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