Matthew~
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JEWS UNDER FOREIGN RULE
THE WRITING OF THE GOSPELS
INTRODUCTION TO MATTHEW
KINGDOM OF GOD
Mt 1:1-17 Mt 1:18-25 Mt 2:1-18 Mt 2:19-23 Mt 3:1-12 Mt 3:13-17 Mt 4:1-11 Mt 4:12-17 Mt 4:18-22 Mt 5:1-12 Mt 5:13-16 Mt 5:17-20 Mt 5:21-48 Mt 6:1-18 Mt 6:19-34 Mt 7:1-6 Mt 7:7-12 Mt 7:13-29 Mt 8:1-4 Mt 8:5-13 Mt 8:14-17 Mt 8:18-22 Mt 8:23-27 Mt 8:28-34 Mt 9:1-8 Mt 9:9-13 Mt 9:14-17 Mt 9:18-26 Mt 9:27-34 Mt 9:35-38 Mt 10:1-4 Mt 10:5-42 Mt 11:1-19 Mt 11:20-30 Mt 12:1-8 Mt 12:9-21 Mt 12:22-45 Mt 12:46-50 Mt 13:1-23 Mt 13:24-43 Mt 13:44-52 Mt 13:53-58 Mt 14:1-12 Mt 14:13-21 Mt 14:22-36 Mt 15:1-20 Mt 15:21-28 Mt 15:29-39 Mt 16:1-12 Mt 16:13-23 Mt 16:24-28 Mt 17:1-13 Mt 17:14-21 Mt 17:24-27 Mt 18:1-14 Mt 18:15-35 Mt 19:1-12 Mt 19:13-15 Mt 19:16-30 Mt 20:1-16 Mt 20:17-28 Mt 20:29-34 Mt 21:1-11 Mt 21:12-17 Mt 21:18-22 Mt 21:23-32 Mt 21:33-46 Mt 22:1-14 Mt 22:15-22 Mt 22:23-33 Mt 22:34-40 Mt 22:41-46 Mt 23:1-39 Mt 24:1-31 Mt 24:32-51 Mt 25:1-13 Mt 25:14-30 Mt 25:31-46 Mt 26:1-16 Mt 26:17-19 Mt 26:20-25 Mt 26:26-30 Mt 26:31-35 Mt 26:36-46 Mt 26:47-56 Mt 26-57-75 Mt 27:1-2 Mt 27:3-10 Mt 27:11-14 Mt 27:15-31 Mt 27:32 Mt 27:33-44 Mt 27:45-56 Mt 27:57-66 Mt 28:1-15 Mt 28:16-20
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JEWS AND THEIR RELIGION
In the time of Jesus the social, religious and political conditions of Israel were vastly different from those of Old Testament times. Many of the changes came about during the period between the close of the Old Testament era and the beginning of the New. The origins of the changes, however, go back into the national life of Israel during the time of the Old Testament monarchy. A brief survey of events and developments in Israel will help towards a better understanding of the life and ministry of Jesus.
Hebrews, Israelites or Jews
About a thousand years before the time of Christ, David established in Jerusalem a dynasty through which God promised to bring the universal king, the Messiah (2 Sam 7:12-16; Ps 2:6-9; Isa 9:6-7; 11:1-9). David was followed by Solomon, but after Solomon the kingdom divided into two. The northern section broke away from the dynasty of David, but it still called itself Israel. The city that eventually became its capital was Samaria. The southern kingdom became known as Judah, after its leading tribe. It remained loyal to the dynasty of David, whose kings continued to reign in Jerusalem, but now over only the southern kingdom.
When the people of the northern kingdom were conquered by Assyria and taken into foreign captivity (722 BC), they became absorbed into the countries of their exile and largely lost their national identity. But when the people of the southern kingdom were conquered and taken captive to Babylon (605-587 BC), they largely remained in one region and retained their national identity. The people of Judah were called Judeans, and this was later shortened to ‘Jew’ (Jer 34:9).
After Persia’s conquest of Babylon (539 BC), captives from Babylon returned to their Israelite homeland. This meant that those who rebuilt Israel were largely Judeans, or Jews. But they were also Israelites according to the name’s original meaning (for they were descended from the man whose name was Israel, Jacob). There was no longer a division in the nation between north and south, and the names ‘Israelite’ and ‘Jew’, along with the ancient name ‘Hebrew’, were used interchangeably (John 1:19,47; 2 Cor 11:22; Gal 2:14).
Jews and Samaritans
The Samaritans were a race of people that emerged after the Assyrians’ conquest of the northern kingdom in 722 BC. The Assyrians’ policy was to move conquered peoples into other countries. Therefore, after they had taken the Israelites into foreign captivity, they resettled people from other parts of their empire into the cities of the former northern kingdom, mainly in the region around Samaria (2 Kings 17:6,24).
These settlers tried to avoid punishment from Israel’s God, Yahweh, by combining the worship of Yahweh with their own religious practices (2 Kings 17:25-33). They also intermarried with the Israelite people left in the land, resulting in the emergence of a new racial group, the Samaritans. By the time the Jews had returned to Jerusalem (after Persia’s conquest of Babylon in 539 BC), the Samaritans were well established in the land.
When the Jews began to rebuild Jerusalem and its temple, the Samaritans offered to help, but the Jewish leaders rejected them. They saw the Samaritans as a people of mixed blood and mixed religion, and feared they would introduce corrupt ideas into Israel’s religion. The Samaritans reacted bitterly and opposed the Jews throughout their building program (Ezra 4:1-5; Neh 4:1-9). Although the Jews eventually completed the building program, some of the leading Samaritans, through cunning and deceit, gained influence in Jerusalem. They introduced corrupt religious and social practices, but within a few years were driven from the city in disgrace (Neh 13:1-9,23-28).
Sacred places and sacred writings
As a result of the Jews’ constant rejection of them, the Samaritans turned their attention to organizing their own religion, to make it more distinct from the religion of the Jews. One development was the building of a temple of their own on Mt Gerizim, a place of religious significance located not far from Samaria (cf. Deut 11:29; 27:12; Josh 8:33). This only increased the hatred between Jews and Samaritans, and this hatred continued into New Testament times (Luke 9:52-54; John 4:9).
In defending their actions, the Samaritans used selected parts of the Pentateuch (the five books of Moses), but they became so extreme that they almost treated the remaining Old Testament books as being of no importance. Their chief beliefs were that there was only one God, Moses was his only prophet, the law of Moses was the only authoritative teaching, and Mt Gerizim was the only true place of worship (cf. Deut 27:12; John 4:20). The Jews, by contrast, had so many sacred writings that they were forced, by the arguments of the Samaritans, to consider which were the Word of God and which were not. This led, in time, to the acceptance of the thirty-nine books that form our Old Testament. This might be called the Jewish Bible, though the arrangement of books differs from that of the Old Testament in the Christian Bible.
The Jewish synagogue
With the rebuilding of Jerusalem and the temple, sacrificial rituals again became part of the Jewish religion. These had not been possible when the people were in exile in Babylon, with the result that greater emphasis was placed on teaching and obeying the moral teachings of the law. Although sacrificial rituals were now restored, the emphasis on teaching the law was maintained. This is clearly seen in the work of Ezra and Nehemiah, who gathered the people together in Jerusalem to read them the law and explain its meaning (Neh 8:1-4,7-8; 9:1-3). In the years that followed, such teaching activity was partly the reason for erecting local meeting places known as synagogues (from a Greek word meaning ‘to gather or bring together’).
Wherever the Jews settled they built themselves synagogues (Mark 1:21; Luke 4:16; John 6:59; Acts 13:5,14). These were centres for prayer, worship, teaching, fellowship and administration of local Jewish affairs. The synagogue leaders became the acknowledged leaders of the Jewish community and were called elders (Matt 21:23; Luke 7:3-5). The chief elder was known as the ruler (Mark 5:22; Acts 22:19). Elders had power to punish wrongdoers, even to the extent of flogging them or expelling them from the synagogue community (Matt 10:17; 23:34; John 9:22).
A synagogue was a simple building, consisting of a main meeting room entered through a porch, with an open court outside. It had no altar and no sacrifices were offered there. Women and men sat on opposite sides of the room, and the leaders sat in the chief seats, facing the audience (Matt 23:6). Synagogue services were conducted at least every Sabbath and were under the control of leaders (Mark 1:21; Acts 13:14-15). The service opened with prayers, followed by readings from Old Testament scrolls that were kept in a special box and handed to the reader by an attendant (Luke 4:16-17,20; Acts 15:21). Either a local leader or an invited person then delivered an address based on one of the readings (Luke 4:16-22; Acts 13:15; 17:10-11), after which the service was closed with prayers. In the everyday functions of the Jewish religion, synagogues became more important than the temple in Jerusalem. But later teachers were far removed in spirit from Ezra and Nehemiah, and by the time of Jesus the synagogues were more a hindrance than a help to God’s purposes. The Jewish religion had changed so much that it is commonly referred to as Judaism, to distinguish it from the religion set out in the law of Moses.
Teachers of the law (scribes)
Chiefly to blame for the development of Judaism were the scribes, or teachers of the law. In the days before mechanical printing, scribes were those who made written copies of the sacred writings. Theirs was a specialized job, and because of their skill in copying details of the law exactly, people regarded them as experts on matters of the law (Ezra 7:6,10).
Although the priests were supposed to be the teachers in Israel (Deut 33:10; Mal. 2:7), people now went rather to the scribes to have problems of the law explained. During the four to five hundred years between the time of Ezra and the time of Jesus, the scribes grew in power and prestige. They became known as teachers of the law, lawyers and rabbis (Matt 22:35; 23:2-7).
There was a great difference between the explanations of the law given by Ezra and those given by the scribes of Jesus’ time. Over the years the scribes had developed their own system, which consisted of countless laws to surround the central law of Moses. Some of these new laws grew out of legal cases that the scribes had judged; others grew out of traditions that had been handed down. The scribes forced their laws upon the Jewish people, till the whole lawkeeping system became a heavy burden (Matt 15:1-9; 23:2-4).
Being leaders and teachers in the synagogues, the scribes enjoyed prestige and power in the Jewish community (Matt 23:6-7). They taught in the temple in Jerusalem, and established schools where they trained disciples (Luke 2:46; Acts 22:3). They then sent these disciples to spread their teaching far and wide (Matt 23:15). Most of the scribes belonged to the party of the Pharisees, one of the two major groups that developed within Judaism (Matt 5:20; 23:2; Acts 5:34).
The Jewish Council (Sanhedrin)
As early as the time of Ezra, groups of elders and judges had been appointed to administer the law in Jewish affairs (Ezra 7:25-26; 10:14). This practice was followed in the local synagogue committees, but as these committees grew in power a more rigid system of Jewish rule developed. Although any local Jewish council could be called a Sanhedrin, the word was most commonly used for the supreme Jewish Council in Jerusalem.
The Jerusalem Sanhedrin consisted of a maximum of seventy members, not counting the high priest, who occupied the position of president. Its composition changed from time to time, but in New Testament times it consisted of scribes, elders, priests and other respected citizens. It included people from both main Jewish parties, the Pharisees and the Sadducees (Matt 26:3,57-59; Acts 5:17,34; 23:1,6). Rome gave the Sanhedrin authority to arrest, judge and punish Jewish people in relation to certain religious and civil matters (Acts 5:17-21,40; 9:2).
The Sanhedrin could condemn a person to death, though according to its own law it could not pass such a sentence at night (Luke 22:66), and according to Roman law it could not carry out the sentence (John 18:31). The Jewish authorities had to convince the Roman authorities that the person deserved death, after which the Romans themselves carried out the execution (Luke 23:1-4,24). However, the Romans knew the difficulties of governing the Jews, and they sometimes feared to deny the Jews their wishes or even to intervene when there was mob violence (Matt 27:24-26; cf. Acts 7:57-58)
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