Led by Rabbi Ed Stafman

Matthew & Luke As Editors of Mark and Q

Comparison of Mark 7 & Matthew 15: Clean & Unclean

Generally, attacks on Pharasaic extra-biblical tradition and Pharisees as hypocrites.

Note: Jesus (according to gospel writer) was not only one rejecting Pharasaic tradition; so did Saducees and DSS community.

Compare Matthew 15:1-2 & Mark 7:1-4 Why does Matthew remove Mark 7:3-4?

Compare Matthew 15:15-17 & Mark 7:17-19 Why does Matthew remove last part of Mark 6:19?

(Consider Matt 5:17-20, Sermon on the Mount).

Matthew 15:12-14 – why does Matthew add these verses?

First Century Religions in the Roman Empire

Early Judaisms Early Christianities Greaco-Roman Religions

First-Century Jewish Sects Pharisees Saducees Essenes Fourth Philosophy (zealots, revolutionaries), included various groups like Sicari,

famous for guerilla tactics Philo & Alexandrian Jews Theraputae Samaritans Herodians Priests and Levites: Temple functionaries Scribes Proto-kabbalists Proto-gnostics Non-affiliated God-fearers in synagogue Imodeans, Gileads, Galileans, Philistines, & similar neighboring groups Followers of various charismatic figures, often miracle workers with messianic

expectations, e.g., Jesus, John the Baptist, Honi, Hanina ben Dosa (killed by Romans), Simon bar Joseph (Josephus discusses, killed in 4 BCE, associated w/Gabriel’s revelation), Athronges (led a revolution, killed by Romans in 2 BCE), Menachem ben Judah, bar Kochba (135 CE)

Some Main First Century Christian Groups

Marcionites: Jesus is solely divine Jewish Adoptionist: Jesus is human Gnostics: Jesus a teacher about deliverance

from material existence Proto-orthodox: Jesus is both human and

divine

Divine Men, Mystery Religions, and Philosophy Mystery Religions Roman Persecution of Mystery Religions and early Christians

Divine Men

Kings and Emperors Alexander the Great Vespasian Romulus

Philosophers and Teachers Plato Pythagoras

Heroes – Humans who became Gods Hercules Asclepius Dionysus

Mystery Religions

SECRET INITIATIONinvolving ritual

IDENTIFICATION with god by acting out

SACRED STORY  or myth, including

DEATH & RESURRECTION making one a member of

HOLY COMMUNITY and giving one

ETERNAL LIFE 

        

Some Well-KnownFirst-Century Mystery Religions

Eleusinian Mysteries Eleusis Demeter and Persephone

Isis and Osiris Egypt Apuleius, Metamorphoses

Mithras Persia Mithraeum Tauroctony – Bull Slaying

Grand Relief of Eleusis

Demeter Persephone

Triptolemus

Eleusis: Sacred Precinct

Telesterion(Hall of the Mysteries)

EleusisTelesterion

MithraeumRome: S. Clemente

Isis

Pompei: Temple of Isis

Pompei: Temple of Isis

Worship of IsisHerculaneum Fresco

Persecution of Christians Romans intermittently saw Christians as a

mystery cult, like Isis, and as an apocalyptic cult with a leader (messiah) whose goal it was to overthrow Rome. As such, Christians sometimes represented a threat to Roman order.

One Christian response to Romans was to claim Jewishness and corresponding antiquity.

Jewish response was to oppose Christian claims to avoid being lumped together by Romans and because of increasing gentile presence in Christian church. This sometimes resulted in Jewish persecution of Christians.

Sources for Persecution of Early Christians Correspondence between Pliny, Governor of

Bythinia-Pontus, and the Emporer Trajan on crime of being a Christian (111-112 CE)

Christians and the Great fire in rome in 64 CE Tacitus, Annals 15.44.2-8 (completed around 117 CE)

Christians accused of cannibalism and sexual perversion (Minucius Felix, Octavius 9 (3rd [?] century defense of Christianity).   

Christians as scapegoats for every imaginable misfortune (Tertullian, Apology 40.1-2 (Defense of Christianity, 197 CE)

The Christian response: Martyrdom 

I. OUTLINE: Introduction and Three Sections

II. THE ISSUES OF MARK’S COMMUNITY

III. CONTEXT OF THE GOSPEL: Eschatological Persecution & Apocalyptic Answer, with Jesus as Apocalyptic Messiah

IV. RELATIONSHIP WITH OUTSIDERS: Jesus’ Power and Authority Over Judaism & Jewish-Christians

Outline: Three Main SectionsINTRO GALILEE

CAESAREA PHILIPPI TO JERUSALEM

 JERUSALEM

1:1-15 1:16-8:21 8:22-10:52 11:1-16:8

Baptism Temptation

Gathers Disciples Controversies Miracles

Healing of Blind Man    3 Passion Predictions Healing of Blind Bartimaeus

11: Triumphal Entry 12: Controversies 13: Eschatological Discourse

14. Arrest and Trial 15: Trail and Crucifixion 16: Empty Tomb (plus added section)

The Issues of Mark’s community

Christians as a persecuted minority Apocalypticism with Jesus as messiah as

answer Tension with Jewish community, with the

Pharisees as opponents, further cementing Jesus’ role as messiah

Internal Christian debates (e.g., how important is law, with Mark opposing the Jerusalem church and its view on law).

The Context of the Gospel: Eschatological Persecution

Chapter 13: An Apocalyptic answer to eschatological persecution, building on Jewish apocalypticism

Destruction of the Temple (70 CE) Appearance of false prophets and false messiahs (See

Josephus) Persecution and witnessing (e.g., 64 CE under Nero). Jesus will return soon in power and glory, at the end of

the first generation 13:30; 9:1.

c. 30CE 64 CE 66-70 CEJesus’ Death Nero’s persecution Jewish War Jesus’ Return

Mark’s Answer to Persecution: Apocalypticism

Apocalyptic Statements of Jesus Mark contains predictions that “kingdom of God” will soon appear,

where evil will be overthrown. 1:15; 8:38-9:1; 13:24-27,30 Mark refers to the imminent coming of apocalyptic “son of man,”

portrayed as a cosmic figure who will bring judgment at the end time. 2:10, 28; 8:31, 38; 9:9, 12,31; 10:33,45; 14:21, 41. “Son of Man” is sometimes referred to by Jesus in the third person. E.g., 8:38.

Examples: Mark 1:15: "The time has come," he said. "The kingdom of God is near.

Repent and believe the good news!” Mark 9:1: And he said to them, "I tell you the truth, some who are

standing here will not taste death before they see the kingdom of God come with power.“

Healing Miracles as Part of Apocalyptic Message Jesus defeats DEMONS who are agents of SATAN causing illness. Connection between healing and forgiving sins. Eschatological significance of conquering Satan, bringing an end to

his rule and bringing in Kingdom of God. 1:21-28.

Mark’s Jesus: Apocalyptic & Suffering Messiah Mark begins by calling Jesus messiah, but Jesus does not

conform to Jewish ideas about messiah: Messiah (mosiach=annointed one, used to refer to kings in Bible) In Second Temple times, messiah figure comes in the end time. Idea of messiah develops in response to the political situation on the

ground (Seleucid-Ptolemy wars, Maccabean wars, Roman occupation) Pharasaic idea: a warrior king who will restore Israel, but attitude

towards expectation varies Apocolyptic ideas are very diverse, including an archangel or

heavenly figure who will restore the particular apocalyptic community Varied ideas of what messiah will do:

Remove Romans (or other evil occupier) “Correct” Jews who have gone astray in their practice, such as Temple cult End all poverty, disease, and death Ressurection of the dead in many sects

No known Jewish idea that Messiah will suffer, die, or certainly not be executed. All Jewish sects connected messiah with messianic times (the new age of perfection) [so someone who died without ushering in such times could not be messiah].

Mark’s Explanation of Why Jesus is Messiah

Mark will attempt to show Jesus is messiah through: Prophecy Messianic Secret Declarations that he is Messiah, Son of Man, and/or son of

God Jesus’ tension with and defeat of the Jewish community Jesus is a Kind of Messiah that the Jews didn’t understand:

the suffering messiah who must die and will rise again in glory

Mark’s (Ch. 9) Use of Prophecy to Establish Jesus as Suffering Messiah

Gospel begins by telling us that Jesus’ story fulfills an ancient prophecy. Then comes John the Baptist, whose dress and diet are reminiscent of Elijah.

Jesus, Elijah and Moses convene on mountain when they are enveloped in a cloud (reminiscent of Sinai experience), when God pronounces Jesus his son, and announces that the disciples should listen to him. Moses and Elijah suddenly disappear. 9:1-8. Elijah’s presence fulfills the Jewish tradition that Elijah appears before messiah (Malachai 4:5-6). Jesus agrees with the doctrine about Elijah’s coming (9:12), but he gives it a twist by announcing that Elijah has already come, and expands Elijah’s role from the "restorer" of hearts, to include "all things.“ This all refers to John the Baptist, whom Mark described as coming in the garb of Elijah (1:6).

When Jesus is declared son of God, in 9:7, most would have understood this to mean he is like other sons of God – divinely inspired teachers or rulers who do miracles -- but the verse continues: “Listen to him,” portraying Jesus as authoritative son of God, who people follow and obey as he performs miracles, healings, casting out demons, etc.

Mark then creates a new prophecy by linking Daniel’s “Son of Man” and the heretofore unrelated idea of “suffering,” and applies it to Jesus: “How then is it written about the Son of Man, that he is to go through many sufferings and be treated with contempt?” (9:12). Yet, the Son of Man does not suffer in Daniel, so it is not clear where “it is written” that the Son of Man must suffer and be treated with contempt, as no scripture states this directly.

Where Might Mark Have Gotten the Idea That “It is Written” That the Son of Man Must Suffer and Be Treated

with Contempt?Possibility” Isaiah 53, the “Suffering Servant” Text. But Mark does not cite it explicitly and:

Before Christianity, Isaiah 53 was never understood as messianic. It was rarely used by early church, and neither NT nor Paul [who is very interested in vicarious atonement] ever uses it to prove the vicarious atonement of messiah. [It is used in Acts 8:26-40, and is identified with Jesus, but still does not suggest vicarious atonement]. Novelty of much later Christian exegesis was to apply passage exclusively to messiah.

Rabbinic interpretation of Isaiah 53 – based on the surrounding passages which clearly say that the “servant” is Israel (41:8-9; 44:1; 44:21; 45:4; 48:20; 49:3; 52:12) -- considers the “servant” to be the nation of Israel who silently endured unimaginable suffering at the hands of its gentile oppressors.  The speakers are the stunned kings of nations who will bear witness to the messianic age and the final vindication of the Jewish people following their long and bitter exile. If Mark is referring to Isaiah 53, he is giving it a new messianic reading

Possibility: Mark refers to suffering righteous person in Psalms 118, 22, 69, and 89, with a new messianic reading (some Greek words are same as Psalm 22, but not to Isaiah), but:

Voice of Psalms is David's, who has experienced times of suffering.

These Psalms never suggest that the sufferer is the messiah or the Son of Man.

Possibility: Mark is referring to his own passion narrative where it says that Jesus will suffer

Even if Mark is referring to one of these passages, none suggest a notion of a vicarious sufferer. But, Mark’s weaving together of these various ideas, for early Christians, goes a long way to establish Jesus as the Jewish messiah.

Mark’s Use of the Messianic Secret to Establish Jesus as Suffering

Messiah After performing miracles, Jesus routinely commands the observers to keep silent (1:25, 34, 44; 3:12; 4:41; 5:31; 5:43; 6:36-37, 51-52; 7:36; 8:4,26, 30; 9:9). He frequently talks in riddles to avoid saying that he is the messiah that the reader knows him to be.

Nobody (except for the reader) understands the type of messiah Jesus claims to be. The Jews, of course, do not understand, so that Jesus’ own people reject him. Not even his disciples understand, and he is almost universally misunderstood. 8:31-33; 9:30-35; 10:23-43.; 14:10, 32-46, 50, 66-72).

Jesus must maintain this secret – keeping people in the dark – so people will not have wrong idea about him by thinking he is kind of messiah they anticipated

The reader must first learn that Jesus must first suffer, die, and be resurrected before he would be allowed to carry out his messianic role.

Declarations that Jesus is Messiah, Son of Man, and/or Son of God

  Son of God

Heavenly Voice(1:1 and 1:11; 9:7); 15:39 (Centurion). Demons in exorcisms. Jesus in 14:62. Only human who declares Jesus Son of God is centurion at

Jesus' death. Earlier possibility of misunderstanding him as divine man/miracle worker.  

 Son of Man    Authority to interpret Torah (2:28) and forgive sins (2:10).    Suffering and service.    Return in Power and Glory to Judge world. 8:38; 13:26; 14:62.

Tearing of curtain after Jesus dies (15:38)(not mentioned in any non-Christian source). Only High priest could enter past curtain on Yom Kippur, which

separated the holiest of places from the rest of the world. For Mark, God is no longer removed from his people, no need to rely on Jewish High priest and his sacrifice to atone for sins on YK.

 

As Suffering Messiah, Jesus identifies with people’s suffering/persecution)

Just as Jesus was misunderstood and had to stand alone without the understanding and support of his own, so too will a follower of Jesus.

For Mark, following Jesus is not path to glory, but to suffering. Glorious Messiah suffers a terrible death.

Salvation comes through crucifixion. To gain eternal life, one must lose life: the greatest are the most humble; most powerful are slaves.

Prosperity is not a blessing but a hindrance. Leaving one’s home and family brings many fields and families. The first will be last and last first.

Mark encourages believers to stand firm, e.g., 13:13, in the face of troubles. All of this offers hope to a community in the throes of suffering from persecution.

Mark’s Tension with Jewish Community (Pharisees as opponents): Jesus’ Power and

Authority, Further Cementing His Role as Messiah

• Jesus encounters continuous opposition from Jewish leadership, e.g. 2:6, 16, 24; 3:2, 6, 22; 7:1-2; 10:2; 11:18, 28; 12:13, 18; 14:43, 55-65; and 15:1

• Through controversy stories, Jesus defeats JEWISH LEADERS with his authoritative TEACHING.

• Son of God has the authority to reinterpret and even change Torah.

2:23-3:6 - Sabbath

7:1-23 - Food Laws, esp. 7:19b

10:2-12 - Divorce

12:18-27 – Resurrection

1. Outline – Five Books

2. Jesus Fulfilling the Torah and the Prophets

3. Jesus and the Church – The Role of the Disciples

4. The Context of the Gospel: Matthew's Church (ekklesia) in conflict and competition with the Pharisaic Synagogue.

Outline: Five Books 

Intro. 

BK 1 BK 2 BK 3 BK 4BK

5Con-clusion

1-2 3-4 5-7 8-9 1011-12

1314-17

1819-23

24-25 26-28

Birth Narrative

Sermon on the Mount

Missionary  Discourse

Parables  of the Kingdom

Community 

Regulations

Eschatological Discourse

Passion Narrative Appearance and Commission in Galilee

Context of Gospel:Matthew’s Church in Conflict & Competition with the Pharisaic Synagogue

Matthew edits Mark to answer charges of a Pharisee criticizing Matthew’s Church on the basis of Mark’s Gospel If Jesus was the Messiah, where is the evidence he

was a descendant of David? (1:2-17) Why are the circumstances of Jesus’ birth so

unknown/mysterious? (1-2) How did Jesus fulfill the prophecies about the

Messiah? (throughout) Why did Jesus reject the Torah? (5-7) If Jesus was the Messiah, why was he rejected by the

people and handed over to the Roman governor to be executed?

How can you say Jesus was raised from the dead when there are no accounts of his appearance to anyone after his crucifixion? (28:11-15)

Jesus is Descendant of David

Climax of Jewish history: pattern of 14 generations (1:17)

Role of women in the genealogy: Tamar (Gen. 38) Rahab (Joshua 2), Ruth (wife of Uriah (2 Samuel 11), Mary

Jesus Fulfilling the Torah and Prophets (5:17)

1. 5:17: Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them

2. Fulfilling the TorahA. New MosesB. Sermon on the MountC. Debate with PhariseesD. Contrast with Mark

3. Fulfilling the ProphetsA. Fulfillment PassagesB. Genealogy: Son of David

Did Matthew’s Jesus reject the Torah? One view: Jesus’ view of the Law in the Sermon

on the Mount reflects no animosity towards Torah. There is no challenge to law as affecting salvation. Jesus’ “fulfillment” of law must entail its continuity. If anything, Matt. 5:17-48 offers a more radical form of Torah obedience for its readers: Sabbath controversies (12:1-14 & Mk. 2:23-3:6; Lk

6:1-11): in each redactional case, Jesus maintains the importance of keeping the Sabbath, even if he places it in the context of his lordship of the Sabbath.

Dietary & Purity Regulations (15:1-20, Mk 7:1-23): in each redactional case, Jesus avoids overturning laws. Jesus’ objection is that the Pharisees are hypocrites.

Moses’ seat and Pharasaic law is legitimized (23:2,5,23), suggesting law still applied to Jesus’ community. Jesus’ objection is that the Pharisees are hypocrites.

Did Matthew’s Jesus reject the Torah? Another view: Jesus approves of the law in theory, but

significantly modifies the normative practice of his time in disregard of both written and oral Torah. Many modifications assume the coming end of days and his lordship: Jesus exempts the disciples from the obligation to fast on

account of their presence with Jesus (9:14-17), at odds with the Hebrew Bible (Lev. 16:29,31; 23:27,32; Num 29:7), the Pharisees and John the Baptist.

While Mosaic law and the Pharisees allowed divorce, Jesus forbids it except in cases of an unfaithful wife (19:3-9)

While the Torah enjoins only the making of a false oath (Lev. 19:12), Jesus prohibits oaths altogether (5:33-37).

While the Pharisees understand “an eye for an eye” to refer to monetary compensation, Jesus tells his followers to “turn your other cheek” (5:38-42)

If Jesus was the Messiah, why was he rejected by the people and handed over to the Roman governor to be executed?

This is partially answered in Mark: “it was out of jealousy that the chief priests had handed him over [and stirred up the crowd].” But, Pilate freely participated (Mk 15:10-11). Matthew, however, says that Pilate went along begrudgingly and shifts the guilt from a combination of the priests and Pilate to exclusively on the Jews, claiming the Jews are guilty of mob rule and blindness, admitting their guilt, and they are punished.

Pilate’s is not wanting to take part since his wife sent word to him to “have nothing to do with Jesus.” (Mt. 27:19).

The chief priests are expanded to include the elders (Mt. 27:20). Pilate gives the crowd a second chance and they still insist that

Barabbas the criminal be released rather than Jesus (Mt. 27:21). The crowd begins to riot rendering Pilate helpless, so that he ‘washes

his hands declaring himself innocent of this man’s blood.’ The people [not just the priests] as a whole answered ‘His blood be on us and our children!’” (Mt27:24-25).

As punishment, Temple is destroyed (“blood on their children”) Cf. Mt 23: 34-36 (this generation will pay the price for killing all the prophets).

How can you say Jesus was raised from the dead when there are no accounts of his appearance to anyone after his crucifixion? (28:11-15)

Matthew 28: an angel appears at tomb and tells women Jesus has risen and is in Galilee. The women then encounter Jesus. Jesus appears to disciples in Galilee, where he tells the disciples that “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”

Matthew Advances the Separateness of the Church Through the Role of the

Disciples Disciples start out fearful and

misunderstanding, as in Mark. But, unlike Mark, in Matthew, with Jesus as

Teacher, they gain confidence and understanding and are prepared to lead and teach (with Jesus’ help) in the newly founded church after the resurrection (See Discourse on Leaven 16:5-12; Walking on Water (14:22-23); Confession of Peter (16:13-23); Community Rules (18:15-20) [all modifying roles of disciples from Mark]

Is Matthew’s Harsh Polemic Anti-Judaism? In chapter 23, Jewish leaders are “hypocrites, children of hell, blind guides, blind

fools, blind, children of those who murdered the prophets, serpents, brood of vipers.” Is Matthew’s a Jewish community arguing against non-messianic Judaism or an outsider whose polemic represents its anti-Judaism?

Theory: #1 Polemic demonstrates Matthew’s anti-Judaism. Matthew reorients and redefines Jewish symbols in a christocentric manner. Baptism becomes the initiation rite into the community of those bound for heaven. [Baptism is investigated with suspicion by Pharisees and Sadducees, called a “brood of vipers.” (3:7-10)]. See 21:25. Jesus has replaced the law and Christians have therefore replaced Jews as God’s people.

Theory:#2: Matthew had split from Jewish community, but does not reject Jews as a race or people. Matthew stands outside of Jewish community: apart from its leadership, apart from its institutions (Temple, synagogue), its interpretation of torah, its geographic center in Jerusalem, even its ethnic basis. Moreover, Matthew redefines these Jewish concerns. The polemic is against Jewish leaders, but not Judaism or Jews as a race or people.

Theory:#3: Israel was the concrete community of Jews from which Matthew had been banned. Matthew’s polemic is vicious because Rabbis were expelling Jesus followers from synagogues and denouncing Christians to Roman authorities, so Matthew’s community was experiencing persecution by Jews. [It is not clear that this was happening: synagogue flogging (10:17) seeks to keep them in synagogue, not drive them out)]. Matthew does not abrogate covenant (Mt 10:6), so Jews do not lose privilege, but gentiles get it. Matthew felt he still belonged and was a Jew fighting for his interpretation of Judaism.

Is it the leaders or the people that are the subject of Matthew’s contempt?

Certainly, either can be argued from the text. But, by the Second century, as the parting

became more pronounced, many early Christians chose to focus on the people, rather than leaders.

In the Roman Catholic tradition, Matt. 26:14-27:66 or 27:11-54 is the Cycle A reading for Passion Sunday. Both selections contain the infamous Matt. 27:25 (“All the people answered, ‘Let his blood be on us and on our children!’”), and both therefore suggest that “all the people” –usually interpreted by church congregants as “the Jews”—are responsible for the crucifixion of Jesus.

I. OUTLINE: Parallel Structure II. CONTEXTIII. THEMES

1. Christianity in Historical Perspective2. Holy Spirit3. Continuity with Judaism4. Witnessing5. Eschatology6. Apologetics7. Christian Beginnings as Golden Age

LUKE

  Prologue Galilee & Jerusalem  Road to Jerusalem  Temple Ministry Passion Narrative

1-2  4:14-9:50 9:51-19:27 19:28-22:12  22:13-24:53

Birth of John (JERUSALEM)  Birth of Jesus Childhood, Baptism, Genealogy

Gathering Witnesses Preparing Witnesses

Arrest, Trials (2) Crucifixion, Empty Tomb Appearances: Emmaus; 11  in JERUSALEM "with great joy, continually in the Temple praising and blessing God"

ACTS

Jerusalem Judaea & Samaria  Paul's Missionary Journeys

Jerusalem To Rome

1-7  8-12  13-21 21-26 27-28

The 12, Peter, John, Stephen

  Philip, Paul, Peter Paul  Paul  Paul

Ascension Giving of Spirit at Pentecost Peter and John Martyrdom of Stephen

 Philip Conversion of Saul/Paul Conversion of Cornelius

1. 13-14      Jerusalem Council         (15)  2. 16-18:21 3. 18:22-21:14

Paul's Arrests and Hearings

Shipwreck ROME "quite openly and unhindered"

OUTLINE

Context for Luke’s GospelJust as Matthew responds to the Jewish critique

of Mark that Mark’s messiah is outside the Jewish paradigm, Luke responds to the Roman critique of Mark that Christianity is an apocalyptic cult.

Christianity Becoming Part of the Graeco-Roman world. Luke, like Josephus, is writing a history explaining his movement to non-Christians and to Christians concerned about whether joining the new movement meant being rejected by Roman society.

Luke offers a world and society view that allows Christianity to eventually take over the Roman empire.

Luke moves Christianity from an apocalyptic sect to a world religion

 

I  II  III

The Law and the Prophets Jesus The Church

Old Testament                                                John the  Baptist

Gospel of Luke  Acts of the Apostles

Witnessing ForwardCentral Event Witnessing Back

I. Christianity in Historical Perspective

A. Sacred History: Three Periods

B. Secular History•Style•Dates and Events•Genealogy to Adam

C. Implications: Christians and the World

II. Holy Spirit: Motivating Principle in History

Luke 1-2 (frequent reference to Holy Spirit, 1:15, 34, 41,67,80; 2:25-27)

Luke 4:14 (compare Mark 1:14 & Matthew 4:12) Luke 10:21 (compare Mat 11:25) Luke 11:13 (compare Matthew 7:11)

Acts 2:1-42 (Pentecost); 8:39; 10:44; 16:6

III. Continuity with Judaism

Holy Spirit Biblical (Septuagint) Style Begins in Jerusalem Temple and Diaspora Synagogues Observance of Jewish Laws and Customs

Jesus Disciples Paul

Pharisees as Allies of Christians

IV. Witnessing

A. Book of Acts – Story of the Christian Witness

B. Witness must be Accurate: Two Witnesses to key events

C. Witness must be Authorized: Apostles and the twelve

D. Disciples: Accurate and Authorized Witnesses. Contrast with Mark

V. Eschatology

Plays down Imminent End. Delay of the Parousia (Jesus’ Appearance at End) Parable of the Pounds (19:11) Kingdom of God is among You (17:20 ) Signs of the Parousia Acts 1:6-11

VI. Apologetics (Defending Christianity)Luke-Acts is “apologetic historiography.” Its very goal was to

persuade the audience to adopt a point of view, to praise or blame someone.

A. Trial Scenes1. Jesus

a. Declared Innocent 3 times by Pilateb. Hearing by Herod (23:6-12)c. Centurion at the Cross: “Truly this man is innocent.” (GP #250)d. Gentle Martyr, Always Forgiving (GP # 249-250)

2. Christiansa. Stephenb. Peter and Johnc. Paul

B. Recognized as Upstanding Citizens by Establishment1. Paul a Roman Citizen2. First Gentile Convert a Centurion3. Upper-class Women4. Approval of Famous People5. No Martyrdom of Paul

VII. Christian Beginnings as a Golden Age

Holy Spirit in Complete Control Disciples as Faithful Witnesses Playing Down Conflicts with Roman and Jewish

Leaders Jesus, Disciples, and Paul as Pious Jews Conflicts within Church Rare and Easily

Resolved

Mark and Mathew claim that Jesus fulfilled Jewish scripture. Luke goes further and says that the entire Christian movement after Jesus is also a fulfillment of scripture.

Luke’s Relationship with Jews & JudaismLuke is interested in the legitimacy of Christianity in the Roman world. Thus, Judaism is

idealized to supply Christianity with the requisite antiquity to give it credibility in that world. Yet, Jews are also persecutors who rejected Jesus, resulting in an ambiguous relationship with Jews and Judaism:

Jesus is in direct continuity with the prophets of Israel (Elijah and Elisha), and some in Israel acknowledge that. But, prophets were not sent to help Israel, but to pronounce judgment against them for having turned on them, just as they did Jesus. Luke emphasizes Jesus’ early association with the Temple to say that the message of salvation comes from within the heart of Judaism, only to be rejected there, so the message of salvation had to be taken to the gentiles. In some ways, rather than outright rejecting the Jews, Luke appeals to them.

Luke portrays conflict within Judaism and among Christians (not primarily between Jews on the one hand and Christians on the other) over interpretation of Scripture, over the proclamations of the observant Jesus and Paul.

The Pharisees are often sympathetic to Jesus, who dines with them three times. Acts treats the Pharisees well because they accept resurrection (unlike the Sadducees). Luke’s community , unlike Matthew’s , does not appear to be in intense conflict with the Pharasaic successors, the Rabbis.

In Luke, the “Jewish public” usually initially gives a favorable response, but then reverses itself and rejects Jesus and Paul. Prior to the Passion narrative, the Jewish people often “stand together” with Jesus “over against the wicked leaders.” However,  in the Passion narrative, a rejected prophet faces the rulers, the priests, and “all the people” assembled in the Temple courtyard.

Although there is a villain role assigned to Jewish people, the Jews’ actions are deemed necessary for God’s plan for salvation, and the ironic ending, which turns the hero’s death into victory, is “cause for rejoicing.” Thus , the Jews are not morally responsible for their action that contributed to this outcome. Yet, at the same time, each individual narrative can give the reader signals that the villain should nonetheless be held responsible (e.g., 20:20)

Thanks Enjoy the conference.