people to the community (Scaer 2004, Loc. 6756). The restorative nature of discipline i central to the chapter in context (Scaer 2004, Loc. 6764). Scaer continues with a detailed exegesis of the passage. The end of the exhortation points up the need of the Church to forgive, thus completing restoration (Scaer 2004, Loc. 6846).

Finally, those who do not forgive others remain unforgiven (Scaer 2004, Loc. 6863). The requirement of God in Matthew 18:21 and following is that of constant forgiveness (Scaer 2004, Loc. 6872). This is possible because Jesus is the forgiving king who also imposes judgment on those who do not forgive (Scaer 2004, Loc. 6905).

Scaer adds comments on three answers Jesus gives to specific problems, found in Matthew 19 (Scaer 2004, Loc. 6913). Jesus affirms the permanence of marriage, shows that children are welcome in his kingdom, and shows the impermanence of wealth.

All the work of Wittenberg Door Campus Ministry, including this blog, is supported by the generosity of people like you. Please consider joining our team of prayer and financial supporters. Read more here!

Parables - What Are They For?

11/10/2016

Thursdays are for the New Testament 11/10/16

Our Thursday posts focus on material from the New Testament. As part of our fourfold priority of history, integrity, truth, and Scripture we consider it important to read and review significant scholarly work with both the Old and New Testaments. Jesus’ teaching in parables is often noted by interpreters. Dr. Scaer asks what the purpose of the parables is, then works to see how the parables in Matthew 12-13 help us understand the overall purpose of the text.

Scaer, David P. Discourses in Matthew: Jesus Teaches the Church. St. Louis: Concordia, 2004. Kindle Electronic Edition.
Chapter 10, “The Third Discourse: The Parables (12:46-13:53)” Loc. 5849-6479.

Matthew’s third discourse consists mainly of Jesus’ parables. He introduces the parables in 12:46 and concludes with a transition statement in 13:53. Throughout the Third Discourse those who hear and do Jesus’ words are the true Israel (Scaer 2004, Loc. 5858). Scaer briefly introduces and illustrates parables as teachings which describe situations using figurative language. Here the disciples learn about themselves (Scaer 2004, Loc. 5874). Situations and people resemble other situations and people serving to point out reality or impossible concepts. The ongoing purpose of the parables is partly to enable disciples to enter into Jesus’ world (Scaer 2004, Loc. 5941). These parables, further, require some response of belief on the part of the hearer (Scaer 2004, Loc. 5975). They are not simply for enjoyment. Scaer goes on to discuss some historic ways of interpreting the Sermon on the Mount and the parables (Scaer 2004, Loc. 5991).

Despite the wide diversity of figurative motives in the parables, Scaer asserts further interpretive challenges. The parables are “shells for divine mysteries” (Scaer 2004, Loc. 6016) but it is not always clear what those mysteries are. One of the jobs of the apostles is to pass on the mysteries to other people (Scaer 2004, Loc. 6025).

Scaer asks then about interpretation (Scaer 2004, Loc. 6051). Specifically, why does Matthew give an explanation of the sower and the weeds? This would indicate the parables can be understood by average readers.

Next, Scaer discusses the seven parables of the discourse (Scaer 2004, Loc. 6075). He identifies Jesus as the one active in each. He observes that the parables progress deliberately, with a thought from one taken up in the next (Scaer 2004, Loc. 6084). This is consistent with the idea of Matthew as one catechetical curriculum. Learners are adding to their grasp of the Christian faith bit by bit. Scaer continues with numerous examples illustrating interpretation. His comments are an admirable guide to careful exegetical thought processes.

All the work of Wittenberg Door Campus Ministry, including this blog, is supported by the generosity of people like you. Please consider joining our team of prayer and financial supporters. Read more here!

Biblical Leadership

11/3/2016

Thursdays are for the New Testament 11/3/16

Our Thursday posts focus on material from the New Testament. As part of our fourfold priority of history, integrity, truth, and Scripture we consider it important to read and review significant scholarly work with both the Old and New Testaments. The idea of leadership in the early Church is front and center in Matthew 9:35-11:1. What is the ideal of leadership?

Scaer, David P. Discourses in Matthew: Jesus Teaches the Church. St. Louis: Concordia, 2004. Kindle Electronic Edition.
Chapter 9, “The Second Discourse: Authority in the Early Church 9:35-11:1)” Loc. 5412-5848.

Scaer sees this second discourse of Jesus in Matthew 9:35-11:1 as Jesus’ work of setting apart his church leaders, while the first discourse identifies all Jesus’ followers (Scaer 2004, Loc. 5412). While the Sermon on the Mount establishes Jesus as God’s Lawgiver, this second discourse establishes the apostles as the ongoing leaders (Scaer 2004, Loc. 5438). The Second Discourse points from the time when Jesus was the teacher to a time when the apostles would be teachers (Scaer 2004, Loc. 5451).

Scaer emphasizes the idea of completion found in Matthew 11:1. Jesus finishes appointing, not teaching, his disciples (διατάσσω) (Scaer 2004, Loc. 5504). This indicates a force of apostles who will engage in battle against sin rather like an army. While the apostles are only sent to Israel, the Gospel clearly reaches farther (Scaer 2004, Loc. 5517). The work is done through miracles and preaching (Scaer 2004, Loc. 530).

The identity of the apostles draws Scaer’s comment. The twelve seem to be treated elsewhere, and even sometimes limited to only eleven after Judas’ death. The twelve are referred to separately from “the apostles” which could include others (Scaer 2004, Loc. 5582). This could well indicate a special role of the initial twelve.

The special missionary instruction given in Matthew 10:5-15 is sometimes called the Missionary Discourse (Scaer 2004, Loc. 5635). These instructions seem to direct the apostles to go to a town to establish a church. The simplicity of preparation indicates God’s care for his servants (Scaer 2004, Loc. 5648). The apostles will be subject to persecution as Jesus ws (Scaer 2004, Loc. 5674).

As the narrative moves to a close the apostles are told what to expect - persecution and death, along with God’s protection (Scaer 2004, Loc. 5700). The life of the Christian is carried on in the context of the gathered Christians. It is less dependent on relatives than on Jesus’ care for all (Scaer 2004, Loc. 5740).

All the work of Wittenberg Door Campus Ministry, including this blog, is supported by the generosity of people like you. Please consider joining our team of prayer and financial supporters. Read more here!

Righteousness - What Does That Mean?

10/27/2016

Thursdays are for the New Testament 10/27/16

Our Thursday posts focus on material from the New Testament. As part of our fourfold priority of history, integrity, truth, and Scripture we consider it important to read and review significant scholarly work with both the Old and New Testaments. The theme of righteousness is central to Matthew’s Gospel. Is it a righteousness which we work up? Is it something in which we cooperate with God the Spirit? Is it something in which we are passive? Dr. Scaer traces the theme through Matthew.

Scaer, David P. Discourses in Matthew: Jesus Teaches the Church. St. Louis: Concordia, 2004. Kindle Electronic Edition.
Chapter 8, “Righteousness in the Gospel of Matthew” Loc. 5006-5411.

The word “righteousness” appears seven times in Matthew’s Gospel, five of which uses are in the Sermon on the Mount (Scaer 2004, Loc. 5006). Scaer asks then, “Does the righteousness that is demanded of the followers of Jesus describe their behavior (living up to a code of right conduct) or is it superimposed on them the outside by God for the sake of Jesus?” (Scaer 2004, Loc. 5015). Scaer is clear that the word need not be interpreted exclusively in all its uses from one perspective or the other. Yet a good understanding of it will assist in knowing how Matthew intends it, whether like or unlike the usage in Paul (Scaer 2004, Loc. 5027).

It is not a common morality or a quid pro quo (Scaer 2004, Loc. 5039). Outside of the Sermon on the Mount, Joseph is described as righteous. Pilate’s wife describes Jesus as righteous (Scaer 2004, Loc. 5045). “Matthew’s use of language is ironic because sinners called by Jesus are those whom God receives as righteous. The self-proclaimed righteous, those who are not called by Jesus, are not righteous at all” (Scaer 2004, Loc. 5070). There were certainly moral demands made on both Paul’s and Matthew’s catechumens (Scaer 2004, Loc. 5105). Scaer suggests that the way the Pharisees fell short in righteousness was in showing mercy (Scaer 2004, Loc. 5128). Scaer also observes Paul and Matthew’s mutual knowledge of Jerusalem against pursuing a different interpretation of the idea of righteousness (Scaer 2004, Loc. 5149). His discussion of the matter shows that Matthew and Paul were seen as compatible in the first century. They must have had some considerable similarity in thought (Scaer 2004, Loc. 5194). If we view Matthew as a catechesis and realize that it reveals concepts gradually, we may see the idea more clearly. “Matthew takes his hearers to the border of the Pauline definition, while Paul assumes and furthers Matthew’s definition (Scaer 2004, Loc. 5216). Scaer suggests a definition such as “what God does in Jesus” which goes beyond morality (Scaer 2004, Loc. 5238). Scaer goes on to apply this understanding in commentary on numerous passages.

All the work of Wittenberg Door Campus Ministry, including this blog, is supported by the generosity of people like you. Please consider joining our team of prayer and financial supporters. Read more here!

The Sermon on the Mount

10/20/2016

Thursdays are for the New Testament 10/20/16

Our Thursday posts focus on material from the New Testament. As part of our fourfold priority of history, integrity, truth, and Scripture we consider it important to read and review significant scholarly work with both the Old and New Testaments. Dr. Scaer’s analysis places the Sermon on the Mount from Matthew 5-7 in the first discourse of the Gospel. Here, the author introduces the themes to be developed later throughout the text.

Scaer, David P. Discourses in Matthew: Jesus Teaches the Church. St. Louis: Concordia, 2004. Kindle Electronic Edition.
Chapter 7, “The First Discourse: The Sermon on the Mount (5:1-7:28a)” Loc. 4315-5005.

Scaer briefly traces the history of interpretation of the Sermon on the Mount. “As the first of Matthew’s Five Discourses, the Sermon on the Mount has received more attention than any other comparably sized section of the Scriptures” (Scaer 2004, Loc. 4315). Interpreters often use it to prove their own points of view regardless of its context. It has often been viewed catechetically as a guide to Christian living (Scaer 2004, Loc. 4320). The demands have generally been seen as impossible, often contrasted to Paul’s Gospel-rich message, normally seen as bringing people to repentance (Scaer 2004, Loc. 4328). Scaer’s conclusion is that the Sermon on the Mount is too rich to be categorized narrowly. Therefore, he looks at the way the Sermon fits into the apparent catechetical structure that Matthew seems to have (Scaer 2004, Loc. 4349).

Scaer sees the Sermon as giving the catechumen a very specific Christology (Scaer 2004, Loc. 4372). The teachings which may appear impossible or moralistic turn out as descriptions of Jesus. The Sermon also “sets forth themes that are developed in the Gospel’s four remaining discourses and finally come to full expression in the Passion Narrative (Scaer 2004, Loc. 4384).

Scaer moves on to discuss the Beatitudes, from the opening of Matthew 5 (Scaer 2004, Loc. 4405). The lack of connecting vowels in the Beatitudes suggests to Scaer that they are indicative, not imperative, and would describe blessings which Christians could expect (Scaer 2004, Loc. 4415). Further, Jesus meets all the descriptions in the Beatitudes, so they can be seen as teaching on Christology (Scaer 2004, Loc. 4415). In the persecution to come, the Christians along with Christ serve as light and will face opposition (Scaer 2004, Loc. 4439). Jesus shows himself to be the one who fulfills the Old Testament, giving himself as a reference through whom we can understand the world (Scaer 204, oc. 4451). He then goes on to speak of the peace he makes between God and man, which Christians reflect in their peaceful relations (Scaer 2004, Loc. 4474). Jesus continues with various miscellaneous statements. These are unified by the impossible standards. We can never keep God’s standards adequately so we turn to him for forgiveness (Scaer 2004, Loc. 4497). In Matthew 5:38 Jesus turns back to the idea of reconciliation and mercy, which foreshadows his own work (Scaer 2004, Loc. 4520). As regards the instructions for worship in Matthew 6, Scaer reminds the reader that Matthew’s Gospel was read in the context of worship services. The teaching about worship and prayer seems right at home (Scaer 2004, Loc. 4543). The second half of Matthew 6 may be seen as Jesus’ exhortation to make converts and view life biblically bringing God’s will and kingdom on earth (Scaer 2004, Loc. 4590). Scaer identifies Matthew 6:25-34 as “The Little Sermon within the Sermon” (Scer 2004, Loc. 4625). This passage encourages believers that Jesus will care for them regardless of their strength or weakness. Scaer sees the last part of the Sermon, beginning at Matthew 7:1, as a collection of themes which have been stated or will be stated in the future (Scare 2004, oc. 4659). Scaer observes that many of the situations mentioned may well allude to the need to pursue discipline and order within the Church (Scaer 2004, Loc. 4670). In his comments on Matthew 7:12, Scaer observes that unlike similar statements in other religions which urge followers to refrain from evil, Jesus actually commands his followers to do the good they would like to receive (Scaer 2004, Loc. 4715). The Sermon concludes with a condemnation of false teaching and instruction to trust God’s lasting truth (Scaer 2004, Loc. 4728). This required close evaluation of messages, as Matthew 7:15-20 warns against false teachers who would deceive Jesus’ followers (Scaer 2004, Loc. 4762). Jesus’ warning to his followers is quite stern, especially in Matthew 7:21-23 (Scaer 2004, Loc. 4796). They must hear and do Jesus’ words. Those who claim authority on their own terms are cast out (Scaer 2004, Loc. 4715). In the end of the Sermon, Scaer compares the terminology of a “rock” and a “house” as well as the concept of building to other uses in Matthew (Scaer 2004, Loc. 4851). He concludes that the earliest readers would recognize this as an instruction not only for their personal lives but for the corporate life of the Church.

All the work of Wittenberg Door Campus Ministry, including this blog, is supported by the generosity of people like you. Please consider joining our team of prayer and financial supporters. Read more here!

The Trinity in Matthew

10/13/2016

Thursdays are for the New Testament 10/13/16

Our Thursday posts focus on material from the New Testament. As part of our fourfold priority of history, integrity, truth, and Scripture we consider it important to read and review significant scholarly work with both the Old and New Testaments. Some scholars consider trinitarian theology to be a relatively late development of the Christian period. Today we consider Dr. David Scaer’s suggestion that the concept of the trinity was present from the very start of the Christian period, but was described more fully for readers who had more experience in theology.

Scaer, David P. Discourses in Matthew: Jesus Teaches the Church. St. Louis: Concordia, 2004. Kindle Electronic Edition.
Chapter 6, “The Development of the Trinity in the Gospel of Matthew” Loc. 4124-4314.

In this chapter Scaer traces the development of the Trinity in Matthew’s Gospel. In all the New Testament it is only Matthew 28:19 which gives the formula “of the Father and of the Son and of the Holy Spirit” (Scaer 2004, Loc. 4124). Yet in Matthew’s prologue there is not a hint of the idea. He develops that idea fairly slowly. “Only after Matthew introduces Jesus as a man, the son of Abraham and David, does he say that this man is God” (Scaer 2004, Loc. 4136). Jesus is recognized as God’s Son by his actions which fulfill prophecy (Scaer 2004, Loc. 4158). The Father is not initially identified as such for Christians. “Jesus’ Father becomes the Father of Jesus’ followers not directly but because they are in Jesus, whose Father is God” (Scaer 2004, Loc. 4191). The relation of Father, Son, and Christian is developed suddenly in Matthew 11:25-30, where the interrelation and reciprocal knowledge of Father and Son are made clear (Scaer 2004, Loc. 4191). The Holy Spirit is identified as God in passages such as Matthew 3:16; 12:828; and 12:32 (Scaer 2004, Loc. 4214). “So the Son and the Spirit relate to and originate in God in similar ways” (Scaer 2004, Loc. 4224). Scaer observes that Jews prior to the destruction of Jerusalem in 70 were more accepting of the idea of God the Father and a separate person of God the Holy Spirit (Scaer 2004, Loc. 4237). Later the passages suggesting plurality of persons were downplayed. The divine name, however, referred to the full understanding of God from the Scripture. In Matthew 28:19 that Name is the Trinity (Scaer 2004, Loc. 4248).

All the work of Wittenberg Door Campus Ministry, including this blog, is supported by the generosity of people like you. Please consider joining our team of prayer and financial supporters. Read more here!

Communion in Matthew's Gospel

10/6/2016

Thursdays are for the New Testament 10/6/16

Our Thursday posts focus on material from the New Testament. As part of our fourfold priority of history, integrity, truth, and Scripture we consider it important to read and review significant scholarly work with both the Old and New Testaments. Dr. David Scaer observes that communion, like baptism, receives a progressively more sophisticated explanation throughout Matthew’s Gospel. As the reader grows in understanding of Jesus’ life, death, and everlasting presence with his people, the themes which appear in communion become more fully developed.

Scaer, David P. Discourses in Matthew: Jesus Teaches the Church. St. Louis: Concordia, 2004. Kindle Electronic Edition.
Chapter 5, “The Development of the Eucharist in the Gospel of Matthew” Loc. 3184-4123.

Scaer observes that, unlike baptism, which appears at the beginning and end of Matthew’s Gospel, the Eucharist (communion) appears only at the end (Scae 2004, Loc. 3184). The primarily Jewish audience of Matthew’s gospel would very likely be familiar with the Passover and the idea of a body and blood given for them Scaer 2004, Loc. 3208). This would lead naturally to a grasp of Jesus dying to take away sins. Therefore, the death of Jesus in Matthew is discussed “within the terms of the Jewish sacrificial system” (Scaer 2004, Loc. 3219). Matthew points to Jesus as the priest repeatedly. The idea of “religious eating” is also prominent in Matthew’s Gospel (Scaer 2004, Loc. 3265). These narratives serve as preparation. “Thus the Eucharist does not stand near the Gospel’s conclusion, bare-boned as a divinely instituted rite that requires particular formulas and rituals to meet the qualifications for validity. Instead, the Eucharist is the culmination and embodiment of the Gospel” (Scaer 2004, Loc. 3265). This is how Christians are recognized as Christians. In the Eucharist and hearing of the Gospel (from Matthew’s Gospel) in worship the Christian grows in understanding (Scaer 2004, Loc. 3300). Scaer continues by discussing meals, including ceremonial meals, in antiquity. Dining together with the master was a common setting for instruction and discourse. In Jesus’ work with his disciples the Passover was especially important (Scaer 2004, Loc. 3360). Scaer also ties in the practice of priests eating of sacrifices along with the people who were making the offerings as important in this picture. Christians viewed themselves as a kingdom of priests (Scaer 2004, Loc. 3384). “Like the Passover, the Eucharist was intended for everyone in the community, but it resembled temple sacrifice because it was intended to remove sin” (Scaer 2004, Loc. 3407). Scaer tus views the Eucharist as central to Matthew’s explanation of Jesus’ fulfilling of the Law, as well as to the process of catechesis into the life of the early church (Scaer 2004, Loc. 3419). This was the special ritual meal in which the church participated in Jesus’ actual life and death. It pointed to atonement and judgment (Scaer 2004, Loc. 3455). Scaer observes that in modern practice the idea of sacrifice and atonement have been bypassed, thus leading to widespread rejection of the sacramental views of the early Christians (Scaer 2004, Loc. 3481).

In light of these concepts, Scaer surveys Matthew’s Gospel, observing “an ascent through the three predictions of the death of Jesus to the pericopes on atonement (20:28) and the Eucharist (26:28)” (Scaer 2004, Loc. 3502). The early Christians were aware of the continuity of ritual and sacrifice in the practice of Israel and the Church (Scaer 2004, Loc. 3540). Scaer turns to a pericope by pericope survey of Matthew (Scaer 2004, Loc. 3527), showing that in episode after episode Matthew points to a sacramental view of salvation and life. Scaer sums up the situation as follows. “All the elements constituting the Eucharist have been presented to catechumens before they learn of the meal’s institution: the banquet room, bread, the ritual . . . wine, and Jesus as the bread” (Scaer 2004, Loc. 3836). The work of catechesis has led toward participation in the Eucharist. This culminates in the introduction of the Eucharist itself where the catechumen can see the true eternal feast prepared for Christians (Scaer 2004, Loc. 3836). Scaer goes on to discuss the Eucharist as the fulfillment of the participation of Israel in forgiveness.

All the work of Wittenberg Door Campus Ministry, including this blog, is supported by the generosity of people like you. Please consider joining our team of prayer and financial supporters. Read more here!

Introducing Matthew's Gospel

8/25/2016

Thursdays are for the New Testament 8/25/16

Our Thursday posts focus on material from the New Testament. As part of our fourfold priority of history, integrity, truth, and Scripture we consider it important to read and review significant scholarly work with both the Old and New Testaments. Dr. David Scaer wrote a very intriguing book based on an overall narrative analysis of Matthew’s Gospel. We’ll be seeing how he classifies the different discourses in the work.

Scaer, David P. Discourses in Matthew: Jesus Teaches the Church. St. Louis: Concordia, 2004. Kindle Electronic Edition.

“Acknowledgements” Loc. 38.

The hypothesis which led to the rise of this book was that in fact the New Testament documents were intended to teach systematic or dogmatic theology (Scaer 2004, Loc. 43). “Of all the New Testament books, Matthew has the most obvious evidences of a catechetical structure . . . “ (Scaer 2004, Loc. 51).

“Preface” Loc. 67.

“In this volume, the idea will be advanced that Matthew’s Gospel was written as a catechesis or summary of what believers were taught before being admitted by Baptism into the full eucharistic membership of the church” (Scaer 2004, Loc. 67). Scaer asserts that Acts 2:42 references the typical early worship service, and that the written Gospels grew out of this regular recital of “the apostles’ teaching” (Scaer 2004, Loc. 80). Scaer observes that documents created for catechesis tend to make a journey to use as confessions over time, as may well have occurred with Matthew’s Gospel (Scaer 2004, Loc. 89). He lists multiple parts of typical catechesis, especially in the Lutheran tradition, which are predominantly keyed to Matthew. The rise of systematic theologies and especially the rise of form criticism may have distracted attention from the natural shape of Matthew as a catechetical work (Scaer 2004, Loc. 115). The first part of the service, the catechetical part, seems to have taken reading the Gospel, preaching, and any other instruction all as one unit (Scaer 2004, Loc. 137). This catechetical use of the Gospels may serve to explain the different emphases, especially of the Synoptics (Scaer 2004, Loc. 154).

Scaer now turns his attention to catechetical techniques. A catechism is a form of teaching, a didachē (Scaer 2004, Loc. 182). Often there are questions and answers, as well as memory devices. These elements are clear in Matthew. The catechesis introduces theological terms but may not always explain them completely. Again, Matthew does this (Scaer 2004, Loc. 209). The subject of catechesis is both words and deeds so the believer will understand faith and practice (Scaer 2004, Loc. 231). Scaer also observes that the non-chronological arrangement of the Gospel fits the mold of catechesis rather than biography (Scaer 2004, Loc. 259).

Scaer discusses the arrangement of Matthew into five distinct discourses (Scaer 2004, Loc. 281). Though the exact parameters are uncertain, many scholars find the following division. “(1) the Sermon on the Mount, Matt 5:1-7:28a; (2) apostolic authority and martyrdom, Matt 9:35-11:1; (3) the parables, Matt 12:46-13:53; (4) casuistry, or resolving incidental matters of church practice, Matt [17:22] 18:1-19:1; and (5) the end times, Matt 23:1-26:1” (Scaer 2004, Loc. 286). These steps effectively train disciples in a variety of topics necessary to their lives. As the catechumen proceeds through the Gospel there are concepts which build on other, earlier, ideas, illustrated in brief by Scaer. He further ties the five-part division to the ideas found in the Pentateuch, finding parallels (Scaer 2004, Loc. 365).

Scaer moves on to question whether Matthew is historical in nature (Scaer 2004, Loc. 432). The text is clearly not purely history, as it has instructive exhortations. Yet the matters of history remain important to Matthew (Scaer 2004, Loc. 437). Those who have tried to reconstruct an historical chronology from the Gospels find insufficient data and only vague agreement among the Gospels (Scaer 2004, Loc. 442). The emphasis is truly on Jesus’ teaching and his sacrificial self-offering. With the same non-historical plan in mind, Scaer observes that Jesus’ preaching may well have remained the same throughout his ministry, but that the more intense teachings are introduced later in the written catechesis (Scaer 2004, Loc. 473).

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