Friday Playlist: Matthew 23:1-28:20

Track One: Matthew 23:1-36
A few words of commentary:
Chapter 23 of Matthew’s Gospel is a section of the text where we must carefully read and understand the specific audience that Jesus is addressing. The debate that we have observed between the religious leadership of Jerusalem and Jesus is an internal Jewish debate. The specific group to which Jesus now shares these woes is those same scribes and Pharisees. Jesus is not pronouncing these woes over all Jews. The importance of reading that correctly can be seen in numerous examples throughout history where Jews have been oppressed, tortured, and killed at the hands of those claiming to follow Christ. Certainly the most notable example is the Holocaust in Nazi Germany, but that event exists in a long line of conflicts between these two communities.

Further, an inappropriate reading of chapter 23 and the entire Gospel narrative serves to minimize the “Jewishness” of Jesus which really enables us to miss so much of Jesus’ teaching that use the Hebraic background as foundational material. As we have seen in numerous examples in Matthew, an appreciation for Jesus’ jewish roots is essentially to understanding the trajectory of his teachings.

Just two questions to work through today:

After reading through the seven woes, take some time to write down the particular offenses of the scribes and Pharisees as described by Jesus.

Looking back at that list of “negative behaviors,” what insight might we gain as to the “positive behaviors” that are expected of the church and church leaders? In other words, if you reverse the woes, what does it teach us about how the community of faith should live?

Track Two: Matthew 23:37-25:46
Today’s section is one of the longest we have read during our study of Matthew and encompasses the first major section of teaching from Jesus in the Gospel of Matthew which deals with what scholars refer to as eschatology; the study of the end times. Jesus sets up the disciples for the immediate future by describing for them the tribulation that they will endure and in this section, we also find Jesus’ prophetic words for the destruction of the Temple [which happens in A.D. 70 when the Romans destroy the Temple] and the fall of Rome [which happens in the late 4th century].

Read through this entire section, consulting your study notes and a few things I’ve listed here before responding to a few questions below.

*One of the difficulties in understanding chapter 24 is that Jesus seems to be speaking about two separate periods of time. He is preparing the disciples for an immediate season of persecution that will follow his death and resurrection as well as the “coming of the son of man” for which the timing is unknown [24:36]

*The “desolating sacrilege” that Jesus refers to the altar to Zeus that Antiochus established in the Temple during the 160’s BC (See Daniel 8:9-27 or I Maccabees 1:54-59 if you have a bible with the Apocrypha) In 70 AD, history will repeat itself as the Romans destroy the Temple.

*24:28 is a great example of Jesus’ condemnation of the Romans though some Bibles translate the wording differently. The symbol of the Roman empire was the Eagle and many scholars argue that the text should read, “Wherever the corpse is, there the Eagles will gather.” It’s a subtle way for Jesus to illustrate the doom that will befall Rome.

In Chapter 25, we find three parables that deal with the return of Christ. Working through each Parable, ask yourself our three favorite questions.

What does this say about God?

What does this say about us?

What does this say about the relationship between God and God’s world?

Track Three: Matthew 26:1-75
The first major section of chapter 26 is filled with contrasting images of different individuals and groups response to Jesus. We first have the religious leadership whose inability to see the true nature of Jesus’ identity have led them to the decision to try and kill him. While that thought is just starting to sink into our heads, the narrative immediately takes us to a picture of a nameless woman [in Mark, this act is performed by Martha, the sister of Lazarus] who is fully aware of who Jesus is and so decides to anoint him with very expensive oil. [This is another point in the story that shows a socially progressive movement in that it is a woman whose anointing of Jesus is an affirmation of his identity and calling] The giving of this expense gift to Jesus stirs some controversy among the disciples but before we even get a chance to bring that tension to resolution, we see Judas receiving a bribe to betray Jesus. The sacrifice of the woman is a stark contrast to the greed of Judas.

In chapter 26, Jesus is surrounded by those who love him, who have committed their lives to him, and who strongly believe they will have the courage and strength to follow him wherever he goes…

But they all fail. Even Peter who had boldly proclaimed in chapter 16, “You are the Messiah, the Son of the living God.” Even Peter had fallen away. Our reading for today ends with the sadness and pain of Peter’s failure to keep his promises.

Are we any different?

Today, rather than working through a list of questions, I want to encourage you to spend some moments in prayer reflecting on the places in your life where you find yourself weak, the experiences in your life where you have found yourself failing to live up to the promises of your faith, and receiving again the forgiveness of a God who walked the road of suffering for you… for me… for the entire world.

Track Four: Matthew 27:1-66
There are several interesting things to note in today’s readings. First, you see that the Jewish religious leaders in Jerusalem do not have the authority to kill Jesus. Rather, they must turn him over to the Roman Governor, Pontius Pilate. Take note of the fact that the accusation and questioning of Jesus is nuanced a bit when he is faced by this Roman official. Pilate wants to know if Jesus claims to be “The King of the Jews,” because of the inherent political threat that would pose to Pilate.

I think the section on Judas really raises some questions about his particular motives. You almost get the sense that the arrest and conviction of Jesus was not what Judas had in mind. Read again vs. 3 in chapter 27 to understand what I mean. The text leads me to believe that the intent of Judas was not to betray Jesus, but rather to manipulate him into starting a Jewish revolt. Remember, that many of the disciples were greatly influenced by the faction of Jews within Israel who believed that war was the only answer to the Roman occupation. Much of Jesus’ teaching stands as sharp criticism of that posture, and so when he is arrested, Jesus doesn’t take the bait. Look back again at the arrest scene. A sword is drawn. Blood is shed, and Jesus rebukes his disciple for returning to the “old way” of revolt.

Pilate decides to lead according to the “polls” when he asks the crowd to choose between Jesus and Barabbas. In many ways, this is a referendum on the non-violence of Jesus and the violent aggression most Jews felt was necessary for change and embodied in the violent work of Barabbas.

Vs. 25 is one of the most controversial verses in all of Matthew and the dramatized inclusion of this verse in Mel Gibson’s The Passion of the Christ caused the greatest stir during the release of that film. The misrepresentation of this verse throughout Christian history has been used to support the systematic persecution and destruction of the Jewish people. It is important to note that this is a group of Jews speaking in a particular time and a particular place that were further being manipulated by the religious leaders in Jerusalem. It is these same leaders which ask for Pilate to guard the tomb to ensure that the disciples don’t steal Jesus’ body, claim resurrection, and stir up this same crowd against their establishment.

When Jesus dies, the Temple is torn in two symbolizing the dramatic opening of the Holy of Holies in the Temple where the High Priest made an annual sacrifice to cleanse the community of all their sins. The sacrificial lamb has been slaughtered once and for all. The doorway to God’s presence and grace has been opened.

A final verse critical to this section of the narrative is verse 54. After Jesus dies, a Roman Centurion claims, “Truly this was God’s Son.” This is interesting for several reasons. First, he is a Roman, and his confession serves to foreshadow the transformation of Jews and Gentiles alike who will come to believe in Jesus. Second, he is a soldier of the Emperor, and as such the title, “Son of God,” had an alternative meaning. After Julius Caesar’s death, he was officially “deified” by the Roman Senate as “A God.” Upon receiving that title, his heir, Caesar Augustus was named, “Son of God.”

For further reading today, take a few minutes to read out loud Psalm 22.

How will you respond to this crucified Savior?

Track Five: Matthew 28:1-20
And the angel said, “Surprise.”

The angel obviously said much more, but it’s hard to imagine the women coming to the tomb that day heard much more than that. “Surprise. The story isn’t finished.” As you wrap up your six-week study in the book of Matthew, I hope you might hear something similar. The story isn’t finished. In fact, it’s only just begun. What was thought to be the last chapter in this incredible story of Jesus’ life, his teachings, and his eventual demise is but a whisper of the story that is to come.

If you look in your Bible at the book of Mark, you might notice that there are actually two endings to that Gospel narrative. The source of all the biblical writings are thousands of copies of the original texts. We do not have in our possession anywhere in the world all of the original manuscripts. Rather, we have thousands of copies that have been pieced together. The issue with the end of Mark is that we have copies of the text that end at 16:8 and later copies that end 12 verses later. Most scholars believe that Mark’s original work ended at verse 8, but if that is true, the story would end with this, “So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid.” Why would Mark choose to end his Gospel narrative in that way?

It’s referred to as the Markan Secret, and it’s a literary technique that Mark uses throughout his Gospel. Mark’s writing establishes a relationship with the reader by letting the reader know details to the story that are unknown to the primary characters, and in the end, Mark leaves the reader with the most shocking detail of all; Jesus has been raised from the dead. If verse 8 was the original ending of his work, it would be Mark’s way of saying, “Jesus is risen, what are you going to do about it?

Matthew’s Gospel is more precise with Jesus’ pronouncement on the Mountain. [Notice, Jesus is on a Mountain again!] Yet, the intent of the story is still the same and should leave the reader with the same question.

Jesus is risen. What are you going to do about it?

The Gospel invites us to do more than ask the question. Rather, within the tension of response, we find our true calling and the work of our life. The church exists to live out that response and to witness in word and action to the necessity of engaging the question.

You have now given six weeks to hearing again, “The Story.”

How will you respond?