Matthew’s passion narrative The midterm on Tuesday

Later parables in Matthew Parable of the Laborers: 20: Paradoxical and challenging – its meaning? The final sentence? Another parable unique to Matthew: 21: 28-32, the two sons. Parable of the vineyard: this in Mark, but Matthew adds vv Parable of the dinner party (22:1-10): Matthew’s interpretation. Parable of the wise and foolish virgins: 25: And the conclusion to the parable of the talents, 25: 30. A Q parable (Luke 19:11ff), but Matt gives it this ending. The interpretive direction of these parables? Explicit provocation?

Jesus’ equestrian feat in Matthew? For Jesus’ triumphal (messianic) entry into Jerusalem, Mark had Jesus riding on a donkey -- implicit response to prophecy. Matthew follows this, but makes prophecy explicit: 21:1-7 And quotes the prophet Zechariah (9:9): “Tell the daughter of Zion, Look, your king is coming to you, humble, and mounted on a donkey, on a colt, the foal of a donkey.” Donkey/colt is a doublet of Hebrew poetry. But Matthew has the disciples bring both a donkey and a colt. And Jesus rides both (21: 7)! Indication of the significance Hebrew Scriptures had for Matthew – and his insistence on literal understanding of it.

Woe to Scribes and Pharisees Matthew includes a long passage of condemnation of scribes and Pharisees, 23: Mark’s passage, 12: 37-40, was comparatively brief and condemned only “the scribes.” Some of this comes from Q, but Matthew has expanded it. Again, the bitterness of the passage comes from the historical situation in the mid-80s, not predominantly from Jesus’ own preaching.

Matthew’s vision of last judgment Matt. 25: 31-46: a unique passage in this gospel. Again, judgment and separation, but in ethical direction. The body of Jesus is directed out to the future. His body then existing in the hungry, thirsty, strangers, naked, sick, imprisoned. Connects with teachings in Luke, though Luke does not contain this pericopé. Which seems to confirm the ethical direction and force of the actual teachings of historical Jesus.

Jesus’ arrest, execution – historically why it occurred Synoptics and John all mention the incident in the Temple. Caiaphas and Pilate vied for control of priestly vestments. Under Caiaphas, the high priest, the market for sacrificial animals was now in Great Court of Temple. Creating a massive dung problem! Worshippers no longer able to put their hands on their sacrificial animal. Pharisees opposed this change. But it brought considerable profit to Caiaphas and Temple authorities. So Jesus’ attack on the system was a provocation of major significance. And this was doubtless what made him a major threat to Temple authorities.

Passion narrative Matthew follows Mark’s narrative closely. But adds significant details: Caiaphas’ name (26:3). The 30 pieces of silver as the price of betrayal (26: 15). Judas’ question, “Is it I, Master?” and Jesus’ reply (26: 25). Jesus’ command to the one who drew the sword: 26: The necessity of fulfilling Scriptures. The death of Judas: 27: Again, fulfillment of words of Scriptures (here Jeremiah). Dream of Pilate’s wife (27: 19). Pilate’s dramatic washing of his hands (27: 24). The earthquake (in addition to the darkness of eclipse in Mark) the tombs opening, rising of bodies of “the saints” and their appearance “to many.”

More anti-Judaic elements in Matthew’s passion narrative In response to Pilate’s claim: “I am innocent of this man’s blood”: “And all the people answered, ‘His blood be on us and on our children’” (27:25). The darkest and most tragic verse in the entire New Testament? (Now most often omitted in liturgical use of Matthew.) The guard at the tomb: “the chief priests and Pharisees.” (27: 62-66). And the bribery of the guard, and the story that “has been spread among the Jews to this day.” (28: 11-15).

Matthew’s resurrection account An earthquake and the descent of an angel (28: 2-4). Compare the fragment of the Gospel of Peter. The women react with fear, as in Mark – but now “and joy” added. And they do tell the disciples – now the message does get through. (28: 8) And Jesus appears to the women (28: 9-10). Appearance to the disciples in Galilee on mountain: “Go therefore...” (28: 16-20). “and make disciples of all nations...” The gentiles are now to be included.

Concluding thoughts about Matthew Paradox: very explicitly directed to Judaic audience. But opens out to gentile world (“make disciples of all nations”). And hostility and bitterness toward non-accepting Jews (result of historical circumstances late in first century). Insistence on tying Jesus to scriptural traditions at crucial points (think of J’s equestrian feat!). Strong sense of need for interior righteousness (Sermon on Mount) and ethical duty. Strong sense of continuity between life of Jesus and later community: “I am with you.” (A contrast with Mark?) The leadership explicitly passed to Peter and disciples. A strong sense of “ekklesia,” a structured community, church.