WEBVTT 00:02.280 --> 00:05.730 Prof: The Gospel of Matthew, 00:05.730 --> 00:09.790 from the second century on, has been pretty much the most 00:09.794 --> 00:13.804 popular famous of the Gospels, that's probably why it's first 00:13.803 --> 00:16.573 in our Bible, simply because it was the most 00:16.567 --> 00:17.217 populous. 00:17.220 --> 00:21.170 It's certainly the Gospel that's most familiar to people 00:21.171 --> 00:24.261 nowadays and pretty much throughout history, 00:24.260 --> 00:27.780 if people were familiar with the text at all. 00:27.780 --> 00:30.460 Both for Christians and non-Christian often, 00:30.459 --> 00:33.079 so for example, you have the familiar birth 00:33.076 --> 00:33.696 story. 00:33.700 --> 00:35.770 Joseph has a dream, he's warned, 00:35.768 --> 00:39.238 the star appears in the east, the Magi, the wise men, 00:39.237 --> 00:41.637 come and they go to Herod first. 00:41.640 --> 00:44.630 This is Herod the Great, so they go to Herod the Great's 00:44.631 --> 00:46.591 palace in Jerusalem and they say, 00:46.590 --> 00:49.050 where do we find this new king that's been born because we want 00:49.052 --> 00:50.802 to go and worship him and bring him gifts. 00:50.800 --> 00:53.600 Herod gets all worried because he doesn't want to [lose] 00:53.595 --> 00:54.455 his own throne. 00:54.460 --> 00:55.520 Remember this story? 00:55.520 --> 00:57.770 He tells the wise men, well I think you have to go 00:57.772 --> 00:59.052 Bethlehem-- his wise men, 00:59.053 --> 01:01.213 his own wise men, they looked it up in the 01:01.210 --> 01:03.050 scriptures, and they say go to Bethlehem. 01:03.048 --> 01:05.118 But he says, come back and tell me once you 01:05.117 --> 01:07.577 visit him because I want to go worship him too, 01:07.578 --> 01:10.468 and the wicked evil king does not want to go worship Jesus, 01:10.468 --> 01:13.048 the baby Jesus, he wants to kill the baby 01:13.045 --> 01:13.555 Jesus. 01:13.560 --> 01:15.150 The wise men are warned in a dream not to go back. 01:15.150 --> 01:16.380 You know the story, right? 01:16.379 --> 01:19.489 The whole thing about that, the Egyptian sojourn, 01:19.489 --> 01:23.249 the holy family goes to Egypt to escape the wicked king. 01:23.250 --> 01:24.760 The slaughter of the innocents. 01:24.760 --> 01:27.610 The beatitudes: "Blessed are the poor in 01:27.605 --> 01:30.575 spirit for theirs is the kingdom of heaven, 01:30.580 --> 01:33.190 blessed are those who mourn for they will be comforted, 01:33.190 --> 01:35.550 blessed are the meek for they will inherit the earth." 01:35.550 --> 01:38.420 All these blessed, there are some in Luke, 01:38.420 --> 01:42.850 but if you start saying them and somebody starts picking it 01:42.848 --> 01:44.988 up after you, and repeats it and they--it 01:44.985 --> 01:46.775 shows at least they know it enough so they can kind of 01:46.781 --> 01:47.901 finish one every now and then. 01:47.900 --> 01:51.210 They almost always finish it in the Matthew form, 01:51.209 --> 01:52.589 not the Luke form. 01:52.590 --> 01:55.200 The beatitudes are slightly different in Matthew and Luke, 01:55.202 --> 01:57.772 and people are--they're famous in their Matthean form. 01:57.769 --> 02:02.049 Turn the other cheek, that's also in Luke 6:29, 02:02.048 --> 02:06.138 but most people know it from Matthew 5:39. 02:06.140 --> 02:08.750 In Matthew, the Pharisees are called, 02:08.750 --> 02:11.690 over and over again, hypocrites, and in fact if you 02:11.688 --> 02:13.808 look up the word "Pharisee" 02:13.805 --> 02:16.265 in a dictionary, an English dictionary, 02:16.266 --> 02:19.106 "hypocrite" will be one of the definitions 02:19.111 --> 02:20.341 you'll find for it. 02:20.340 --> 02:23.360 Now this is all part of a long tradition of Christian 02:23.361 --> 02:27.021 anti-Semitism because of course the word Pharisee doesn't 02:27.024 --> 02:29.644 mean "hypocrite" to most Jews, 02:29.639 --> 02:32.819 but who traced back Rabbinic Judaism to the pre-seventy 02:32.817 --> 02:36.157 Pharisees themselves, Gamaliel in the Book of Acts is 02:36.163 --> 02:39.203 considered a Pharisee, and he's a famous rabbi in 02:39.197 --> 02:40.377 rabbinic materials. 02:40.378 --> 02:43.568 Jews don't think of the word Pharisee as being a bad 02:43.571 --> 02:46.761 term, but in a lot of English, and a lot of languages it is 02:46.763 --> 02:48.473 because Christians used it. 02:48.470 --> 02:50.870 They took it straight out of Matthew, where the Pharisees are 02:50.873 --> 02:53.323 called hypocrites over and over again, and they just take that 02:53.318 --> 02:54.438 into their own language. 02:54.440 --> 02:58.090 Then you have the great commission that ends the Gospel 02:58.092 --> 03:01.642 of Matthew, that people might recognize, 03:01.641 --> 03:05.551 Matthew 28:18: Jesus meets the disciples in 03:05.545 --> 03:10.855 Galilee after his resurrection, and he says, 03:10.860 --> 03:13.350 "All authority in heaven and on earth has been given to 03:13.348 --> 03:13.558 me. 03:13.560 --> 03:16.000 Go therefore and make disciples of all nations, 03:16.000 --> 03:17.910 baptizing them in the name of the Father, 03:17.908 --> 03:19.218 and of the Son, and the Holy Spirit, 03:19.220 --> 03:21.870 and teaching them to obey everything that I have commanded 03:21.870 --> 03:24.380 you and remember I am with you always to the end of the 03:24.382 --> 03:25.082 ages." 03:25.080 --> 03:27.660 That's a very famous verse that's called "the Great 03:27.663 --> 03:29.783 Commission" because this is Jesus telling 03:29.776 --> 03:31.746 his disciples after his resurrection, 03:31.750 --> 03:34.350 go out and proclaim the Gospel throughout the earth, 03:34.349 --> 03:36.119 not just to the Jews. 03:36.120 --> 03:39.230 All these things make Matthew look very familiar even to 03:39.227 --> 03:42.557 people who may not know much about Christianity because this 03:42.561 --> 03:45.501 is stuff that you see in our culture over again. 03:45.500 --> 03:48.780 Matthew, therefore, is at the same time unfamiliar 03:48.781 --> 03:52.801 to people if they start reading it carefully because it's the 03:52.798 --> 03:56.678 most Jewish of the Christian Gospels that are in the canon, 03:56.681 --> 03:57.621 that is. 03:57.620 --> 04:01.160 There are some other Gospels from the ancient period that are 04:01.163 --> 04:04.593 even more Jewish than Matthew, but they didn't make it into 04:04.590 --> 04:05.890 the New Testament. 04:05.889 --> 04:08.589 It's the most Jewish, and yet it's also at the same 04:08.587 --> 04:10.547 time, one of the most universal of 04:10.552 --> 04:13.402 the Gospels because you precisely have an ending with 04:13.400 --> 04:17.070 Jesus commanding the apostles to make disciples of all nations, 04:17.069 --> 04:18.629 that is all the Gentiles too. 04:18.629 --> 04:21.789 In the Gospel of Matthew, Jesus limits his ministry 04:21.791 --> 04:25.841 during his lifetime pretty much to Israel, he's going to Jews. 04:25.839 --> 04:28.919 He makes a point of this in the Gospel of Matthew. 04:28.920 --> 04:34.780 After his resurrection then the message is supposed to go out. 04:34.779 --> 04:38.149 Look also at the way that Matthew begins. 04:38.149 --> 04:39.969 I talked about this the very first lecture of class. 04:39.970 --> 04:43.460 Matthew begins with, "The book of the genesis 04:43.461 --> 04:45.531 of Jesus Christ, son of David, 04:45.528 --> 04:47.308 son of Abraham." 04:47.310 --> 04:50.090 Notice he calls him son of David, as a descendant of the 04:50.086 --> 04:52.706 great king of Israel, son of Abraham as the father of 04:52.713 --> 04:53.373 the Jews. 04:53.370 --> 04:55.300 Even the Greek word there, "the book of the 04:55.303 --> 04:57.073 genesis;" "the genesis" 04:57.074 --> 04:58.014 means "the beginning", 04:58.009 --> 05:00.769 and of course it's the Greek term that was given for the 05:00.774 --> 05:03.844 first book of the Hebrew Bible when they translated the Hebrew 05:03.843 --> 05:05.813 Bible into Greek, genesis just means 05:05.805 --> 05:06.725 "the beginning." 05:06.730 --> 05:09.120 Of course in the Hebrew Bible it's the beginning of the world, 05:09.120 --> 05:11.120 the beginning of earth, the beginning of history. 05:11.120 --> 05:15.040 Matthew appropriates that term, and he begins his own text with 05:15.040 --> 05:17.700 that same word, probably meaning for his 05:17.702 --> 05:20.752 readers to recall the book of Genesis in a way. 05:20.750 --> 05:26.510 Then you have what we call an Haggadah on Moses. 05:26.509 --> 05:30.869 The term Haggadah is used in rabbinic scholarship. 05:30.870 --> 05:38.700 05:38.699 --> 05:42.759 Rabbinic work often divides up a lot of rabbinic materials into 05:42.757 --> 05:45.177 Halakah and Haggadah. 05:45.180 --> 05:47.900 Halakah refers to the teachings that are about how you 05:47.904 --> 05:48.544 should live. 05:48.540 --> 05:52.150 Haggadah, though, are stories that are about the 05:52.148 --> 05:55.418 patriarchs or great figures, and they're meant to make a 05:55.420 --> 05:57.110 moral lesson or something like that, 05:57.110 --> 06:00.120 but they don't give straightforward teachings. 06:00.120 --> 06:02.610 They tell stories and that's how Matthew starts out. 06:02.610 --> 06:05.730 All that stuff about the evil king wanting to kill the baby 06:05.730 --> 06:08.850 Jesus because he's afraid that it'll be a threat to him. 06:08.850 --> 06:11.680 Think of--who does that remind you of? 06:11.680 --> 06:13.470 Who does that sound like? 06:13.470 --> 06:18.370 The child that comes out of Egypt, who does that sound like? 06:18.370 --> 06:22.080 These are all meant to remind you of Moses and so Moses--Jesus 06:22.077 --> 06:25.607 is portrayed over and over again like Moses or like Joseph, 06:25.605 --> 06:27.485 also from the Hebrew Bible. 06:27.490 --> 06:31.740 Then again you have the fulfillment-of-scripture motif. 06:31.740 --> 06:37.010 Now notice that in spite of the fact though that Matthew has 06:37.007 --> 06:41.737 throughout Christianity been interpreted as actually a 06:41.738 --> 06:44.948 rejection of the Law, the Jewish law, 06:44.954 --> 06:47.224 or it presents Jesus as a new Moses, 06:47.220 --> 06:49.760 but Christians they'll often taken that to say that Jesus is 06:49.762 --> 06:52.282 not only the new Moses who can-- fulfills Moses, 06:52.283 --> 06:54.253 He displaces the old Moses. 06:54.250 --> 06:58.640 So Matthew's may have been put first in the canon because it 06:58.637 --> 07:03.317 was read by Christians as being sort of almost like the new Law, 07:03.321 --> 07:04.661 the new Torah. 07:04.660 --> 07:07.200 And so you have Jesus talking about the Law, 07:07.201 --> 07:09.631 the Jewish law Torah, and also getting new 07:09.625 --> 07:10.625 commandments. 07:10.629 --> 07:14.919 Christians have taken that to mean the displacement of the 07:14.920 --> 07:18.460 Jewish Torah with now a new Christian Torah, 07:18.459 --> 07:23.249 and that actually puts Matthew in a very odd position. 07:23.250 --> 07:26.950 Of the different Gospels in our canon it's the most Jewish 07:26.951 --> 07:30.081 looking and sounding, and I'll emphasize later in the 07:30.079 --> 07:33.149 lecture today, but Matthew has also been the 07:33.149 --> 07:37.279 source of some of the worst Christian anti-Semitism. 07:37.279 --> 07:41.849 Precisely by portraying Jesus as rejecting the Law of Moses, 07:41.850 --> 07:43.560 in much of Christian interpretation, 07:43.560 --> 07:47.760 and substituting his own law that's Christian anti-Semitism. 07:47.759 --> 07:50.859 Notice it's from--as I said it's from Matthew that you get 07:50.858 --> 07:53.358 the idea that Pharisees are all hypocrites, 07:53.360 --> 07:56.090 and then that gets transferred to being that all Jews are 07:56.086 --> 07:56.716 hypocrites. 07:56.720 --> 07:59.380 You get the idea in Christianity traditionally that 07:59.375 --> 08:01.975 Jesus rejected the Law because that's legalism. 08:01.980 --> 08:04.930 The Jews are all legalistic and we Christians are all full of 08:04.932 --> 08:05.822 grace and truth. 08:05.819 --> 08:10.469 So this idea that the Old Testament represents a God of 08:10.473 --> 08:12.253 anger, and a God of strictness, 08:12.250 --> 08:14.370 and a God of judgment, and the New Testament 08:14.367 --> 08:17.617 represents a God who's a father, and loving, and full of grace. 08:17.620 --> 08:21.640 This dualism that's so much a part of European history, 08:21.639 --> 08:23.409 even common sense, even people who are not 08:23.410 --> 08:25.870 religious will often come up with this caricature that the 08:25.870 --> 08:28.290 Old Testament God is the God of anger and judgment, 08:28.290 --> 08:30.870 the New Testament God is a the God of grace and forgiveness. 08:30.870 --> 08:32.440 Well that's just not true. 08:32.440 --> 08:34.920 If you read either testament with any care at all. 08:34.918 --> 08:37.798 The Gospel of Matthew has been one of the texts that's been 08:37.797 --> 08:38.737 used in this way. 08:38.740 --> 08:42.210 Remember it's in the Gospel of Matthew that you get the most 08:42.207 --> 08:45.737 anti-Jewish and anti-Semitic line that's been used throughout 08:45.735 --> 08:49.355 Western history, when the Jew--when Pilate wants 08:49.363 --> 08:53.303 to release Jesus from being crucified the people, 08:53.298 --> 08:56.528 the Jews say, "His blood be upon us and 08:56.530 --> 08:58.110 our children." 08:58.110 --> 09:02.790 That became the Christian charge of deicide; 09:02.788 --> 09:05.918 the Jews were then accused of killing God, and especially in 09:05.916 --> 09:06.866 medieval Europe. 09:06.870 --> 09:09.750 So Matthew is in this very peculiar place when it comes to 09:09.750 --> 09:11.920 the history of the interpretation of the New 09:11.922 --> 09:12.632 Testament. 09:12.629 --> 09:17.079 It is at the same time the most Jewish of our canonical Gospels, 09:17.080 --> 09:19.950 in many ways, and yet it's been used in 09:19.946 --> 09:24.016 Christian anti-Semitism more than any other Gospel, 09:24.019 --> 09:30.109 possibly maybe with the Gospel of John being a rival for that. 09:30.110 --> 09:35.090 Look at the structure of Matthew though. 09:35.090 --> 09:38.510 Some people have even suggested that Matthew is intentionally 09:38.508 --> 09:41.528 structuring his Gospel to make it look like the Torah, 09:41.527 --> 09:42.607 the Jewish law. 09:42.610 --> 09:46.560 There are five speeches by Jesus in Matthew. 09:46.558 --> 09:49.918 These same sayings--you learned about the synoptic problem last 09:49.919 --> 09:50.299 week. 09:50.298 --> 09:53.458 If you take a synoptic problem kind of analysis of a lot this 09:53.456 --> 09:56.346 stuff that are in some of these speeches in Matthew, 09:56.350 --> 10:00.050 a lot of these sayings might have occurred in another context 10:00.046 --> 10:01.336 in Luke or in Mark. 10:01.340 --> 10:02.930 Matthew seems to have taken tradition-- 10:02.928 --> 10:04.958 materials that were traditional to him, 10:04.960 --> 10:08.990 that he found either in written sources or in oral sources, 10:08.990 --> 10:11.800 and he combines them into five separate speeches. 10:11.798 --> 10:16.328 Some people say maybe he meant to reflect the five books of 10:16.325 --> 10:19.345 Torah; the Pentateuch is the Genesis, 10:19.346 --> 10:22.936 Exodus, Leviticus, Numbers, and Deuteronomy. 10:22.940 --> 10:26.100 Pentateuch is just the Greek word meaning "the 10:26.101 --> 10:29.321 five," so the first five books of Jewish scripture are 10:29.317 --> 10:32.647 called the Pentateuch and maybe Matthew is imitating that and 10:32.645 --> 10:36.025 making five separate speeches for Jesus and his Gospel. 10:36.029 --> 10:39.779 First, chapters 5-7 you have Jesus giving--with the famous 10:39.780 --> 10:41.230 Sermon on the Mount. 10:41.230 --> 10:44.330 Then chapter 10, you have him giving a speech to 10:44.325 --> 10:47.285 his disciples about the mission to Israel, 10:47.288 --> 10:49.868 so all of chapter 10 is here's how you're supposed to do your 10:49.865 --> 10:51.835 mission when you go out to preach to Israel. 10:51.840 --> 10:53.520 You'll be persecuted; this will happen, 10:53.519 --> 10:54.409 do this, do that. 10:54.408 --> 10:57.858 Chapter 13 in Matthew is all parables. 10:57.860 --> 11:01.040 The parables that you'd find in different places in Mark or 11:01.041 --> 11:02.851 Luke, Matthew kind of groups them 11:02.846 --> 11:05.876 into one chapter and has Jesus kind of give it as one sort of 11:05.883 --> 11:06.393 speech. 11:06.389 --> 11:08.299 He likes neatness like this. 11:08.298 --> 11:11.298 If you look at chapter 18, it's another speech by Jesus, 11:11.303 --> 11:14.093 again to His disciples, and this one is mainly about 11:14.091 --> 11:15.021 church rules. 11:15.019 --> 11:18.049 Jesus talks about when you're neighbor does something that you 11:18.052 --> 11:20.182 don't like, go to the neighbor first, 11:20.184 --> 11:23.214 try to settle it peaceably, if your neighbor won't receive 11:23.211 --> 11:25.761 you or won't settle, take it to the church and let 11:25.761 --> 11:26.941 the church handle it. 11:26.940 --> 11:27.950 That sort of thing. 11:27.950 --> 11:31.000 Jesus is giving instructions about how the church should 11:31.000 --> 11:33.720 behave itself and what the church will be like. 11:33.720 --> 11:38.650 Then in chapters 23-25, you get a very long speech by 11:38.645 --> 11:42.905 Jesus which includes a big synoptic sermon. 11:42.908 --> 11:46.128 Remember last time I talked about Mark 13 and about Jesus' 11:46.133 --> 11:49.983 prophecies of all this happening when the end of time would come, 11:49.980 --> 11:51.580 and the Messiah would swoop down in the clouds. 11:51.580 --> 11:54.300 Matthew takes over that speech from Mark, 11:54.298 --> 11:56.588 where he finds it, he adds a lot of materials on 11:56.585 --> 11:58.455 his own, he also brings it up to date, 11:58.457 --> 12:00.487 because remember I talked about last time, 12:00.490 --> 12:03.300 Mark didn't explicitly tell us about the destruction of 12:03.298 --> 12:04.648 Jerusalem in his Gospel. 12:04.649 --> 12:06.579 You'll find that when we get to Matthew and Luke, 12:06.580 --> 12:09.710 they put more stuff in there that shows they were writing 12:09.706 --> 12:12.296 after the time of Mark, and using Mark as a source. 12:12.298 --> 12:15.028 That's all in that chapter, but then there's all these long 12:15.033 --> 12:16.733 woes to the scribes and Pharisees. 12:16.730 --> 12:19.140 Woe to the blah, blah, blah; woe to you who do this, 12:19.139 --> 12:21.189 there's a whole section of that speech. 12:21.190 --> 12:24.580 So five different speeches that some scholars have even 12:24.575 --> 12:28.145 suggested may be designed to imitate the five books of the 12:28.149 --> 12:29.089 Pentateuch. 12:29.090 --> 12:34.540 As I said, the ending of Matthew is universalizing. 12:34.538 --> 12:37.738 It takes this Israelite vision that you've seen all the way 12:37.739 --> 12:40.719 through the book and then universalizes it to the whole 12:40.717 --> 12:41.267 world. 12:41.269 --> 12:44.929 It's a universalism to all that's firmly anchored in 12:44.928 --> 12:46.648 Judaism and the Torah. 12:46.649 --> 12:50.909 What does the Torah, the Law, mean in Matthew? 12:50.909 --> 12:54.619 Look at 5:17; I hope you did bring your 12:54.615 --> 12:54.805 Bibles. 12:54.808 --> 13:00.078 Remember, we're all bringing our Bibles to class all the time 13:00.076 --> 13:03.146 because you have to check me out. 13:03.149 --> 13:06.459 Most Christians are taught, and most people just under the 13:06.461 --> 13:10.001 influence of Christianity have the idea that what Christianity 13:10.004 --> 13:12.594 is, is the supercession of Judaism. 13:12.590 --> 13:15.090 The thing that makes Jews and Christians alike, 13:15.092 --> 13:16.892 they both worship the same God. 13:16.889 --> 13:19.909 One of the things that make them different is not only the 13:19.909 --> 13:22.769 worship by Christians of Jesus, but also the neglect by 13:22.770 --> 13:24.520 Christians of the Jewish law. 13:24.519 --> 13:27.779 Christians can eat shellfish, bacon, and pork; 13:27.779 --> 13:29.039 don't have to keep the Sabbath. 13:29.038 --> 13:33.018 Is that the view of the Law we find in Matthew? 13:33.019 --> 13:36.849 5:17: Do not think that I have come 13:36.852 --> 13:38.672 to abolish the law or the prophets. 13:38.668 --> 13:41.748 I have come not to abolish but to fulfill. 13:41.750 --> 13:45.310 For truly I tell you, until heaven and earth pass 13:45.313 --> 13:48.803 away not one letter, not one stroke of a letter, 13:48.803 --> 13:52.743 will pass from the law until all is accomplished. 13:52.740 --> 13:55.890 Now in a lot of Christian doctrine what you're taught is 13:55.894 --> 13:58.824 that Jesus did fulfill the law in his own person. 13:58.820 --> 14:00.810 But that's not what he says here. 14:00.808 --> 14:03.248 Notice, "Until heaven and earth pass away," 14:03.254 --> 14:06.174 that's what he's talking about the fulfillment of it." 14:06.168 --> 14:09.188 Therefore whoever breaks one of the least of these commandments, 14:09.190 --> 14:11.580 and teaches others to do the same, will be called least in 14:11.581 --> 14:13.991 the kingdom of heaven, but whoever does them and 14:13.991 --> 14:15.701 teaches them, will be called great in the 14:15.696 --> 14:16.316 kingdom of heaven. 14:16.320 --> 14:18.930 For I tell you unless your righteousness exceeds that of 14:18.934 --> 14:21.314 the scribes and Pharisees, you will never enter the 14:21.312 --> 14:22.362 kingdom of heaven. 14:22.360 --> 14:24.980 Jesus is not saying, okay I've come, 14:24.977 --> 14:28.267 now you don't have to keep the Jewish law. 14:28.269 --> 14:29.799 He's actually teaching his own disciples-- 14:29.798 --> 14:32.688 remember if Matthew didn't want this as a message to the members 14:32.686 --> 14:35.156 of his church he wouldn't have put it in his Gospel. 14:35.158 --> 14:37.748 One of the things that I'm trying to teach you in my 14:37.749 --> 14:40.999 lectures is: what does it mean to do an exegesis of this text? 14:41.000 --> 14:43.550 Because you're going to have to write exegesis of your own and 14:43.552 --> 14:45.982 this Friday your section leads will walk you through how to 14:45.977 --> 14:47.147 write an exegesis paper. 14:47.149 --> 14:50.069 There are a couple things that are not exegesis. 14:50.070 --> 14:52.730 It's not exegesis to try to figure out what actually 14:52.726 --> 14:53.296 happened. 14:53.299 --> 14:54.989 Did Jesus actually say this? 14:54.990 --> 14:57.100 Did Jesus actually believe that? 14:57.100 --> 14:59.850 That's part of the historical Jesus quest which we'll talk 14:59.851 --> 15:02.941 about later in the semester too, but exegesis doesn't do that. 15:02.940 --> 15:05.330 Exegesis doesn't assume you're trying to read the text to get 15:05.328 --> 15:07.598 behind the text for something that happened in history. 15:07.600 --> 15:11.080 Nor does exegesis try to figure out is this true or not. 15:11.080 --> 15:14.220 We don't care if it's true or not in an exegesis class. 15:14.220 --> 15:17.140 What we want to do is what did the writer--what was the writer 15:17.142 --> 15:18.582 trying to do with this text? 15:18.580 --> 15:20.930 You have to imagine yourself in an ancient context. 15:20.928 --> 15:24.278 What would he have been saying to members of his own Christian 15:24.283 --> 15:26.103 community in the first century? 15:26.100 --> 15:29.620 This obviously means that we read this text as not Jesus 15:29.618 --> 15:31.408 necessarily teaching this. 15:31.408 --> 15:33.358 We don't know yet whether Jesus actually taught this. 15:33.360 --> 15:35.340 Matthew could have gotten it from some written source, 15:35.336 --> 15:37.236 from some oral source, or he could have just made it 15:37.238 --> 15:37.498 up. 15:37.500 --> 15:39.490 We'll talk about that problem later when we talk about the 15:39.486 --> 15:40.146 historical Jesus. 15:40.149 --> 15:41.689 Right now we're not going to concern ourselves, 15:41.690 --> 15:43.480 we're just going to say, Matthew could have written this 15:43.477 --> 15:45.457 but we're trying to figure out what did Matthew want to 15:45.461 --> 15:45.951 do with it. 15:45.950 --> 15:47.820 What was this testament to them? 15:47.820 --> 15:51.880 Obviously it means this writer believes that the proper Gospel 15:51.879 --> 15:55.539 and the proper church should be a Law abiding church. 15:55.538 --> 15:58.768 He's expecting people in his church not to do away with the 15:58.765 --> 15:59.485 Jewish law. 15:59.490 --> 16:04.300 Look at "the antitheses," 16:04.302 --> 16:08.582 we call these, the Matthean antithesis, 16:08.575 --> 16:12.845 5:21: "'You have heard that it was said to those in 16:12.849 --> 16:15.879 ancient times you shall not murder, 16:15.879 --> 16:20.259 and whoever murders shall be liable to judgment. 16:20.259 --> 16:25.669 But I tell you that the time of the law is over and it's okay to 16:25.668 --> 16:28.928 murder.'" That's not what it says, 16:28.931 --> 16:29.791 right? 16:29.789 --> 16:32.439 What does it say? 16:32.440 --> 16:34.020 Just shout it out. 16:34.019 --> 16:37.209 What? 16:37.210 --> 16:38.270 Students: > 16:38.269 --> 16:39.909 Prof: Don't even be angry. 16:39.908 --> 16:42.738 "'If you are angry with a brother or a sister you will be 16:42.739 --> 16:44.719 liable to judgment, and if you insult a brother or 16:44.724 --> 16:46.014 sister you'll be liable to the counsel. 16:46.009 --> 16:49.289 If you say, 'You fool,' you'll be liable to hell of 16:49.293 --> 16:53.103 fire.'" A lot of us are in trouble, a lot of us are in 16:53.101 --> 16:53.891 trouble. 16:53.889 --> 16:57.139 He's not saying I'm not--I'm getting rid of the law, 16:57.143 --> 16:58.423 murder's okay now. 16:58.418 --> 17:04.638 Keep going 5:27: "'You have heard that it 17:04.636 --> 17:10.436 was said you shall not commit adultery, 17:10.440 --> 17:14.340 but I say that's okay, adultery is just fine.'" 17:14.336 --> 17:14.716 No! 17:14.720 --> 17:17.580 He says, "'But I say to you that everyone who looks at a 17:17.575 --> 17:20.285 woman with lust has already committed adultery with her in 17:20.287 --> 17:21.617 his heart.'" Wait, 17:21.619 --> 17:22.979 what? 17:22.980 --> 17:31.040 Well I'm gay so I'm okay about that, but a lot of guys are in a 17:31.038 --> 17:33.248 lot of trouble. 17:33.250 --> 17:37.460 He's basically saying not only is adultery not okay, 17:37.461 --> 17:42.421 even desiring her if she belongs to another man is not 17:42.415 --> 17:43.155 okay. 17:43.160 --> 17:44.800 That's not getting rid of the law. 17:44.799 --> 17:49.279 Look at 5:38: "You have heard that it 17:49.277 --> 17:51.747 was said an eye for an eye, and a tooth for a tooth, 17:51.750 --> 17:53.690 but I say do not resist an evil doer. 17:53.690 --> 17:56.090 If anyone strikes you on the right cheek turn the other also, 17:56.085 --> 17:58.475 if anyone wants to sue you take your coat, give your cloak as 17:58.480 --> 17:58.840 well. 17:58.838 --> 18:01.068 If anyone forces you to go one mile go the second mile. 18:01.068 --> 18:03.298 Give to everyone who begs from you and do not refuse anyone who 18:03.298 --> 18:04.808 wants to borrow anything from you." 18:04.808 --> 18:08.968 These antitheses have been read throughout Christian history by 18:08.970 --> 18:12.800 many people as implying that Jesus is doing away with this 18:12.796 --> 18:15.026 bad, strict, legalism of the Jewish 18:15.032 --> 18:17.982 law, and he's teaching you a law of 18:17.980 --> 18:20.080 grace, instead, and forgiveness. 18:20.078 --> 18:21.958 That's not what's going on here, right? 18:21.960 --> 18:24.810 What Jesus has said, he's not doing away with the 18:24.811 --> 18:27.191 Law here, he's intensifying it. 18:27.190 --> 18:30.490 If it's hard not to commit adultery, and believe me for a 18:30.488 --> 18:33.258 lot of people it is hard not to commit adultery, 18:33.256 --> 18:35.196 it's even harder not to lust. 18:35.200 --> 18:38.070 If it's hard not to murder someone, 18:38.068 --> 18:40.548 and if you knew some of the people I have to work with 18:40.547 --> 18:43.537 around here you'd know that it is hard not to murder someone, 18:43.538 --> 18:46.458 it's even harder not to be angry with them. 18:46.460 --> 18:50.640 And if it's hard not to retaliate when someone knocks 18:50.637 --> 18:55.617 you down, it's even harder to let them knock you down again. 18:55.618 --> 18:59.508 Jesus is intensifying the Jewish Torah and making it 18:59.511 --> 19:01.651 almost impossible to keep. 19:01.650 --> 19:05.690 But he's still expecting His disciples to keep it. 19:05.690 --> 19:10.200 What Matthew presents Jesus is doing is not getting rid, 19:10.199 --> 19:13.149 at all, of the Torah, the Jewish law, 19:13.150 --> 19:15.200 he's intensifying it. 19:15.200 --> 19:18.170 There are a couple of places where it sounds like Jesus is 19:18.170 --> 19:18.900 going again. 19:18.900 --> 19:29.440 You have a hand washing incident, let's look at that, 19:29.442 --> 19:42.022 that's in chapter 15:17--well I think I have to start reading a 19:42.015 --> 19:45.255 bit earlier. 19:45.259 --> 19:53.809 19:53.809 --> 19:56.269 Where is it? 19:56.269 --> 19:57.769 Yeah, the very first part of the chapter: 19:57.769 --> 20:00.189 The Pharisees and scribes came to Jesus from Jerusalem and 20:00.189 --> 20:02.519 said, "Why do your disciples break the tradition of 20:02.522 --> 20:03.162 the elders? 20:03.160 --> 20:05.210 For they do not wash their hands before they eat." 20:05.210 --> 20:06.540 He answered them, but why do you break the 20:06.544 --> 20:07.134 commandment ...? 20:07.130 --> 20:09.770 And He goes onto this sort of thing and He basically says that 20:09.767 --> 20:11.837 they're not keeping the law perfectly themselves, 20:11.843 --> 20:13.403 that they should keep it better. 20:13.400 --> 20:16.910 Verse 10, " He called the crowd to him and 20:16.906 --> 20:19.996 said to them, "Listen and understand. 20:20.000 --> 20:22.560 It is not what goes into the mouth that defiles a person, 20:22.557 --> 20:25.297 it is what comes out of the mouth that defiles the person. 20:25.298 --> 20:28.828 Now in Mark's version of this story, right around here, 20:28.828 --> 20:30.788 Mark adds a little sentence. 20:30.788 --> 20:33.188 Remember when I talked about Mark, he gives you little clues 20:33.188 --> 20:35.098 that you're really supposed to pay attention. 20:35.098 --> 20:38.478 Here Mark gives a little parenthetical comment he says, 20:38.476 --> 20:41.286 "By saying this, Jesus declared all foods 20:41.288 --> 20:42.288 clean." 20:42.288 --> 20:45.768 In other words, Mark does a good little Gentile 20:45.767 --> 20:47.277 Christianity move. 20:47.279 --> 20:50.149 He takes this saying of Jesus and he says, Jesus was declaring 20:50.154 --> 20:52.514 all foods clean so we don't have to keep kosher. 20:52.509 --> 20:55.529 Matthew doesn't do that, he saw that sentence in Mark, 20:55.529 --> 20:57.589 but you read this whole chapter, that sentence which 20:57.590 --> 20:59.410 Matthew knew was in Mark is not in Matthew. 20:59.410 --> 21:01.480 Matthew took that out. 21:01.480 --> 21:03.400 Why? 21:03.400 --> 21:06.780 Because he didn't want Jesus to declare all foods clean; 21:06.778 --> 21:09.688 because in his Gospel Jesus teaches that Christians have to 21:09.685 --> 21:11.035 continue keeping the Law. 21:11.038 --> 21:15.948 Matthew has Jesus disagree with the scribes and Pharisees, 21:15.950 --> 21:18.390 but what he says here is that it's much more important-- 21:18.390 --> 21:20.850 sure, keeping kosher may be important but it's much more 21:20.845 --> 21:23.385 important what's going on in your heart and your mind, 21:23.390 --> 21:24.970 it's much more important what you say. 21:24.970 --> 21:27.820 So Jesus spiritualizes in a way or he-- 21:27.818 --> 21:30.238 again he intensifies the law and he's saying, 21:30.240 --> 21:33.250 yeah it's important to wash your hands perhaps but that's 21:33.253 --> 21:34.173 not a big deal. 21:34.170 --> 21:37.130 It's important to pay attention to the kosher but that's not a 21:37.125 --> 21:37.655 big deal. 21:37.660 --> 21:39.090 He makes it a moral lesson. 21:39.088 --> 21:41.278 That's not anti-Jewish, that's not at all-- 21:41.279 --> 21:43.819 you have all kinds of Hebrew prophets in the Old Testament 21:43.824 --> 21:46.324 doing that kind of stuff all over the place saying things 21:46.323 --> 21:48.013 like, God doesn't want just your 21:48.009 --> 21:49.489 sacrifice he wants your heart. 21:49.490 --> 21:52.520 This is the way Jesus is presented in Matthew as-- 21:52.519 --> 21:56.259 just like a Jewish prophet, an Israelite prophet who is 21:56.258 --> 21:59.258 intensifying the law, giving it a moral teaching, 21:59.261 --> 22:01.751 but he never teaches anything about giving it up. 22:01.750 --> 22:09.070 22:09.068 --> 22:11.648 Jesus, though, also besides being the one who 22:11.650 --> 22:14.420 teaches about Torah, and He's being presented as 22:14.420 --> 22:17.150 Moses, and Matthew presents Jesus more than any other 22:17.154 --> 22:19.264 Gospels as the founder of the church. 22:19.259 --> 22:21.359 In fact, if you look for the word "church" 22:21.358 --> 22:23.618 in some of the Gospels it's very hard to find it because 22:23.623 --> 22:24.573 it's anachronistic. 22:24.568 --> 22:26.778 Jesus didn't go around in his own life talking about the 22:26.775 --> 22:28.655 church, the church developed after His death; 22:28.660 --> 22:32.230 Matthew retrojects the conversation about the church, 22:32.230 --> 22:33.710 and even the foundation of the church, 22:33.710 --> 22:36.650 and sort of laws about the church into the mouth of Jesus. 22:36.650 --> 22:42.310 Look at 16:17, and this is one we already read 22:42.306 --> 22:47.456 very carefully in Mark, the same story. 22:47.460 --> 22:49.420 Remember in Mark, Jesus says to the disciples, 22:49.424 --> 22:51.264 "Who do people say that I am?" 22:51.259 --> 22:53.919 Peter says, "Some of them say the Elijah, 22:53.915 --> 22:56.925 or some of them say one of the prophets, or John the 22:56.926 --> 22:57.986 Baptist." 22:57.990 --> 22:59.470 Jesus said, "But who do you say that I am?" 22:59.470 --> 23:00.860 and Peter says, "You're the Messiah." 23:00.858 --> 23:02.898 Jesus tells him, "Be quiet," 23:02.900 --> 23:06.210 and then Jesus rebukes him when Peter tells him that he's not 23:06.210 --> 23:07.810 supposed to be crucified. 23:07.808 --> 23:11.118 Matthew takes that story again from Mark, but notice how 23:11.116 --> 23:12.376 Matthew changes it. 23:12.380 --> 23:16.250 Verse 13, "When Jesus came from the district of Caesarea of 23:16.251 --> 23:17.771 Philippi, he asked his disciples, 23:17.769 --> 23:19.059 "Who do you say that I am?" 23:19.059 --> 23:20.499 You get the story again. 23:20.500 --> 23:24.230 When Simon Peter says, "You're the Messiah, 23:24.230 --> 23:26.070 the Son of the Living God," look what Jesus says 23:26.068 --> 23:28.738 in verse 17, now in Matthew's version. 23:28.740 --> 23:30.970 Remember in Mark's version Jesus said, okay don't tell 23:30.969 --> 23:31.389 anybody. 23:31.390 --> 23:33.880 Jesus said to him, "Blessed are you, 23:33.881 --> 23:35.191 Simon son of Jonah! 23:35.190 --> 23:37.580 For flesh and blood has not revealed this to you, 23:37.583 --> 23:38.883 but my Father in heaven. 23:38.880 --> 23:40.510 And I tell you, you are Peter, 23:40.510 --> 23:43.660 and on this rock I will build my church, and the gates of 23:43.662 --> 23:45.802 Hades will not prevail against it. 23:45.798 --> 23:47.948 I will give you the keys of the kingdom of heaven, 23:47.950 --> 23:50.420 and whatever you bind on earth will be bound in heaven, 23:50.420 --> 23:52.130 and whatever you loose on earth on will be loosed in 23:52.134 --> 23:52.644 heaven." 23:52.640 --> 23:55.530 Then he sternly ordered the disciples not to tell anyone 23:55.531 --> 23:56.901 that he was the Messiah. 23:56.900 --> 24:00.720 Between the command to silence, which came right after the 24:00.724 --> 24:03.414 confession in Mark, Matthew puts all this 24:03.410 --> 24:05.760 foundation-of-the church stuff. 24:05.759 --> 24:09.219 Now this is a very famous text that has caused all kinds of 24:09.219 --> 24:12.499 disagreement between Roman Catholics and Protestants. 24:12.500 --> 24:15.820 Roman Catholics take this text as teaching that Jesus, 24:15.818 --> 24:18.258 particularly selected Peter as the first Pope, 24:18.259 --> 24:20.909 and that when he says, I'm giving you the keys to the 24:20.909 --> 24:23.159 kingdom, it means the Pope or the Bishop 24:23.157 --> 24:26.257 of Rome is the one who has the right to bind or loose that 24:26.260 --> 24:27.950 Jesus is talking about here. 24:27.950 --> 24:30.660 Protestants rejected that interpretation and they said 24:30.661 --> 24:32.931 well no he's talking-- sure he's talking to Peter in 24:32.930 --> 24:35.010 one sense but he was really talking to all the apostles, 24:35.009 --> 24:37.159 and in fact, the issue of binding and 24:37.155 --> 24:40.085 loosing is not-- is given to the apostles not 24:40.085 --> 24:41.075 just to Peter. 24:41.078 --> 24:44.248 So there's a debate among--between Protestants and 24:44.251 --> 24:47.491 Roman Catholics traditionally over this passage. 24:47.490 --> 24:50.600 I think the debate kind of misses the point because I think 24:50.596 --> 24:53.646 Matthew's point is basically just to have Jesus be the one 24:53.650 --> 24:56.540 who founds the church and puts it into the hands of his 24:56.541 --> 24:57.401 disciples. 24:57.400 --> 25:00.700 That's definitely one of the things that Jesus does. 25:00.700 --> 25:03.070 And then in Chapter 18, as I've already pointed out, 25:03.068 --> 25:06.228 you have a whole chapter where Jesus gives rules to the 25:06.229 --> 25:08.919 disciples for how the church should be run, 25:08.920 --> 25:10.020 how it should be organized. 25:10.019 --> 25:14.279 The church is also this mixed group. 25:14.278 --> 25:16.398 Over and over again, Matthew--you'll have-- 25:16.400 --> 25:19.240 you'll see a phrase that's only in Matthew where Jesus talks 25:19.239 --> 25:20.779 about "little ones." 25:20.778 --> 25:23.778 He also talks about people of little faith. 25:23.778 --> 25:28.808 Matthew also has a parable about a man goes out and throws 25:28.806 --> 25:30.566 a field with seed. 25:30.568 --> 25:34.788 And during the night his enemy comes and sows brambles and 25:34.788 --> 25:39.308 weeds seeds in and when it all comes up the wheat comes up but 25:39.306 --> 25:43.596 it's all mixed in with brambles and thorns, and weeds. 25:43.598 --> 25:46.908 And so the servants--the slaves of the man come to the master 25:46.912 --> 25:48.792 and they say, What should we do? 25:48.788 --> 25:52.498 Should we try to weed out all the weed stuff so we can gather 25:52.498 --> 25:53.238 the wheat? 25:53.240 --> 25:54.720 Should we try to trim it all out now? 25:54.720 --> 25:56.140 Matthew says, no don't worry about it now 25:56.140 --> 25:58.450 because if you try to pull up all the thorns and the brambles, 25:58.450 --> 26:00.350 you're bound to pull up some of the wheat too, 26:00.348 --> 26:03.658 we'll just wait until the end, until it's all ready, 26:03.660 --> 26:05.990 and then we'll harvest the whole thing and then we'll 26:05.988 --> 26:08.718 separate it out and the wheat we will keep in storehouses, 26:08.720 --> 26:10.840 and the brambles and thorns will burn in hell! 26:10.838 --> 26:13.598 You're getting the last little hellfire and brimstone sermon at 26:13.604 --> 26:14.054 the end. 26:14.048 --> 26:17.798 The main part of the parable is that Matthew is saying is that 26:17.797 --> 26:21.357 the world, and possibly even the church, is a mixed bag. 26:21.358 --> 26:23.968 In other words, not everybody you see around 26:23.971 --> 26:26.281 you is truly who you think they are. 26:26.278 --> 26:28.888 There's good and there's evil mixed together but the--you're 26:28.894 --> 26:30.494 just going to have live with that. 26:30.490 --> 26:34.460 The church is an organization that has both people of little 26:34.463 --> 26:36.893 faith and people of greater faith. 26:36.890 --> 26:39.710 It has maybe even weeds and wheat in it, 26:39.710 --> 26:42.920 so these are all concerns of what kind of-- 26:42.920 --> 26:46.280 there's a whole group of parables in chapter 13 that we 26:46.282 --> 26:49.712 call the "mixed group" parables of Matthew. 26:49.710 --> 26:52.700 They're particular to Matthew because Matthew seems to be 26:52.701 --> 26:55.691 making the point with these mixed group parables that the 26:55.692 --> 26:57.992 church itself is sort of a mixed group. 26:57.990 --> 27:01.280 Another important theme of Matthew-- 27:01.278 --> 27:03.248 I'm giving you several different major themes in 27:03.252 --> 27:05.272 Matthew because I'm going to ask in a moment, 27:05.269 --> 27:07.089 why are these things here? 27:07.088 --> 27:09.008 What is Matthew trying to do with these different things 27:09.006 --> 27:09.456 altogether? 27:09.460 --> 27:12.900 For example, why is Jesus the law giver and 27:12.904 --> 27:17.914 still Jewish and teaches the acceptance of the Jewish law, 27:17.910 --> 27:20.780 and yet this universalistic message at the end of the Gospel 27:20.782 --> 27:22.052 of going to all nations. 27:22.048 --> 27:25.978 Another thing that exegesis is, is finding problems in the text 27:25.979 --> 27:29.849 and then using the text itself to try to find answers to those 27:29.846 --> 27:30.666 problems. 27:30.670 --> 27:33.110 That's what exegesis does. 27:33.108 --> 27:35.598 Why I'm setting up some of themes of Matthew, 27:35.598 --> 27:37.978 because these are going to be the problems that then I, 27:37.980 --> 27:41.150 as the wonderful scholar and exegete that I am, 27:41.150 --> 27:44.140 am going to swoop in with my angels on the clouds of heaven 27:44.144 --> 27:47.044 at the end of the lecture and give you answers to all the 27:47.038 --> 27:49.528 problems of Matthew, and then you'll do that with 27:49.525 --> 27:50.715 your exegesis papers later. 27:50.720 --> 27:53.270 One of the things that Jesus is, also in Matthew, 27:53.271 --> 27:54.071 is a teacher. 27:54.068 --> 27:58.518 Mark had told us in his Gospel that Jesus was a great teacher, 27:58.519 --> 28:00.689 and people said, Wow, he's a great teacher, 28:00.690 --> 28:02.040 He teaches not like the scribes and the Pharisees. 28:02.038 --> 28:05.248 He teaches as one with authority. 28:05.250 --> 28:08.560 Mark didn't really tell us much of what Jesus taught. 28:08.558 --> 28:10.898 There are a few parables, a few controversies, 28:10.898 --> 28:13.758 but Mark tells you that Jesus is a great teacher without 28:13.758 --> 28:15.628 presenting Jesus teaching a lot. 28:15.630 --> 28:18.740 Matthew not only tells you Jesus is a good teacher, 28:18.744 --> 28:22.424 he presents a lot of teaching of Jesus, and so you get a lot 28:22.422 --> 28:23.172 of that. 28:23.170 --> 28:28.640 Then you get this interesting passage in 13:51. 28:28.640 --> 28:36.140 Turn in your hymnals to 13:51 "Have you understood all 28:36.138 --> 28:37.818 this?" 28:37.818 --> 28:40.768 This is towards the end of this big long parable chapter. 28:40.769 --> 28:42.979 Remember I told you that chapter 13 in Matthew is where 28:42.979 --> 28:44.329 Matthew puts a ton of parables. 28:44.328 --> 28:47.858 So toward the end of this parable chapter Jesus asked 28:47.856 --> 28:49.436 them, "Have you understood all 28:49.439 --> 28:49.869 this?" 28:49.869 --> 28:50.989 They answered, "Yes." 28:50.990 --> 28:53.670 And he said to them, "Therefore every scribe 28:53.673 --> 28:56.863 who has been trained for the kingdom of keaven is like the 28:56.861 --> 29:00.381 master of a household who brings out of his treasure what is new 29:00.384 --> 29:01.954 and what is old." 29:01.950 --> 29:05.110 When Jesus had finished these parables he left that place. 29:05.108 --> 29:08.498 This is a parable that Matthew is putting in there, 29:08.500 --> 29:11.280 I think, to give a hint to his readers. 29:11.278 --> 29:15.048 This is what Jesus was, Jesus was a good scribe. 29:15.048 --> 29:18.418 That's why Jesus talks about things like, you have heard it 29:18.424 --> 29:19.884 said, but I say to you. 29:19.880 --> 29:23.250 Jesus is taking out of the Jewish scripture and taking out 29:23.251 --> 29:26.271 of the Jewish law the most important parts of it and 29:26.269 --> 29:29.049 emphasizing those, and then adding some of his own 29:29.054 --> 29:29.564 teachings. 29:29.558 --> 29:31.908 He's taking some of the old and some of the new, 29:31.910 --> 29:33.910 and that's what a good scribe is like. 29:33.910 --> 29:37.540 But Matthew also believes that he and his fellow disciples in 29:37.535 --> 29:39.705 his church should be that way too. 29:39.710 --> 29:43.630 He writes his Gospel to help people figure out how to imitate 29:43.625 --> 29:45.645 Jesus in being a good scribe. 29:45.650 --> 29:52.320 How do discern what of the old you should use and what of the 29:52.316 --> 29:54.646 new you should use. 29:54.650 --> 29:58.110 On of the last problems that I want to give is this really big 29:58.107 --> 30:01.167 problem in Matthew because Jesus is also something-- 30:01.170 --> 30:06.010 well just right on the surface Jesus comes across as a big like 30:06.009 --> 30:08.819 a coward in the Gospel of Matthew. 30:08.818 --> 30:16.948 Look at 4:12 in Matthew, in the first part of this 30:16.952 --> 30:27.082 chapter 4 you get Jesus going around preaching the gospel, 30:27.078 --> 30:29.728 doing some miracles and that sort of thing. 30:29.730 --> 30:32.300 He becomes very famous so that people hear about Him. 30:32.298 --> 30:35.708 But then you get to 12, "Now when Jesus heard that 30:35.714 --> 30:40.004 John had been arrested, he got on his white charger and 30:40.000 --> 30:44.600 He rode to the prison and he sprang his friend John the 30:44.598 --> 30:47.238 Baptist out of prison." 30:47.240 --> 30:52.230 Indiana Jesus, no that's not what it says, 30:52.234 --> 30:53.214 right? 30:53.210 --> 30:55.250 "He withdrew to Galilee," 30:55.250 --> 30:58.550 the word "withdraw" here is the Greek word for 30:58.548 --> 30:59.988 "retreat." 30:59.990 --> 31:04.560 He retreated to Galilee because he had heard that John had 31:04.557 --> 31:05.997 gotten arrested. 31:06.000 --> 31:08.380 "He left Nazareth, make His home in Capernaum by 31:08.376 --> 31:10.566 the sea, in the territory of Zebulin and 31:10.569 --> 31:12.469 Naphtali, so that what had been spoken to 31:12.467 --> 31:14.267 the prophet Isaiah might be fulfilled," 31:14.267 --> 31:17.767 and then he quotes that-- verse 17 "From that time 31:17.769 --> 31:21.129 Jesus began to proclaim, 'Repent for the kingdom of 31:21.126 --> 31:23.366 keaven has come near.'" In other words, 31:23.368 --> 31:25.958 Jesus retreats in the face of danger, 31:25.960 --> 31:29.450 he doesn't go toward it, but instead of retreating and 31:29.451 --> 31:31.381 hiding, he goes to another place and 31:31.384 --> 31:33.164 then he starts giving the message out. 31:33.160 --> 31:35.720 This is when He really starts his own preaching ministry, 31:35.724 --> 31:37.424 after John the Baptist is arrested. 31:37.420 --> 31:41.710 Notice what happens there, look again at--now look at 31:41.711 --> 31:43.611 12:15, Matthew 12:15. 31:43.609 --> 31:47.669 31:47.670 --> 31:53.260 Reading just a little bit above that, 31:53.259 --> 31:56.999 Jesus is disputing with the Pharisees and verse 14 says, 31:57.000 --> 31:59.920 "But the Pharisees went out and conspired against him 31:59.916 --> 32:02.676 how to destroy him," another threat this time from 32:02.681 --> 32:04.321 the Pharisees against Jesus. 32:04.318 --> 32:07.678 Verse 15, "When Jesus became aware of this he 32:07.681 --> 32:10.221 departed," again he withdrew, 32:10.220 --> 32:13.280 there's that word again, "Many crowds followed Him 32:13.281 --> 32:15.881 and He cured all them, and He ordered them not to make 32:15.880 --> 32:16.300 him known. 32:16.299 --> 32:17.309 This was to fulfill...." 32:17.308 --> 32:21.108 Notice again Jesus withdraws in the face of danger but the 32:21.107 --> 32:24.707 withdrawing in a sense increases the ministry in an odd 32:24.707 --> 32:26.037 paradoxical way. 32:26.038 --> 32:30.598 Then look at 14:13--well I won't read that one, 32:30.604 --> 32:36.264 14:13 if you can look it up, that's another case of danger 32:36.259 --> 32:38.839 and Jesus withdrawing. 32:38.838 --> 32:43.148 Let's do spend a little more time looking at chapter 12 32:43.151 --> 32:45.351 because, have you noticed that the 32:45.352 --> 32:48.262 Gospel of Matthew likes to foreshadow things and fulfill 32:48.260 --> 32:48.790 things? 32:48.788 --> 32:51.288 The Gospel of Matthew likes to have Jesus do something, 32:51.285 --> 32:53.915 and then he'll tell you something that was not in Mark. 32:53.920 --> 32:57.940 He'll say, This was to fulfill the scripture that said-- 32:57.940 --> 33:01.350 for example when Jesus and the holy family run off to Egypt he 33:01.352 --> 33:04.432 then quotes to the fact when they come back he says, 33:04.430 --> 33:06.470 "Out of Egypt I will call my Son," 33:06.468 --> 33:07.178 the prophecy. 33:07.180 --> 33:09.450 Matthew takes an Old Testament reference, 33:09.450 --> 33:11.670 a Jewish scripture reference, because remember it's not the 33:11.673 --> 33:13.553 Old Testament yet, it's just Jewish scripture, 33:13.545 --> 33:15.795 and he takes a quotation in that and saying it's fulfilled 33:15.796 --> 33:16.266 by Jesus. 33:16.269 --> 33:21.269 In the same way in Matthew 2:13-14 "After they had 33:21.273 --> 33:25.633 left," this is after the wise men left, 33:25.630 --> 33:28.090 "An angel of the Lord appeared to Joseph in a dream 33:28.089 --> 33:30.019 and said get up, take the child and His mother 33:30.022 --> 33:32.042 and flee to Egypt and remain there until I tell you, 33:32.039 --> 33:33.349 for Herod is about." 33:33.348 --> 33:37.048 They flee, there's that word again, withdraw--even Joseph 33:37.053 --> 33:40.693 with Jesus retreats in the face of danger to Galilee. 33:40.690 --> 33:46.710 Then when he hears they come back in verse 22 of the same 33:46.713 --> 33:47.793 chapter. 33:47.788 --> 33:50.058 Now why is all this--Jesus retreating? 33:50.058 --> 33:54.128 The other thing is if you look at 10:23, we again get this same 33:54.130 --> 33:54.590 word. 33:54.588 --> 33:57.238 When you're doing an exegesis you might want to use a 33:57.244 --> 33:57.964 concordance. 33:57.960 --> 34:00.290 You'll learn on Thursday or Friday in your sections what a 34:00.292 --> 34:02.302 concordance is, and you'll learn how to use it. 34:02.298 --> 34:06.598 Basically a concordance is a book that takes all the words of 34:06.604 --> 34:09.694 the Bible and shows you where they occur. 34:09.690 --> 34:11.240 If you looked up "withdraw" 34:11.235 --> 34:13.725 in an English concordance it would tell you every time in a 34:13.728 --> 34:16.348 certain English translation that the word "withdraw" 34:16.349 --> 34:18.759 occurred in Matthew, or Mark, or Luke; 34:18.760 --> 34:19.830 you can test them out. 34:19.829 --> 34:22.319 You'll also learn how to use an analytical concordance, 34:22.320 --> 34:24.410 even if you don't know Greek, which will kind of give you an 34:24.414 --> 34:25.944 idea, once you learn how to use it, 34:25.940 --> 34:28.340 what's the Greek word lying behind these English words. 34:28.340 --> 34:32.010 If you did that you could find out that these different English 34:32.007 --> 34:35.377 words that I've been reading from translate the same Greek 34:35.380 --> 34:38.220 word "withdraw" anakoresis. 34:38.219 --> 34:41.849 This word is here too, and in 10:23 you have Jesus and 34:41.853 --> 34:45.633 his instructions to the disciples telling them that they 34:45.625 --> 34:48.775 also should retreat in the face of danger. 34:48.780 --> 34:52.750 34:52.750 --> 34:54.120 What is all this going on? 34:54.119 --> 34:55.689 How do we take these different issues? 34:55.690 --> 34:59.250 Jesus is almost a new Moses, Jesus is teaching the disciples 34:59.251 --> 35:03.011 should keep the Torah, the Law, but then Jesus when he 35:03.005 --> 35:06.115 faces troubles he withdraws from trouble, 35:06.119 --> 35:07.869 and he goes off someplace. 35:07.869 --> 35:09.999 But when he withdraws he ends up preaching more. 35:10.000 --> 35:12.170 And the Gospel then is expanding, and then the 35:12.172 --> 35:14.832 disciples, Matthew believed, will be the next version of 35:14.827 --> 35:15.307 Jesus. 35:15.309 --> 35:17.229 They also will be threatened. 35:17.230 --> 35:19.820 They also will be taught to retreat. 35:19.820 --> 35:22.410 They also will then go preach, and they'll eventually go 35:22.407 --> 35:25.087 preach to the entire world in the form of the Gentiles. 35:25.090 --> 35:32.460 All of this is Jesus functions as a model for the disciples, 35:32.460 --> 35:34.980 the apostles, and the apostles function as a 35:34.981 --> 35:38.151 model for Matthew and the members of his own church. 35:38.150 --> 35:41.500 What is all this doing here and why is it--what's the context in 35:41.496 --> 35:44.416 which this kind of picture of Jesus would make sense? 35:44.420 --> 35:48.390 We're going to spend a bit more time on one important passage, 35:48.387 --> 35:49.427 Matthew 14:22. 35:49.429 --> 35:56.239 35:56.239 --> 35:58.359 This is the famous story called "The Stilling of the 35:58.360 --> 35:58.890 Storm." 35:58.889 --> 36:02.239 Now you will have--if you remember this you could look at 36:02.244 --> 36:04.524 Mark 6:45 and it has the same story. 36:04.518 --> 36:08.608 If you took your parallel columns, one from Mark and one 36:08.610 --> 36:11.350 from Matthew, and you did your little colored 36:11.349 --> 36:14.049 pencil exercises you did last week for your section, 36:14.050 --> 36:18.290 it's very interesting to see what does Matthew add to Mark's 36:18.293 --> 36:18.873 story? 36:18.869 --> 36:22.419 If you figure out what Matthew added to Mark's story you can 36:22.418 --> 36:25.788 really get an idea about what was Matthew's own editorial 36:25.786 --> 36:26.626 interests. 36:26.630 --> 36:29.340 Why did he take something out of Mark, tell it differently, 36:29.340 --> 36:30.370 add new stuff to it? 36:30.369 --> 36:33.049 That gives you a great clue for what Matthew wanted to say. 36:33.050 --> 36:35.530 Remember each of these writers is not just telling you stuff 36:35.532 --> 36:37.092 that happened because it happened, 36:37.090 --> 36:40.150 they each are writing a book intending to put across a 36:40.148 --> 36:41.418 theological message. 36:41.420 --> 36:45.040 If you compare what Matthew says to what he gets from Mark, 36:45.039 --> 36:47.059 and see what he adds and what he takes out, 36:47.059 --> 36:50.159 you have a really good idea of what his editorial message is, 36:50.159 --> 36:53.999 what his editorial concerns are, and we call this Redaction 36:54.003 --> 36:54.803 Criticism. 36:54.800 --> 36:58.080 Redaction is just a fancy word for editing. 36:58.079 --> 37:00.279 37:00.280 --> 37:07.050 Why did scholars not call it "editing criticism"? 37:07.050 --> 37:11.900 Because we like two-bit words when one-bit words would work 37:11.903 --> 37:13.163 just as well. 37:13.159 --> 37:15.199 So it's Redaction Criticism is what you'll see in the 37:15.199 --> 37:15.749 scholarship. 37:15.750 --> 37:18.320 It just means paying attention to how the Gospel writers edited 37:18.322 --> 37:20.192 their sources to get out their own message. 37:20.190 --> 37:24.940 So look at 14:22, and if you want to you can flip 37:24.940 --> 37:28.900 over to Mark 6:45 and see the change, 37:28.900 --> 37:31.680 or if you have Throckmorton you can look it up in Throckmorton 37:31.677 --> 37:32.177 sometime. 37:32.179 --> 37:34.339 I'll indicate some of it. 37:34.340 --> 37:36.990 Immediately he made the disciples get into the boat 37:36.987 --> 37:39.897 [this is after one of the feedings of a bunch of people] 37:39.898 --> 37:43.338 and go ahead to the other side while he dismissed the crowds. 37:43.340 --> 37:45.470 After he had dismissed the crowds he went up to the 37:45.465 --> 37:46.735 mountain by himself to pray. 37:46.739 --> 37:49.809 When evening came he was there alone, but by this time the boat 37:49.807 --> 37:52.727 battered by the waves was far from the land for the wind was 37:52.728 --> 37:53.568 against them. 37:53.570 --> 37:56.460 Notice for the wind was against them, the boat is battered, 37:56.463 --> 37:57.813 the wind is against them. 37:57.809 --> 37:59.559 Some of these details won't be in Mark, 37:59.559 --> 38:03.149 the basic story will be there, but this thing about the boat 38:03.146 --> 38:06.156 being battered by the wind, the wind is against them, 38:06.163 --> 38:08.553 I don't think that's in Mark if I remember right. 38:08.550 --> 38:12.050 And early in the morning he came walking toward them out on 38:12.054 --> 38:12.664 the sea. 38:12.659 --> 38:14.729 But when the disciples saw him walking on the sea they were 38:14.731 --> 38:16.411 terrified, saying, "It is a ghost!" 38:16.409 --> 38:17.919 And they cried out in fear. 38:17.920 --> 38:20.710 Immediately Jesus spoke to them and said, "Take heart, 38:20.708 --> 38:22.268 it is I; Do not be afraid. 38:22.268 --> 38:25.178 In Mark, Jesus then gets in the boat, 38:25.179 --> 38:28.469 stills the storm, and Mark ends it with his own 38:28.467 --> 38:31.037 clue that they didn't understand, 38:31.039 --> 38:33.579 they still didn't understand, so that's part of Mark's theme 38:33.581 --> 38:34.831 about the misunderstanding. 38:34.829 --> 38:36.869 That's not the way Matthew ends it here. 38:36.869 --> 38:38.629 Notice what he says: Peter answered him, 38:38.630 --> 38:40.640 "Lord, if it is you, command me to come to you on 38:40.639 --> 38:41.359 the water." 38:41.360 --> 38:42.370 He said, "Come." 38:42.369 --> 38:44.719 So Peter got out of the boat, started walking on the water, 38:44.724 --> 38:45.704 and came toward Jesus. 38:45.699 --> 38:48.089 But when he noticed the strong wind he became frightened, 38:48.094 --> 38:49.594 and beginning to sink, he cried out, 38:49.590 --> 38:50.830 "Lord save me!" 38:50.829 --> 38:52.339 "Lord save me!" 38:52.340 --> 38:55.010 Now the Greek word for "save me" 38:55.014 --> 38:57.564 can mean just "rescue me"-- 38:57.559 --> 39:00.799 save me from illness, but it also can mean "save 39:00.802 --> 39:02.862 me" like I need salvation. 39:02.860 --> 39:04.640 The same Greek word means both. 39:04.639 --> 39:07.979 Jesus immediately reached out his hand and caught him, 39:07.980 --> 39:10.010 saying to him, "You of little faith 39:10.005 --> 39:12.725 [that's a Matthian clue, see Matthew likes this little 39:12.733 --> 39:15.613 faith theme so that's one of the things you see he's added here] 39:15.606 --> 39:16.836 Why did you doubt?" 39:16.840 --> 39:19.010 When they got into the boat, the wind ceased. 39:19.010 --> 39:21.360 And those in the boat worshipped him, 39:21.360 --> 39:24.690 saying, "Truly you are the Son of God." 39:24.690 --> 39:28.030 Now if you compare this what you've got is some important 39:28.034 --> 39:29.234 different changes. 39:29.230 --> 39:31.860 First, for example, I said the boat is beaten by 39:31.864 --> 39:33.664 the waves, that's not in Mark. 39:33.659 --> 39:35.139 Why did Matthew add that? 39:35.139 --> 39:38.539 Then you have this whole verses 28-31, the whole thing with 39:38.543 --> 39:41.773 Peter and all that sort of thing, that's not in Mark. 39:41.768 --> 39:43.318 Matthew added that whole little chunk. 39:43.320 --> 39:45.460 And then in verse 33 in says, "They worshipped 39:45.463 --> 39:47.353 him," and they have this confession, 39:47.349 --> 39:51.679 "Truly You are the Son of God," which is a Christian 39:51.677 --> 39:52.597 confession. 39:55.329 --> 39:58.419 whom you don't need remember, and one of his students wrote a 39:58.416 --> 40:01.706 very famous article published in the 1950s in which they analyzed 40:01.708 --> 40:02.478 this story. 40:02.480 --> 40:04.910 And they said, if you read this carefully this 40:04.907 --> 40:08.137 story's not about Jesus walking on the water and stilling the 40:08.144 --> 40:11.534 storm and that sort of thing, this is a story Matthew intends 40:11.530 --> 40:14.150 for you to see the boat-- it's almost--it's like an 40:14.148 --> 40:15.848 allegory, it's almost like an allegory. 40:15.849 --> 40:18.879 The boat represents the church, and Matthew sees the church as 40:18.875 --> 40:20.755 being persecuted, we've seen that theme 40:20.759 --> 40:21.899 throughout Matthew. 40:21.900 --> 40:24.620 Jesus prophesied the disciples would be persecuted. 40:24.619 --> 40:27.469 So the boat is persecuted and that's represented by the storm, 40:27.467 --> 40:29.477 and the winds, and the waves buffeting them, 40:29.476 --> 40:30.546 and they're afraid. 40:30.550 --> 40:34.040 Peter, who represents every Christian says, 40:34.043 --> 40:38.623 I want to be like you Jesus and I want walk on water. 40:38.619 --> 40:40.569 I want to overcome all these problems. 40:40.570 --> 40:42.910 He gets out of the boat, but he doesn't have enough 40:42.907 --> 40:45.527 faith, he has a little faith, and his doubt causes him to 40:45.527 --> 40:46.367 start sinking. 40:46.369 --> 40:49.239 When he does that, what should he do? 40:49.239 --> 40:52.289 He should cry out to Jesus and Jesus will save him. 40:52.289 --> 40:56.089 Then Jesus gets in the boat, calms the storm, 40:56.090 --> 40:59.460 and they worship him and confess him. 40:59.460 --> 41:03.650 Bornkamm used this Redaction Criticism, 41:03.650 --> 41:06.380 he was one of the first pioneers of using this method 41:06.376 --> 41:08.366 and calling it by this term to say, 41:08.369 --> 41:11.129 compare Matthew with what he gets from Mark and what you do 41:11.134 --> 41:13.774 is you see that-- what was just a miracle story, 41:13.768 --> 41:16.418 just a basic story about the power of Jesus, 41:16.420 --> 41:20.460 has now become a moral story about the church. 41:20.460 --> 41:24.310 And it's now become something that Matthew is writing to 41:24.309 --> 41:26.199 encourage his own church. 41:26.199 --> 41:32.259 They are small, lonely, people of little faith, 41:32.260 --> 41:34.620 they're a mixed group, remember, some people in the 41:34.617 --> 41:37.537 church seemed to have a lot more faith than other people in the 41:37.541 --> 41:38.061 church. 41:38.059 --> 41:41.439 Some people in the church may not even be true disciples after 41:41.436 --> 41:41.766 all. 41:41.769 --> 41:43.289 They're not yet perfect. 41:43.289 --> 41:50.889 Matthew has a saying that is different from Luke; 41:50.889 --> 41:52.519 they seem to both get it from Q. 41:52.518 --> 41:55.828 Luke's version says, "You should be merciful as 41:55.831 --> 41:58.561 Your Father in Heaven is merciful." 41:58.559 --> 42:01.529 Does anybody happen to know what that comes out in Matthew, 42:01.534 --> 42:03.284 it's in the Sermon on the Mount? 42:03.280 --> 42:07.000 "You should be perfect as your Father in Heaven is 42:06.998 --> 42:08.098 perfect." 42:08.099 --> 42:11.169 Matthew has perfect and Luke has merciful. 42:11.170 --> 42:15.850 Again, we see little bitty clues of how they write this. 42:15.849 --> 42:20.549 But that's Matthew telling his church I know you're not perfect 42:20.550 --> 42:24.040 now, but God--Jesus calls you to perfection. 42:24.039 --> 42:27.559 They need more faith and according to Matthew's story 42:27.559 --> 42:31.689 they do it by focusing on Jesus and worshipping him as the Son 42:31.688 --> 42:33.448 of God as they should. 42:33.449 --> 42:37.249 What I've done is walk through several different passages in 42:37.246 --> 42:37.886 Matthew. 42:37.889 --> 42:42.939 An exegesis wouldn't ask you to do all of those things together. 42:42.940 --> 42:46.270 You could write an exegesis paper on just one section of any 42:46.266 --> 42:48.406 of those things that I talked about. 42:48.409 --> 42:50.099 Notice what I've had to do. 42:50.099 --> 42:53.829 I've had to compare Matthew with Mark and Luke, 42:53.829 --> 42:57.439 I've tried to figure out why did Matthew include what he 42:57.440 --> 42:59.970 included, and why did he leave out stuff, 42:59.965 --> 43:01.975 why did he change things from Mark? 43:01.980 --> 43:06.250 I've also said he probably used Q, this hypothetical document 43:06.253 --> 43:10.033 because we find that by comparing Luke and Matthew. 43:10.030 --> 43:12.950 And I might guess at how--whether Matthew has the 43:12.952 --> 43:16.062 more original version of Q or whether Luke does, 43:16.059 --> 43:19.119 and I might try to imagine what was in Q and how Matthew may 43:19.123 --> 43:20.893 have changed that-- edited that. 43:20.889 --> 43:23.409 That's all of course pure speculation because we don't 43:23.414 --> 43:26.324 have Q as a physical document to actually compare it with like 43:26.320 --> 43:28.370 we've got Mark as a physical document, 43:28.369 --> 43:29.959 but scholars still do that. 43:29.960 --> 43:33.110 But the purpose is to--all the way through to figure out what 43:33.108 --> 43:34.628 did this author want to do? 43:34.630 --> 43:37.690 It's not concerned with whether he's telling us the correct 43:37.692 --> 43:39.792 history; we'll leave that for another 43:39.789 --> 43:40.069 day. 43:40.070 --> 43:43.020 It's not to say whether it's true or not. 43:43.018 --> 43:45.598 Notice this: it's also not to come up with 43:45.601 --> 43:48.121 sappy Sunday school kinds of readings. 43:48.119 --> 43:50.869 This is the hardest thing for people to learn, 43:50.873 --> 43:53.143 and, notice, it doesn't matter whether 43:53.137 --> 43:55.827 people have grown up in churches or not. 43:55.829 --> 43:58.899 Modern people have just come to think that when you read this 43:58.902 --> 44:01.922 book you're supposed to get Sunday school type sappy answers 44:01.922 --> 44:02.642 out of it. 44:02.639 --> 44:04.469 What is the meaning of this story? 44:04.469 --> 44:07.069 Well Jesus is teaching us to love one another. 44:07.070 --> 44:10.570 Well, okay yeah maybe so, but dig deeper. 44:10.570 --> 44:14.340 Try to figure out--try to imagine a historical context in 44:14.344 --> 44:18.464 which a human author is writing the story this way in order to 44:18.456 --> 44:22.026 do something socially in his own early community. 44:22.030 --> 44:23.960 We imagine an early Christian community, 44:23.960 --> 44:25.960 and we imagine what problems they had, 44:25.960 --> 44:28.690 by reading the text, and then we see the text as 44:28.688 --> 44:31.818 being written consciously by an author to address those 44:31.824 --> 44:32.584 problems. 44:32.579 --> 44:37.309 With Matthew what you get is this: Matthew teaches that a 44:37.313 --> 44:41.373 Torah observant form of discipleship to Jesus. 44:41.369 --> 44:46.419 Now this will be very important because one of the themes of 44:46.422 --> 44:51.302 this whole course is that the diversity of different early 44:51.302 --> 44:52.932 Christianities. 44:52.929 --> 44:55.989 It's anachronistic in the first century to even talk about 44:55.989 --> 44:58.189 "Christianity" as one thing, 44:58.190 --> 45:00.820 because as we'll show, there were different views of 45:00.815 --> 45:02.645 Jesus, there were different views of 45:02.652 --> 45:03.412 the Jewish law. 45:03.409 --> 45:05.719 And what you'll see very quickly in this course is 45:05.722 --> 45:08.372 Matthew has one-- has a very different view of 45:08.369 --> 45:12.309 what Christians should do with the Jewish law than does Paul, 45:12.309 --> 45:16.739 or Luke, or Mark, or John, or several of the 45:16.740 --> 45:18.390 other writers. 45:18.389 --> 45:21.569 One of the things that makes Matthew present a peculiar kind 45:21.574 --> 45:24.874 of Christianity when judged by the standards of Paul's kind of 45:24.867 --> 45:27.837 Christianity is that Matthew teaches Jesus as teaching a 45:27.835 --> 45:30.315 Christianity that observes Jewish Torah. 45:30.320 --> 45:33.990 Even if Gentiles come in, which the Gentiles do come in, 45:33.989 --> 45:37.259 Gentiles must be expected to keep the law also. 45:37.260 --> 45:41.720 Whereas Paul spent his whole career trying to get Gentiles to 45:41.719 --> 45:43.279 understand, no you don't, 45:43.284 --> 45:45.914 you're not supposed to keep the Jewish law if you're a Gentile, 45:45.909 --> 45:49.199 Jesus absolves you from keeping the Jewish law, 45:49.199 --> 45:50.519 Matthew's not that way. 45:50.518 --> 45:54.378 He sees Gentiles coming into the church but still being Torah 45:54.378 --> 45:55.148 observant. 45:55.150 --> 45:57.810 He has a Torah observant form of Christianity, 45:57.811 --> 46:00.121 with Jesus as the recognized Messiah. 46:00.119 --> 46:03.919 Gentiles are included in Israel, they're not included as 46:03.918 --> 46:07.108 a separate church, Gentiles are brought into 46:07.114 --> 46:09.634 Israel, it looks like for Matthew, 46:09.630 --> 46:13.390 and Matthew presents a church that is in conflict with other 46:13.389 --> 46:14.599 forms of Judaism. 46:14.599 --> 46:16.899 I think Matthew was written after the year 70, 46:16.896 --> 46:19.646 certainly after the destruction of temple in Jerusalem, 46:19.650 --> 46:21.080 that seems pretty clear. 46:21.079 --> 46:24.109 Most of the scholars date it to somewhere in the 80s, 46:24.110 --> 46:26.810 maybe not earlier then the year 80, 46:26.809 --> 46:29.599 maybe not later than the year 90, we're guessing on this, 46:29.599 --> 46:32.309 but it seems to be--it has to be after 70, 46:32.309 --> 46:34.239 but he's in conflict with whoever is-- 46:34.239 --> 46:36.789 there are still Pharisees around, there are still scribes, 46:36.789 --> 46:38.959 there are other who are offering a slightly different 46:38.958 --> 46:40.668 version of what it means to be Jewish, 46:40.670 --> 46:43.020 and that's the last thing that I'll say about this, 46:43.018 --> 46:45.828 is that Matthew is not presenting a new religion. 46:45.829 --> 46:51.919 He thinks what we would call Christianity is simply the right 46:51.922 --> 46:53.752 way to be a Jew. 46:53.750 --> 46:58.560 What Matthew is presenting is a different sect within Judaism 46:58.557 --> 47:03.527 from the form of Judaism that's represented by the Pharisees or 47:03.525 --> 47:05.605 the Sadducees perhaps. 47:05.610 --> 47:08.250 A lot of people think that the Sadducees may have become 47:08.246 --> 47:11.266 extinct after the destruction of the temple in Jerusalem because 47:11.268 --> 47:13.938 the Sadducees were very-- they're power base was the 47:13.936 --> 47:16.636 temple, but if the Sadducees are still around Matthew is 47:16.635 --> 47:19.625 presenting a different form of Judaism than they followed. 47:19.630 --> 47:22.610 He's presenting a different form of Judaism represented by 47:22.608 --> 47:25.588 the Jewish writer Josephus, or Philo, but he is presenting 47:25.588 --> 47:26.738 a form of Judaism. 47:26.739 --> 47:30.199 In fact, scholars nowadays say, Matthew does not represent a 47:30.201 --> 47:35.131 new religion with his Gospel; he actually represents a 47:35.128 --> 47:38.108 different Jewish sect. 47:38.110 --> 47:40.970 Any questions? 47:40.969 --> 47:43.629 Yes sir? 47:43.630 --> 47:45.140 Student: Does Matthew believe Gentiles should be 47:45.143 --> 47:45.533 circumcised? 47:45.530 --> 47:47.470 Prof: Does Matthew believe that Gentiles should be 47:47.465 --> 47:47.945 circumcised? 47:47.949 --> 47:52.139 I think so because I can't imagine him teaching a 47:52.137 --> 47:56.337 completely law observant-- when he says not one dot or 47:56.342 --> 47:58.182 tiddle, or jot of the law will pass 47:58.175 --> 48:00.065 away until heaven and earth passes away. 48:00.070 --> 48:02.810 Well, any Jew at the time pretty much would have thought 48:02.807 --> 48:05.797 that circumcision was a very important part of Jewish law not 48:05.795 --> 48:07.135 just a dot or a tiddle. 48:07.139 --> 48:08.849 So I think so, you'll find lots of scholars 48:08.853 --> 48:10.733 who disagree with me, but of course they're all 48:10.731 --> 48:11.141 wrong. 48:11.139 --> 48:13.989 Any other questions? 48:13.989 --> 48:16.109 Okay, see you on Wednesday. 48:16.110 --> 48:21.000