Matthew’s passion narrative
The midterm on Tuesday
Later parables in Matthew
• Parable of the Laborers: 20: 1-16. 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. 43-45.
• Parable of the dinner party (22:1-10): Matthew’s
interpretation.
• Parable of the wise and foolish virgins: 25: 1-13.
• 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: 136.
• 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
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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: 5254. The necessity of fulfilling Scriptures.
The death of Judas: 27: 3-10. 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.