“Will the Real Jesus Please Stand Up?” · Jesus, the “True Son” of the Gracious God: I give praise to you, Father, Lord of heaven and earth, for although you have hidden these

“Will the Real Jesus Please Stand Up?”: Understanding the Different Portraits of Jesus in the Gospels

Lecture 3:

Matthew’s Jesus: Emmanuel

and the New Moses

Greg Zuschlag, PhD

Associate Professor of Systematic Theology

Oblate School of Theology Sept. 25, Oct 2, 9, 16, 23, 2017

Purpose of the Series

Series Description: Explore how the writers of the four canonical Gospels

‘tailor’ their portrait of Jesus in order to meet the pastoral needs of their

particular communities. Gaining insight into how each of the Gospels tells the

story of Jesus for a particular community not only assists us in becoming

better readers of the Gospels but offers new opportunities for enhancing our

faith in Jesus the Christ.”

The “So-What?”: Appreciate the Gospels’

(1) literary wholeness vs. proof-texting, “pericopizing,” harmonizing

(2) pastoral intent vs. doctrinal and ethical focus

(3) ability to address “our” communal-corporate vs. “my” individual

(4) focus on this-worldly life “political,” vs. other-worldly, “spiritualized,”

therapeutic: “On Earth as it is in Heaven”

Exegetical Approach to the Gospels:

Method of Exegesis: Community-Contextual Reconstruction

Q: How does one account for the differences in the Gospels?

A: (hypothesis): They are written/“tailored” in order to meet the pastoral

needs/issues for a particular communities.

Interpretation Maxim: “A text w/out a context is pretext for a proof text”

Three “Worlds” of a Text (Paul Ricouer via Sandra Schneiders):

1. World Behind the Text = Original Context (e.g. extra-biblical

attestation, e.g. ancient historiography, archeology, Jesusology)

2. World of the Text = Literary devices (symbolism, foreshadowing,

parables, chiasms, irony, intercalatation, metaphor, linkages)

3. World in front of the Text = Our Context (socio-political, history, and

cultural realities and issues, no so much autobiographical/individual)

Community-Contextual Hermeneutical Approach

Gospel Text

Gospel

Community

Context

Hypothetical Reconstruction of the Community

via “the Hermeneutical Circle”

“World of the Text”

“World Behind the Text”

Review from Lecture 1: Community-Contextual Hermeneutical Approach

Gospel Text

Gospel Community Context

Analog of Context to Context

Contemporary Context(s) “World in Front of the Text”

“World Behind the Text”

“World of the Text”

analog

The Gospel of Matthew:

The Community of Emmanuel and the New Moses

Historical Background:

Time: 80-90 CE

Place: Antioch

Community: Diaspora Jews facing Jewish Rejection

Major Themes in Matthew (Powell)

1. The Abiding Presence of God

2. Jesus as Son of God

3. Jesus as Torah

4. Leadership/Discipleship in the “Church”

5. Hostility toward Jewish Leaders

Task: Q: Given what we know about he historical context and major textual

themes how can we formulate a working hypothesis-reconstruction of the

Matthean community and its issues/temptations/struggles?

From the Gospel of Mark to Gospel of Matthew:

How Matthew Edits Mark

Two-(Four-)Source Theory & Markan Priority

--Mt contains 90% of Mk yet radically reorganized and redacted

--“Q”= 235 verses similar in Mt. and Lk not in Mk =

--“M” = material unique to Matthew



(1)Structure and Outline:

I. Origins of Jesus, Immanuel, the 2nd Moses, the Servant Messiah [Mt 1 - 4]

II. Presenting Christian Torah

1st : Sermon on the Mount Discourse [Mt 5 – 6]

2nd : Missionary Discourse [Mt 9:35 – 11:1]

3rd : Parabolic Discourse [Mt 13:1 – 53]

4th : Ecclesial Discourse [Mt 18 - 19]

5th : Eschatological Discourse [Mt 23 – 25]

IIII. The Passover of Jesus [Mt 26 - 28]

The Great Commission [Mt 28: 16-20]



(1)Structure and Outline: Chiasm Explained

A1

A2

B1 B2

C



(2) “Scribal” Editorial Changes:

• Organization: The mission charge to the disciples is related immediately

after they are selected (Matt. 10:1–42;cf. Mark 3:14–19; 6:7–13).

• Abbreviation: unroofing the tiles for the paralytic (Mt. 9:2; cf. Mk 2:2–5)

• Sophistication: Mk. repetitious use of words such as “and” and

“immediately” is reduced.

• Accuracy: “King Herod” (Mk. 6:14) becomes “Herod the tetrarch” (Mt.

14:1).

Source: M. A. Powell, Introduction to the New Testament (Baker Academic, 2009)



(3) Prosperous Urban Jewish Community Context: • Mt. omits Mk.’s explanation of Jewish customs (Mt. 15:1–2; cf. Mk 7:3–4)

• Mt. often replaces the phrase “Kingdom of God” with “Kingdom of

Heaven”

• Mk. uses the word “village” (kōmē), Matthew uses the word “city” (polis)

• Matthew adds “silver” and “gold” to Jesus’ injunction for the disciples to

take no “copper” with them on their travels (Matt. 10:9; cf. Mark 6:8)



(4) Character Portrayals: Jesus • lack of knowledge omitted (10x from Mk.)

• statements that might imply a lack of ability or authority modified

• references to exhibiting human emotions dropped: “pity” (Mk 1:41),

“anger” (Mk 3:5),“sadness” (Mk 3:5), “wonder” (Mk 6:6), “indignation”

(Mk 10:14), “love” (Mark 10:21)

• stories that appear to portray as a “magician” (Mk 7:31–37; 8:22–26).



(4) Character Portrayals: Disciples • “no faith” “little faith”(cf. Mt. 8:26 with Mk.4:40)

• zero understanding Jesus merely slow to understand (cf. Mt 16:12

w/Mk 8:21; Mt 17:9–13 with Mk 9:9–13)

• “their hearts where hardened” “worshiping” Jesus, calling him “Lord”

or “Son of God” (cf. Mt. 14:32–33 with Mk 6:51–52)

• Unseemly ambition of James and John ascribed to their mother of (cf.

Mt. 20:20 with Mk 10:35).



(4) Character Portrayals: Jewish Religious Leaders • A scribe whom Jesus praises in Mk (12:28–34) is depicted as an opponent

who puts Jesus to the test in Mt (22:34–40)

• friendly Jewish religious leaders such as Jairus and Joseph of Arimathea

are no longer identified as religious leaders (cf. Matt. 9:18 with Mk 5:22;

Mt. 27:57 with Mk 15:43)



• Pretend you belong to an urban, fairly prosperous and well educated

“adolescent” community of predominately Diaspora Jews who assemble

liturgically in a synagogue (Gk. ecclesisa = church) dedicated to Yeshua (Heb.

“YHWH Saves/Delivers”) of Galilee as Israel’s Mashiach (Gk. Christos).

• The Pharisee-lead Jewish “synagogue across the street” view your community

with grave suspicious and practice forms of discrimination from social ostracism

(“micro-aggressions”) to public denunciations and violence (e.g. beatings).

• Given these external pressures, you leaders, in an effort to be considered

legitimate/respectable in the eyes of “the synagogue across the street,” have

begun to “ape” the mores of the Pharisaical rabbis which seems to subvert the

mores of your chief rabbi, Jesus.

Q: In the midst of your community’s “identity crisis” what kind of Gospel (i.e.

portrait of Jesus) would you create that would both (a) preserve your Jewish identity

while (b) remaining faithful Jesus?



Two-fold Strategy:

A1: Present Jesus as the most “Jewish of Jews”

a. The Abiding Presence of God

b. Jesus as Son of God

c. Jesus as Torah

A2: Portray the Jewish Religious Authorities Negatively and the

Disciples (more or less) Positively

a. Hostility toward Jewish Leaders

b. Leadership/Discipleship in the “Church”

Goal: “Church Manual”/Practical Ecclesiology



Denunciation of the Scribes and Pharisees (aka “brood of vipers”): The

scribes and the Pharisees have taken their seat on the chair of Moses.

Therefore, do and observe all things whatsoever they tell you, but do not

follow their example. For they preach but they do not practice. They tie

up heavy burdens [hard to carry] and lay them on people’s shoulders, but

they will not lift a finger to move them. All their works are performed to

be seen. They widen their phylacteries and lengthen their tassels. They

love places of honor at banquets, seats of honor in synagogues, greetings

in marketplaces, and the salutation ‘Rabbi.’ As for you, do not be called

‘Rabbi.’ You have but one teacher, and you are all brothers. Call no one

on earth your father; you have but one Father in heaven. Do not be called

‘Master’; you have but one master, the Messiah. The greatest among you

must be your servant. Whoever exalts himself will be humbled; but

whoever humbles himself will be exalted. (Mt. 23:12)

[note: followed by 7 “Woes”]



Jesus, the “True Son” of the Gracious God: I give praise to you, Father,

Lord of heaven and earth, for although you have hidden these things

from the wise and the learned you have revealed them to the childlike.

Yes, Father, such has been your gracious will. All things have been

handed over to me by my Father. No one knows the Son except the

Father, and no one knows the Father except the Son and anyone to whom

the Son wishes to reveal him. Come to me, all you who labor and are

burdened, and I will give you rest. Take my yoke upon you and learn

from me, for I am meek and humble of heart; and you will find rest for

yourselves. For my yoke is easy, and my burden light.” (Mt. 11: 25-30)

The Great Commission: The eleven disciples went to Galilee, to the

mountain to which Jesus had ordered them. When they saw him, they

worshiped, but they doubted. Then Jesus approached and said to them,

“All power in heaven and on earth has been given to me. Go, therefore,

and make disciples of all nations, baptizing them in the name of the

Father, and of the Son, and of the holy Spirit, teaching them to observe

all that I have commanded you. And behold, (I [with you] am) always,

until the end of the age.” (Mt. 28: 16-20)



A1: Present Jesus as the most “Jewish of Jews” Jesus Jewish Genealogy: • Ch. 1 (Lk Ch. 3)

• traces back to Abraham (Lk. Adam)

Infancy Narrative: • Joseph's Dream/Angel

• “Virgin” Birth = fulfillment of prophecy Is. 7:14 (LXX)

• Emmanuel = Hb. “God with us” = Where does God dwell? God’s location?

• David’s Bethlehem = Messiah

• Magi Worship = Pagans/Gentiles recognition = Duetero-Isaian universalism

• Flight to Egypt = Retelling of the Moses story

• Narzorean = fulfillment of Is. 11:1

5 Major Discourses

5 Books of Torah (Pentateuch)

Moses, the Law Giver and the Law Itself



A1: Present Jesus as the most “Jewish of Jews” (con’t)

Jesus as Fulfillment of “the Law and the Prophets” • “Do not think that I have come to abolish the law or the prophets. I have come

not to abolish but to fulfill. Amen, I say to you, until heaven and earth pass away,

not the smallest letter or the smallest part of a letter will pass from the law, until

all things have taken place.” (Mt. 6:17)

• Man with Withered Hand (Mt. 12:17) This was done “that it might be fulfilled

which was spoken through Isaiah the prophet” (Is. 42:1ff).

• Purpose of Parables (Mt 13:14) Isaiah’s prophecy about the people’s

stubbornness (Is. 6:9-10) and (Mt 13:35) – “it might be fulfilled which was spoken

through the prophet, saying, ‘I will open my mouth in parables. I will utter things

hidden from the foundation of the world’” (cf. Ps 78:2).




Jesus as Emmanuel: The Ever Expanding Presence of God in the World

Jesus

Church

World




God Is Present in Jesus

• when Jesus is born: “Emmanuel”=“God is with us”(1:23)

• Jesus is worshiped (2:11; 9:18; 14:33; 15:25; 20:20; 28:9, 17)

Jesus Is Present in the Church

• with little children, who are the greatest in the kingdom (18:5)

• with people who gather in his name to pray (18:20)

• with needy members of his spiritual family (25:37–40)

• with those who receive bread and wine in his name (26:26–28)

• with people who baptize, teach, and make disciples (28:19–20)

The Church Is Present in the World

• salt of the earth and light of the world (5:13–14)

• sheep in the midst of wolves (10:16)

• the gates of hell will not stand (16:18)

• make disciples of all nations (28:19)



A2: Portray the Jewish Religious Authorities Negatively

Pharisee’s Mores vs. Jesus’ Mores

Legalism (Externalize) Authentic Worship and Practice (Interiorize)

Self-Reliance Trust in the Father

Judgmentalism Forgiveness/Mercy

Clericalism Egalitarianism

Exclusion Inclusion



A2: Portray the Jewish Religious Authorities Negatively

• Romans Downplayed in Jesus’ Death:

--Pilate “washes his hands” of Jesus’ blood

--“His blood be upon us and upon our children.” (Mt. 27:25)



A2: Portay Disciples in (more or less) More Positive Light

Those who are to “make disciples” of others must first be made disciples

themselves.

-- Jesus calls them to fish for people (4:18–22; cf. 9:9).

--Faithful women sent to recover the unfaithful eleven (28:1–10)

The disciples of Jesus are people of “little faith.”

-- They worry about being fed and clothed (6:25–34).

--They fear a storm at sea (8:26).

--Peter is fearful and doubtful (14:30–31).

--They misguidedly discuss having no bread (16:8).

--They cannot cast out a demon (17:16, 19–20a).

--“If you have faith the size of a mustard seed . . .” (17:20b)



A2: Portray Disciples in (more or less) More Positive Light

The disciples of Jesus worship and doubt.

-- Peter tries to walk on water (14:28–33).

--The eleven gather to receive the Great Commission (28:17).

The disciples increase in understanding.

--They have ears that hear and eyes that see (13:16; cf. 11:15; 13:9, 43).

-- They understand the parables of the kingdom (13:51).

--They understand about the “leaven” of the religious leaders (16:12).

--They understand about Elijah and John the Baptist (17:13)



A2: Portray Disciples in (more or less) More Positive Light

Petrine Christianity as the “Norm”

--Peter as the “rock” on which Jesus’ church is built

--Church built on “rock” not “sand”

--Keys to the Kingdom

Simon Peter said in reply, “You are the Messiah, the Son of the living God.”

Jesus said to him in reply, “Blessed are you, Simon son of Jonah. For flesh and blood

has not revealed this to you, but my heavenly Father. And so I say to you, you are

Peter, and upon this rock I will build my church, and the gates of the netherworld

shall not prevail against it. l I will give you the keys to the kingdom of heaven.

Whatever you bind on earth shall be bound in heaven; and whatever you loose on

earth shall be loosed in heaven” (Mt. 16:16-20)

Q: Where (i.e. what contexts) might

the Gospel of Matthew “speak” today?

Luke’s Jesus:

The “Good News” Prophet of Salvation

Historical Background:

Time: 85-90 CE

Place: Unknown

Community: Privileged, Powerful, Prosperous Christian Gentiles

Major Themes in Luke (Powell)

1. Worship and Prayer

2. Food

3. Ministry to the Excluded/Marginalized

4. Diverse Images of Jesus

5. Present Availability of Salvation

Assignment: Given what we know about he historical context and major

textual themes how can we formulate a working hypothesis

/reconstruction of the Lukan community and its issues/temptations?

“Will the Real Jesus Please Stand Up?” · Jesus, the “True Son” of the Gracious God: I give praise to you, Father, Lord of heaven and earth, for although you have hidden these

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