The Book of Judith has a tragic setting that appealed to Jewish patriots and it warned of the urgency of adhering to Mosaic law, generally speaking, but what accounted for its enduring appeal was the drama of its narrative. The story revolves around Judith, a daring and beautiful widow, who is upset with her Jewish countrymen for not trusting God to deliver them from their foreign conquerors. She goes with her loyal maid to the camp of the enemy general, Holofernes, with whom she slowly ingratiates herself, promising him information on the Israelites. Gaining his trust, she is allowed access to his tent one night as he lies in a drunken stupor. She decapitates him, then takes his head back to her fearful countrymen. The Assyrians, having lost their leader, disperse, and Israel is saved. Though she is courted by many, Judith remains unmarried for the rest of her life.
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Gospel of Matthew
From Wikipedia, the free encyclopedia
The Gospel of Matthew is anonymous: the author is not named within the text, and the superscription "according to Matthew" was added some time in the second century.[9][10] The tradition that the author was the disciple Matthew begins with the early Christian bishop Papias of Hierapolis (c.100-140 CE), who is cited by the Church historian Eusebius (260-340 CE), as follows: "Matthew collected the oracles (logia: sayings of or about Jesus) in the Hebrew language ( Hebraïdi dialektōi), and each one interpreted (hērmēneusen - perhaps "translated") them as best he could."[11][Notes 1] On the surface, this has been taken to imply that Matthew's Gospel itself was written in Hebrew or Aramaic by the apostle Matthew and later translated into Greek, but nowhere does the author claim to have been an eyewitness to events, and Matthew's Greek "reveals none of the telltale marks of a translation."[12][9] Scholars have put forward several theories to explain Papias: perhaps Matthew wrote two gospels, one, now lost, in Hebrew, the other our Greek version; or perhaps the logia was a collection of sayings rather than the gospel; or by dialektōi Papias may have meant that Matthew wrote in the Jewish style rather than in the Hebrew language.[11] The consensus is that Papias does not describe the Gospel of Matthew as we know it, and it is generally accepted that Matthew was written in Greek, not Aramaic or Hebrew.[13]
Sources
Matthew's sources include the Gospel of Mark, the "shared tradition" called Q, and material unique to Matthew, called M.
The majority view of modern scholars is that Mark was the first gospel to be composed and that Matthew (who includes some 600 of Mark's 661 verses) and Luke both drew upon it as a major source for their works.[14][15] If so, the author of Matthew did not, however, simply copy Mark, but edited his source freely, emphasizing Jesus' place in the Jewish tradition and adding large blocks of teaching.[16] An additional 220 (approximately) verses, shared by Matthew and Luke but not found in Mark, form a second source, a hypothetical collection of sayings to which scholars give the name "Quelle" ("source" in the German language), or the Q source.[17] This view, known as the Two-source hypothesis (Mark and Q), allows for a further body of tradition known as "Special Matthew", or the M source, meaning material unique to Matthew; this may represent a separate source, or it may come from the author's church, or he may have composed these verses himself.[15] The author also had at his disposal the Jewish scriptures, both as book-scrolls (Greek translations of Isaiah, the Psalms etc.) and in the form of "testimony collections" (collections of excerpts), and, finally, the oral traditions of his community.[18] These sources were predominantly in Greek;[19] although a few scholars hold that some of these source documents may have been Greek translations of older Hebrew or Aramaic sources.[20][21]
Setting and date
The majority view among scholars is that Matthew was a product of the last quarter of the 1st century.[22][Notes 2] This makes it a work of the second generation of Christians, for whom the defining event was the destruction of Jerusalem and the Temple by the Romans in 70 CE in the course of the First Jewish–Roman War (66-73 CE); from this point on, what had begun with Jesus of Nazareth as a Jewish messianic movement became an increasingly Gentile phenomenon evolving in time into a separate religion[23] Historically, the dating of Matthew was less clear,[24] and even some modern scholars have proposed that Matthew was written earlier.[25][26]
The Christian community to which Matthew belonged, like many 1st century Christians, were still part of the larger Jewish community: hence the designation Jewish-Christian to describe them.[27] The relationship of Matthew to this wider world of Judaism remains a subject of study and contention, the principal question being to what extent, if any, Matthew's community had cut itself off from its Jewish roots.[28] Certainly there was conflict between Matthew's group and other Jewish groups, and it is generally agreed that the root of the conflict was the Matthew community's belief in Jesus as the messiah and authoritative interpreter of the law, as one risen from the dead and uniquely endowed with divine authority.[29]
The author of Matthew wrote for a community of Greek-speaking Jewish Christians located probably in Syria (Antioch, the largest city in Roman Syria and the third-largest in the empire, is often mentioned).[30] Unlike Mark, he never bothers to explain Jewish customs; unlike Luke, who traces Jesus' ancestry back to Adam, father of the human race, he traces it only to Abraham, father of the Jews; of his three presumed sources only "M", the material from his own community, refers to a "church" (ecclesia), an organised group with rules for keeping order; and the content of "M" suggests that this community was strict in keeping the Jewish law, holding that they must exceed the scribes and the Pharisees in "righteousness" (adherence to Jewish law).[31] Writing from within a Jewish-Christian community growing increasingly distant from other Jews and becoming increasingly Gentile in its membership and outlook, Matthew put down in his gospel his vision "of an assembly or church in which both Jew and Gentile would flourish together."[32]
Structure and content
Beginning of the Gospel of Matthew in Minuscule 447
Detailed content of Matthew
1. Birth Stories
Genealogy (1:1–17)
Nativity (1:18–25)
Biblical Magi (2:1–12)
Flight into Egypt (2:13–20)
Return to Nazareth (2:21-23)
2. Baptism and early ministry
John the Baptist (3:1–12)
Baptism of Jesus (3:13–17)
Temptation of Jesus (4:1–11)
Capernaum (4:12–17)
First disciples of Jesus (4:18–22)
Galilee preaching tour (4:23–25)
3. Sermon on the Mount (5–7)
4. Healing and miracles
Healing many (8:1–17)
Foxes have holes (8:18–20)
Let the dead bury the dead (8:21–22)
Calming the storm (8:23–27)
Gadarene demoniacs (8:28–34)
Healing a paralytic (9:1–8)
Calling of Matthew (9:9–13)
On fasting (9:14–15)
New Wine into Old Wineskins (9:16-17)
Daughter of Jairus (9:18–26)
Two blind men (9:27–31)
Exorcising a mute (9:32-34)
Good crop but few harvesters (9:35–38)
5. Little Commission (10:1–11:1)
6. Responses to Jesus
Messengers from John the Baptist (11:2-19)
Cursing Chorazin, Bethsaida, and Capernaum (11:20–24)
Praising the Father (11:25–30)
Lord of the Sabbath (12:1-8)
Man with withered hand (12:9-14)
Chosen servant (12:15–21)
Blind-mute man (12:22–28)
Strong man (12:29)
Those not with me are against me (12:30)
Unforgivable sin (12:31–32)
The Tree and its Fruits (12:33–37)
Request for a sign (12:38–42)
Return of the unclean spirit (12:43–45)
Jesus' true relatives (12:46-50)
Parabolic Discourse (13:1–52)
7. Conflicts, rejections, and conferences with disciples
Hometown rejection (13:53–58)
Death of John the Baptist (14:1-12)
Feeding the 5000 (14:13–21)
Walking on water (14:22–33)
Fringe of his cloak heals (14:34–36)
Discourse on Defilement (15:1–20)
Canaanite woman's daughter (15:21–28)
Healing on a mountain (15:29-31)
Feeding the 4000 (15:32–39)
Sign of Jonah (16:1-4)
Beware of yeast (16:5–12)
Peter's confession (16:13–20)
Jesus predicts his death (16:21-28,17:22-23,20:17-19)
Transfiguration (17:1–13)
Possessed boy (17:14–21)
Coin in the fish's mouth (17:24-27)
8. Life in the Christian community
The Little Children (18:1–7)
If thy hand offend thee (18:8–9)
The Lost Sheep (18:10–14)
Binding and loosing (18:15–22)
Unmerciful Servant (18:23–35)
9. Journey to Jerusalem
Entering Judea (19:1–2)
Divorce (19:3–9)
Celibacy (19:10-12)
Little Children Blessed (19:13-15)
Jesus and the rich young man (19:16–30)
Parable of the Workers in the Vineyard (20:1–16)
Son of man came to serve (20:20–28)
Blind near Jericho (20:29-34)
10. Jerusalem, cleansing of the temple, debates
Triumphal entry into Jerusalem (21:1–11)
Temple incident (21:12–17)
Cursing the fig tree (21:18–22)
Authority questioned (21:23-27)
The Two Sons, The Wicked Husbandman, Parable of the Wedding Feast (21:28–22:14)
Render unto Caesar... (22:15–22)
Resurrection of the Dead (22:23–33)
Great Commandment (22:34–40)
Is the Messiah the son of David? (22:41–46)
11. Woes of the Pharisees (23:1–39)
12. Judgment day
Little Apocalypse (24)
Parables of the Ten Virgins, Talents (25:1–30)
Judgment of the Nations (25:31–46)
13. Trial, crucifixion, resurrection
Plot to kill Jesus (26:1–5)
Anointing of Jesus (26:6–13)
Bargain of Judas (26:14-16)
Last Supper (26:17–30)
Denial of Peter (26:31–35,69–75)
Agony in the Garden (26:36-46)
Kiss of Judas (26:47-49)
Arrest (26:50–56)
Before the High Priest (26:57–68)
Pilate's court (27:1–2,11–26)
Death of Judas (27:3-10)
Soldiers mock Jesus (27:27-31)
Simon of Cyrene (27:32)
Crucifixion (27:33–56)
Entombment (27:57–61)
Guarding the tomb (27:62–66,28:11-15)
Empty tomb (28:1–6)
Appearance to the women (28:7-10)
Great Commission (28:16–20)
Structure
Matthew, alone among the gospels, alternates five blocks of narrative with five of discourse, marking each off with the phrase "When Jesus had finished..."[33] (see Five Discourses of Matthew). Some scholars see in this a deliberate plan to create a parallel to the first five books of the Old Testament; others see a three-part structure based around the idea of Jesus as Messiah; or a set of weekly readings spread out over the year; or no plan at all.[34] Davies and Allison, in their widely used commentary, draw attention to the use of "triads" (the gospel groups things in threes),[35] and R. T. France, in another influential commentary, notes the geographic movement from Galilee to Jerusalem and back, with the post-resurrection appearances in Galilee as the culmination of the whole story.[36]
Prologue: genealogy, nativity and infancy
Main articles: Genealogy of Jesus and Nativity of Jesus
The Gospel of Matthew begins with the words "The Book of Genealogy [in Greek, "Genesis"] of Jesus Christ", deliberately echoing the words of Genesis 2:4 in the Old Testament in Greek.[Notes 3] The genealogy tells of Jesus' descent from Abraham and King David and the miraculous events surrounding his virgin birth,[Notes 4] and the infancy narrative tells of the massacre of the innocents, the flight into Egypt, and eventual journey to Nazareth.
First narrative and discourse
Main articles: Baptism of Jesus and Sermon on the Mount
The first narrative section begins. John baptizes Jesus, and the Holy Spirit descends upon him. Jesus prays and meditates in the wilderness for forty days, and is tempted by Satan. His early ministry by word and deed in Galilee meets with much success, and leads to the Sermon on the Mount, the first of the discourses. The sermon presents the ethics of the kingdom of God, introduced by the Beatitudes ("Blessed are..."). It concludes with a reminder that the response to the kingdom will have eternal consequences, and the crowd's amazed response leads into the next narrative block.[37]
Second narrative and discourse
From the authoritative words of Jesus the gospel turns to three sets of three miracles interwoven with two sets of two discipleship stories (the second narrative), followed by a discourse on mission and suffering.[38] Jesus commissions the Twelve Disciples and sends them to preach to the Jews, perform miracles, and prophesy the imminent coming of the Kingdom, commanding them to travel lightly, without staff or sandals.[39]
Third narrative and discourse
Opposition to Jesus comes to a head with accusations that his deeds are done through the power of Satan; Jesus in turn accuses his opponents of blaspheming the Holy Spirit. The discourse is a set of parables emphasising the sovereignty of God, and concluding with a challenge to the disciples to understand the teachings as scribes of the kingdom of heaven.[40] (Matthew avoids using the holy word God in the expression "Kingdom of God"; instead he prefers the term "Kingdom of Heaven", reflecting the Jewish tradition of not speaking the name of God).[41]
Fourth narrative and discourse
Main article: Confession of Peter
The fourth narrative section reveals that the increasing opposition to Jesus will result in his crucifixion in Jerusalem, and that his disciples must therefore prepare for his absence.[42] The instructions for the post-crucifixion church emphasize responsibility and humility. (This section contains Matthew 16:13–19, in which Simon, newly renamed Peter, (πέτρος, petros, meaning "stone"), calls Jesus "the Christ, the son of the living God", and Jesus states that on this "bedrock" (πέτρα, petra) he will build his church—the passage forms the foundation for the papacy's claim of authority).
Fifth narrative and discourse
Main article: Second Coming
Jesus travels toward Jerusalem, and the opposition intensifies: he is tested by Pharisees as soon as he begins to move towards the city, and when he arrives he is soon in conflict with the Temple and other religious leaders. The disciples ask about the future, and in his final discourse (the Olivet Discourse) Jesus speaks of the coming end.[43]There will be false Messiahs, earthquakes, and persecutions, the sun, moon, and stars will fail, but "this generation" will not pass away before all the prophecies are fulfilled.[39] The disciples must steel themselves for ministry to all the nations. At the end of the discourse Matthew notes that Jesus has finished all his words, and attention turns to the crucifixion.[43]
Conclusion: Passion, Resurrection and Great Commission
The events of Jesus' last week occupy a third of the content of all four gospels.[44] Jesus enters Jerusalem in triumph and drives the money changers from the temple, holds a last supper, prays to be spared the coming agony (but concludes "if this cup may not pass away from me, except I drink it, thy will be done"), and is betrayed. He is tried by the Jewish leaders (the Sanhedrin) and before Pontius Pilate, and Pilate washes his hands to indicate that he does not assume responsibility. Jesus is crucified as king of the Jews, mocked by all. On his death there is an earthquake, the veil of the Temple is rent, and saints rise from their tombs. Mary Magdalene and another Mary discover the empty tomb, guarded by an angel, and Jesus himself tells them to tell the disciples to meet him in Galilee.
After the resurrection the remaining disciples return to Galilee, "to the mountain that Jesus had appointed," where he comes to them and tells them that he has been given "all authority in heaven and on Earth." He gives the Great Commission: "Therefore go and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to obey everything that I have commanded you;" Jesus will be with them "to the very end of the age."[45]
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