Jerome Neyrey summarizes the effect of Jesus’ instruction to pray, give alms, and fast “in private” in terms of ancient honor systems: “In essence, the disciples must separate themselves from ‘their’ synagogues; they may not join other observant Judeans in . . . . Continue Reading »
What is the cross? For Matthew, the cross is the climax of the history of Israel as that history is relived by Jesus. Matthew presents Jesus as the teacher of Israel, and accordingly his gospel is organized around five large sections of teaching: the sermon on the mountain, Jesus’ . . . . Continue Reading »
The magi come searching for Jesus from the east, from Persia, moving west toward the promised land, as Israel did following the Babylonian exile. As they travel, they follow a star, as Israel followed the pillar of cloud and fire from Egypt. They bring gold, frankincense, and myrrh to worship at . . . . Continue Reading »
The Israel that the Son of God entered in the incarnation was not some pristine, sinless Israel. God took on a genealogy that included harlots, adulterers, murderers, and idolaters. God did not keep his distance from his bride, but came near to rescue her. Though initially intending to put Mary . . . . Continue Reading »
Joseph is often a neglected character in the Christmas story. In paintings and crèches, he politely stands to the side so that the Madonna and child can be at the focal point. In medieval mystery plays, he was often a comic character, a doddering old man more marginal even than the shepherds . . . . Continue Reading »
INTRODUCTION Mary’s role in redemption has been highlighted, and sometimes distorted far beyond biblical warrant. By comparison, Joseph is the neglected member of the “holy family.” Yet, Matthew focuses more attention on Joseph than on Mary, and Joseph is presented as an antitype . . . . Continue Reading »
A few further thoughts on the genealogy of Jesus: 1) Twice in Matthew’s genealogy, “brothers” are mentioned: Judah (1:2) and Jeconiah (1:11). David Garland suggests that this sets up the theme of Jesus’ brothers that runs through the gospel (cf. eg. Matthew 25); like Judah . . . . Continue Reading »
INTRODUCTION When Christians speak of the “holy family,” they normally have in mind Jesus’ “nuclear family,” Joseph and Mary and his siblings. But Matthew begins with Jesus’ larger family, tracing his descent from Abraham and David. THE TEXT “The book of . . . . Continue Reading »
The allusions to Exodus early in Matthew fit into a larger theological and literary thrust of the first gospel. Commentators have often noted that the gospel is organized around five large discourses, some of which are virtually monologues: The sermon on the Mount (chs. 5-7); Jesus?Emission . . . . Continue Reading »
Theodore Jennings and Tat-Siong Benny Liew have a curious article in the Fall 2004 issue of JBL . They offer an alternative interpretation of the story of the centurion of Matthew 8, an interpretation that hangs on taking “PAIS” not as “slave” or “son” but as . . . . Continue Reading »
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