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In The Gospel of Matthew and Judaic Traditions, Herbert W. Basser, with the editorial help of Marsha Cohen, utilizes his encyclopaedic knowledge of Judaism to navigate Matthew’s Gospel. This close, original reading explicates Matthew’s use of Jewish concepts and legal traditions that have not been fully understood in the past. Basser highlights Gospel sources that are congruent with a wide swath of extant Jewish writings from various provenances. Matthew affirms Jesus’ end-of-days—the coming of the Kingdom—salvation message: initially meant for Jews, it is the Gentiles who embraced his message and teachings that encouraged their faith and simple trust. Matthew’s literary art manages to preserve the Jewish details in his sources while disclosing an anti-Jewish and pro-Gentile bias.
Herbert Basser in The Gospel of Matthew and Judaic Traditions utilizes his mastery of Jewish writings to navigate the agenda of this enigmatic Gospel. He propounds numerous novel suggestions, while Marsha Cohen's editing gives us a highly accessible text.
The most Jewish of gospels in its contents and yet the most anti-Jewish in its polemics, the Gospel of Matthew has been said to mark the emergence of Christianity from Judaism. Anthony J. Saldarini overturns this interpretation by showing us how Matthew, far from proclaiming the replacement of Israel by the Christian church, wrote from within Jewish tradition to a distinctly Jewish audience. Recent research reveals that among both Jews and Christians of the first century many groups believed in Jesus while remaining close to Judaism. Saldarini argues that the author of the Gospel of Matthew belonged to such a group, supporting his claim with an informed reading of Matthew's text and historical context. Matthew emerges as a Jewish teacher competing for the commitment of his people after the catastrophic loss of the Temple in 70 C.E., his polemics aimed not at all Jews but at those who oppose him. Saldarini shows that Matthew's teaching about Jesus fits into first-century Jewish thought, with its tradition of God-sent leaders and heavenly mediators. In Saldarini's account, Matthew's Christian-Jewish community is a Jewish group, albeit one that deviated from the larger Jewish community. Contributing to both New Testament and Judaic studies, this book advances our understanding of how religious groups are formed.
In this meticulously researched study, David C. Sim reconstructs the Matthean community at the time the Gospel was written and traces its full history. Dr. Sim demonstrates that the Matthean community should be located in Antioch in the late first century, and he argues that the history of this community can only be understood in the context of the factionalism of the early Christian movement. He identifies two distinctive and opposing Christian perspectives: the first represented by the Jerusalem church and the Matthean community, which maintained that the Christian message must be preached within the context of Judaism; and the second represented by Paul and the Pauline communities, in which Christians were not expected to observe the Jewish law. Dr. Sim reconstructs not only the conflict between Matthew's Christian Jewish community and the Pauline churches, but also its further conflicts with the Jewish and Gentile worlds in the aftermath of the Jewish war.
"Sharing many traditions and characteristics, the Gospel of Matthew, the letter of James, and the Didache invite comparative study. In this volume, internationally renowned scholars consider the three writings and the complex interrelationship between first-century Judaism and nascent Christianity. These texts likely reflect different aspects and emphases of a network of connected communities sharing basic theological assumptions and expressions." "Of particular importance for the reconstruction of the religious and social milieu of these communities are issues such as the role of Jewish law, the development of community structures, the reception of the Jesus tradition, and conflict management. In addition to the Pauline and Johannine "schools," Matthew, James, and the Didache may represent a third religious milieu within earliest Christianity that is especially characterized through its distinct connections to a particular ethical stream of contemporary Jewish tradition." "The contributors are Jonathan Draper, Patrick J. Hartin, John S. Kloppenborg, Matthias Konradt, J. Andrew Overman, Boris Repschinski; Huub van de Sandt, Jens Schroter, David C. Sim, Alistair Stewart-Sykes, Peter Tomson, Martin Vahrenhorst, Joseph Verheyden, Wim J. C. Weren, Oda Wischmeyer, Jurgen K. Zangenberg, and Magnus Zetterholm."--BOOK JACKET.
In this collection of essays, leading New Testament scholars reassess the reciprocal relationship between Matthew and Second Temple Judaism. Some contributions focus on the relationship of the Matthean Jesus to torah, temple, and synagogue, while others explore theological issues of Jewish and gentile ethnicity and universalism within and behind the text.
Following a thorough examination of the structure, language, and argument of Matthew's discourse on parables, Anthony O. Ewherido underscores its primary relevance to the ongoing discussion on the social context of Matthew's Gospel. The convincing analysis of the textual evidence and study of some social and historical trends in Christianity and Judaism in the post-70 C.E. era inform Ewherido's conclusion that at the time the Gospel was written to its predominantly Jewish-Christian community, that community had parted ways with Judaism and stood at an ideologically irreconcilable distance from the «synagogue across the street.»
The Gospel of Matthew is an oeuvre mouvante (a work in process), and the dynamics of this process are essential to its identity and function. This understanding of the Gospel of Matthew stands in distinction from the long history of research centered on Matthew the author and his design for the gospel. Focused instead on tradition history-the history of composition and transmission-Edwin K. Broadhead's approach keeps open the dialectical engagements and the conflicting voices intrinsic to the Gospel of Matthew. As a result, the consistently Jewish textures of this gospel are emphasized, there is a broader engagement with the landscape of antiquity, and serious attention is given to further developments in the history of transmission. This focus on the developing tradition thus highlights, rather than suppresses, the viability and the generative potential of such discourses.
Matthew 1-2 and the Virginal Conception examines early Palestinian and Hellenistic Jewish accounts of the birth of Israel's first redeemer, Moses. The author shows how these accounts provide the background of Mary's "virginal conception" of Jesus, Israel's final redeemer, in Matthew 1-2.