Synoptic Gospels Final

8. Birth of Jesus (Luke 2:1-20): Provide an exegesis of the passage, commenting on significant details. For example, explain the implicit comparison to Caesar Augustus (recall the Priene inscription); the Old Testament background of Bethlehem, the possible ways to understand the word "inn" (katalyma), the significance of the manger, the fittingness of the angel's appearance to shepherds guarding sheep, the message of the angel to the shepherds (themes of Luke's Gospel, titles of Jesus). (See the class handouts, including the attachment on the Priene inscription; see also the Hays reading, pp, 253-254, on the title "Lord" for Jesus).

f. 2:1-20 Birth of Jesus and Visit of the Shepherds + 2:21 Circumcision & Naming of Jesus i. Historical Context: Birth (2:1-7) is situated in its historical context (as in 1:5 "Herod, King of Judea"; 3:1-2 "Tiberius Caesar"). Recall Luke's Preface (1:1-4), which indicates that his aim is to write history. Luke provides 3 statements synchronizing the Gospel events with world history (1:5; 2:1-2; 3:1-2). Caesar Augustus: Following the assassination of Julius Caesar (44 BC), Octavian his grandnephew came to power as his adopted heir and assumed his name. In 31 BC, he consolidated his rule with a victory at Actium over his rival Antony, and in 27 BC was given the title Augustus by the Roman senate. His reign, until his death in AD 14, ushered in the long period of relative peace known as the Pax Romana. After Julius Caesar was declared a god by the Roman senate in 42 BC, Augustus referred to himself as "son of a god" (divi filius). He was hailed, e.g., in the calendar inscription from Priene in 9 BC (see attachment), as a "god" and "savior" who "established peace" and whose birth brought "good tidings" (noun euangelion). Year of Jesus' Birth: Church Fathers such as Irenaeus, Clement of Alexandria, Tertullian, Origen, Eusebius, and Epiphanius say that Jesus was born during the 41st or 42nd year of the 5 reign of Caesar Augustus, that is, in 3 or 2 BC. In contrast, the modern consensus is that Herod the Great died in 4 BC, and Jesus was born before his death. However, several recent studies of Josephus's many references to Herod as well as ancient inscriptions and coins propose that he died later, in 1 BC or AD 1.1 A birth in 3 or 2 BC is consistent with Luke's statement that Jesus is about thirty years old (3:23) during the fifteenth year (AD 28-29) of the reign of Tiberius Caesar (3:1). Optional chant from the Roman Martyrology before the Christmas "Midnight Mass": "in the forty-second year in the reign of Caesar Octavian Augustus, the whole world being at peace, Jesus Christ ... was born of the Virgin Mary in Bethlehem of Judah, and was made man: The Nativity of Our Lord Jesus Christ according to the flesh." Decree: Besides a census for tax purposes, Caesar's decree has also been interpreted as referring to the registration for an oath of loyalty sworn to him throughout the Roman empire around 3 BC in connection with his being awarded the title pater patriae ("father of the country") in 2 BC.2 Quirinius, legate in Syria in AD 6, who took a census that led to a revolt (Acts 5:37). However, AD 6 is too late for Jesus' birth. Was he also legate earlier in his career? Or does Luke refer to some other administrative office of his? The solution may be with the translation: the word translated "first" can also mean "before" (as in John 1:15, 30). "This was the enrollment before Quirinius was governor of Syria." Several Bible versions (NIV, ESV) give this as a possible reading, and various prominent scholars have defended this view (Lagrange, N.T. Wright). Enrollment in one's own town: On account of property or simply Jewish custom (see Ezra 2) ii. Bethlehem (about six miles south of Jerusalem): Matthew also says Jesus was born in Bethlehem (Matt 2:1) Prophecy of Micah: "But you, Bethlehem-Ephrathah least among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel" (Mic 5:1; see Matt 2:4-6). City of David: Recall David the shepherd, the youngest son of Jesse, being anointed by the prophet Samuel (1 Sam 16:1-13). Jesus' identity as Son of David (1:32, 69). Jerusalem is typically called the City of David (see 2 Sam 5:7, 9; 1 Kings 2:10). Jesus is associated with David's humble beginnings. iii. Joseph and Mary Joseph in the line of David (1:27; 3:23-38; see Matt 1:1-17) Mary betrothed to Joseph (see 1:27): highlights the virginal conception of Jesus (see Matt 1:24- 25), and normally indicates that the wedding ceremony in which the husband takes the bride into his home has not yet taken place iv. Details of Birth Account Trip to Bethlehem & Mary's pregnancy. In the Old Testament, Rachel gave birth "on the road" to Bethlehem (Gen 35:19) Reception in Bethlehem by Joseph's extended family? Compare 1:58 when Elizabeth has her child. Inn: Greek katalyma can describe a place of lodging for travelers (Exod 4:24 LXX). It can also mean "guest room," like the place where Jesus eats the Last Supper (Luke 22:11; also Mark 14:14). A different word pandocheion describes the "inn" in the parable of the Good Samaritan (10:34). Perhaps Joseph and Mary are staying in a Bethlehem home of Joseph's extended family, but since the "guest room" is otherwise occupied, the birth takes place where the animals are kept at night, inside or attached to the house (see Luke 13:15). 1 Jack Finegan, Handbook of Biblical Chronology, rev. ed. (Peabody, MA: Hendrickson, 1998), 298-301; Andrew E. Steinmann, "When Did Herod the Great Reign?" Novum Testamentum 51 (2009): 1-29; Bieke Mahieu, Between Rome and Jerusalem: Herod the Great and His Sons in Their Struggle for Recognition (Leuven: Peeters, 2012), 235-444. 2 Finegan, Biblical Chronology, 305-6; Mahieu, Between Rome and Jerusalem, 243-53, 261. See Josephus, Antiquities 17.42. 6 Swaddling Clothes: customary strips of cloth that provide warmth and also restrict movement of limbs, helping infants sleep. In the Book of Wisdom, there is a similar description of Solomon, the Son of David: "In swaddling clothes and with constant care I was nurtured" (Wis 7:4). Manger: Greek phatnē, feeding-trough for animals. Isaiah: "An ox knows its owner, and an ass, its master's manger [phatnē in LXX]; But Israel does not know, my people has not understood" (Isa 1:3). 1) The swaddling clothes and the manger will be the sign given to the shepherds by the angel (2:12, 16). They may also be a sign looking forward to Jesus' death, when his body will be "wrapped ... in a linen shroud and laid ... in a rock-hewn tomb" (23:53). 2) Cave: St. Justin Martyr, a native of Palestine, around AD 150 refers to a local tradition not found in either Gospel specifying that Jesus was born in a cave in Bethlehem (Dialogue with Trypho 78.5). St. Jerome explains that the Romans unwittingly helped preserve this local tradition. Following the suppression of the Bar-Kokhba Revolt under the emperor Hadrian in AD 135, the Romans erected pagan shrines at sites associated with Jewish and Christian veneration, such as the temple mount and Golgotha, while at the Bethlehem cave, they planted a pagan grove dedicated to the god Adonis-Tammuz. After the emperor Constantine embraced Christianity in the fourth century, the pagan shrine was taken down and the Church of the Nativity was built over the complex of caves (Jerome, Epistle 58.3). 3) Manger, symbol of the Eucharist: St. Gregory the Great: since Bethlehem in Hebrew means "house of bread," it is a fitting birthplace for Jesus, who in the Eucharist becomes our "living bread" (John 6:51).3 He also says that the manger points to the Eucharist, as does St. Cyril of Alexandria: Jesus is "placed like fodder in a manger ... by now approaching the manger, even his own table, we find no longer fodder, but the bread from heaven, which is the body of life."4 Firstborn Son: the one whom the angels worship (see Heb 1:6). The term "firstborn" expresses the rights of inheritance, as when Esau laments that he has lost the birthright and the blessing associated with being firstborn (Gen 27:36; see Deut 21:15-17). The firstborn in Israel had a sacred status (Exod 13:2; Num 3:13) and so the term here sets the stage for Jesus' presentation in the temple (2:23). It does not imply that Mary had other children. v. Announcement to the Shepherds (2:8-14): Shepherds were people of lowly status in society but were positively regarded in Scripture. Even "the LORD" is a shepherd (Ps 23:1). Proximity to the Jerusalem temple: sheep from the region of Bethlehem—such as nearby Migdal-Eder ("tower of the flock"; see Gen 35:21; Mic 4:8)—may have been destined to be sacrificed in the temple (Mishnah Shekalim 7:4). One day, Jesus will similarly be "like a sheep ... led to the slaughter" (Acts 8:32, citing Isa 53:7). David the shepherd (1 Sam 16:11) and the promise of a new shepherd like him (Ezek 34:23). Jesus the Son of David will be that shepherd, one who goes in search of the lost sheep (see Luke 15:4-7; 19:10). Night watch: imagery of darkness and light. They were like "those who sit in darkness" (1:79; see also Isa 9:1). The Lord's light, however, was about to "shine" on them (1:79), announcing that "a child is born to us, a son is given to us" (Isa 9:5). Appearance of Angel (recall 1:11, 26): 4 of the 5 steps of a birth announcement occur here. 1) Glory of the Lord: the manifestation of God' presence, for example as a fire or cloud (Exod 24:16-17), especially in the tabernacle and later the temple (Exod 40:34-35; 1 Kings 8:10- 11). Here, the glory appears not in the temple, but in a field on account of Jesus' birth. 2) Angel's Message, beginning with a word of assurance: "Do not be afraid!" (as in 1:13, 30) 3 See Gregory the Great, Homily 7, in Forty Gospel Homilies, trans. David Hurst (Kalamazoo, MI: Cistercian Publications, 1990), 51. 4 Cyril of Alexandria, Homily 1, in Commentary on the Gospel of Saint Luke, trans. Robert Payne Smith (Astoria, NY: Studion Publishers, 1983), 50. 7 − Great joy: "Joyful Mysteries" throughout Infancy Narrative. The events bring "joy" (1:14; 2:10) and "gladness" (1:14, 44). Mary, Elizabeth, and others "rejoice" and "exult" (1:14, 28, 47, 58). − Good news: verb euangelizō as in 1:19. The proclamation of the good news—the gospel—will be the focal point of Jesus' own ministry (4:18, 43; 7:22; 8:1; 9:6; 20:1) in fulfillment of the prophecies of Isaiah (Isa 40:9; 52:7; 61:1 LXX). Here, there is a contrast with Roman proclamations of good news issued, e.g., to celebrate the birthday of the emperor or a military victory. The reversal being worked by God (1:52) now emerges. The real good news is the birth of an infant in the least village of an obscure province of the Empire since he is the true "Son of God" (1:35) and "savior" (2:11), who ushers in an era of God's "peace" (2:14). St. Ambrose perceptively comments, using Psalm 24: "For 'the earth is the Lord's,' and not Augustus'" (Saint Luke, 2.37). (Recall Priene inscription.) − All the people: God's "people Israel" and "all the peoples" of every nation (2:31-32). − Today: God's salvation is available "today," as we are frequently reminded in Luke's Gospel (4:21; 5:26; 19:5, 9; 23:43). − Three titles: First, Jesus (rather than Caesar Augustus) is the true Savior. His very name means "YHWH saves" (see Matt 1:21) and his mission is to bring salvation (1:69, 71; 2:30; 19:9-10). Second, Jesus is also the long-awaited Jewish Messiah (Greek christos) in the line of David (2:4) and born in the city of David. Third, as already indicated by Elizabeth (1:43), Jesus is Lord. The use of the titles "savior" and "Lord" for Jesus, titles used for God (1:46-47), point to the divinity of Jesus, the "Son of God" (1:35). − Gloria: Two parallel phrases: "Glory to God" in heaven above and "on earth peace." The gift of messianic "peace" (see 1:79), shalom, is given on account of Jesus, not the emperor with his Pax Romana. Receiving this peace are the people "on whom his favor rests" (Greek eudokias) meaning "of favor" or "of good will," namely, of God's favor. This is the best reading, but some manuscripts instead read eudokia (without the final "s"), meaning simply "favor" or "good will." Hence arose the translation still sung in some Christmas carols with three rather than two parallel phrases: "Glory to God in the highest, and on earth peace, good will toward men" (KJV). vi. Visit of the Shepherds (2:15-20) They go in haste, just as Mary did when given her sign (1:39). Indeed, people respond with hurried excitement to a divine encounter, as also Zacchaeus will do when he encounters Jesus (19:5-6). Mary kept all these things in her heart (2:19 and 2:51). These verses suggest that Mary is ultimately Luke's source for these events. Commenting on Mary's faith-filled meditation on events, Pope Paul VI writes that "the Church also acts in this way ... when with faith she listens [to] ... the word of God ... and in the light of that word examines the signs of the times and interprets and lives the events of history" (Marialis Cultus, 17).

Eschatological Discourse in Matthew (Matt 24): Explain why the discourse speaks both about the destruction of the Temple and the end of the world? What is the connection between the two?

2. Discourse: Eschatological Sermon (Matt 24:1-25:46), following Woes against the Pharisees (Matt 23) (see attached page from the Ignatius Study Bible) a. Old Testament Background: Apocalyptic genre: The Book of Daniel. Context of Persecution (24:9-14) b. Prediction of the Destruction of Jerusalem and of the Temple by the Romans (A.D. 70) (Josephus, Jewish War): Within one generation of Jesus' death (40 year period), as prophesied by Jesus in Matt 24:34 "Amen, I say to you, this generation will not pass away until all these things have taken place." c. Key for Understanding the Discourse: The destruction of the Temple (24:1-2) is a sign of the future end of the world (see Mitch/Sri pp. 303-304): In Jewish Tradition, the Temple was seen as a micro-cosmos, and the world as a macro-Temple. See Ps 78:69: "He built his shrine [sanctuary] like the heavens, like the earth which he founded forever" (NAB). See also Josephus, Antiquities of the Jews, 3.180 (see attached handout). Some sources describe the outer courts as symbolizing the earth (land & sea), the Holy Place the sky (visible heavens), and the Holy of Holies the invisible dwelling place of God. d. Flight of the Christians to Pella: see Matt 24:15-16; Mark 13:14; Luke 21:20-21 - Eusebius, Ecclesiastical History, 3.5.3: "The whole body, however, of the church at Jerusalem, having been commanded by a divine revelation given to men of approved piety there before the war, removed from the city and lived at a certain town beyond the Jordan called Pella [a Decapolis city]." Another Church Father, Epiphanius, mentions that the Jewish-Christians returned to Jerusalem after the war. e. The Coming (parousia 24:3) of the Son of Man (24:29-31; Dan 7:13). Cosmic images; Need for Watchfulness f. Three Parables (Matt 25): Ten Virgins (25:1-13); Talents (25:14-30); Judgment of the Nations (25:31-46)

Annunciation (Luke 1:26-38): Explain what the Annunciation passage teaches us about Jesus and Mary, paying attention not only to details in the text of the passage but also to its literary form(s), its relation to other parts of Luke's Infancy Narrative, and its Old Testament background. (See the class handout, including also the attached chart of Luke's Infancy Narrative by R. Brown, as well as the reading by De la Potterie, pp. 3-10, 14-20)

2. Luke 1:5-2:52 Infancy Narrative: Jewish environment: Jesus as Savior to Israel a. General Comments i. Seven Main Episodes; Parallelism: JBap & Jesus (see attachment: Brown, Introduction to NT, 230-231) ii. Semitic/biblical Greek style of the Septuagint: phrases like "and it came to pass" (1:8, 23, 41), "and behold" (1:20, 31, 36): Luke "intends to be counted among the legitimate successors of the Scriptures" (François Bovon, Luke, 1:30). iii. The story begins in the sanctuary of the Jewish Temple (1:9); cf. Gospel's ending in the Temple (24:53) & other Temple scenes (2:22-38 Presentation in the Temple; 2:41-52 Finding in the Temple; 4:9-13 Third Temptation). The Infancy Narrative begins in the Temple and returns to the Temple. iv. Characters remind us of characters in the OT: Zechariah & Elizabeth walk "blamelessly" (like Abraham: Gen 17:1) but are elderly & childless (like Abraham & Sarah, Gen 16:1; 18:11); Mary's Magnificat recalls Hannah's song of praise (1 Sam 2:1-10). v. Jesus comes as Savior of Israel (1:31-33; 1:69, 71; 2:11, 30) and of all peoples (2:31-32) b. 1:5-25 Annunciation to Zechariah: JBap's Birth Foretold i. Zechariah & Elizabeth are "righteous"; they faithfully observe the Covenant. They recall Abraham & Sarah (also both elderly and without children) (compare 1:18 with Gen 15:8) ii. "Elizabeth was barren": recall OT women such as Sarah (Gen 18:9-15), Rebekah (Gen 25:21), Rachel (Gen 29:31; 30:22-24), Samson's mother (Judg 13:2-7), and Hannah (1 Sam 1-2) iii. Angel Gabriel (1:19, 26; cf. Dan 9:21): In Daniel 9, the same angel Gabriel prophesies regarding the 490 days/years (70 weeks [of days/years]) until the anointing of a Holy of Holies (Dan 9:24) (Messiah/Anointed) - note that there are 490 days from Gabriel's appearance to Zechariah in the Temple and Jesus' appearance in the Temple at his Presentation. iv. John the Baptist: spirit and power of Elijah (1:17, alluding to Mal 3:23-24 [4:5-6 RSV]): prophecy in Israel, silent since Malachi, will now continue in John the Baptist. c. 1:26-38 Annunciation to Mary: Jesus' Birth Foretold (Jesus > JBap) (see De la Potterie reading) i. Historical Background of "Nazareth" (1:26): a small village probably re-settled in the century before the birth of Jesus by Jews in the Messianic line of David (Joseph from the house of David 1:27; 2:4). They named their town with a Messianic title ("Branch") to express their Messianic expectation. The Hebrew root netser means "shoot" or "branch" (Nazareth: "little branch"): "There shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots" (Isa 11:1 RSV). ii. Mixed Literary Form: Both a story about Jesus and a story about Mary Announcement of a Marvelous Birth (see attached chart by Brown): focus on Jesus' birth, like the announcements foretelling the births of Old Testament leaders such as Isaac (Gen 17:1-21; 18:9-15) and Samson (Judg 13:2-22), and like the announcement about the birth of John the Baptist (Luke 1:5-25). There are typically five steps in such announcements: (1) an angel appears 2 (1:26-28); (2) reaction of fear (1:29); (3) message of the angel (1:30-33); (4) a question is asked (1:34); (5) a sign is given (1:35-37). Vocation Narrative: focus on Mary's mission, like the call narrative of Gideon (Judg 6:11-24). Both Mary and Gideon are addressed with a title expressing their mission and told "the Lord is with you": Mary is called "full of grace" and Gideon is called "mighty champion" (Judg 6:12). Both are given a sign and both accept their mission by giving consent. iii. Mary and Joseph: "a virgin betrothed to a man name Joseph ... the virgin's name was Mary" (1:27). Betrothal (see also Matt 1:18): the first stage of Jewish marriage. A ceremony took place in the house of the bride's father in which a written marriage contract was presented. The bride then remained in her family home for a year or so, until the wedding ceremony when she moved into her husband's home (m. Ketubbot 4:4-5; 5:2; Nedarim 10.5). Virgin: stated twice in 1:27. With 1:31 ("You will conceive ... and bear a son, and you shall name him Jesus"), there is an allusion to the prophecy of Isaiah: "the virgin shall conceive and bear a son, and shall call his name Immanuel" (Isa 7:14). iv. Theme of Joy in the Angel's greeting (1:28): "Hail, full of grace!" or "Hail, favored one!" (Greek: cai/re( kecaritwme,nh chaire, kecharitōmene) involves a play on words between related Greek verbs chairō and charitoō. The first word "Hail," from the Greek verb meaning "rejoice," is often used as a greeting. However, in the Old Testament, it is also a summons for the people of Israel to rejoice: "Rejoice, Daughter Zion" (Zeph 3:14; Zech 9:9). There are other connections to the Zephaniah prophecy: "The Lord is with you" echoes "The Lord is in your midst" (Zeph 3:15, 17) and there is a command "Do not fear" (1:30; Zeph 3:16). This suggests that Mary is the representative of her people (Daughter Zion), and the angel comes to announce that the prophecies are being fulfilled and so it is a time for rejoicing. Note the theme of joy that runs throughout the Infancy Narrative (1:14, 44, 47, 58; 2:10). Joyful Mysteries! v. "Full of Grace" (1:28): Mary is the "favored one" or "full of grace" (Latin: gratia plena). Perfect passive participle of the verb charitoō (cf. Eph 1:6), a causative verb ("to make gracious"). The perfect tense indicates this action of bestowing favor on Mary (making her full of grace) is an action completed in the past with effects that continue in the present. Mary has thus already been transformed by grace and the resulting state of being grace-filled continues: "you found favor (grace: charis) with God" (1:30). Mary's identity is defined by this transformation, so that the phrase becomes her title, replacing her name in the salutation (like the call of Gideon where he is addressed by a title: "O mighty champion"). This phrase read in the Tradition becomes a foundation for the dogma of the Immaculate Conception: if John the Baptist (1:15) and Jeremiah (Jer 1:5) were sanctified in the womb, how much more Mary, indeed, from the first moment of her conception in her mother's womb. vi. Titles of Jesus: Jesus is the Davidic Messiah (1:32-33; cf. 2 Sam 7:9, 13, 14, 16) who will re-gather the twelve tribes ("house of Jacob"). Jesus is also Son of God (1:35), not metaphorically like the Davidic king but in his person. The phrase "David his father" may also suggest that Mary too is from the line of David, like Joseph. vii. Mary's question (1:34): Unlike Zechariah's question (1:18) which expresses doubt ("you did not believe my words" 1:20), Mary's question proceeds from faith ("blessed are you who believed" 1:45). Zechariah wants proof; Mary instead asks for instructions. Mary's desire to remain a virgin: "Even though she is 'betrothed to a man whose name is Joseph' (cf. Luke 1:27), she is firm in her resolve to remain a virgin" (Pope John Paul II, Encyclical Mulieris Dignitatem, n. 20). Along these lines, a second-century tradition (Protoevangelium of James) says that Mary was consecrated to the Lord as a young girl to serve and live in the Temple area (cf. Nov. 21 memorial of the Presentation of Mary). Jewish scholars have shown 3 that such an institution did indeed exist. At the time, Jewish groups like the Essenes valued celibacy and virginity (in contrast to the Pharisees). viii. Mary as the Ark of the Covenant ("overshadow" Luke 1:35). In Moses' time, the cloud of the divine presence overshadowed the Ark of the Covenant carrying the Word of God written on the tablets of the Ten Commandments (Exod 40:35). Now, Mary is the living Ark of the New Covenant carrying Jesus, the living Word made flesh. ix. Virginal Conception: May is overshadowed by the power of the Most High / Holy Spirit: With Jesus the Son of God, Mary thus becomes Theotokos, God-bearer or Mother of God. x. Mary like the Mothers of the Old Testament: compare "Nothing is impossible with God" (1:37) with words to Sarah: "Is anything impossible for the LORD?" (Gen 18:14 NET). xi. Mary "handmaid of the Lord" (1:38): servant/slave; Mary is one of the anawim: Hebrew word for the poor and lowly who trust in the Lord (see Mary's Magnificat 1:48, 52) xii. Mary's Fiat (1:38): "Be it done unto me according to your word": Mary's faith. Pope John Paul II quotes St. Augustine: "Mary uttered this fiat in faith.... She conceived this Son in her mind before she conceived him in her womb: precisely in faith!" (Encyclical Redemptoris Mater, n. 13). Effect of Mary's Fiat: The Incarnation: "It was exactly then that, by the overshadowing of the Spirit, a body was fashioned from the Virgin's flesh and blood, a rational soul created and infused into the body and, in the same instant, the complete human nature united to the divine Word" (John Saward, Redeemer in the Womb, 3). xiii. Liturgy: March 25: Feast of the Annunciation, a feast of Christ (his Incarnation) and of Mary. 1st Reading: Isa 7:10-14; 8:10; Resp Ps: Psalm 40 "Behold I come"; 2nd Reading: Heb 10:4-10; Gospel: Luke 1:26-38 December 20: Advent; Gospel: Luke 1:26-38; Office of Readings: 2nd Reading from St. Bernard. December 8: Immaculate Conception: First Reading: Gen 3:9-15, 20; Second Reading: Eph 1;3- 6, 11-12; Gospel: Annunciation Luke 1:26-38 xiv. Christian Prayer: The Angelus

What theological truths about Jesus and Mary are presented in Matt 1:18-25? (Besides Class Handout 15 with attachments from Thomas Aquinas and McHugh, etc., see the Mitch & Sri reading, pp. 33-49, available in Blackboard)

4. Matt 1:18-25 Annunciation to Joseph / Birth of Jesus a. Purpose is to explain further the Virginal Conception by the power of the Holy Spirit and to show how Jesus is integrated into the Davidic, Messianic line through Joseph, who is a "son of David" (1:20). (The First Reading on the Solemnity of St. Joseph, March 19, is 2 Sam 7:4-5a, 12-14a, 16, regarding the promise to David.) 2 b. Betrothal (Matt 1:18; Luke 1:27; 2:5): first stage of marriage during which the woman remained in her family home, followed a year or so later by the wedding ceremony, when she moved into her husband's home (cf. S. Safrai, The Jewish People in the First Century, 752-760; see Mishnah tractates Ketubbot 4:4-5; 5:2; Nedarim 10.5). c. Virginal Conception of Jesus (1:18, 20, 23): first fulfillment citation 1:23 cites Isa 7:14: "Behold, the virgin shall be with child and bear a son..." ; Jesus is conceived "through the Holy Spirit" (1:18): not like pagan stories: "The delicate way in which both Matthew and Luke express the process of Jesus' conception contrasts sharply with Greek and Roman stories of gods ... having intercourse with human women, resulting in the birth of demigod heroes like Heracles" (Hercules): R. T. France, The Gospel of Matthew, NICNT (Grand Rapids: Eerdmans, 2007), 51. Compare Catechism, 485. d. Isaac/Jesus and Sarah/Mary Typology: Parallel between Matt 1:20-21 and Gen 17:19 LXX: see attached pages from Leroy Huizenga, The New Isaac: Tradition and Intertextuality in the Gospel of Matthew. i. τέξεται δὲ υἱόν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν ("She will bear a son and you shall call his name Jesus" Matt 1:21) ii. τέξεταί σοι υἱόν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ισαακ ("[Sarah] will bear you a son and you shall call his name Isaac" Gen 17:19 LXX)

Why are there women mentioned in Matthew's genealogy (Matt 1:1-17)?

5 women in genealogy: Tamar (1:3; Gen 38), Rahab (1:5; Josh 2:1-21; 6:17-25), Ruth (1:5; Book of Ruth), and Uriah's wife Bathsheba (1:6; 2 Sam 11): all involve irregular (pregnancies) but providential situations in Israel's salvation history (involving Gentiles also), thus preparing for Mary's unusual situation (1:16) and Jesus' universal mission. (cf. R. Brown, Birth of the Messiah, 71-74)

Peter's Confession in Matthew (Matt 16:13-20): Explain what the passage in Matthew tells us about Jesus, the Church, and Peter. In your answer, consider the placement of the passage in Matthew's Gospel, the Old Testament background, the geographical location, the Son of David (Solomon) typology in Matthew's Gospel, the Jewish understanding of the Temple, the meaning of the keys (Old Testament background), the three meanings associated with binding and loosing, etc. (Besides the class handout, see the reading by Michael Barber).

b. Peter's Confession (16:13-20) (see the reading by Michael Barber & slides) i. Special Role of Peter in this section of Matthew (Peter Walks on Water 14:28-31; Peter confesses Christ, is called Rock, and receives the keys 16:13-20; Peter is asked about the Temple Tax 17:24- 27; Peter asks how many times to forgive 18:21) ii. Parallelism: "You are the Christ" ... "You are Peter"; Jesus' response to Peter (16:17-19) not found in Mark's version. iii. Word-play: You are Peter (Petros) and upon this rock (petra). 1) OT background: Change of name: Abram to Abraham (Gen 17:5). Abraham as rock (Isa 51:1-2). 2) In Aramaic, Peter = Cephas (Kephas) (John 1:42; 1 Cor 1:12; Gal 1:18). iv. Simon Bar-Jonah (Son of Jonah): 1) Is Jonah a type not only of Jesus (cf. Matt 8:23-27; 12:39-41; 16:4), but also of Peter? (cf. Matt 14:28-31; 17:24-27) - the significance would be that Peter goes to convert the Gentiles in Rome as Jonah went to convert the Gentiles in Nineveh. Note that in Acts 10, Peter is in Joppa when he has the vision regarding the Gentiles and then goes to baptize the Gentile centurion Cornelius. Joppa = Jaffa, the city to which Jonah went (Jonah 1:3). 2) High Priest? There is a possible allusion to Sir 50:1, 20 - when the high priest, Simon Son of Johanan on the Day of Atonement pronounced the divine Name in the Temple. Simon Peter the new high priest, possibly on the Day of Atonement (since the Transfiguration in Matt 17, six days later, is related to the Feast of Tabernacles - a week-long festival that began five days after 4 the Day of Atonement), pronounces his confession regarding the Name of Jesus (who is the new Temple; Matt 12:6), that he is Christ and Son of God. Also, note the similarity between Cephas and Caiaphas: in various ways, Matthew wants us to understand Peter as the real high priest. v. First use of the word "church": I will build my church (ekklēsia): church as the new temple (see Matt 7:24-25; 2 Sam 7:4-16) built by the new Son of David, Jesus rather than Solomon. As the Jerusalem temple is built on rock (Jewish tradition of the rock of the temple: foundation stone: Hebrew eben shetiyah), so Jesus' temple/church will be built on a rock. vi. Keys of the Kingdom: See Isa 22:20-22, where Eliakim holds the office of chief minister of the Davidic king, and is dressed as a priest. The implication is that Peter will now have the role of the chief minister & priest of Jesus the Davidic king (cf. Rev 3:7). Solomon (Matt 12:42): There is something greater than Solomon here. See also 11:30 "For my yoke is easy" and compare Solomon's yoke in 1 Kings 12:4, 9 (also in 2 Chron 10:4). Recall earlier examples of Solomon/Jesus typology: "wise man who built his house on rock" (7:24). Solomon was famous for his wisdom (1 Kings 3:12; 5:9-14) and for building the temple, the house of the Lord, on the rock of Mount Moriah (2 Sam 7:13; 2 Chron 3:1). Jesus is wiser than Solomon (Matt 12:42) and will build his house, the Church, on the rock of Peter (16:18). Like Solomon who spoke many "proverbs" (Greek parabolē 1 Kings 5:12 LXX), Jesus also speaks in parables (parabolē).

Sermon on the Mount (Matt 5-7): According to Pope Benedict, Jesus of Nazareth (pp. 71-71), what are two ways to describe or explain the Beatitudes?

According to Pope Benedict XVI, Jesus of Nazareth, 71-74, they provide criteria for discernment, directions for finding the right path. The Beatitudes express the meaning of discipleship (p. 73) and they are "a sort of veiled interior biography of Jesus, a kind of portrait" (p. 74) of Jesus (and hence provide a model for those who wish to follow and imitate him as his disciples).

Baptism (Matt 3:13-17; Mark 1:9-11; Luke 3:21-22): Synoptic comparison (using a Synopsis that is provided: see the attachment to Class 15 Handout): What are some similarities and differences between the accounts of the Baptism of Jesus in Matthew, Mark, and Luke? Explain how the unique details in Matthew and Luke in this passage relate to specific theological themes of Matthew and Luke.

All three have these similar characteristics of their accounts: (1) Some introduction of how Jesus ended up in a place to be baptized (2) All three state the heaven's opened up, the Spirit descended upon him like a dove, and voice came from heaven (3) A voice said, "Thou/This is/art my beloved Son, with thee/whom I am well pleased. All three have these different characteristics of their accounts: (1) In Mark and Luke, one does not see any interaction and dialogue between Jesus and John. However, in Matthew, we see a dialogue between Jesus and John about fulfilling righteousness and John saying he is unworthy to Baptize Jesus, and John consenting to it (2) Further, in Matthew, we see the heavens opened, Spirit descending upon like a dove and the voice from the point of view of John. (3) In Mark, we see where Jesus was before He went to the Jordan and in Matthew, but not in Luke. (4) In Luke, he seems to frame it different, hinting at Jesus among the people baptized by John, rather than Jesus being an outsider, coming to the Jordan to John, and being Baptized in an unplanned way, from John' perspective. (5) Luke talks about Jesus praying upon Baptizing, but Mark and Matthew do not. In Matthew, which is known as the Gospel of fulfillment, we see Gospel of Fulfillment (see next section below): Jesus has come not to abolish but to fulfill the Law &the Prophets (5:17). Thus, this extended part of the interaction between John and Jesus about fulfilling righteousness makes sense, for Matthew hoped to show how Jesus comes to fulfill the law and the prophets. We also see in Matthew the theme of righteousness, for Jesus states that John go forward with the Baptism to "fulfill all righteousness." Theme of Righteousness: God's righteousness (God's faithfulness and his righteous plan of salvation) (3:15; 6:33; 21:32) and human beings' faith-filled and obedient response (5:6, 10, 20; 6:1) Also, seeing from the point of view of John, we see hints of the Elijah in that he is preparing the way for Jesus, and this miracle from event shows us that Jesus is the Messiah, and that John by baptizing was preparing the way for Him. Luke is a little different: b. Jesus' Baptism (3:21-22): (Elijah departs and the Spirit comes; cf. 2 Kings 2:9-15.) i. focus not on JBap but on Jesus who is praying (see 5:16; 6:12; 9:18, 28-29; 11:1; 22:40-46) ii. Jesus' solidarity with the crowds (He is not separate) iii. Trinitarian manifestation as at Transfiguration (9:34-35): Holy Spirit (as a dove) descends on Jesus (see Isa 11:2; 42:1; 61:1; Luke 4:1, 14, 18) and the Father's voice: "You are my beloved Son" (see Ps 2:2 Davidic king; Gen 22:2, 12, 16 LXX Isaac); "with you I am well pleased" (see Isa 42:1 servant of the Lord). With this focus not on John the Baptist, but on Jesus, in goes in line with the themes from Luke that Jesus is the Savior anointed by God, who will forgive sins and heal our wounds. Also the theme of Divine Necessity that things happen in order to fulfill God's plan. Finally, Gospel is meant for all peoples, Jews and Gentiles. Thus, it is a Gospel of including Jesus among the crowds and Jesus solidarity.

What are different ways to explain Joseph's doubt regarding Mary (1:19)?

But Joseph, being a just man, with great mercy spared his wife, in this great crime of which he suspected her. The seeming certainty unchastity tormented him, and yet because he alone knew of it, he was willing not to publish it, but to send her away privily; seeking rather the benefit than the punishment of the sinner. J: Or this may be considered a testimony to Mary, that Joseph, confident in her purity, and wondering at what had happened, covered in silence that mystery which he could not explain. O: But if he had no suspicion of her, how could he be a just man, and yet seek to put her away, being immaculate? He sought to put her away, because he saw in her a great sacrament, to approach which he thought himself unworthy. There is an alternative view. When Joseph was thinking of divorcing Mary secretly, an angel appeared to him and said: "Joseph, son of David, do not be afraid to take Mary as your wife. I say this because her child has been conceived by the Holy Ghost, but she will bear a son and you will give him the name Jesus, for he will save his people from their sins". Joseph is told "not to be afraid" of taking Mary as his wife: the assumption is that he was afraid to do so, not that he suspected her of infidelity, or that he was perplexed and confused. The following sentence "gives the motive for saying what has just been said", i.e. it gives the reason why Joseph is not to be afraid of taking Mary as his wife: because, although her child has been conceived by the power of the Holy Ghost, it is God's will that Joseph should be its legal father. The particle here carries its full adversative force, as the translators of the Latin and Syriac versions perceived, so that both Mary's giving birth to the child and Joseph's adopting of it are contrasted with conception, which is the work of the Holy Spirit. Thus a rather free, but very accurate translation would be: "Joseph, Son of David do not be afraid to take Mary as your wife. I say this because, although her child has been conceived by the Holy Ghost, she will bear a son to whom you must give the name Jesus. i. Suspicion of Adultery: Joseph suspects Mary of being unfaithful. Being a "just man" but also merciful, he decides to divorce her quietly. Most common view among contemporary exegetes (e.g., Brown). Also held by some Fathers of the Church: Justin, Ambrose, Augustine, Chrysostom. ii. Perplexity/Wonder: Joseph does not know why Mary is pregnant, but suspends judgment about the situation, and looks for a way out. View of Jerome; cf. Pope John Paul II, Apost. Letter Redemptoris Custos (1989), n.3. iii. Reverential Fear: Joseph does know that Mary is pregnant by the Holy Spirit (1:18), and so, being just, he is reverent before this divine mystery and thinks he has no more role to play in Mary's life. Like David before the Ark of the Covenant (2 Sam 6), Joseph, who is called "son of David," is afraid. He thus decides to separate from her, but to do so secretly (so as not to put her in a bad light). Contemporary Scholars: McHugh, Laurentin, De la Potterie, Saward (Redeemer in the Womb, 37-42); Fathers & Doctors: Eusebius of Caesarea, Ephrem, Bernard, Thomas Aquinas. In this interpretation, the angel comes to Joseph to tell him not to be afraid to marry Mary, and to reassure him that he still has a role, i.e., to name the child, thus ensuring that Jesus is integrated in the Davidic line.

The Last Supper (Matt 26:26-29; Mark 14:22-25; Luke 22:15-20): A Synopsis will be provided (see the attachment to Class 26 Handout). Synoptic Comparison: what are the key similarities and differences in these three accounts, also taking into consideration Paul's account in 1 Cor 11?

In the Synoptic Comparison, some of the key similarities are: (1) Beginning the blessing, they all (all three) state, when they were eating, He (Jesus) took bread, blessed it, broke it, and gave it (2) In all three, he talks about the new covenant. (3) It is similar makeup of Paul's account in 1 Cor 11 In the Synoptic Comparison, some of the key differences are: (1) In Luke, Jesus talks about wanting to eat the Passover meal with the disciples, the fulfillment, the Kingdom of God, and his suffering (2) Also in Luke, the cup of the precious blood is blessed and distributed in a different order than in Mark and Matthew (3) Luke has a lengthy introduction into the Last Supper narrative, while Matthew and Mark do not, they say "as they were eating." (4) Luke states when Jesus distributes the bread, He gave thanks, while Matthew and Mark do not. (5) Luke's account of the Eucharistic prayer differs from Mark and Matthew, but similar to Paul. After the bread, Jesus states, "This is my body which is given for you." (6) Mark and Matthew talk about the Kingdom of God after the meal, Luke talks about it before, with Jesus being the speaker. Paul's version is simpler and does not have mention of the Kingdom of God.

What do the titles Christ, Son of David, and Son of Abraham tell us about Jesus (Matt 1:1)?

Jesus Christ (Matt 1:1) is both the Son of David, fulfilling Jewish messianic expectations for a king (cf. 2 Sam 7:12-16), and the Son of Abraham, bringing blessing to all the nations (cf. Gen 12:3; 22:18; cf. Matt 28:20). Moreover, Isaac (the Son of Abraham) and Solomon (the Son of David) are types of Jesus. "Jesus Christ, the son of David, the son of Abraham": Jesus is the Messiah; he represents the fulfillment of the promises found in the Scriptures, such as those to David and Abraham. i. David: Jesus as the Son of David (cf. 1:20), the Messiah of Israel (2 Sam 7:12-16) ii. Abraham: Jesus' mission to the nations (Matt 28:19; cf. Gen 22:18). Purpose is to show that Jesus Christ is in the Davidic, Messianic line (2 Sam 7:12-16). Compare the genealogy in Luke (Luke 3:23-38, outside of Luke's Infancy Narrative), which works backward from Jesus to Adam to God.

Name two of the five OT fulfillment citations in Matt 1-2 (name the OT book, chapter, and verse).

Jesus fulfills of the Old Testament: 5 fulfillment citations - see attached pages from Vincent A. Pizzuto, "The Structural Elegance of Matthew 1-2: A Chiastic Proposal," Catholic Biblical Quarterly 74 (2012): 718-721. Virginal Conception of Jesus (1:18, 20, 23): first fulfillment citation 1:23 cites Isa 7:14: "Behold, the virgin shall be with child and bear a son..." ; Jesus is conceived "through the Holy Spirit" (1:18): not like pagan stories: "The delicate way in which both Matthew and Luke express the process of Jesus' conception contrasts sharply with Greek and Roman stories of gods ... having intercourse with human women, resulting in the birth of demigod heroes like Heracles" (Hercules): R. T. France, The Gospel of Matthew, NICNT (Grand Rapids: Eerdmans, 2007), 51. Compare Catechism, 485. Matt 2:16-18 Massacre of the Innocents (2:18): fulfillment citation of Jer 31:15 - Rachel weeping for her children. Matt 1:23 (Isa 7:14): "The virgin shall be with child ... Emmanuel" (virginal conception) Matt 2:15 (Hos 11:1): "Out of Egypt I have called my son" (events of Jesus' infancy) Matt 2:18 (Jer 31:15): "Rachel weeping for her children" (Holy Innocents) Matt 2:23 (various texts; Isa 11:1 "branch"): "He shall be called a Nazorean"

What does this passage teach us about Jesus' mission? (Mission Discourse)

Jesus' mission involves words: "bring glad tidings (verb euangelizō)" and "proclaim" (verb kēryssō) (see 4:43-44; 7:22; 8:1). The recipients are "the poor" (see 6:20; 7:22), i.e., the anawim (Isa 61:1) who are materially poor and so look to God—and now to Jesus—to provide what they need. Jesus' mission also involves deeds: his proclamation of "liberty [aphesis] to captives" is accompanied by miracles of healing for those in bondage to Satan (4:35, 41; 13:16), disease (4:39, where the related verb aphiēmi occurs), and sin (the noun aphesis can also mean "forgiveness" as in 24:47). Among Jesus' deeds will be giving "sight to the blind" (see 7:21-22; 18:35-43) the "today" of salvation (4:21; 2:11; 19:5, 9; 23:43) fulfillment of the Scriptures (4:21; 18:31; 24:27, 44-46) inclusion of Gentiles: Jesus compares himself as a prophet (4:24) to Elijah and Elisha who both ministered to Gentiles (4:25-27). He thus calls on two supporting witnesses (see Deut 19:15) to indicate that the blessings of the Messianic jubilee apply not only to Israel but also to the Gentiles (recall 2:32). At the end of the Gospel, Jesus commissions his apostles to preach repentance for the forgiveness of sins to "all the nations" (Gentiles) (24:47). Foreshadowing of Jesus' passion as an attempt is made to kill Jesus (4:29; recall 2:34), but he escapes (4:3), foreshadowing his resurrection. Being a prophet is thus part of Jesus' mission as Messiah, as he announced in Nazareth, quoting the prophet Isaiah: "The Spirit of the Lord is upon me, because he has anointed me" (4:18; Isa 61:1). As "Lord" (7:13), Jesus is greater than Elijah and Elisha, healing by his own word rather than by praying to God. The mission Jesus announces with his words in Nazareth (4:14-30) then continues to unfold in his words & deeds during the Galilean ministry Mission Announced at Nazareth: Jesus' visit to Nazareth is placed at the beginning of Luke's account of Jesus' public ministry (cf. Matt 13:53-58; Mark 6:1-6) as it is the "mission statement" for Jesus' mission as Messiah. Note also its Old Testament Background: Isaiah & the Jubilee Year (Lev) Liberty / Forgiveness: Jesus' mission of proclaiming "liberty" [aphesis] is accompanied by miracles of healing for those in bondage to Satan (4:35, 41; 13:16), to disease (4:39, where the related verb aphiēmi occurs), and to sin. Indeed, the noun aphesis ("liberty") can also mean "forgiveness" (e.g.,

In particular, what does the phrase "proclaim liberty" mean, in light of the passages in the Old Testament to which it refers and its significance for Luke's Gospel (and Acts)?

Jesus' mission involves words: "bring glad tidings (verb euangelizō)" and "proclaim" (verb kēryssō) (see 4:43-44; 7:22; 8:1). i. 7:36-50 Jesus and the Sinful Woman in the Pharisee's House: i. Jesus teaches a parable about a creditor who cancels the unequal debt of two people (7:41-42). The image of debt forgiveness in the parable illustrates the forgiveness of sins of the woman, where the verb aphiēmi "forgive" is used (7:47-49), recalling Jesus' jubilee mission of proclaiming liberty (aphesis 4:18; Lev 25:10) Theme of repentance for the forgiveness of sins (see 1:77; Acts 10:37; 13:24; 19:4): Jesus will also instruct his disciples to proclaim "repentance, for the forgiveness of sins" (24:47). Luke 4:18 "He has sent me to proclaim liberty (ἄφεσις aphesis) to captives" (NAB) Isa 61:1 "He has sent me ... to proclaim liberty to the captives" (NAB) Lev 25:10 "You shall treat this fiftieth year as sacred. You shall proclaim liberty in the land for all its inhabitants. It shall be a jubilee for you" (NAB) Liberty / Forgiveness: Jesus' mission of proclaiming "liberty" [aphesis] is accompanied by miracles of healing for those in bondage to Satan (4:35, 41; 13:16), to disease (4:39, where the related verb aphiēmi occurs), and to sin. Indeed, the noun aphesis ("liberty") can also mean "forgiveness" (e.g., 2 24:47). Forgiveness of sins is even explained in Luke with the image of canceling debts (as in the jubilee year): after the sinful woman anoints Jesus' feet, Jesus compares debts to sins in a short parable (7:41-42), and then tells the woman her sins are forgiven (aphiēmi 7:48; see 5:20). She can thus "go in peace" (7:50).

Explain what the "antitheses" are in Matt 5?

Six Antitheses a. Jesus says that he has come not to abolish but to fulfill (plhro,w) the Law & the Prophets (5:17; 7:12; cf. 11:13). b. Six Antitheses in the Sermon on the Mount: "You have heard it said [...], but I say to you [...]": Jesus is revealed as the New Lawgiver who perfects the moral code of the Mosaic Law. The first two antitheses regard the interiorization of commandments. Others involve an interpretation of a commandment or of comparison of one OT passage with another. i. On Killing/Anger (5:21-26): "do not kill" but also avoid angry thoughts in the heart ii. On Adultery/Lust in the heart (5:27-30): "do not commit adultery" but also avoid lustful thoughts in the heart iii. On Divorce (5:31-32): various interpretations of exception clause (porneia): see Matt 19:3-12 (Gen 2:24; Deut 24:1). iv. On Oaths (5:33-37): "do not swear at all" v. On Retaliation (5:38-42): not "eye for an eye" but "turn the other cheek". These verses need to be understood first of all in terms of Jesus' own example of non-violence and non-retaliation during his passion. An individual has a right to legitimate self-defense. Individuals and nations also have responsibilities to defend e.g., their family members and citizens (see Catechism of the Catholic Church n. 2306).

6. Conclusion of Matthew's Gospel (Great Commission: Matt 28:16-20) Explain why this passage is a fitting conclusion to Matthew's Gospel, highlighting many of its key themes. (Besides the class handout, see Mitch & Sri reading, 370-372).

The Authority of the Risen Jesus and the Great Commission 1. Matt 28:16-20 16 Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. 17 And when they saw him they worshiped him, but some doubted. 18 And Jesus came and said to them, "All authority in heaven and on earth has been given to me. 19 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, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age." 2. The Answer to the earlier question about Jesus' authority: Matt 21:23 "By what authority are you doing these things, and who gave you this authority?" (cf. Dan 7:14; Recall also Matt 7:29; 9:6, 8) 3. The Divinity of the Risen Jesus is affirmed. Recall the Third Temptation Matt 4:8-10 4. Jesus is Emmanuel, God-with-us (Matt 1:23; 28:20) 5. Detail: Disciples' Actions (28:16-17): The eleven disciples go to the mountain in Galilee, where, having seen Jesus, they worship though some doubt. a. "The eleven disciples went": Only eleven because of the death of Judas (Matt 27:5) b. "to Galilee": The appearance in Galilee had been predicted by Jesus and the angel (26:32; 28:7, 10). Why Galilee? Galilee was the place of reception of the gospel message (in contrast to Judea where Jesus is rejected and crucified). Recall also the "Galilee of the Gentiles" (Matt 4:15; cf. Isa 8:23-9:1 LXX) - Jesus had begun his ministry (i.e., the restoration of Israel) precisely where 5 Israel was first invaded by Gentiles (Assyrians in 2 Kings 15:29). Galilee (28:16) now also becomes the place where the mission to the Gentiles (= nations 28:19) begins. c. "to the mountain": From its use in the gospel, the term "mountain" (in Galilee) suggests a place of teaching (5:1), of working miracles (15:29), and of communion with God (14:23; 17:1). In particular, however, one should note the contrast with the first scene at a mountain, in which the devil tempts Jesus to worship him in exchange for the kingdoms of the world (4:8). In addition to the common setting on a mountain, there are the contrasting elements regarding the issue of whom to worship and the statements about the giving of kingdoms/authority. Recall in Matt 4:10 the commandment (Deut 6:13) to worship God alone, a commandment to which the disciples' doubt makes allusion (see below). d. "to which Jesus had ordered them": recall Matt 26:32; 28:10 (cf. 28:7). e. "they worshiped": worship or pay homage, accompanied by prostration (cf. the Magi in 2:11; the woman in 28:9 who embrace his feet and worship him). Recall also 4:9-10, where Jesus responds to the devil's temptation to prostrate before him and worship him; Jesus quotes Deut 6:13 that only the Lord God is to be worshiped. The use of the verb to refer to Jesus points to Jesus' divinity; see also Matt 14:33, where after Jesus walks on the water, the disciples worship Jesus (do him homage) and recognize him as "Son of God". f. "but they doubted" or "but some doubted" (28:17; see Matt 14:31): Their doubt regards the fittingness of worshiping Jesus (recall Matt 4:10; Deut 6:13). With this interpretation, the disciples' doubt is resolved by Jesus' words in v. 18b that provide reassurance that indeed it is fitting to worship him. Since all authority has been given to Jesus, it must be because he is divine and hence can be worshiped. Because of his divine authority, Jesus can indeed be worshiped without abolishing the commandment of Deut 6:13. Once again, Jesus shows that he has come not to abolish the law but to fulfill it (5:17). 6. Detail: Jesus' Words (28:18-20): Jesus speaks to the disciples about his authority, commissions them to make disciples by baptizing and teaching, and assures them of his abiding presence. a. "All authority in heaven and on earth": Jesus' divine authority. Recall that Jesus teaches with "authority" (7:29). Jesus' statement here seems to respond (in inverse order) to the questions posed to him in Matt 21:23: "By what authority are you doing these things? And who gave you this authority?" God gave Jesus this authority (divine passive "has been given to me"; cf. 11:27) and God gave Jesus "all authority in heaven and on earth". The phrase probably also is an allusion to Dan 7:13-14 (cf. Matt 9:6; 24:30; 26:64). b. "Go, therefore, and make disciples of all nations": The mission of the disciples, previously limited to the house of Israel (10:5-6), now extends to all the nations, in fulfillment of the promise to Abraham (Gen 22:18; cf. 12:3). Recall how at the crucifixion, some Gentiles (the centurion and the men with him had confessed Jesus as "Son of God'). Jesus is the son of Abraham (Matt 1:1), in whom the promise to Abraham to bless all nations is fulfilled. Note that the disciples receive a missionary command ("Go") as did the women in 28:7, 10. c. "baptizing them in the name of the Father, and of the Son, and of the Holy Spirit": recall Jesus' baptism (Trinitarian reference) (Matt 3:16-17). Emphasis on Jesus as Son in Matthew's Gospel. d. "teaching them to observe all that I have commanded you": reference to all of Jesus' teaching in the Gospel. Jesus is the Teacher in Matthew's Gospel (8:19; 9:11; 12:38; 17:24; 19:16; 22:16, 24, 36; 26:18). At the Sermon on the Mount, "he began to teach them" (5:2). He teaches with "authority" (7:29). See also Matt 4:23; 9:35; 11:1; 13:54; 21:23; 22:16; 26:55. Also, compare this "teaching" to the falsehood the soldiers are "taught" ("instructed") to say (28:15). e. "I am with you always": Jesus is Emmanuel, God-with-us (1:23; cf. Isa 7:14). Jesus remains with the Church community (18:20) in the Eucharist (26:26-28). f. "until the end of the age": Matthew's Gospel is open-ended. Since Jesus' abiding presence lasts until the "end of the age," then the "you" to whom he is present is not just the disciples, but all the readers of Matthew's Gospel throughout time. The Gospel is also directed to them.

12. John the Baptist: By reference to passages in the Gospels of Matthew, Mark, and Luke, as well as to Old Testament passages, explain the life and mission of John the Baptist. Be attentive both to elements which are common to the Synoptics' portrait of John the Baptist, as well as to elements which are unique to a particular Evangelist.

The Coming of God's Kingdom and Believing in the Gospel: iv. Isaianic New Exodus theme: Isaiah's Book of Consolation (Isaiah 40-66) describes the return from exile as a new exodus: e.g., Isa 43:16-19: "16Thus says the LORD, who opens a way in the sea, a path in the mighty waters, 17 Who leads out chariots and horsemen, a powerful army, Till they lie prostrate together, never to rise, snuffed out, quenched like a wick. 18 Remember not the events of the past, the things of long ago consider not; 19 See, I am doing something new! Now it springs forth, do you not perceive it? In the wilderness I make a way, in the wasteland, rivers." John the Baptist appears in the wilderness/desert announcing "the way of the Lord" (Mark 1:3-4). At the time of Christ, the Jewish people still considered themselves to be suffering the effects of exile: the tribes were scattered, Gentiles oppressed them, and there was no Davidic king. They were waiting for God to bring about their restoration through his Messiah. The opening of Mark's Gospel indicates that this is all now coming to fulfillment in Jesus. Luke: b. 1:5-25 Annunciation to Zechariah: JBap's Birth Foretold i. Zechariah & Elizabeth are "righteous"; they faithfully observe the Covenant. They recall Abraham & Sarah (also both elderly and without children) (compare 1:18 with Gen 15:8) ii. "Elizabeth was barren": recall OT women such as Sarah (Gen 18:9-15), Rebekah (Gen 25:21), Rachel (Gen 29:31; 30:22-24), Samson's mother (Judg 13:2-7), and Hannah (1 Sam 1-2) iii. Angel Gabriel (1:19, 26; cf. Dan 9:21): In Daniel 9, the same angel Gabriel prophesies regarding the 490 days/years (70 weeks [of days/years]) until the anointing of a Holy of Holies (Dan 9:24) (Messiah/Anointed) - note that there are 490 days from Gabriel's appearance to Zechariah in the Temple and Jesus' appearance in the Temple at his Presentation. iv. John the Baptist: spirit and power of Elijah (1:17, alluding to Mal 3:23-24 [4:5-6 RSV]): prophecy in Israel, silent since Malachi, will now continue in John the Baptist. a. Preaching of John the Baptist (3:1-20): i. Historical Correlation of events: God's saving action occurs at a specific historical moment: 3:1-2 (cf. 1:5; 2:1-2) Roman emperor Tiberius Caesar and other civil and religious leaders ii. JBap like an OT prophet: "the word of God came to John" (see Jer 1:1-2; Ezek1:1-3; Hosea 1:1; etc.) iii. Theme of repentance for the forgiveness of sins (see 1:77; Acts 10:37; 13:24; 19:4): Jesus will also instruct his disciples to proclaim "repentance, for the forgiveness of sins" (24:47). iv. Citation of Isa 40:3, as in Matt & Mark. Luke extends the citation (Isa 40:3-5 in 3:4-6): theme of God's salvation for all (including the Gentiles) v. Tax collectors and soldiers (3:12-14): often portrayed positively in Luke (5:27-32; 7:1-10; 18:9-14; 19:1-10; 23:47) vi. John's arrest by Herod: foreshadows his hostile attitude toward Jesus (9:7-9; 13:31) b. Jesus' Baptism (3:21-22): (Elijah departs and the Spirit comes; cf. 2 Kings 2:9-15.) i. focus not on JBap but on Jesus who is praying (see 5:16; 6:12; 9:18, 28-29; 11:1; 22:40-46) ii. Jesus' solidarity with the crowds iii. Trinitarian manifestation as at Transfiguration (9:34-35): Holy Spirit (as a dove) descends on Jesus (see Isa 11:2; 42:1; 61:1; Luke 4:1, 14, 18) and the Father's voice: "You are my beloved Son" (see Ps 2:2 Davidic king; Gen 22:2, 12, 16 LXX Isaac); "with you I am well pleased" (see Isa 42:1 servant of the Lord). 1. JBap's words: "Repent, for the kingdom of heaven is at hand!" (3:2). Note that JBap's clothing recalls that of Elijah (2 Kings 1:8). According to Jewish Messianic expectation, Elijah would return to prepare for the Messiah (see Mal 3:1, 23). Jesus identifies JBap as the prophet who has come in the spirit of Elijah (Matt 11:7-14; 17:9-13). 2. Baptism of Jesus (3:13-17) and Jesus' first words: "Permit it now, for thus it is fitting for us to fulfill all righteousness" (3:15). See attached page with Synoptic Analysis (from Aland Synopsis). a. In Matthew's Gospel, there is an explanation by Jesus as to why JBap baptized Jesus (recall how there were still followers of JBap in the early Church: Acts 19:3), and this explanation mentions two key themes: fulfillment and righteousness. b. Scholars of the "historical Jesus" apply the criterion of embarrassment to note that the baptism of Jesus by John is a historical event; i.e., the early Church would not have invented this since it potentially caused "embarrassment" and required explanation. c. Jesus/Isaac typology: The voice of God the Father says that Jesus is "my beloved Son" (3:17; cf. 12:18; 17:5), recalling Isaac, Abraham's "beloved son" (Gen 22:2, 12, 16). 5. Jesus' words echo JBap: "Repent, for the kingdom of heaven is at hand!" (4:17; see 3:2; cf. Mark 1:15). Jesus proclaims the kingdom through his teaching and brings about the kingdom through his healings— words and deeds (4:23). See attached handout on "kingdom of heaven" from Mitch & Sri commentary a. John the Baptist - Matt 11:14 "he is Elijah, the one who is to come" (recall description of JBap dressed like Elijah: Matt 3:4; 2 Kings 1:8, as in Mark); see the quotation of Mal 3:1 in Matt 11:10. See also Mal 3:23 (4:5 RSV). In Matt 17:10-13, Jesus again explains that JBap is the Elijah figure that was foretold.

Jesus' "Mission Statement" Discourse in Nazareth (Luke 4:16-30): What does this passage teach us about Jesus' identity?

The passage presents the Gospel in miniature, regarding both Jesus' identity as Messiah and his Messianic mission: Jesus' identity as the Davidic Messiah ("Anointed One"): "The Spirit of the Lord is upon me because he has anointed me" (Isa 61:1). Recall how Samuel anointed David, and then the Spirit rushed upon him (1 Sam 16:13). Jesus' mission involves words: "bring glad tidings (verb euangelizō)" and "proclaim" (verb kēryssō) (see 4:43-44; 7:22; 8:1). The recipients are "the poor" (see 6:20; 7:22), i.e., the anawim (Isa 61:1) who are materially poor and so look to God—and now to Jesus—to provide what they need. Jesus' mission also involves deeds: his proclamation of "liberty [aphesis] to captives" is accompanied by miracles of healing for those in bondage to Satan (4:35, 41; 13:16), disease (4:39, where the related verb aphiēmi occurs), and sin (the noun aphesis can also mean "forgiveness" as in 24:47). Among Jesus' deeds will be giving "sight to the blind" (see 7:21-22; 18:35-43) the "today" of salvation (4:21; 2:11; 19:5, 9; 23:43) fulfillment of the Scriptures (4:21; 18:31; 24:27, 44-46) inclusion of Gentiles: Jesus compares himself as a prophet (4:24) to Elijah and Elisha who both ministered to Gentiles (4:25-27). He thus calls on two supporting witnesses (see Deut 19:15) to indicate that the blessings of the Messianic jubilee apply not only to Israel but also to the Gentiles (recall 2:32). At the end of the Gospel, Jesus commissions his apostles to preach repentance for the forgiveness of sins to "all the nations" (Gentiles) (24:47). Foreshadowing of Jesus' passion as an attempt is made to kill Jesus (4:29; recall 2:34), but he escapes (4:3), foreshadowing his resurrection.

Explain the allusion to the birth of Isaac in Matt 1:21.

The patristic Sarah-Mary (and Issac/Jesus) typology is exemplified most succinctly by Ambrose, who links Sarah and Mary for apologetic purposes in claiming that the birth of Jesus was prefigured in Isaac: "An aged woman who was sterile brought him to birth according to God's promise, so that we might believe that God has power to bring it about that even a virgin may give birth." The type of barren Sarah demonstrates that the Virgin Birth was not entirely without parallel in sacred history. Thus, the allusion is brought about to help us believe in the Virgin Birth of Christ.

Where else does the commandment to love one's neighbor appear in Matthew' Gospel and what is the significance?

a. Two Greatest Commandments (22:37-40) (See attachment from Richard Hays): Among all the commandments of the Law (the rabbis enumerate 613), Jesus highlights two: love of God (Deut 6:5) and love of neighbor (Lev 19:18). Jesus further says that the whole law & prophets depend on these two commandments. Richard Hays thus comments that these two commandments are "weight-bearing" for the whole Law. The verse from Deuteronomy forms part of the Shema prayer recited twice daily by Jews (see Deut 6:4-9).3 It is possible that the combination of love of God and neighbor had already been made by that time, since it appears in non-biblical Jewish literature (without the quotations of the biblical texts), although the dating of these texts is uncertain.4 b. Fraternal Correction: Application of love of neighbor: "If your brother sins [against you], go and tell him his fault between you and him alone. If he listens to you, you have won over your brother. If he does not listen, take one or two others along with you, so that 'every fact may be established on the testimony of two or three witnesses'" (Matt 18:15-16, quoting Deut 19:15). vii. Concluding Summary: Interpretation of Lev 19:2 "Be Holy, for I, the LORD your God, am holy." "Be perfect as your heavenly Father is perfect" (Matt 5:48). This verse plays an important role in the teaching on the universal call to holiness at Vatican II (Dogmatic Constitution on the Church Lumen Gentium, n. 40). Vatican II sought to recover the earlier Christian tradition of seeing the Sermon on the Mount as normative for all Christians (which is not to say that it is lived out in exactly the same way by everyone). Vatican II was seeking to counteract the view in some Catholic circles since the Reformation that taught a "two-tier" system of Christian living (as if there were second class Christians), in which the "commandments" were for everyone, but the Beatitudes (& Sermon on the Mount generally) fell under the category of the "counsels" that e.g., those in religious orders would seek to follow. Moreover, in some Protestant circles, the Sermon on the Mount was understood in tension with Paul's teaching on justification by faith (as if Paul and Jesus were teaching different gospel messages), with the Sermon on the Mount sometimes viewed as a new form of legalism.

What are some key themes of Luke's Gospel that are found in the passage (Mission Discourse)? Give examples of where these themes appear later in the Gospel. (Besides the class handout, see the reading by Tannehill, pp. 91-94)

iii. Theme of repentance for the forgiveness of sins (see 1:77; Acts 10:37; 13:24; 19:4): Jesus will also instruct his disciples to proclaim "repentance, for the forgiveness of sins" (24:47). Citation of Isa 40:3, as in Matt & Mark. Luke extends the citation (Isa 40:3-5 in 3:4-6): theme of God's salvation for all (including the Gentiles) Note also its Old Testament Background: Isaiah & the Jubilee Year (Lev) Luke 4:18 "He has sent me to proclaim liberty (ἄφεσις aphesis) to captives" (NAB) Isa 61:1 "He has sent me ... to proclaim liberty to the captives" (NAB) Lev 25:10 "You shall treat this fiftieth year as sacred. You shall proclaim liberty in the land for all its inhabitants. It shall be a jubilee for you" (NAB) Hence, the "year acceptable to the Lord" (4:19)—or in Isaiah itself, "a year of favor from the Lord" (Isa 61:2)—is the Jubilee year, whose arrival Jesus announces: "Today this scripture passage is fulfilled in your hearing" (4:21). During a jubilee, those in slavery due to debt were set free. (See also Deut 15:1-11 for the sabbatical year of "remission" [aphesis] of debts.) Jesus compares debts to sins in a short parable (7:41-42), and then tells the woman her sins are forgiven (aphiēmi 7:48; see 5:20). She can thus "go in peace" (7:50). v. Jesus reads Isa 61:1-2 with an inserted phrase from Isa 58:6 (link provided by the word "liberty" aphesis). Jesus' ministry, like that of JBap (Luke 3:4-6 Isa 40:3-5), is presented as the fulfillment of Isaiah's prophecy: "Today this scripture passage is fulfilled in your hearing" (4:21). Isa 58:6 NETS: "... let the oppressed go free [literally: send the oppressed in liberty aphesis] ..." vi. The passage presents the Gospel in miniature, regarding both Jesus' identity as Messiah and his Messianic mission: Jesus' identity as the Davidic Messiah ("Anointed One"): "The Spirit of the Lord is upon me because he has anointed me" (Isa 61:1). Recall how Samuel anointed David, and then the Spirit rushed upon him (1 Sam 16:13). Jesus' mission involves words: "bring glad tidings (verb euangelizō)" and "proclaim" (verb kēryssō) (see 4:43-44; 7:22; 8:1). The recipients are "the poor" (see 6:20; 7:22), i.e., the anawim (Isa 61:1) who are materially poor and so look to God—and now to Jesus—to provide what they need. Jesus' mission also involves deeds: his proclamation of "liberty [aphesis] to captives" is accompanied by miracles of healing for those in bondage to Satan (4:35, 41; 13:16), disease (4:39, where the related verb aphiēmi occurs), and sin (the noun aphesis can also mean "forgiveness" as in 24:47). Among Jesus' deeds will be giving "sight to the blind" (see 7:21-22; 18:35-43) the "today" of salvation (4:21; 2:11; 19:5, 9; 23:43) fulfillment of the Scriptures (4:21; 18:31; 24:27, 44-46) inclusion of Gentiles: Jesus compares himself as a prophet (4:24) to Elijah and Elisha who both ministered to Gentiles (4:25-27). He thus calls on two supporting witnesses (see Deut 19:15) to indicate that the blessings of the Messianic jubilee apply not only to Israel but also to the Gentiles (recall 2:32). At the end of the Gospel, Jesus commissions his apostles to preach repentance for the forgiveness of sins to "all the nations" (Gentiles) (24:47). Foreshadowing of Jesus' passion as an attempt is made to kill Jesus (4:29; recall 2:34), but he escapes (4:3), foreshadowing his resurrection.

11. Mercy: Explain what the Gospels of Matthew and Luke teach about mercy. Your answer should refer to passages in each of these two Gospels, explaining their key points. As necessary, indicate the Old Testament passages to which the Gospels refer.

iv. 4th Woe (Matt 23:23-24): "neglected...mercy"; cf. 5th beatitude: "the merciful...will be shown mercy" v. Blessed are the merciful, for they shall obtain mercy (theme: see Hosea 6:6 cited twice, in Matt 9:13; 12:7; see also Matt 23:23). 1. Theme of Mercy in Matthew: Call of Matthew: Matt 9:9-13, citation of Hosea 6:6 ("I desire mercy not sacrifice") not found in Mark's or Luke's call of Levi (Mark 2:13-17; Luke 5:27-32). Matthew also cites the Hosea passage in Matt 12:7 (see attached Synopsis). Recall also the contrast to the beatitude about the merciful (Matt 5:7) found in the woe in 23:23 regarding weightier things of the law such as mercy, not to be neglected; see also the parable of the unforgiving servant: 18:33 mercy on fellow servant. See also 15:22; 17:15; 20:30-31. On the Call of Matthew, recall also the powerful painting of Caravaggio, The Calling of St Matthew. 3. Theme of Mercy: "Be merciful, just as your Father is merciful" (6:36) a. Vocabulary of Mercy in Luke's Gospel: i. Noun: "mercy" (eleos): in the Magnificat (1:50, 54); in narrative about Elizabeth bearing her son John (1:58); in the Benedictus (1:72, 78); in the Good Samaritan parable (10:37) ii. Adjective: "merciful" (oiktirmōn ): in the Sermon on the Plain (6:36 twice) iii. Verb: "moved with compassion" (splanchnizomai): Luke 7:13; 10:33; 15:20 iv. Verb: "have mercy" (eleeō): Luke 16:24; 17:13; 18:38-39 (The NAB translates "Have pity" rather than "Have mercy" like the RSV.) Kyrie eleison at Mass: like the blind man's cry: Luke 18:38-39. v. Related noun: "almsgiving" is a "mercy deed" (eleēmosynē): Luke 11:41; 12:33 b. Old Testament Background of "Be merciful, just as your Father is merciful" (6:36) i. With this imperative, Jesus is interpreting another Torah commandment—"Be holy, for I, the Lord your God, am holy" (Lev 19:2)—in terms of the divine attribute of mercy. Recall Matthew's similar verse: "Be perfect, just as your heavenly Father is perfect" (Matt 5:48 NAB). ii. "The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness" (Exod 34:6 NRSV; see Ps 86:15; 103:8). c. Background in Luke: God's mercy is emphasized earlier in Luke (see 1:50, 54 Magnificat and 1:72, 78 Benedictus; also 1:58 regarding Elizabeth). d. Pharisees' understanding of holiness: The Pharisees (perushim, meaning "separatists"), holiness meant separation from anything that could render a person unclean. Such a difference underlies the controversies with Jesus over table-fellowship with tax collectors and sinners (5:30; 7:39; 15:2; 19:7). e. The teaching in Luke 6:36 is illustrated by two famous parables of mercy. i. First Part: "Be merciful": The Parable of the Good Samaritan illustrates what the first half of 6:36 means: see 10:33 and especially the conclusion of the parable: "'Which of these three, in your opinion, was neighbor to the robbers' victim?' He answered, 'The one who treated him with mercy.' Jesus said to him, 'Go and do likewise'" (10:36-37 NAB). ii. Second Part: "as your Father is merciful": The Parable of the Prodigal Son (and Compassionate Father) illustrates what the second half of 6:36 means: "So he got up and went back to his father. While he was still a long way off, his father caught sight of him, and was filled with compassion. He ran to his son, embraced him and kissed him." (15:20 NAB) In the Travel Narrative of Luke, where Jesus goes to Jerusalem: a. 9:51-13:21 First to Second Mention of Jerusalem Departure for Jerusalem (9:51); Samaritan Village; Mission of the 72; parable of Good Samaritan (10:25-37) illustrates love of neighbor: showing mercy 10:37; cf. 6:36; Martha & Mary (10:38-42, active & contemplative life); Lord's Prayer (11:2-4) & Other Teaching on Prayer; Parable of the Rich Fool; Healing a Crippled Woman Theme of Mercy: Parable of the Merciful Father (cf. 6:36) iv. Parable of Unforgiving Servant (18:23-35): 18:33 "pity" (NAB) or "mercy": recall 5:7; 9:13; 12:7; 23:23.

In Matt 5:43, we read the commandment about love of neighbor. Where do we find this commandment in the Old Testament?

vi. On Love of Enemies (5:43-48): interpretation of Lev 19:18 on love of neighbor. See also Matt 22:37-40, where Jesus teaches about love of God and love of neighbor as the greatest commandments. a. Two Greatest Commandments (22:37-40) (See attachment from Richard Hays): Among all the commandments of the Law (the rabbis enumerate 613), Jesus highlights two: love of God (Deut 6:5) and love of neighbor (Lev 19:18). Jesus further says that the whole law & prophets depend on these two commandments. Richard Hays thus comments that these two commandments are "weight-bearing" for the whole Law. The verse from Deuteronomy forms part of the Shema prayer recited twice daily by Jews (see Deut 6:4-9).3 It is possible that the combination of love of God and neighbor had already been made by that time, since it appears in non-biblical Jewish literature (without the quotations of the biblical texts), although the dating of these texts is uncertain.4 b. Fraternal Correction: Application of love of neighbor: "If your brother sins [against you], go and tell him his fault between you and him alone. If he listens to you, you have won over your brother. If he does not listen, take one or two others along with you, so that 'every fact may be established on the testimony of two or three witnesses'" (Matt 18:15-16, quoting Deut 19:15). vii. Concluding Summary: Interpretation of Lev 19:2 "Be Holy, for I, the LORD your God, am holy." "Be perfect as your heavenly Father is perfect" (Matt 5:48). This verse plays an important role in the teaching on the universal call to holiness at Vatican II (Dogmatic Constitution on the Church Lumen Gentium, n. 40). Vatican II sought to recover the earlier Christian tradition of seeing the Sermon on the Mount as normative for all Christians (which is not to say that it is lived out in exactly the same way by everyone). Vatican II was seeking to counteract the view in some Catholic circles since the Reformation that taught a "two-tier" system of Christian living (as if there were second class Christians), in which the "commandments" were for everyone, but the Beatitudes (& Sermon on the Mount generally) fell under the category of the "counsels" that e.g., those in religious orders would seek to follow. Moreover, in some Protestant circles, the Sermon on the Mount was understood in tension with Paul's teaching on justification by faith (as if Paul and Jesus were teaching different gospel messages), with the Sermon on the Mount sometimes viewed as a new form of legalism.